title: Understanding Christian-Muslim relations: Past and present [Book review]

authors: Pratt, Douglas

subjects: Christian

abstract: Clinton Bennett’s overview analysis of the history of relations between Islam and Christianity has been attempted with a view to shedding light on contemporary interfaith issues and the prospects for ongoing interreligious dialogue. After some 1,400 years of encounter and engagement, has there been any real progress? For that matter, as the introduction notes, ‘How is progress judged?’ (p. 1). The author is of the view that ‘the most meaningful dialogue . . . takes place when individuals or groups of Christians and Muslims meet face to face and discuss their faith, hopes and dreams, problems and successes’ (p. 8). At the same time, he acknowledges the rightful role of discursive dialogue where, in effect, the interlocutors are the abstract systems of ‘Islam’ and ‘Christianity’. Dialogue is as much inter-systemic as it is interpersonal; a view with which I fully concur. Taking a broad, chronological approach, Bennett visits significant contributions and contributors from both faith traditions. He shows how ‘arguments and counter-arguments used centuries ago remain popular today, on both sides’ (p. 8) and structures his work through the lens of a dual category analysis of conciliation and confrontation that he developed in an earlier work (Bennett, 1992).

text: Understanding Christian-Muslim relations: Past and present [Book review] Clinton Bennett’s overview analysis of the history of relations between Islam and Christianity has been attempted with a view to shedding light on contemporary interfaith issues and the prospects for ongoing interreligious dialogue. After some 1,400 years of encounter and engagement, has there been any real progress? For that matter, as the introduction notes, ‘How is progress judged?’ (p. 1). The author is of the view that ‘the most meaningful dialogue . . . takes place when individuals or groups of Christians and Muslims meet face to face and discuss their faith, hopes and dreams, problems and successes’ (p. 8). At the same time, he acknowledges the rightful role of discursive dialogue where, in effect, the interlocutors are the abstract systems of ‘Islam’ and ‘Christianity’. Dialogue is as much inter-systemic as it is interpersonal; a view with which I fully concur. Taking a broad, chronological approach, Bennett visits significant contributions and contributors from both faith traditions. He shows how ‘arguments and counter-arguments used centuries ago remain popular today, on both sides’ (p. 8) and structures his work through the lens of a dual category analysis of conciliation and confrontation that he developed in an earlier work (Bennett, 1992).

year: 2009

title: Quality of cellulose and biostimulant extracts from Oedogonium calcareum cultivated during primary wastewater treatment

authors: Jayasooriya, Nethmie

subjects: Biomass utilization

abstract: A practical two-product cascading biorefinery was developed to extract a biostimulant and cellulose from the freshwater filamentous macroalga Oedogonium calcareum grown while treating primary wastewater. Biostimulant production provides a valuable extract with production of disinfected residual biomass for further product development. Both Escherichia coli and F-specific RNA bacteriophage, indicators of human pathogens contamination, were absent from the residual biomass. The chemical composition of the biostimulant was complex, consisting of growth-promoting substances, free amino acids, and minerals. The O. calcareum cellulose fractions yielded between 9.5% and 10.1% (w/w) with purities from 84% to 90% and closely resembled microcrystalline cellulose. Biostimulant extraction improved cellulose quality by increasing crystallinity from 59% to 62%. Biomass condition, drying process, and biostimulant production influenced the crystallinity index. This study demonstrates a two-step process of biostimulant and cellulose extraction from wastewater-grown Oedogonium, simultaneously disinfecting biomass and isolating high-quality cellulose as a sustainable alternative to conventional extraction methods.

text: Quality of cellulose and biostimulant extracts from Oedogonium calcareum cultivated during primary wastewater treatment A practical two-product cascading biorefinery was developed to extract a biostimulant and cellulose from the freshwater filamentous macroalga Oedogonium calcareum grown while treating primary wastewater. Biostimulant production provides a valuable extract with production of disinfected residual biomass for further product development. Both Escherichia coli and F-specific RNA bacteriophage, indicators of human pathogens contamination, were absent from the residual biomass. The chemical composition of the biostimulant was complex, consisting of growth-promoting substances, free amino acids, and minerals. The O. calcareum cellulose fractions yielded between 9.5% and 10.1% (w/w) with purities from 84% to 90% and closely resembled microcrystalline cellulose. Biostimulant extraction improved cellulose quality by increasing crystallinity from 59% to 62%. Biomass condition, drying process, and biostimulant production influenced the crystallinity index. This study demonstrates a two-step process of biostimulant and cellulose extraction from wastewater-grown Oedogonium, simultaneously disinfecting biomass and isolating high-quality cellulose as a sustainable alternative to conventional extraction methods.

year: 2024-07-01

title: Taupiri rau kotahi - Taupiri rau manomano

authors: Sam-Turner, Hiko Akuhata Te Ngoungou Raniera

subjects: Taupiri marae

abstract: Kua roa nei te paepae o Taupiri marae e noho mokemoke ana, i te nuinga o te waa kaaore he tangata hei kawe i ngaa tikanga, aa, kua waiho maa te tokoiti e moohio ana me peewhea te whakahaere tika i ngaa tikanga o te marae. I te nuinga o te waa e waimarie ana maatou mehemea ka tae atu ngaa taangata e rua ki te manaaki i te mauri o te paepae moo te roanga ake o te kaupapa, ahakoa tangihanga mai, huritau mai, aha atu raanei.
I ngaa tau kua kaha kitea ahau te toimaha o teeraa o ngaa haepapa ka taka ki runga i te tokoiti. Naa teenaa, ka hua ake te uho o teenei o ngaa kaupapa rangahau, he waihanga i teetehi rautaki whaikoorero e piki ake ai ngaa nama o te hunga kawe i teenei aahuatanga. Ko taa te tuhingaroa nei he waiho i eetehi moohiotanga hei aawhina, hei whakapakari, hei whakamaamaa i ngaa aahuatanga ka tau ki runga i ngaa taangata whaikoorero. Kua waihotia e au eetehi kura hei aarahi, hei aawhina i ngaa whaanau o te marae, heoti, te hunga e piikoko ana ki te kawe i ngaa taonga o too taatou ahurea.
Ko te tino take kua ahu peenei taku rangahau kia moohio pai ngaa whakatupuranga ki eenei maatauranga, heoti, kia moohio pai ngaa whakatupuranga me peewhea te whakahaere i eenei aahuatanga. I runga anoo i te tuupono ka tae mai ki te waa me manaaki te reanga rangatahi i te paepae, ka taka raanei te haepapa whakahaere paepae ki a maatou te hunga rangatahi, ko te wawata ia ka aawhina teenei tuhingaroa i a taatou. Kaaore e kore hei ngaa tau e heke mai nei ka kii pohapoha te paepae o Taupiri marae i te hunga e moohio ana ki te whakatakoto i aana kupu, ki te whaikoorero. Koia te take i hua mai te ingoa o teenei o ngaa tuhingaroa, maa te whaangai i te rau kotahi ko te whaainga ia aa toona waa ka hora katoa eeraa maatauranga ki ngaa rau manomano.
“Hei aha te pae nekeneke, waiho mai raa ki ahau he pae kounga, he pae motuhake”

text: Taupiri rau kotahi - Taupiri rau manomano Kua roa nei te paepae o Taupiri marae e noho mokemoke ana, i te nuinga o te waa kaaore he tangata hei kawe i ngaa tikanga, aa, kua waiho maa te tokoiti e moohio ana me peewhea te whakahaere tika i ngaa tikanga o te marae. I te nuinga o te waa e waimarie ana maatou mehemea ka tae atu ngaa taangata e rua ki te manaaki i te mauri o te paepae moo te roanga ake o te kaupapa, ahakoa tangihanga mai, huritau mai, aha atu raanei.
I ngaa tau kua kaha kitea ahau te toimaha o teeraa o ngaa haepapa ka taka ki runga i te tokoiti. Naa teenaa, ka hua ake te uho o teenei o ngaa kaupapa rangahau, he waihanga i teetehi rautaki whaikoorero e piki ake ai ngaa nama o te hunga kawe i teenei aahuatanga. Ko taa te tuhingaroa nei he waiho i eetehi moohiotanga hei aawhina, hei whakapakari, hei whakamaamaa i ngaa aahuatanga ka tau ki runga i ngaa taangata whaikoorero. Kua waihotia e au eetehi kura hei aarahi, hei aawhina i ngaa whaanau o te marae, heoti, te hunga e piikoko ana ki te kawe i ngaa taonga o too taatou ahurea.
Ko te tino take kua ahu peenei taku rangahau kia moohio pai ngaa whakatupuranga ki eenei maatauranga, heoti, kia moohio pai ngaa whakatupuranga me peewhea te whakahaere i eenei aahuatanga. I runga anoo i te tuupono ka tae mai ki te waa me manaaki te reanga rangatahi i te paepae, ka taka raanei te haepapa whakahaere paepae ki a maatou te hunga rangatahi, ko te wawata ia ka aawhina teenei tuhingaroa i a taatou. Kaaore e kore hei ngaa tau e heke mai nei ka kii pohapoha te paepae o Taupiri marae i te hunga e moohio ana ki te whakatakoto i aana kupu, ki te whaikoorero. Koia te take i hua mai te ingoa o teenei o ngaa tuhingaroa, maa te whaangai i te rau kotahi ko te whaainga ia aa toona waa ka hora katoa eeraa maatauranga ki ngaa rau manomano.
“Hei aha te pae nekeneke, waiho mai raa ki ahau he pae kounga, he pae motuhake”

year: 2022