Die Exodus-Erzählung ist nicht nur die "große Erzählung" für die abendländische Befreiungsgeschichte, sie ist auch konstitutiv für die abendländische Pädagogik. Diese These wird in Hinblick auf das Verhältnis von Politik und Bildung in der kritischen Bildungstheorie Heydorns entfaltet. Durch die Unterscheidung zwischen politischer und pädagogisch-religiöser Lesart der Exodus-Erzählung ergeben sich Einsichten in die grundlegende Bedeutung der geschichtlichen Hoffnung für die pädagogische Praxis. Die Verheißung des Exodus als Ursprung der geschichtlichen Hoffnung bildet die Grundlage aller nicht-affirmativen Bildungstheorie im abendländischen Kulturraum. (DIPF/Orig.) ; The tale of the Exodus is not only the "great story" of the Occidental history of liberation, it is also a constituent element of Western educational theory. This thesis is evolved with regard to the relation of politics and education in H.-J. Heydorn's critical theory of education. By differentiating between an educational-religious interpretation of the Exodus story and a political reading, the author emphasizes the fundamental significance of historical hope for the educational practice. The promise of the Exodus as the origin of historical hope forms the basis for all nonaffirmative educational theories in Occidental culture. (DIPF/Orig.)
Widerstand gegen Unterdrückung und Ausbeutung wird durch physische Abscheu, theoretischen Widerspruch und in einem großen Maß durch Mythen über eine machbare Befreiung animiert. Aus diesem Grund inspiriert die Erzählung des Exodus der Israeliten aus Ägypten auch heute noch dazu, für soziale Gerechtigkeit zu kämpfen. Laurin Mackowitz' Vergleich von Sigmund Freuds, Thomas Manns, Michael Walzers und Paolo Virnos Auseinandersetzungen mit dem Exodus zeigt allerdings, dass dieser Mythos nicht nur zur narrativen Verankerung von Gerechtigkeit und Freiheit, sondern ebenso zur Konstruktion nationaler Identitäten und Legitimierung despotischer Politiken benutzt werden kann. ; Resistance to oppression and exploitation is not only animated by a physical and theoretical objection but in no small extent by myths about a feasible liberation. For this reason, the narrative of the Israelites' Exodus out of Egypt continues up until today to inspire struggles for social justice. Laurin Mackowitz's comparison of Sigmund Freud's, Thomas Mann's, Michael Walzer's, and Paolo Virno's interpretations of the Exodus demonstrates that this myth can not only be engaged in the narration of justice and freedom, but also the construction of national identities and legitimization of despotic politics.
Yellowstone Exodus, a novella, is a reminder of society's fragility in the wake of naturally occurring catastrophes. The first of three parts, Yellowstone Exodus is book one in a trilogy of novellas intended to entertain, inspire, and forewarn its reader. Beginning in Denver, Colorado, this story redefines brotherhood and friendship as two best friends, Clayton Rudd and Raymond Montero, set out on a journey to reach the Montero family home in Fort Gibson, Oklahoma. Obstacles awaiting them include a nightmarish environment caused by the Yellowstone super-volcanic eruption, hostile enforcement of state borders in a nation stripped of its federal government, and the prisons of their own physical, mental, and spiritual endurances. The struggle of these men dwells deeper than simply living during the time of the great American diaspora, as they will need to deal with addiction, PTSD, depression, and denial. Encounters with strangers, along their way, establish impressions and illuminate an understanding of a super-power nation's freshly dispossessed population. ; 2016-05-01 ; M.F.A. ; Arts and Humanities, English ; Masters ; This record was generated from author submitted information.
The Eritrean liberation war (1961-1992) caused a massive migration from Eritrea, the majority of whom came to constitute the backbone of Eritrean economy and national support through strong Diaspora communities.
p. 2 ; column 2 ; 40 col. in. ; Brigham Young resigns the presidencies of the Deseret Band and Zion's Co–operative Institution. Brigham's strength is deteriorating. Preparations made for Mormon exodus to Arizona. Brigham's new order includes seven counsellors who represent the seven presiding leaders of the seven dispensations. He sets up his son to replace him. Brigham Young manipulates legislation so as not to be responsible for the $20–30 million he supposedly squandered while President of ZCMI. He intends to stand by polygamy and flee to Mexico if necessary. He is labeled an ""arrant coward."" He retains the Presidency of the Church, which will pass to his son when he dies. As long as the people of Utah are quiet and law–abiding they will not be disturbed. Government will involve itself only to uphold the courts or enforce the laws. Thomas L. Kane is Brigham's political counselor.
[p. 4] ; column 3 ; 6 ¾ col. in. ; The incompetence of Buchanan and the U.S. government, especially in the case of the army sent to Utah. Admiration is expressed for the actions of the Mormons in leaving their homes. From the New York Times.
p. 5 ; column 6 ; 8 ½ col. in. ; An emigrant train of apostate Mormons has just reached Lawrence, Kentucky. The people left because of the polygamy, tithing, and the despotic reign of Brigham Young. They report on the polygamic and military status of the Mormons.
[p. 1] ; columns 5–6 ; 8 ½ col. in. ; An emigrant train of apostate Mormons has just reached Lawrence, Kentucky. The people left because of the polygamy, tithing, and the despotic reign of Brigham Young. They report on the polygamic and military status of the Mormons. Also found in the New York Daily Tribune no. 5085 (7 Aug 1857).
Bereits zum Jahreswechsel 2012/2013 hatten Eurogruppe und EU Kommission verkündet, dass das Schlimmste vorbei wäre. Die griechische Regierung hätte die versprochenen Struktur- und Fiskalreformen umgesetzt und für die Umsetzung der verbliebenen Reformschritte wäre ein enger Zeitplan vereinbart worden (EU Commission 2013: 56). Tatsächlich sollte es noch bis in das Jahr 2014 hinein dauern, bis ein Wendepunkt in der jahrelangen Krise Griechenlands sichtbar wurde: Ein Primärüberschuss und ein leichtes Wachstum erweckten die Hoffnung auf eine Genesung des griechischen Patienten. Gerne wurde dabei ausgeblendet, dass viele Reformmaßnahmen keineswegs beschlossen und implementiert waren und Griechenland von einer Schuldentragfähigkeit nach wie vor weit entfernt war - die wirtschaftliche Besserung reichte für eine Überwindung der Krise in keinerlei Weise aus. Schon die damalige griechische Regierung zeigte sich aber immer weniger bereit, den vereinbarten Vorgaben der Troika aus Europäischer Union (EU), Internationalem Währungsfonds (IWF) und Europäischer Zentralbank (EZB) zu folgen. Der Reformprozess kam damit bereits im Jahr 2014 ins Stocken, so dass das zweite Rettungsprogramm nicht planmäßig abgeschlossen werden konnte. Eine Verklärung der alten Regierungspolitik ist daher fehl am Platz. Mit der Wahl der neuen Regierung aus linker Syriza und rechter Anel am 25. Januar 2015 ist die Reformpolitik de facto ausgesetzt worden. Die neue politische Führung zeigt sich nicht bereit, das vereinbarte Reformprogramm weiter umzusetzen. Stattdessen wird eine neue Politik aus höheren Staatsausgaben, Schuldenschnitt und Rückabwicklung des Reformprozesses propagiert. Das Problem dabei: Durch ihre Ankündigungs- und Verweigerungspolitik sowie durch erste "Korrekturmaßnahmen" hat die neue Regierung maßgeblich zur Erosion der Staatseinnahmen beigetragen und eine schwere Liquiditätskrise ausgelöst, einen schleichenden "Bank Run" provoziert, das (Rest-)Vertrauen in- und ausländischer Investoren zerstört sowie die Hilfs- und Kooperationsbereitschaft der Gläubiger auf das Letzte ausgereizt. Es besteht der Eindruck, dass weniger eine verantwortungsvolle Politik als vielmehr spieltheoretische Experimente das Regierungshandeln in Griechenland bestimmen. Es ist zu befürchten, dass statt der erhofften Genesung die griechische Tragödie um immer neue Teile ergänzt wird und sich die griechische Krise weiter verschärft. Vor diesem Hintergrund wird nachfolgend analysiert, wo die Rettungspolitik der Troika funktioniert hat und warum in Griechenland die Rettung noch nicht gelungen ist. In diesem Kontext werden die griechischen Strukturschwächen ebenso dargestellt wie der Stand der bisherigen Strukturreformen. Des Weiteren wird die griechische Schuldentragfähigkeit untersucht und geklärt, mit welchen Kosten ein Zahlungsausfall oder Schuldenschnitt verbunden wäre. Aus dieser Krisenanalyse werden abschließend Handlungsempfehlungen für die Politik abgeleitet.
The narrative poem Exodus came down to us in a single copy, preserved in the manuscript known as Junius 11, which is dated to the 10th century. The poem, like the other poetic compositions preserved in the same manuscript, is a biblical adaptation. However, the Anglo-Saxon poem does not simply relate the relevant episodes in Old English, as it employs nautical and military imagery that is alien to the original. The structure of the poem, as well as its peculiar imagery, effectively entails interpretation of Scripture, as the message of the biblical book is contextualised, both with reference to other biblical episodes as well as through Anglo-Saxon poetic imagery and narrative technique. The biblical Book of Exodus, a narrative of exile and journey, embodies the concepts of displacement and placement. Moreover, the crossing of the Red Sea—which dominates the poem's main narrative—constitutes the space between the two, a movement from one state of affairs to the other. The concepts of displacement and placement within the poem, even though influenced by the original, take several forms, some arising out of biblical exegesis and others out of the history of the Anglo-Saxons themselves. ; peer-reviewed
This essay studies the origin and globalization of the Rastafarian movement. Poverty and disenchantment in the inner cities of Kingston gave way in the early 1930's to the black power movement through Marcus Garvey's "Back to Africa" crusade, which eventually led to the appearance of the Rastafarian movement, a "messianic religious and political movement". In this essay, I propose to analyze when, how and why the Rastafarian movement began, its doctrines and the vehicles which were used for its cultural globalization, in other words, the diffusion of the Rastafarian´s beliefs, meanings, ideals and culture outside the borders of Jamaica. My aim is to offer a better understanding of the Rastafarian movement (commonly only associated with the consumption of drugs), so it is important to analyze this study in a cultural point of view. Some authors1 define culture as the way of life that is influenced by behavior, knowledge, and beliefs.The lack of information about a certain culture may lead to the perception that a specific culture is wrong or inferior to ours and this normally causes conflict between individuals. Appreciating and accepting cultural diversity is an ability which helps to communicate effectively in an international way, therefore, leading to the globalization of a certain culture, in this case, of the Rastafarian cultural movement. There is a significant variation within the Rastafarian movement and no formal organization; for example, some Rastafarians see it more as a way of life than a religion, but uniting the diverse movements is the belief in the divinity and/or messiahship of the Ethiopian Emperor Haile Selassie I, the influence of Jamaican culture, the resistance to oppression, and the pride in African heritage. ; Ensaio realizado no âmbito da Bolsa de Integração na Investigação Científica e Desenvolvimento - IPP/Santander Totta
In 1968 the Apollo 8 spacecraft became the first manned vehicle to orbit the moon. This mission is perhaps most famous however, for a photograph called Earthrise, taken by astronaut William Anders. Deemed by Life Books as 'the most influential environmental photograph ever taken (Rowel, 2003, p. 172),' it is purportedly the first photograph of our globe in-the-round. Earthrise had been preceded, however, by a 1966 black-and-white image taken by the Lunar Orbiter 1 robotic probe. Marking a seminal shift into an era signified by universal globalization, the world's first view of Earth appropriately originated from beyond its surface. Six years later in 1972 when Rem Koolhaas created his theoretical project, 'Exodus, or the Voluntary Prisoners of Architecture,' he created an architecture against geo-economic forces of globalization. Critical to Exodus is an opposing spatial impenetrability designed to keep people in, while keeping goods, capital, and politics out. Both architecture and city, Exodus ideologically resists a newly emergent globalized world, manifest in an interconnected world-city that Greek architect Constantinos Doxiadis prefigured as 'Ecumenopolis.' Using Peter Sloterdijk's spatial analysis of globalization, I will place Exodus within this economic and historical context – a counter-cultural space at odds with global architecture and cities. As a discordant proposition, however, Koolhaas provides a place in which humans enter into an ontological space: Sloterdijk's Sphären (Spheres). ; In 1968 the Apollo 8 spacecraft became the first manned vehicle to orbit the moon. This mission is perhaps most famous however, for a photograph called Earthrise, taken by astronaut William Anders. Deemed by Life Books as 'the most influential environmental photograph ever taken (Rowel, 2003, p. 172),' it is purportedly the first photograph of our globe in-the-round. Earthrise had been preceded, however, by a 1966 black-and-white image taken by the Lunar Orbiter 1 robotic probe. Marking a seminal shift into an era signified by universal globalization, the world's first view of Earth appropriately originated from beyond its surface. Six years later in 1972 when Rem Koolhaas created his theoretical project, 'Exodus, or the Voluntary Prisoners of Architecture,' he created an architecture against geo-economic forces of globalization. Critical to Exodus is an opposing spatial impenetrability designed to keep people in, while keeping goods, capital, and politics out. Both architecture and city, Exodus ideologically resists a newly emergent globalized world, manifest in an interconnected world-city that Greek architect Constantinos Doxiadis prefigured as 'Ecumenopolis.' Using Peter Sloterdijk's spatial analysis of globalization, I will place Exodus within this economic and historical context – a counter-cultural space at odds with global architecture and cities. As a discordant proposition, however, Koolhaas provides a place in which humans enter into an ontological space: Sloterdijk's Sphären (Spheres).
Dass die Transzendenz und universale Macht Gottes als Herr der ganzen Erde (Ex 8,18[22]; 20,22) betont wird, passt zum Gottesbild der Septuaginta im Allgemeinen. Für die Sicht auf das Land bedeutet dies, dass Gott nicht an das Land Israel gebunden ist. Und für die Adressaten heißt dies, dass sie auch im Ausland eine Verbindung zu Gott haben können. Explizit wird dies, wenn die Septuaginta das Wohnen Gottes unter den Israeliten, das in Ex mit der Stiftshütte verbunden ist, in ein Angerufen-Werden ändert (Ex 19,45f). Gott kann angerufen werden, weil er als universaler Herr der Erde und als transzendenter Gott im Himmel auch im Ausland angerufen werden kann. Man denke auch an Ex 10,13 LXX, wonach, anders als nach dem Masoretischen Text dieser Stelle, Gott im Himmel verortet wird.
