bluuebunny/crossref_metadata_2025_split huggingface dataset:
Variations in rift symmetry: cautionary examples from the Southern Rift System (Australia–Antarctica)
Authors: Direen Nicholas G. , Stagg Howard M. J. , Symonds Philip A. , Norton Ian O. 
Published: March 2012

Abstract
We present a synthesis based on the interpretation of two pairs of deep seismic reflection crustal sections within the Southern Rift System (SRS) separating Australia and Antarctica. One pair of sections is from the conjugate margins between the Great Australian Bight (GAB) and Wilkes Land, in the central sector of the SRS, which broke up in the Campanian. The second pair of conjugate sections is located approximately 400 km further east, between the Otway Basin and Terre Adélie, which probably broke up in Maastrichtian time. Interpretations are based on an integrated synthesis of deep multi-channel seismic, gravity and magnetic data, together with sparse sonobuoy and dredging information, and the conjugate sections are presented with the oceanic crust removed beyond the continent–ocean boundary (COB).

At first order, both conjugate pairs show a transition from thinned continental crust, through a wide and internally complex continent–ocean transition zone (COTZ), which shows features in common with magma-poor rifted margins worldwide, such as basement ridges interpreted as exhumed subcontinental mantle. In the central GAB sector, the COTZ is symmetric around the point of break-up and displays a pair of mantle ridges, one on each margin, outboard of which lies a deep-water rift basin. Break-up has occurred in the centre of this basin in this sector of the SRS. In contrast, the Terre Adélie margin is nearly 600 km wide and shows an abandoned crustal megaboudin, the Adélie Rift Block. This block is underlain by interpreted middle crust, and appears to have a mantle ridge structure inboard, as well as an outboard exhumed mantle complex from which mylonitized harzburgite has been dredged. The conjugate margin of the Beachport Sub-basin is relatively narrow (
c.
100 km wide) and does not appear to contain an exhumed mantle ridge, as observed along strike in the GAB.

These observations from a single rift spreading compartment show that radically different break-up symmetries and margin architectures can result from an essentially symmetric rifting process involving multiple, paired detachment systems. This indicates the need for caution in interpreting causative mechanisms of rifting from limited conjugate sections in other rifts. We speculate that the underlying crustal composition, rheology and structural preconditioning play a significant role in partitioning strain during the transition to break-up.
Sound, Space and Moral Soundscapes in Ruyijun zhuan and Chipozi zhuan
Authors: Stevenson Mark 
Published: March 2012

AbstractThis paper employs methods from phenomenology, anthropology and literary criticism to theorise the deployment of sound in two early works of erotic fiction from sixteenth-century China: Ruyijun zhuan ([The tale of ] The Lord of Perfect Satisfaction) and Chipozi zhuan (A tale of an infatuated woman). After assessing the significance of the two novels in relation to problems of gender ideology in the period, as well as the treatment of sound, noisiness and gender in two Tang dynasty works, the paper demonstrates how almost all occurrences of non-verbal or involuntary sounds in the novels are attached to the moral positioning of their women protagonists in relation to gender norms. While not performing a full content analysis of the novels' soundscapes, moral or otherwise, a select number of examples are used to illustrate how a focus on sound, as a sign of both external moral threat and the inner person, adds to our understanding of erotic fiction from the late Ming (1520-1644). While they employ aurality in radically different ways, the two novels show how aural events share a similar function in governing women's sexuality.
Dunnocks Discriminate Between the Songs of Familiar Individuals Without Directional Cues
Authors: Langmore  
Published: March 2012

AbstractPlayback experiments have demonstrated that many species of birds discriminate between the songs of neighbours and strangers, and also that they discriminate between familiar songs played from their usual location and from the opposite direction. The mechanism underlying this discrimination could be true recognition of individuals, or association of familiar songs with familiar locations. Here I used playbacks to test whether dunnocks (Prunella modularis) can discriminate between two classes of familiar songs; songs of neighbours and songs of co-males (males who share a territory in a polyandrous or polygynandrous group). Resident males tolerate co-males on their territory but defend their territories vigorously against intrusions from neighbours. Dunnocks approached the songs of neighbours significantly more than the songs of co-males, and they responded more quickly to the songs of neighbours than co-males. Responses to neighbours' songs were the same whether they were played from the centre of the territory or the boundary shared with the neighbour. This indicates that the mechanism underlying discrimination in dunnocks is not simply habituation to familiar songs from familiar directions. Dunnocks may either have true recognition of individuals, or they might have a precise ability to range songs which enables them to habituate to familiar songs when they are sung from both a familiar direction and a familiar distance.
NEST PROVISIONING IN THE MUD-DAUBER WASP SCELIPHRON LAETUM (F. SMITH): BODY MASS AND TAXA SPECIFIC PREY SELECTION
Authors: Elgar Mark , Jebb Matthew 
Published: March 2012

Abstract
The mud dauber wasp Sceliphron laetum (F. Smith) lays a single egg in a mud chamber that is provisioned almost exclusively with orb-weaving spiders. In Madang, Papua New Guinea, the wasps provision their chambers with between three and nine spiders that weigh between 0.01 and 0.28 g and are from at least twelve species. The number of spiders placed in each chamber is negatively correlated with the mean mass of each spider. A field experiment revealed that females cease provisioning after capturing a certain mass of spiders, rather than simply filling each chamber to its volumetric capacity. Furthermore, the wasps select different spider species according to the provisioning sequence. In general, wasps avoid provisioning the early larval instar with species of Gasteracantha, perhaps because the newly emerged wasp larvae cannot penetrate the hard integuments of these spiders.
How to Keep It Real
Authors: Day Matthew 
Published: March 2012

AbstractOver the last decade or so, an enormous amount of energy has been spent arguing whether the religion category is a legitimate tool for academic inquiry. This essay begins with the assumption that there are other, more interesting projects to pursue than talking about “religion.” By taking Bruno Latour’s work in the field of science studies as a model of what interesting work in our field might look like, the article advocates an approach which abandons the search for what is really going on behind the exceptional beings, experiences and insights that the conventional study of “religion” emphasizes. Instead, it sketches a scholarly agenda whereby attention would be paid to the labor required to make the gods and spirits real actors in a collective.
Functionalism Since Hempel
Authors: Segal Robert A. 
Published: March 2012

AbstractIt is usually assumed that, as an approach to religion, or to culture in general, functionalism is passé. Functionalism has been superseded by structuralism, poststructuralism, and postmodernism. Yet the appeal of functionalism as an explanation of the existence or persistence of religion has meant the continuing appearance of functionalist works on religion, which hail mainly from the social sciences. This article focuses on the philosophical problems posed by functionalism. Some of those problems are hoary. Others, while already recognized, were presented in their classic form in 1959 by Carl Hempel. Only those social scientists with philosophical proclivities were ever affected by Hempel’s challenge. Their unanimous response has been to try to meet the challenge, and the fate of functionalism has been assumed to rest with the response to Hempel. This article presents responses by philosophers themselves to Hempel. It concentrates on the response by Robert Cummins, who defends functionalism in biology and, by implication, social science by recharacterizing it—and in turn making Hempel’s challenge irrelevant. What a functionalist approach to religion guided by Cummins’ depiction of functionalism would look like is offered.
Distinctions, Differentiations, Ontology, and Non-humans in Theories of Religion
Authors: Stausberg Michael 
Published: March 2012

AbstractThis essay has four main parts. (1) Reviewing previous theories of religion, it suggests that it may be helpful not to conflate, a priori, the notions of (the) religious on the one hand and religion\s on the other, and that it may be useful to explore concepts such as (the) sacred and transcendence as independent yet related to the business of theorizing religion. (2) Distinguishing social/cultural from biological/genetic evolution, it outlines the occurrence of three processes/stages of the evolution of religious affairs and religions(s), here called attributive, structural, and functional differentiation respectively. While the first two processes/stages occurred in the remote and ancient past respectively, the third process/stage is typical of modernities and has by now globalized. (3) The article argues that recent criticisms of the validity of the category of religion are informed by a reverse sui generis approach characterized by a tacit claim that religion is an anomaly, by virtue of its supposedly being inherently different from similar concepts. The article suggests that John Searle’s philosophy may throw light on the mode of existence (ontology) of religion as an example of social and institutional reality, as an intentionality- and observer-relative yet real and empowering structure. (4) In the final section, the article engages some lines of thinking of Bruno Latour’s interpretation of Actor-Network-Theory, in particular the category of non-humans and the importance of things (objects) for social reality, including religion.
Why does semantics matter to the study of religion?
Authors: Penner Hans H. 
Published: March 2012

AbstractBeware of meaning! Meaning is not an entity. It does not refer to anything. This essay is an attempt to describe Donald Davidson's theory of semantics. It took Davidson some time to realize that his truth conditional theory of meaning entailed a radical repudiation of traditional correspondence and coherence theories of meaning. We now have a third theoretical alternative in semantics. In this theory "truth" is left undefined. It is essential that you grasp firmly the fact that truth does not refer, or, "connect-up" anything that makes a sentence true. That is the work of epistemology, or perhaps psycho-neurology. The first theoretical task, therefore, is to describe truth, or meaning, as "convention-T". The second principle, the principle of charity, provides an explanation for testing the theory. The third principle, the principle of holism, provides the theoretical framework for truth-conditions and charity. The theory provides new and powerful refutations of relativism and the notion that semantics must be reduced to the function of the brain, sensations, specific stimuli, and the like. It also provides warrants for denying that religion is "symbolic" of experience of the numinous, the sacred, or other "given" foundations of what might be described as "religious experience". Davidson's theory has important, if not radical, consequences for the study of religion. The essay briefly describes a few of these.
In defense of "the Religion school": A response to Anthony J. Blasi
Authors: Segal Robert A. 
Published: March 2012

AbstractAnthony Blasi (1995) argues that many scholars of religious studies misconstrue the sociology of religion, if not the whole social scientific study of religion. So zealous are these scholars to reject an apologetical, nonreductive approach to religion that they fail to recognize an approach to religion that is nonreductive yet nonapologetical: the approach of interpretive sociology of religion, as represented by the symbolic interactionist school of sociology. The scholars Blasi most castigates are the members of what he labels "the Religion school of thought". Because he cites but two persons in his essay- Thomas Ryba and me - it is hard to see on what basis he claims that this school even exists. Two citations do not a school make. Moreover, the essay of mine which he cites never even appeared in Religion, and Ryba's essay, which did appear in Religion, is only a long, and by no means uncritical, review of a book of mine. I will, then, forgo discussing the four planks of the Religion school's credo that Blasi extricates from what is really Ryba's summary, not endorsement, of my own position. Instead, I will focus on the three kindred issues that Blasi discusses most fully: interpretation versus explanation, empirical versus nonempirical, and explaining versus explaining away.
Lesslie Newbigin: A Postmodern Missiologist?
Authors: Weston Paul 
Published: March 2012

AbstractParticularly through his study of the postcritical philosophy of Michael Polanyi, Lesslie Newbigin engaged in a critique of postmodernity and a Christian postmodern apologetics before postmodernity ever "arrived" in contemporary missiological thought. The purpose of this article, says British missiologist Paul Weston, is to explore Newbigin's engagement with postmodern thought, to discover the roots that lie behind it, and to suggest as well two facets of Newbigin's thinking that merit renewed attention in the context of postmodernity. First, says Weston, Newbigin can be shown to have developed a missiological approach that effectively anticipates many of the questions raised by contemporary postmodern perspectives. Secondly, the way in which Newbigin harnesses this approach to the practice of mission can be said to be both appropriate and applicable within a postmodern environment.
Theology and Mission Between Neocolonialism and Postcolonialism
Authors: Rieger Joerg 
Published: March 2012

AbstractIn this article Joerg Rieger writes about the historical connection between colonialism and mission, and the connection between neocolonialism and mission in the present situation of globalization. Thinking on mission today, he argues, does not always see the subtle connection between mission and neocolonialism, even though it has recognized and renounced the former colonialism. While mission as "outreach" and "relationship" have some positive aspects, they can easily be tainted with neocolonial attitudes. In contrast, Rieger advocates an understanding of mission as "inreach," by which one approaches the other as truly other, and opens oneself to be changed in the encounter. A dialogical approach to mission – indeed a "multilogical" approach is "no longer optional but essential to the future of both mission and theology."
Testament in Mission: The Use of the New Methodological and Hermeneutical Reflections
Authors: Nissen Johannes 
Published: March 2012

AbstractAfter several introductory reflections, this article attempts to categorize the various ways of using the New Testament as a foundation for the church's missionary activity. Here the author argues that interpreters of the New Testament should avoid a "double reductionism," while aiming at a multidimensional interpretive approach. The Bible is not a single book with a single understanding of mission. Rather, it offers a variety of perspectives on what mission might look like. In a third part the author offers several hermeneutical observations, suggesting that "linear" hermeneutics should be replaced by a hermeneutics of conversation. To counteract the absolutizing of our own situation and experience, it is necessary to stimulate a cross-cultural missiological hermeneutics.
The Self of Mission
Authors: Poitras Edward W. 
Published: March 2012

AbstractDrawing on his experience as a missionary in Korea for over three decades, Edward W. Poitras reflects on the way a person expands him or herself as he or she encounters the culture in which he or she works as truly "other." A complete identification with the culture, of course, is never possible. Nevertheless, the authentically open person is changed in profound and life-giving ways. Poitras speaks of this change happening in three stages. At first the missionary works for others; then he or she identifies with the local culture. Eventually, however, the self is discovered within the local community; identity is received from it, as a gift. Such a development, says Poitras, is profoundly biblical in orientation, and is at the heart of the theology of mission.
Seeing the Other Whole
Authors: Anderson Herbert 
Published: March 2012

AbstractIf the gospel is authentically to be preached in today's fragmented and globalized world, Christians need to develop an attitude of profound regard for one another in all their difference and diversity, and a profound regard for those with whom they share the Christian message. Such a basic, transforming attitude Herbert Anderson calls in this article a habitus for globalization. The foundational question for Christians, he says, is what attitude we take toward the "Other." The Other can be understood in three ways: as not me, as not like me, or as like me but different from me. In this era of globalization, however, an understanding of the Other in the third sense--as what Anderson calls the "proximate Other"--is perhaps most fruitful, most challenging and holds the most theological potential. When we see the Other "whole" we are called out of our narrowness and into God's way of seeing the world. In order to unpack what a habitus for globalization might consist, Anderson reflects on four characteristics that it evidences: a sense of wonder in the presence of the Other, the practice of hospitality toward the Other, a sense of recognition of the Other's uniqueness, and a life lived in commitment to genuine reconciliation despite injustice and lack of understanding. Christian mission is carried out with a firm conviction of the basic interconnectedness of all things, and the promise of ultimate human and cosmic integrity.
St. Paul and Culture
Authors: King Fergus 
Published: March 2012

AbstractIn this article, Fergus King examines the writings of St. Paul, particularly the letters to the Romans and the Galatians and the first letter to the Corinthians, in an attempt to discern Paul's attitude toward culture. Taking issue with H. R. Niebuhr's identification of Paul with his "Christ and culture in paradox" paradigm, King argues that Paul's--and by implication, Christians'-- attitude toward culture is--and should be--complex and flexible. Paul's criteria regarding the acceptability of such cultural practices as eating food offered to idols and Jewish circumcision are, first, soteriological and, second, pastoral. The question of the suitability of cultural practices for Christians is not an abstract one, but one that must be answered in the concrete context of Christian life: Does a cultural practice or value diminish faith in Christ? Does a practice or value place obstacles before one's own faith, or the faith of others? Rather than thinking in terms of a universally applicable principle, King suggests that the Christian attitude toward culture should be shaped in relation to human salvation and authentic community life.
The Cross and the Flag
Authors: Szippl Richard F. 
Published: March 2012

AbstractChina has always occupied a special place in the history of Christian Missions. The second half of the nineteenth century was a time of especially intense missionary interest in China that coincided with a rapid overseas economic, military, and political expansion of the Western world. Conventionally, there have been two approaches to the question of the relationship between Christian missions and Western expansion. One paints missionaries as the vanguard of Western colonization, while the other stresses the detached idealism of the missionaries. In fact, the relationship between Christian missions and Western expansionism is a complicated one. This article considers this problematic relationship from a diplomatic perspective based on the views of Max von Brandt, a veteran German diplomat and expert in East Asian affairs at the end of the nineteenth and beginning of the twentieth centuries. Retiring from diplomatic service after thirty-three years in East Asia, Brandt served as an adviser to the German Foreign Office, and wrote a dozen books and over a hundred periodical articles on East Asian and other topics. The article briefly sketches Brandt's involvement with the mission question as a diplomat, and then analyses his writings on the subject. It shows how complicated the relationship between Christian missions and the policies of the Western governments really was. On the one hand, as the German envoy in China, Brandt promoted the German government protection of Catholic missionaries and intervened with the Chinese government repeatedly for the safety and security of Western missionaries when it suited the basic aims of government policy. At the same time, however, Brandt's diplomatic reports and later writings clearly reveal a basically negative appraisal of the effects of missionary activity. From Brandt's diplomatic perspective, Christian missions in China were both boon and bane.
An Atypical Approach to Graduation from the LDC Category: The Case of Bangladesh
Authors: Bhattacharya Debapriya , Borgatti Lisa 
Published: March 2012

From the creation of the category in 1971, the number of least developed countries (LDCs) has almost doubled to account for 48 members by 2011. Only three countries have managed to exit from the category thus far, and two more are in the pipeline. The recognition of the difficulty of leaving the category is entrenched in the overarching goal of the Fourth UN Conference on LDCs, which specifically calls for halving the number of LDCs within the next decade. The existing asymmetries between the entrance and the graduation criteria have favoured inclusion. Of the three exit criteria, those countries that have graduated, or are in the process of doing so, have all met the low-income exit threshold. This study argues for a graduation path that is not linked to income performance, rather on human capital development. In so doing, it identifies a different, non-conventional route to graduation. Bangladesh makes a good example for it as it is through the development of its human capital assets that it could (a) stop being an LDC and (b) accelerate its rate of economic and income growth. If the appropriate human capital enforcement policies are implemented in the coming 22 years, Bangladesh could meet the graduation thresholds by 2027, graduate out of the LDC group in 2033 and keep all the benefits linked to the LDC status until 2036. At the domestic level, actions aimed at leaving the LDC category have to be framed by, and within, a national employment-generating strategy. The article concludes with specific policy recommendations, particularly related to human capital development, for nearing the estimated graduation date. JEL: O10, O29, O53