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The Shift Age is about humanity's new ere. As the Information Age gives way to the Shift Age, we are entering a time oftransformation and change that offers both great risk and incredible opportunity. Originally published in 2007, David Houleidentifies and explains the dynamics and forces that already have reshaped and will continue to reshape our world for the next20 years. He comments from the front lines of the Shift Age on issues and topics that affect our lives. We have entered the final,global stage of humanity's cultural, social and economic evolutionary journey: The Shift Age

This essay will outline what we did in the 15-week course, Education in the Age of Trump, and will document the ways in which it made us all vulnerable. It will analyze the possibilities and perils of creating an overtly political classroom in an era of political polarization and widespread fear.

We live in an age of psychopharmacology. One in six persons currently takes a psychotropic drug. These drugs have profoundly shaped our scientific and cultural understanding of psychiatric disease. By way of a historical review, we try to make sense of psychiatry's dependency on psychiatric drugs in the care of patients. Modern psychopharmacology began in 1950 with the synthesis of chlorpromazine. Over the course of the next 50 years, the psychiatric understanding and treatment of mental illness radically changed. Psychotropic drugs played a major part in these changes as state hospitals closed and psychotherapy gave way to drug prescriptions. Our review suggests that the success of psychopharmacology was not the consequence of increasingly more effective drugs for discrete psychiatric diseases. Instead, a complex mix of political economic realities, pharmaceutical marketing, basic science advances, and changes in the mental health-care system have led to our current infatuation with psychopharmacology.

This article identifies two different paths where the amnesia described by Hannah- Arendt and the fragmentation identified by Willie James Jennings of our historical past has distorted how people today view dan-cing. I set out how the Christian entanglement with colonial powers has impacted on people's abilities to relate to their bodies, lands and other creatures of the world. I describe how the colonial wound of Western society forms the basis of the loneliness and alienation that totalitarianism inculcates. After this, I examine how people who seek to find a solid tradition of dance within the Western traditions of Christianity often end up in a conundrum when they seek to legitimize the existence of the tradition in the wrong places. I show how seeking roots for Christian dance practices in Jewish customs is often entangled in supersessionist understandings. These arguments are constructed by means of both J. Kameron- Carter's writings on race and theology and the black political theology outlined by Vincent W. Lloyd. The second-most-often chosen option for creating a dance tradition for Western forms of Christianity is to romanticize the non-Western 'other'. Using Lindsey Drury's work, I argue that dancers have perpetuated the interests that seek to possess the 'other' by bringing exotic dancers to the Western marketplace. Finally, I describe the third option – more commonly found amongst those critical of Christian tradition – to seek the roots of transformational dance practices in Hellenistic and more esoteric teachings flourishing in the early twentieth century. We run into the often forgotten or neglected stories of renowned dance teachers like Rudolf Laban and Isadora Duncan on this path. By combining esoteric bodily practices, Mother Earth 'spirituality' and superior views about race, they not only promoted but laid the foundation for how people were manipulated in the Third Reich. I end by sharing ethnographic stories of resistance towards how these past historical patterns have affected how dance is viewed today. Those exhibiting such resistance are not always consciously aware of the historical roots I have described. However, engagement in contemplative and healing dance practices seems to be forging new and better ways to create community and to live in a connected way with creation and our creatureliness (Hellsten 2021a). The central theme of these practices is to resist the illusion of perfection and control while helping people to listen to and discern the Holy Spirit leading them into a new way of living.

This article identifies two different paths where the amnesia described by Hannah- Arendt and the fragmentation identified by Willie James Jennings of our historical past has distorted how people today view dan-cing. I set out how the Christian entanglement with colonial powers has impacted on people's abilities to relate to their bodies, lands and other creatures of the world. I describe how the colonial wound of Western society forms the basis of the loneliness and alienation that totalitarianism inculcates. After this, I examine how people who seek to find a solid tradition of dance within the Western traditions of Christianity often end up in a conundrum when they seek to legitimize the existence of the tradition in the wrong places. I show how seeking roots for Christian dance practices in Jewish customs is often entangled in supersessionist understandings. These arguments are constructed by means of both J. Kameron- Carter's writings on race and theology and the black political theology outlined by Vincent W. Lloyd. The second-most-often chosen option for creating a dance tradition for Western forms of Christianity is to romanticize the non-Western 'other'. Using Lindsey Drury's work, I argue that dancers have perpetuated the interests that seek to possess the 'other' by bringing exotic dancers to the Western marketplace. Finally, I describe the third option – more commonly found amongst those critical of Christian tradition – to seek the roots of transformational dance practices in Hellenistic and more esoteric teachings flourishing in the early twentieth century. We run into the often forgotten or neglected stories of renowned dance teachers like Rudolf Laban and Isadora Duncan on this path. By combining esoteric bodily practices, Mother Earth 'spirituality' and superior views about race, they not only promoted but laid the foundation for how people were manipulated in the Third Reich. I end by sharing ethnographic stories of resistance towards how these past historical patterns have affected how dance is viewed today. Those exhibiting such resistance are not always consciously aware of the historical roots I have described. However, engagement in contemplative and healing dance practices seems to be forging new and better ways to create community and to live in a connected way with creation and our creatureliness (Hellsten 2021a). The central theme of these practices is to resist the illusion of perfection and control while helping people to listen to and discern the Holy Spirit leading them into a new way of living.

The purpose of this study is to calculate population-aging rate among cities and counties, and the contribution of migration on the changing rate of a population's mean age in Taiwan. The methodology employed Preston's aging rate to analyze the demographic structure. Notable findings including (1) low birthrate contributes to population aging and (2) migration contributes to decline mean age in some cities. The final section of the article discusses how socioeconomic factors impacts migration patterns and ultimately affects population aging or rejuvenation. This article found that the higher social increase rate, the higher percentage of employment in the services industry, and the larger average living area per person depressed mean age of population. This indicates that socioeconomic development, such as creating more employment opportunities or improving living quality in cities, will attract younger demographics and shift the populations mean age. Based on such findings, it is the conclusions of this study that the government should promote childbirth and foster local socioeconomic development to attract migration, even international emigration.

The Iranian revolution—the political realization of the "Great Refusal" of Western modernization—was a direct consequence a half century later of the forced secularization of the Ottoman Caliphate by Kemal Ataturk. With the superstructure of the Muslim ummah dismantled and replaced by the Turkish nation state, insurgent religious movements, from the (Sunni) Muslim Brotherhood in Egypt to the Shiite imams of Qum and Najaf, moved into the vacuum to reclaim Islam from the shadow of Western dominance.Now, history is turning again. Iran has been seized by violent turmoil as it seeks to reconcile democracy and religious rule. Secular Turkey is governed by an Islamist‐rooted party. As they struggle to regain their balance, the global economic meltdown threatens a convergence against globalization that joins the Islamist resistance with populist backlashes elsewhere.Two legendary intelligence agents, a Hezbollah leader, an Iranian dissident philosopher and Shirin Ebadi, the Iranian human rights lawyer and Nobel Laureate, examine this historical turn.