84 research outputs found
sj-docx-1-aph-10.1177_10105395231211978 – Supplemental material for Breastfeeding Prevalence and Factors Affecting Breastfeeding Duration Among Urban Multi-ethnic Malaysian Mothers: A Single-Center University Hospital Study
No full textSupplemental material, sj-docx-1-aph-10.1177_10105395231211978 for Breastfeeding Prevalence and Factors Affecting Breastfeeding Duration Among Urban Multi-ethnic Malaysian Mothers: A Single-Center University Hospital Study by Kai Voon Heng, Lucy Chai See Lum, Emer Breen, Chuan Way Lye, Wai Chee Kuan, Saw Huan Goh, Ling Hang Tan and Kar Mun Yip in Asia Pacific Journal of Public Health</p
Queer Theology and Kuan-Yin Devotion
No full text지난 수십년간 기독교 신학은 새로운 사상들의 유입과 함께 억눌려왔던 다양한 목소리들이 분출하면서 다채로운 면모들을 드러내왔다. 해방신학의 기치 아래 등장한 라틴아메리카 신학, 흑인신학, 페미니스트 신학, 우머니스트 신학, 장애신학, 제삼세계 신학, 레즈비언/게이 신학 등은 전통적 신학이 사실상 보편담론이 아니라 세계적 지배권을 행사하며 배타적 규범들을 작동시키는 특정한 세력의 담론에 불과함을 폭로해왔다. 퀴어신학은 이러한 도전들의 가장 첨단에 있으면서 기존의 도전들에도 도전을 던지는 가장 급진적이고 전복적인 신학이다. 퀴어신학은 흔히 성적 소수자들만을 위한 주변적 신학이거나 레즈비언/게이, 바이섹슈얼, 트랜스젠더 신학 등을 종합하는 포괄적 범주의 신학으로 여겨지는 경향이 있지만 이는 정확한 이해가 아니다.This paper explores Kuan-yin devotion from a queer perspective to suggest its innovative possibilities to transform traditional Buddhism with reference to queer theology. The author argues that Kuan-yin as a queer bodhisattva has the potential to transform Buddhism in the same way as the queer Christ transforms Christianity. Four conceptual themes for the queer Bodhisattva Kuan-yin are suggested. First, body and incarnationality, Queer theology is an incarnated, body theology which claims that the divine left the heaven and entered flesh once and for all. Christ is seen as fully embodied and to celebrate embodied life
The evolution of citizenship education in nation-building in Singapore and Hong Kong
No full textCitizenship Education is a highly political agenda for politicians and governments, especially those of the emerging nations studied in transitology. Political circumstances that surround the birth of ล nation are inextricably tied up with the unique economic, social and even globalisation contexts that shape the formation of that particular nation. Citizenship education mirrors the political climate of such circumstances. A ruling government's policies and ideologies are often transmitted to the masses through education in the form of citizenship education in its evolving forms that take after the political orientations of the nation. A historical-comparative study of Singapore and Hong Kong is the focus of the thesis and a combined case in point. This historical-comparative approach presents a chronological and qualitative analysis of Singapore and Hong Kong that links the past to the present, and points to future direction on how citizenship education has transformed in its focus, dimensions, content, message and values. Theories of nationalism, nation-state and national identity provide a basis for the understanding of the political, economic and social factors that impact nation- building and the subsequent evolvement of Civic and Moral Education in Singapore and Hong Kong after independence. In an analysis of the content-domain of citizenship education, Singapore’s curriculum is shown to reflect the ruling party's ideologies infused through National Education, where the Singapore story is sacrosanct and has to be mastered by all students so that the continual survival instinct is preserved at ill times. Hong Kong covers more breadth with a curriculum that includes the history of China that can be taught critically and a Chinese cultural heritage element that is infused into all the Key Learning subjects. The Life Event Approach is also more practical and relevant to the students' appreciation of the more individual-growth values learnt. Singapore is identified as an Objective/Globalised nation-state with a parallel Objective/Globalised National Identity that has a predominantly strong political leadership and economic priority in its nation-building foundation. It recognizes the need to rise up to the global challenges ahead. Hong Kong has a combination of Objective/Subjective/Globalised region-state with a parallel Objective/Subjective/Globalised National Identity with China due to its cultural heritage component inherited from China and also the need to meet global challenges. The thesis demonstrates how education can be used as a channel to serve the ideologies of the politicians who have a direct stake in shaping the focus of the political content in citizenship education in building national identity. It also illustrates how the respective political circumstances, economic reasons, social contexts and globalisation challenges drive the evolvement of the citizenship education in both Singapore and Hong Kong
A few respectable steps behind the world? Gay and lesbian rights in contemporary Singapore
No full textPolitical life writing in the Pacific
No full textThis book aims to reflect on the experiential side of writing political lives in the Pacific region. The collection touches on aspects of the life writing art that are particularly pertinent to political figures: public perception and ideology; identifying important political successes and policy initiatives; grappling with issues like corruption and age-old political science questions about leadership and ‘dirty hands’. These are general themes but they take on a particular significance in the Pacific context and so the contributions explore these themes in relation to patterns of colonisation and the memory of independence; issues elliptically captured by terms like ‘culture’ and ‘tradition’; the nature of ‘self’ presented in Pacific life writing; and the tendency for many of these texts to be written by ‘outsiders’, or at least the increasingly contested nature of what that term means
A Cultural Challenge to Liberal Democracy in Southeast Asia? IHS Political Science Series No. 53, February 1998
No full textThis paper pleas for adopting a differentiated perspective on the current controversy over “Asian Values” and democracy. It presents a comparative analysis of the political systems of Singapore, Indonesia, and Malaysia, and depicts these polities as structurally similar cooptative systems which are undemocratic since they keep the given power structure in place by preventing opposition parties from ever being elected. In the light of their particular context, however, a more ambivalent picture emerges. Considering the contingent set of historic, ethnic and socioeconomic circumstances at work in the evolution of these systems, their performance in safeguarding public order and in providing economic prosperity has to be recognized. While an institutional analysis of the “Asian values” discourse can demonstrate the political character of cultural definition and distinction and can likewise avoid an essentialist interpretation, a tentative discussion of the prospects for democratization with emphasis on the emerging middle-classes draws a pessimistic picture for future democratization
A Christian social ethic for Singapore with reference to the works of Ronald H. Preston
No full textThis thesis proposes a contextual Christian social ethic for a plural Singapore where Christianity, as a late arrival in East and Southeast Asia, is still regarded by most Asians as a foreign religion, mainly because of its association with past colonial exploits and present Euro-North American value-systems. Our thesis begins with an historical overview of Singapore from its founding as a British colony to its present position as an independent prosperous republic. Drawing on two failed attempts at Christian social engagement in post- colonial Singapore as examples, we argue against uncritical adoption of any social ethical model which is not culture-sensitive to the peculiar contextual concerns of that city-state. We show that an appropriate and credible Christian social ethic for Singapore can be found, not so much in Liberation Theologies or Ecclesiological Ethics, though they have rightly attracted a lot of attention in recent years, but rather in the social theology of Ronald. Preston and the tradition he represents. Preston's social theology, informed very much by a doctrine of creation, recognises God's grace at work in the life of all people and social structures. It encourages and facilitates constructive Christian social engagement in the political arena and the economic sphere where Christians, as members of overlapping communities, live and work with people of other faiths and those with no religious affiliation. When critically adapted and appropriately supplemented by other theological and philosophical materials in areas where we find deficiencies, Preston's social theology provides the congenial theological resources which can be used to frame a contextual Christian social ethic to meet the multi-faceted challenges of a plural, post-colonial Singapore
Production and Genetic Improvement of Cashew
No full text印度是世界腰果(＂Anacardium occidentale＂ L., cashew)種仁(kernel)外銷第一大國，自1950年代即開始進行研究發展，產業初起是從種原實生選育高產單株為新品種，但忽略種仁的質與量，繼而加強種仁大小等級超過W320（W320為腰果種仁重量分級在1.42-1.88g之間，每英鎊含種仁數320粒）與較高出仁率(shelling percentage)等特性的選拔，創造質、量兼顧的新品種。在澳大利亞鄉村產業研究與發展部(Rural Industries Research and Development Corporation)，其推動腰果品種改良的策略是利用樹冠生產力並導入種仁市場價值，再以實生苗的經濟價值高低當作選拔的參考依據，並將此一概念量化為評估育種值(estimates breeding values, EVB)，以此數據決定第二世代(next generation)雜交親本性狀的選拔，不但提升育種效率且達成育種目標。本論述並導入影響波斯核桃(＂Juglans regia＂ L., Persianwalnut)與長山核桃﹝＂Carya illinoinensis＂(Wangenh.)K. Koch, pecan﹞產量高低與樹形結構的關聯性，來提升腰果育種效率。亦即腰果實生後代於開花時期有較多的側枝發生數目與較高比率的側枝結實性為選拔指標，以此育種策略改進腰果產量因素的合理遺傳獲得量。臺灣開發理想的腰果新品種，應具備耐寒性強、高產、高出仁率、高單價種仁等級、營養價值高、抗生物與非生物逆境等特性的新品種，以加速產業發展。此外，持續從國外各研究所收集、評估與利用腰果種原；加強矮生與緊密型的種原研究，創新腰果高密度種植栽培系統，提升單位面積產值；建立優良品種或單株的種苗繁殖技術，大量供應名符其實的優良種苗木等；將是未來研究的重點。
India is the leading producing country in the world to export the kernel of cashew (＂Anacardium occidentale＂ L.) for international trade. Cashew research in India started way back in the 1950s. The initiation of the India nut industry was to select cultivars by yield realized per tree from germplasm materials. This has resulted in the release of cultivars with kernel grades of less than W320 (kernel grades 1.42-1.88 g, 320 kernels per pound), so that the characteristics of kernel weight, grade, and shelling percentage received much more attention for crop improvement. The Rural Industries Research and Development Corporation of Australia has developed a breeding strategy for selection of new cashew hybrids by evaluating canopy productivity and its derivative trait value. Hybrids were selected as potential new parents based on estimated breeding values (EVB) to improve the value trait in the next generation. The author showed that the most important reason for low yield in pecan [＂Carya illinoinensis＂ (Wangenh.) K. Koch] as compared with high yield in Persian walnuts (＂Juglans regia＂ L.) is the comparatively fewer lateral shoots. Rapid genetic gain for yield potential could be achieved in cashew breeding by selecting for much more lateral shoots and higher percentage of shoots fruitfulness during flowering period. The cashew cultivar improvement in Taiwan should focus mainly on chilling tolerance, high nut yield, high shelling percentage, high value of kernel grade, fixing nutrient requirement, and resistance to biotic and abiotic stresses. Meanwhile, our aims in the future will be to collect germplasm materials from foreign cashew research centers, to concentrate on dwarfing and compact plant types for high density planting, and to standardize vegetative propagation techniques for producing quality seedlings
"Working together" for peace and prosperity of Southeast Asia, 1945-1968: the birth of the ASEAN Way.
No full textThe Association of Southeast Asian Nations (ASEAN) is the first organisation of such scope in the region, and one of the oldest in the world. Explaining its longevity are the principles and working methods that have been embodied in the organisation since its inception in 1967. Amongst the most prominent, and least studied, of these has been the so-called ASEAN Way. This thesis traces the troubled origins of ASEAN as an organisation, and the place in it of this paramount principle. It does so by examining its watershed period, defined here as 1945-1968. This is achieved by focussing on the many sources of dissonance and disharmony that had characterised the Southeast Asian region
before ASEAN’s inception, and most strongly so in the Cold War period. Despite this, the thesis suggests, the countries of the region were constantly searching for ways in which some degree of harmonisation, and solid forms of working relations between quite diverse states, could be achieved.
The thesis looks at the historically important staging posts of regional cooperation by examining interactions between countries in ASEAN: the formation process of the Association of Southeast Asia (ASA) and Maphilindo, both of which should be regarded as the forerunners of ASEAN, in addition to the formation of ASEAN itself. In the ASA, the practice of ‘consultation’ was regarded as important to ensure regional cooperation. The practices of ‘face-saving behaviour’ and ‘informality’ were added to these through the subsequent association of Indonesia, Malaya and the Philippines (Maphilindo). Maphilindo also introduced the idea of ‘working together’, this being written in its charter. In the period between the ending of the three-way dispute after the collapse of Maphilindo and the formation of ASEAN, the working method of ‘shelving thorny issues’, on which no compromise could be achieved, emerged. The thesis shows that the latter was first brought into the settlement process of the territorial dispute over Sabah, which was in important respects the catalyst for the formation of ASEAN. The thesis also looks at the settlement
process employed in the so-called Corregidor affair, which occurred only one year after the establishment of ASEAN, and was most important in shaping the working nature of the new association. In the course of the settlement process of the Corregidor affair, ASEAN first exercised in a loosely, and flexibly, integrated way all four of the above-mentioned practices, and did so under the overarching principle of ‘working together’; a notion that in some significant ways defines the ASEAN Way.Thesis (Ph.D.) -- University of Adelaide, School of History and Politics, 201
The Chinese Civilizing Process: Eliasian Thought as an Effective Analytical Tool for the Chinese Cultural Context
No full textThis thesis is an effort to apply Elias’s thinking on social development to the Chinese social situation. At first glance his account of the civilizing process would appear incompatible with this context, in that, after state formation with the Qin and Han dynasties beginning in 221 BC, Chinese civilization remained both stable and highly traditional for well over two millennia. It is argued, however, that closer scrutiny reveals a process that was merely interrupted for a considerable period. The traditional system relied upon a symbiotic relationship between local society and the centre whereby the centre remained relatively small and aloof, not interfering with local social relations, as long as local society provided the required taxes and labour. In this situation the state had the monopolies of both violence and taxation that Elias would look for, but left local society to its own devices primarily because it was already pacified. This self-reinforcing system was enshrined and codified in the Confucian cannon over the course of centuries from the Han dynasty.
Central control of the distribution of resources was eventually required to re-start the Chinese civilizing process, for this was the mechanism through which the local social structure would finally be altered. This only happened within the past century as the Chinese people struggled to grapple with their own ‘backwardness’ in the face of incessant Western and Japanese incursions. At this point the old system was toppled and replaced by progressively more aggressive central governments who saw as their most important task the destruction of the traditional social order in the interest of modernization. As the Chinese state consciously and forcibly took control of the distribution of resources at all levels of society, traditional social relations were stretched and warped, and the Chinese civilizing process re-commenced its long-stalled march toward modernization. This has been evidenced both by the dramatic growth in mobility and the rapidly extending chains of interdependence in the form of guanxi connections primarily during the Post-Opening period after 1978
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