Journal articles: 'Grand Chapter of New Jersey' – Grafiati (2024)

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Once upon a time, in the 1950s, Alfred Chandler was a student of history, doing what most young, untenured assistant professors of history do. He was applying for a grant. His aim was to conduct research on the 1927 reorganization of the Standard Oil Corporation of New Jersey for a chapter in a forthcoming book that was to become Strategy and Structure.

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Chapter 11: Transitions 4: The Grand Finale involving the entire cast brings the book to a close with a fictitious dance performance entitled "Tributes". Chapter 12: Tributes: Denise's Concluding Thoughts: The Memories Linger and Last Epilogue by Michellle Mowatte

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AbstractThe post-obduction formations of Grande Terre, New Caledonia, comprise igneous intrusions, regolith cover, and marine and terrestrial sedimentary rocks. Two restricted Late Oligocene granitoid bodies are intruded into the Peridotite Nappe and its substrate in the south of the island. Thick regolith cover developed over the Peridotite Nappe from the Late Oligocene or earlier. The Népoui Group comprises Late Oligocene–Early Miocene mixed marine carbonate and siliciclastic deposits. It mainly reworks the Peridotite Nappe and its regolith cover. Its development pattern is mainly controlled by tectonic uplift and subsidence. The Gwa N'Doro Formation on the eastern coast and the Fluvio-lacustrine Formation in the south are remnants of the Miocene–Present river network. Offshore, thick Oligocene to Neogene sedimentary successions are imaged by seismic surveys on the margins of Grande Terre, although these successions have not been drilled and remain undated. Several dredges have recovered shallow Miocene sedimentary rocks, indicating substantial Neogene subsidence. Quaternary formations are represented inland by aeolianite, vertisols and calcrete and offshore by the large barrier reef–lagoon complex, the onset of which is dated at c. 400 ka. This chapter discusses the different models proposed for the post-obduction evolution of Grand Terre.

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This chapter analyses the process of globalisation, with reference to social, cultural, economic and political dimensions affecting education and policy reforms in Africa. In this chapter, globalisation perceived to be a discursively constructed Grand Narrative. The chapter analyses the opportunities and challenges that globalisation offers to Africa. Education and policy reforms in Africa confront at least two enormous challenges. The first is to fulfil the knowledge and training tasks of the 21st century, offering universal basic education and secondary coverage. The second is to improve the quality of learning outcomes, social equity and cultural integration. Attainment of these new tasks will depend on the identified measures advocated by education policy makers. The chapter concludes that there needs to be a greater focus on socially transformative globalisation policies that provide security and equipping the nation state for the future.

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Physics research contains two very different aspects–there is the fundamental research driven by curiosity, with the ultimate aim of understanding very small interacting systems, very large interacting systems, and the complex behaviour on intermediate scales, but there is also the applied side, where physics is applied to develop new technologies, new analysis methods and new concepts and insights that are useful for society. Read about it in Chapter 6 of the EPS Grand Challenges for Physics.

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The pandemic Covid-19 has an effect on the media so that the framing effect is one way of making decisions by producers and their teams to continue to look for interesting television program presentation and creativity concepts. The framing effect aims to test whether the influence of program packaging, celebrities/guest stars, presenters and artistic arrangements on viewing interest (Case Study of Broadcasting Department Students at Taruna Bhakti Vocational High School Depok). The method uses which is then processed using SPSS. Framing theory proposed by Entman is the rationale for all research with the influence of the framing effect and Education-Entertainment (E-E) is a media study other than psychology on the interests, thoughts, attitudes, and behavior of individuals or viewers. The results of this study indicate that program packaging, celebrities, presenters and the artistic arrangement of the Indonesian idol program greatly affect viewing interest in terms of viewing interest indicators. Before the Indonesian idol program was broadcast, the audience looked for information on what songs to bring, who were the performers. When the Indonesian idol program was broadcast, the audience really liked the gimmick and performances of the performers. The audience also always watches, participates in voting and sends whatsapp to support Indonesian idol program participants. The author finds novelty in the research that the author takes by taking the framing theory, which is usually used for research on news programs and politics with agenda setting theory. Meanwhile, this study uses Framing theory with supporting anchovies for Entertainmente-Education (E-E) by selecting several aspects of reality in the Grand Final of the Indonesian Idol Special Season A New Chapter Program.Keyword : framing effect, Entertainmente-Education (E-E), interest in watching, Indonesian idol

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At the horizon 2050, our physics textbooks will have to be rewritten. The contributions in the first chapter of the EPS Grand Challenges explain why. Will all or many of the open questions be answered at the horizon 2050? There is justified hope, supported by a plethora of theoretical developments and experimental facilities on Earth and in space. Will new questions arise? You bet.

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Tolstoy was a frame of reference in the work of Lukács twice, during 1914–16 and 1935–6 respectively. His first-time encounter with Tolstoy was presented in the chapter of The Theory of the Novel involving both Dostoevsky and Tolstoy, but the former was given more credit and reckoned as the prophet of a new world. It was not until the 1930s that Lukács’ taste changed, and his top priority went to Tolstoy instead. Yet, with due respect to the vicissitudes of his life throughout the 1910s until the 1930s, Lukács remained faithful to his philosophy of history in terms of aesthetic judgment. His preference for the grand artworks was not new as his admiration for Homer showed, but his belief in the resurrection of grand art as realism was rooted in a new and false illusion. Still, his essays on Tolstoy of the 1930s are rich in aesthetic analysis, such as the different aspects of temporality.

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The Thorndike Barnhart Dictionary (1951) defines a wave as a "moving ridge or swell of water." Almost everyone will agree to this definition. Milne-Thompson (1938) in Theoretical Hydrodynamics begins Chapter Fourteen on waves with the two paragraphs quoted in full below: "14.10 Wave motion. A wave motion of a liquid acted upon by gravity and having a free surface is a motion in which the elevation of the free surface above some chosen fixed horizontal plane varies with time. Taking the axis of x to be horizontal and the axis of z to be vertically upwards, a motion in which the vertical section of the free surface at time t is of the form z = a sin(mx - nt) (1), where a, m, n are constants, is called a simple harmonic progressive wave."

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SummaryThe first generation of Artificial Intelligence (AI) in Medicine methods were developed in the early 1970’s drawing on insights about problem solving in AI. They developed new ways of representing structured expert knowledge about clinical and biomedical problems using causal, taxonomic, associational, rule, and frame-based models. By 1975, several prototype systems had been developed and clinically tested, and the Rutgers Research Resource on Computers in Biomedicine hosted the first in a series of workshops on AI in Medicine that helped researchers and clinicians share their ideas, demonstrate their models, and comment on the prospects for the field. These developments and the workshops themselves benefited considerably from Stanford’s SUMEX-AIM pioneering experiment in biomedical computer networking. This paper focuses on discussions about issues at the intersection of medicine and artificial intelligence that took place during the presentations and panels at the First Rutgers AIM Workshop in New Brunswick, New Jersey from June 14 to 17, 1975.

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/ In this paper, we observe the chapter “The Great Inquisitor” in the novel The Brothers Karamazov as a literary field in which the dominant discourse of Power, the Church elite, represented by the Grand Inquisitor, is confronted by the subversive aspirations of marginalized social groups, embodied in the figure of Christ. Initially considering that the “poem” is an eminent text of culture, in which a vast number of textual clues have been absorbed, primarily the Holy Bible, we discover how the character of the Grand Inquisitor was constructed from the generic-hermeneutic angle. This implies a contextual theological, (inter)textual and semantic framework. In the central part of the paper, the focus of our analysis is the mechanisms by which institutions of power control subversive elements and aspects of their rebellion from the perspective of New Historicism. At the end of the paper, we point to the histori- cal and civilizational implications of an antagonistically conceived narrative on the problems of human freedom, action, and the implementation of power in history and, consequently, the organization of the (contemporary) world.

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Manifest challenges to physical education teachers merit identification, analysis, and strategic action. New designs for schools, threats to the well-being of a growing number of children and families, and financial problems confronting school systems are among the external challenges. Meanwhile, too many physical education teachers confront marginalization, isolation, and morale issues. Contributing causes include suboptimal policy; disagreements regarding subject matter, curriculum models, and purposes; working conditions that prevent teachers from implementing evidence-based practices; and two disconnects: (a) between physical education and health and (b) between school programs and community-based programs. Reflecting and fueling these challenges, the field lacks a common purpose and shared direction. This chapter addresses future alternatives for PK–12 physical education. Key recommendations include (a) integrating physical education and health, treating them both instructionally and as integrated content in the curriculum; (b) changing our focus on our instruction from a deficiency-based model to a salutogenic model of health, including stronger connections with the community in which schools exist; and (c) connecting to the community to leverage resources to support students, teachers, and schools. These alternatives derive from a grand claim: we cannot continue to do “business as usual,” producing the same results, because past–present results consistently have been suboptimal.

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This is a chapter from a draft manuscript of some 2000pp. in English being prepared for publication on relations between the USSR and various European powers, large and small, and the United States in the lead-up to World War II and then beyond until 1942. The author discovers and illustrates social and cultural aspects of diplomatic activities. The topic is Soviet relations with Nazi Germany and Poland in 1933. The larger context is the origins and unfolding of World War II, a subject of importance both intrinsically and politically in relations between the Russian Federation and the western powers. President Vladimir Putin has himself taken an interest in these questions, insisting on an honest, frank historical treatment of that period. How did the USSR and in particular the Narkomindel react to Adolf Hitler’s assumption of power in Germany at the end of January 1933? What additional information do the Russian archives contribute to our knowledge of the origins of the war? The methodology is that of a historical narrative based on archival research, especially in the AVPRF in Moscow. The objective is to explore the policies of the Narkomindel, and in particular the personal views of its leaders, M. M. Litvinov, N. N. Krestinskii, and B. S. Stomoniakov, on the interconnected issues of Soviet relations with Germany and Poland. Let’s call it an histoire des mentalités. 1933 was a year of transition in Soviet relations with the outside world moving from the so-called Rapallo policy of correct relations with Germany to a new policy of collective security and mutual assistance against Nazi Germany. In this chapter one can follow the evolution of ideas in the Narkomindel in reaction to Hitler’s rise to power: from immediate anxiety to a growing conviction that Rapallo was dead and that the USSR had to form stronger relationships in the west and with Poland. This may surprise some readers who think that the Soviet preference, or at least Stalin’s, was always a German orientation. As for Poland, in what may also surprise some readers, and especially many Poles, the Narkomindel sought better relations with Poland to counter the Nazi danger. It was the Polish government which did not want them, preferring a non-aggression pact with Nazi Germany (January 1934). Could Poles and Russians ever bury the hatchet after centuries of animosity? In a tragedy amongst many, they could not do so.

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Abstract Coccidioidomycosis is an endemic infection acquired by inhalation of the spores (arthroconidia) of the thermally dimorphic fungus, Coccidioides immitis. The arthroconidia transform into spherical cells called mature spherules in the lung. Immature spherules and other atypical forms of immature C immitis have rarely been found in vivo. We report on a case that presented unusual forms of immature sporulating C immitis in a fine-needle aspiration specimen. A 36-year-old Chinese woman, living in New Jersey for the past 10 years, presented with fever, night sweats, hemoptysis, and an abnormal chest radiograph approximately 9 months after a brief vacation trip to the Grand Canyon in Arizona. She was treated with antibiotics for 4 weeks without improvement. Subsequent chest computed tomography showed a 3-cm cavitary lesion in the right lower lobe of the lung. Fine-needle aspiration biopsy revealed diverse morphologic forms of a fungus that was confirmed by culture as immature sporulating C immitis.

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Journal of Education and Training Studies (JETS) would like to acknowledge the following reviewers for their assistance with peer review of manuscripts for this issue. Many authors, regardless of whether JETS publishes their work, appreciate the helpful feedback provided by the reviewers. Their comments and suggestions were of great help to the authors in improving the quality of their papers. Each of the reviewers listed below returned at least one review for this issue.Reviewers for Volume 6, Number 3a Carmen Pérez-Sabater, Universitat Poltècnica de València, SpainErica D. Shifflet-Chila, Michigan State University, USAGunkut Mesci, Giresun University, TurkeyJohn Bosco Azigwe, Bolgatanga Polytechnic, GhanaLaura Bruno, The College of New Jersey, USALisa Marie Portugal, Grand Canyon University, USAMehmet Inan, Marmara University, TurkeyNicole Celestine, The University of Western Australia, Australia Robert SmithEditorial AssistantOn behalf of,The Editorial Board of Journal of Education and Training StudiesRedfame Publishing9450 SW Gemini Dr. #99416Beaverton, OR 97008, USAURL: http://jets.redfame.com

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Journal of Education and Training Studies (JETS) would like to acknowledge the following reviewers for their assistance with peer review of manuscripts for this issue. Many authors, regardless of whether JETS publishes their work, appreciate the helpful feedback provided by the reviewers. Their comments and suggestions were of great help to the authors in improving the quality of their papers. Each of the reviewers listed below returned at least one review for this issue.Reviewers for Volume 6, Number 4a Carmen Pérez-Sabater, Universitat Poltècnica de València, SpainErica D. Shifflet-Chila, Michigan State University, USAGunkut Mesci, Giresun University, TurkeyJohn Bosco Azigwe, Bolgatanga Polytechnic, GhanaJohn Cowan, Edinburgh Napier University, UKLaura Bruno, The College of New Jersey, USALisa Marie Portugal, Grand Canyon University, USALorna T. Enerva, Polytechnic University of the Philippines, PhilippinesMehmet Inan, Marmara University, TurkeyNicole Celestine, The University of Western Australia, Australia Robert SmithEditorial AssistantOn behalf of,The Editorial Board of Journal of Education and Training StudiesRedfame Publishing9450 SW Gemini Dr. #99416Beaverton, OR 97008, USAURL: http://jets.redfame.com

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Harmony Playground is a retrofitted, 2.25-acre site in Van Saun Park, River Edge, Bergen County, N.J. It is part of a 140-acre parcel, the largest in the 8000-acre Bergen County park system. The original playground was opened in 1960 and is visited by one million people annually—county, state residents, out-of-state and foreign visitors. The new playground was designed by Lawrence Porter, CLA, Bergen County Dept. of Parks and was dedicated in Oct. 1994. The facility reflects user demands in priority areas. They include the physical environment (topography, a water resource, shade, and vegetation), visibility, safety, play equipment and numerous amenities. User preference was determined through pre- and postconstruction surveys, interviews, and other measurements conducted by Fennell Gerber during Summer 1993 and Fall 1994. Vegetation and existing conditions are documented also. The landscape architect's use or rejection of the data (in some categories) to execute the design has been documented and analyzed. Vegetation selection is documented as well. User residual fears that surfaced after the completion are noted. While visitors stood in an award-winning facility (Porter was given the New Jersey Chapter American Society of Landscape Architects Honors Award), they expressed lingering concerns demonstrating a common fear and distrust prevalent among public landscape users. The study demonstrates the need for and value of user data. It can be used by designers to create a valid green space without lessening creativity or sacrificing professional integrity. In fact, user input and data used properly to design green spaces increases appropriate use and community support.

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On 8 September 2015, a new chapter opened in the history of European Criminal Law as a consequence of the judgment issued by the Grand Chamber of the European Court of Justice in the Taricco case. As a background hereto, the complex series of judicial decisions that have taken place must be recalled, by stressing the role played – among others – by the Italian Constitutional Court and the European Court of Justice (I). On such a basis, a comparative overview will allow us to identify some of the essential legal dilemmas at stake by focusing on the different conceptions surrounding the legal regime of time limitation for criminal offences and the wider implications arising therefrom (II). Apart from the divergence of perspectives which arises between the Italian and European judges, the judicial saga represents a turn in the history of the so-called European Criminal Law which deserves to be analysed.

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The Partition of Bengal (1905) and the creation of a new province opened a new chapter in the history of this region. Whatever might have been the real motive of the colonial government behind the scheme, it divided the Hindus and the Muslims of Bengal. Most of the upper caste Hindus opposed it on the ground that by partitioning Bengal the government, in effect, had planned to divide the Bangla- speaking people. The also argued that it was the part of the government’s grand design of ‘divide and rule’. On the other hand, most of the upper class Muslims in general supported the scheme. The thought that their interests would be better protected in the newly created province and the would be able to overcome decades of backwardness. Yet, there were some Muslims who opposed the partition. As they belonged both to upper class and ordinary section of the Muslim population, their reasons for supporting the partition also varied. Personal, community, national and economic interests prompted interests prompted them to oppose the partition of Bengal.

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This book attempts to provide a new reading of the historical events thatserved to shape the Middle East, during and immediately after the firstGreat War (1914-1918). While it does not go so far as to make revisionistclaims, it does make a claim to an alternative perspective on other narratives.The author questions how this grand conflict has been portrayed, notonly in its immediate aftermath but also in its long-term effects observed incurrent regional instabilities.The book includes twelve chapters arranged chronologically and by region,focusing on the military conflicts of WWI not as a study of “militaryhistory of maneuvers” as such, but as a “study of war” in a fashion that reflectsthe interactions of decision-makers involved in this great conflict (x).The first chapter introduces the reader to the “making of imperial strategy”focusing on “ends and ways” (1). By the early twentieth century, Britain appearedto face numerous threats from other great powers such as Germany, ...

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Anisogramma anomala (Peck) E. Müller is the causal agent of the disease eastern filbert blight (EFB) of hazelnuts (Corylus spp.). Little is known of its genetic diversity and pathogenic variation. Most sources of host resistance have been identified in the Pacific Northwest, a region outside the native range of A. anomala believed to have limited diversity of the fungus due to a long history of quarantine and its relatively recent inadvertent introduction. In an attempt to investigate the pathogenic variation of A. anomala, 12 hazelnut genotypes that showed complete resistance in Oregon were inoculated with 12 isolates collected from across its native range. At the conclusion of the study, ‘Grand Traverse,’ ‘Ratoli’, OSU 541.147, OSU 495.072, and OSU 526.041 remained free of disease. ‘Closca Molla’, OSU 759.007, and OSU 587.044 were infected by most isolates. ‘Gasaway’ was infected by the Michigan isolate, which was also the only one to infect its offspring ‘Zimmerman’, although the lesion lacked sporulating stromata. Interestingly, ‘VR20–11’, another offspring of ‘Gasaway’, was infected by isolates from New Jersey, Minnesota, and Michigan. The Michigan isolate also caused the only signs of infection on OSU 408.040.

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The paper considers the possibility to use the fiber-compatible photovoltaic converter РРС-4Е simultaneously as a detection photodetector for the combined transmission of photonic power and optical communication signals along a single fiber. We have studied the frequency transfer characteristics of the specialized converter РРС-4Е designed primarily for photovoltaic conversion. Full Text: PDF ReferencesPowering Remote Data Links over Fiber, www.lumentum.com, Lumentum LLC, 2015. DirectLink Basanskaya, A.: Electricity over Glass. Spectrum, IEEE, Vol. 40, No. 10, page 18, 2005. DirectLink Cohen, M.: Power-over-fibre drives remote data exchange. OPTO and Laser Europe, pages 27-29, 2006. DirectLink Yasui, T.; Ohwaki, J.; Mino, M.; Sakai, T.: A Stable 2-W Supply Optical-Powering System. 28th Photovoltaic Specialists Conference, pages 1614-1617, 2000. CrossRef Werthen, J.-G.: Powering Next Generation Networks by Laser Light over Fiber. Optical Fiber communication/National Fiber Optic Engineers Conference, pages 1-3, 2008. DirectLink Iniewski K., Medical Imaging: Principles, Detectors and Electronics, p. 292, New Jersey, 2009. DirectLink Kartalopoulos, S., Optical Bit Error Rate: An Estimation Methodology (2004) Willey- IEEE Press. DirectLink Electronic Devices and Circuits: Discrete and integrated, Chapter 14 Active filters, Denton J. Daily, Prentice Hall, 2001. DirectLink

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For first-time students of the increasingly well-researched field of Islamicfundamentalism, or for those with a general interest keen to hone theirunderstanding, Beverly Milton-Edwards’ fourth book, Islamic FundamentalismSince 1945, is a good place to start. This compact book, running amere 139 pages of text, has a rather grand ambition: to describe the definingperiods in the growth of this phenomenon and introduce the main players aswell as the key debates. To a large degree, this ambition is successfully met.Milton-Edwards uses an historical linear approach, and so we begin, inchapter 1, with “a diverse tradition from past to present” that takes usquickly from the events following the Prophet’s death in 632 to the MuslimBrotherhood’s emergence in Egypt in 1928. The author regards its foundingfather, Hassan al-Banna (1906-49), in “many respects as the founding fatherof Islamic fundamentalism.” The subsequent chapters examine “TheAdvance of Secularism”; “Identity and Revivalism”; “Islam Armed”; and“Going Global: Fundamentalism and Terror.” With the penultimate chapter,“Ground Zero and Islamic Fundamentalism,” we are brought to the present.The year 1945, the end of the Second World War, marks the first dismembermentof the imperialist model and the emergence of new nation ...

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The article constitutes the first part of a cycle devoted to keyboard instruments with hammer mechanism made between 1730 and 1780. The author’s intention is presenting a wide perspective of selected topics on keyboard instrument making in the 18th century and the influence of how instruments were made on music practice at that time. The aim seems justified due to scarce publications on this subject available in Polish, among other reasons. The first chapter briefly outlines general aspects of the 18th century music culture which was the background of the development of instrument making. As far as the theory of aesthetics was concerned, despite the predominance of vocal and instrumental music which used lyrics and their meaning, it was the period when rapid development of purely instrumental genres such as symphony or instrumental concerto took place. Also the popularisation of public and concert life, as well as home music-making gave an impulse for the development of instrument making. The second chapter touches on the invention of Bartolomeo Cristofori, its earlier reception and the role of Domenico Scarlatti in the popularisation of that instrument. Attempts to construct a keyboard instrument with a mechanism making the strings vibrate by striking them date back to the 15th century. However, the turning point in the history of all family of string keyboard instruments was only when in 1698 Cristoforti constructed a technically advanced hammer action mechanism, with enabled nuancing piano e forte dynamics on the traditional cembalo. Probably, among first promoters of the new instrument was Scarlatti and it was through him that grand pianos appeared on Portuguese and Spanish courts. Despite certain stylistic features proving that he was inspired by the capacities of the new instrument, there is no explicit evidence that Scarlatti’s Sonatas were meant for the piano. Nevertheless, the name pianoforte (piano e forte) does appear on title pages of works written by two other composers of that time, i.e., Lodovico Giustini and Sebastián de Albero, and their pieces have been briefly analysed at the end of the article.

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Critics of Ken Wilber’s work are unfailingly charged with misunderstanding his views. In a recent paper by John Abramson (2014), published in this journal under the title, ‘The misunderstanding and misinterpretation of key aspects of Ken Wilber’s work in Hartelius and Ferrer’s (2013) assessment,’ Hartelius and Ferrer’s paper, ‘Transpersonal Philosophy: The Participatory Turn,’ appearing as Chapter 10 in The Wiley-Blackwell Handbook of Transpersonal Psychology, has met with this same charge. This paper argues that what Abramson (2014) has done is (1) to attempt to inflate semantic issues into the appearance of substantive ones, (2) to conflate Wilber’s assertions with the logical arguments that would establish those assertions, (3) to critique the authors for using points made by Wilber himself, (4) to subtly assert the rightful primacy of Wilber’s model by implying that any debate about it should take place on the territory of its assumptions, (5) to lodge complaints that the authors have failed to co-create some compromise between participatory and integral approaches, and (6) to hold out the prospect that a full account of Wilber’s work would ‘comprehensively dispel’ (p.4) the misunderstandings to which Hartelius and Ferrer (2013) are allegedly subject. Through this retort, Abramson (2014) has attempted to create the appearance that Wilber’s work remains a viable framework for enterprises such as transpersonal psychology – something that seems highly unlikely. This paper further argues that Wilber does not offer a grand scholarly theory of everything, but a problematic metaphysical theory that may nevertheless continue to serve a limited popular audience.

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Peter Brook begins the second chapter ofThe Empty Space,“The Holy Theatre,” with a lament for the loss of sacred approaches to theatre; approaches that satisfy a community's need to make visible its identity, its hope, and its history. In describing the vacuum within the modern theatre once occupied by ceremony—what he defines as the importance of a noble aim for theatre—Brook critiques hollow and backward attempts to fill new and grand spaces with old and meaningless ritual. In postwar Europe, he saw a need for new spaces that “crie[d] out for a new ceremony, but of course it is the new ceremony that should have come first—it is the ceremony in all its meanings that should have dictated the shape of the place.” Brook's assessment of postwar European bourgeois theatre and its search for new and meaningful agendas is framed by conceptions of space as antecedent to action, requiring only performer and audience in order for theatre to occur, and for a space to be called a theatre. Indeed, theatrical space is always a product of well-established cultural performance conventions—a phenomenon common throughout history. Brook's critique focuses on the conventions of theatrical space that developed from the romantic dramas and spectacle-driven performances of the late nineteenth century and continued well into the twentieth century. Echoing Bertolt Brecht, Brook rejected theatres that predetermined the limits of drama and performance, arguing that it was necessary to strip them of conventional expectations in order to lay bare their potential. Essentially, he asks: When and how does a space become a theatre?

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This chapter discusses, in the light of political thought, the background to the emergence of a new religious awareness prevailing in Japanese society today. When taking a general look at the political thought of postwar Japan focusing on the view of the world generally held by the Japanese people and the attitudes of intellectuals, it is evident that the development of political thought up to around 1970 was centered on the Japanese people’s aspiration for economic growth, praying for peace, and the sympathy for communism among intellectuals and pacifism advocated by them. However, this political thought became less prevalent in the 1970s. This is considered to be due to the fact that Japan attained its primary goal in achieving the economic growth it had pursued since defeat in the war, and this gave rise to a post-modern situation that was no longer explicable in terms of modern thought, such as existentialism and Marxism. The new situation is characterized by the perception of material goods as signs and the decline of the ‘grand-narrative.’ Further, the post-modern situation gave greater emphasis to our inner soul than to reality, and as such, is considered to have played a certain role in the emergence of the so-called new-new religions and the ‘new spirituality culture,’ which seek contact with the non-secular realm. Additionally, as interest in secular matters such as economic desire, was satisfied, people became more aware of the‘eyes of the war dead,’ which had been forgotten for some time after the war. This awareness is considered to have affected the Yasukuni problem. Accordingly, it is likely that the changes in political thought around 1970 are behind both of these religious issues.

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Abstract On 30 October 2012 Hurricane Sandy made landfall on the U.S. East Coast with a devastating impact. Here the performance of the ECMWF forecasts (both high resolution and ensemble) are evaluated together with ensemble forecasts from other numerical weather prediction centers, available from The Observing System Research and Predictability Experiment (THORPEX) Interactive Grand Global Ensemble (TIGGE) archive. The sensitivity to sea surface temperature (SST) and model resolution for the ECMWF forecasts are explored. The results show that the ECMWF forecasts provided a clear indication of the landfall from 7 days in advance. Comparing ensemble forecasts from different centers, the authors find the ensemble forecasts from ECMWF to be the most consistent in the forecast of the landfall of Sandy on the New Jersey coastline. The impact of the warm SST anomaly off the U.S. East Coast is investigated by running sensitivity experiments with climatological SST instead of persisting the SST anomaly from the analysis. The results show that the SST anomaly had a small effect on Sandy’s track in the forecast, but the forecasts initialized with the warm SST anomaly feature a more intense system in terms of the depth of the cyclone, wind speeds, and precipitation. Furthermore, the role of spatial resolution is investigated by comparing four global simulations, spanning from TL159 (150 km) to TL3999 (5 km) horizontal resolution. Forecasts from 3 and 5 days before the landfall are evaluated. While all resolutions predict Sandy’s landfall, at very high resolution the tropical cyclone intensity and the oceanic wave forecasts are greatly improved.

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Abstract Background Many low- and moderate-income individuals and families have at least one unmet legal need (for example, unsafe housing conditions, lack of access to food and/or income support, lack of access to health care), which, if left unaddressed, can have harmful consequences on health. Eighty unique medical-legal partnership programs, serving over 180 clinics and hospitals nationwide, seek to combine the strengths of medical and legal professionals to address patients' legal needs before they become crises. Each partnership is adapted to serve the specific needs of its own patient base. Intervention This article describes innovative, residency-based medical-legal partnership educational experiences in pediatrics, internal medicine, and family medicine at 3 different sites (Boston, Massachusetts; Newark, New Jersey; and Tucson, Arizona). This article addresses how these 3 programs have been designed to meet the Accreditation Council for Graduate Medical Education's 6 competencies, along with suggested methods for evaluating the effectiveness of these programs. Training is a core component of medical-legal partnership, and most medical-legal partnerships have developed curricula for resident education in a variety of formats, including noon conferences, grand rounds, poverty simulations and day-long special sessions. Discussion Medical-legal partnerships combine the skill sets of medical professionals and lawyers to teach social determinants of health by training residents and attending physicians to identify and help address unmet legal needs. Medical-legal partnership doctors and lawyers treat health disparities and improve patient health and well-being by ensuring that public programs, regulations, and laws created to benefit health and improve access to health care are implemented and enforced.

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Journal of Education and Training Studies (JETS) would like to acknowledge the following reviewers for their assistance with peer review of manuscripts for this issue. Many authors, regardless of whether JETS publishes their work, appreciate the helpful feedback provided by the reviewers. Their comments and suggestions were of great help to the authors in improving the quality of their papers. Each of the reviewers listed below returned at least one review for this issue.Reviewers for Volume 6, Number 12Benmarrakchi Fatimaezzahra, Chouaib Doukkali University, MoroccoCagla Atmaca, Pamukkale University, TurkeyDeniz Melanlioğlu, Kırıkkale University, TurkeyEbru Uzunkol, Sakarya University, TurkeyEnisa Mede, Bahcesehir University, TurkeyFatih Kaya, Erzincan University, TurkeyFroilan D. Mobo, Philippine Merchant Marine Academy, PhilippineGözde Ersöz, Namık Kemal University, TurkeyHakan Acar, Zonguldak Bulent Ecevit University, TurkeyHalil Tanir, Adnan Menderes University, TurkeyHayriye Gül Kuruyer, Ordu Universty, TurkeyHsiu-Fen Lin, Rutgers, the State University of New Jersey, Taiwanİbrahim Erdemir, Balikesir University, TurkeyIntakhab Khan, King Abdulaziz University, Saudi ArabiaJohn Cowan, Edinburgh Napier University, UKLawrence R. Burns, Grand Valley State University, USALinda J. Rappel, Yorkville University/University of Calgary, CanadaLorna T. Enerva, Polytechnic University of the Philippines, PhilippinesMahmoud Radwan, Tanta University, EgyptMaria Pavlis Korres, Hellenic Open University, GreeceMary Sciaraffa, Eastern Kentucky University, USAMassimiliano Barattucci, Ecampus University, ItalyMehmet Fatih Karahüseyinoğlu, Firat University, TurkeyMehmet Inan, Marmara University, TurkeyMeral Seker, Alanya Alaaddin Keykubat University, TurkeyMichael Baron, University of Melbourne, AustraliaNiveen M. Zayed, MENA College of Management, JordanSamad Mirza Suzani, Islamic Azad University, IranSelloane Pitikoe, University of Kwazulu-Natal, South AfricaShu-wen Lin, Sojo University, JapanStamatis Papadakis, University of Crete, GreeceVeronica Rosa, University Rome, ItalyRobert SmithEditorial AssistantOn behalf of,The Editorial Board of Journal of Education and Training StudiesRedfame Publishing9450 SW Gemini Dr. #99416Beaverton, OR 97008, USAURL: http://jets.redfame.com

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This edited volume is the result of a series of interdisciplinary conferences and seminars sponsored by the Renaissance Trust between 1990 and 1995 to examine “Achievement in Intellectual and Material Culture in Early Modern Europe” (p. 3). Historians of science, culture, the economy, and architecture and urban design were brought together to reflect on the intersections between past achievements in their respective fields within urban centers, as well as on the transfer of those achievements from one urban place to the next over time. These scholars were also called upon to consider the connections between the findings of more traditional “case-study” urban history and the grand narratives of modern development and geopolitical conflict. All of the contributors to this volume agreed to address the same meta question: “Why do recognized and celebrated achievements, across several fields of endeavor, tend to cluster within cities over relatively short periods of time?” (p. 5). In a schema entirely consistent with the Braudelian paradigm of early modern development (Fernand Braudel, The Perspective of the World. New York, 1981–84.), three cities in particular were chosen as representative of these episodic peaks of early modern achievement: Antwerp, Amsterdam, and London in roughly the sixteenth, seventeenth, and eighteenth centuries respectively. The chapters of the book are thus organized in groups of three, with one chapter devoted to each area of endeavor in each of the three cities, beginning with their material bases in economic growth and ending with high culture as exemplified by the arts, books, and scientific research and discovery.

Abstract:

Journal of Education and Training Studies (JETS) would like to acknowledge the following reviewers for their assistance with peer review of manuscripts for this issue. Many authors, regardless of whether JETS publishes their work, appreciate the helpful feedback provided by the reviewers. Their comments and suggestions were of great help to the authors in improving the quality of their papers. Each of the reviewers listed below returned at least one review for this issue.Reviewers for Volume 6, Number 5Ali Kızılet, Marmara University, TurkeyAntónio Calha, Polytechnic Institute of Portalegre, PortugalCagla Atmaca, Pamukkale University, TurkeyCarmen Pérez-Sabater, Universitat Poltècnica de València, SpainElena Jerves, University of Cuenca, EcuadorErcan Polat, TurkeyErickzon Astorga, The Metropolitan University of Educational Sciences, ChileFatih Karahüseyinoğlu, Fırat University, TurkeyFatih Yazici, Gaziosmanpaşa University, Turkeyİbrahim Yaşar Kazu, Firat University, TurkeyJon S. Turner, Missouri State University, USAKatya De Giovanni, University of Malta, MaltaLaima Kyburiene, Kaunas University of Applied Sciences, LithuaniaLaura Bruno, The College of New Jersey, USALinda J. Rappel, Yorkville University/University of Calgary, CanadaLisa Marie Portugal, Grand Canyon University, USALorna T. Enerva, Polytechnic University of the Philippines, PhilippinesMassimiliano Barattucci, Ecampus University, ItalyMeral Seker, Alanya Alaaddin Keykubat University, TurkeyMin Gui, Wuhan University, ChinaMurat Kul, TurkeyMustafa Çakır, Marmara Üniversity, TurkeyNicole Celestine, The University of Western Australia, AustraliaOzgur Demirtas, Inonu University, TurkeyPuneet S. Gill, Texas A&M International University, USARichard H. Martin, Mercer University, USASadia Batool, Preston University Islamabad, PakistanSamad Mirza Suzani, Islamic Azad University, IranSandro Sehic, Oneida BOCES, USASelloane Pitikoe, University of Kwazulu-Natal, South AfricaSenem Seda Şahenk Erkan, Marmara University, TurkeySisi Chen, American University of Health Sciences, USAStamatis Papadakis, University of Crete, GreeceTercan Yildirim, Ahi Evran University, TurkeyYalçın Dilekli, Aksaray University, Turkey Robert SmithEditorial AssistantOn behalf of,The Editorial Board of Journal of Education and Training StudiesRedfame Publishing9450 SW Gemini Dr. #99416Beaverton, OR 97008, USAURL: http://jets.redfame.com

Abstract:

The developement of surgery in Vilnius and Lithuania is related to the Vilnius University Clinic of surgery founded in the middle of 1808–1809 academic year, that is more than 200 years ago and it was the first specialized clinical institution of the Grand Duchy of Lithuania. This new chapter at the Faculty of Medicine was orientated to the teaching and training of surgeons and developing their scientific approach to clinical practice. The Clinic of Surgery took over the concept of clinical education from the Clinic of Therapy which was initiated by Johan Peter Frank (1745–1821) and Joseph Frank (1771–1842) 3 years earlier. They were the founders of Vilnius medical Society as well. The concept consisted of the integration of basic theoretical knowledge into clinical skills learning. The basis of clinical training was ward round teaching on patient’s bedside, round the clock duty in the Clinic, continuous observation of patients and taking part in autopsy. Further developments of the Clinic were related to the activities of surgical professors from Western Europe, as well as highly experienced local doctors who immediately started lecturing and operating patients. These were the creators, developers and cherishers of the Clinic: Jacque Briotet (1746–1819), Johan Andreas Lobenwein (1758–1820), Johan Friedrich Niszkowski (1774–1816), Jakób Szymkiewicz (1775–1818), Konstantin Porcijanka (1793–1841). Foundation and successful operation of the surgical clinic signified a higher level in the evolution of Lithuanian clinical medicine. New concept of teaching and scientific approach to the diagnosis and surgical treatment made the clinic comparable to the European innovative medical institutions of the 19th century. The effective activities and future prospects were roughly cut off by Russian tsarist policy in 1832.

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OF POPES & UNICORNS: Science, Christianity, and How the Conflict Thesis Fooled the World by David Hutchings and James C. Ungureanu. New York: Oxford University Press, 2022. 263 pages. Hardcover; $39.95. ISBN: 9780190053093. *Readers of PSCF are familiar with the "warfare thesis" for the history of science and religion. This interpretation, framed as a historical analysis that stretches from the ancient Greeks to the modern period, explains the way in which science and religion have always been in conflict with each other. At the center of this interpretation are John William Draper's History of the Conflict between Religion and Science (1874), and Andrew Dickson White's A History of the Warfare of Science with Theology in Christendom (1896). Since the publication of these books, numerous professional historians as well as the general public have accepted and perpetuated many of the claims made within them. The problem with this line of interpretation, however, is that Draper and White were often wrong. For instance, Christopher Columbus (and people in the medieval period) did not think the earth was flat. Christians did not oppose anesthesia. There was no Dark Ages. Christians did not believe in unicorns. Premodern medical diagnosis did not merely appeal to supernatural causation. And the list could continue. *Instead, as Hutchings and Ungureanu explain over the course of their nine chapters, Christianity--and especially medieval Christianity--was hyper-rational and actively engaged in scientific thought. So, despite the continued influence of Draper and White since the nineteenth century, Hutchings and Ungureanu successfully demonstrate many errors with the historiographical tradition of the warfare thesis. In fact, as the authors argue, there were ways in which science borrowed from theology. This is most noticeable in the utilization of theology to explain science in the period known as the Scientific Revolution, which the authors address in chapter eight, "Old Dogma, New Tricks." Another helpful chapter pertains to the way the ideas of Draper and White resonated with others in the nineteenth century, thereby demonstrating how these two well-known intellectuals were not mere "lone voices." This latter point is a particularly helpful contribution to the topic's historiography, as this type of contextualization is oftentimes forgotten when considering Draper, White, and the warfare thesis. *It is for these reasons and others that many will find this book a helpful aid. The tone is conversational, and the citations are relegated to endnotes at the back of the book. The book also draws upon some of the best scholarship in the history of science from the past fifty years, such as the works of Edward Grant, Bernard Lightman, and the more recent contribution of Seb Faulk. One of the fortunate outcomes, then, is that the reader who reads between the lines will discover a masterful account of the ways in which the field of the history of science has effectively dismantled the warfare thesis, and in its wake established a robust understanding of the complex historical relationship between science and religion. The reader of the book will also be provided with an abbreviated version of one of the authors' works, James Ungureanu's Science, Religion, and the Protestant Tradition (2019), which is summarized in chapter seven, "Bridges Badly Built." *For all its merits, there is one point made occasionally that gives this reviewer pause. At times, the authors come close to ascribing a causal link between Christianity and science, such that Christianity was a dominant driver of scientific development. For instance, in chapter eight, wherein the authors address the positive influence of Christianity on science, they claim that "Christian dogma has actually played a major part--indeed, many have argued the major part--in establishing the foundations of the science that is so successful today" (p. 196). It shows up similarly at the end of chapter seven, with an even greater causal connection between Christianity and science. The point in chapter eight is substantiated by a reference to Noah Efron's chapter in Galileo Goes to Jail, titled "That Christianity Gave Birth to Modern Science." While Efron does ascribe an important role to Christianity in scientific development, he stops short of identifying it as the sole cause. Among the reasons for this, as Efron notes, is that it then becomes problematic to include the contributions of non-Christians to science. Yet, the reader Of Popes & Unicorns would not be informed regarding the potential error in over-attributing a causal connection between Christianity and science. In a book aiming to reframe the relationship between science and religion, one would have hoped that they would have nuanced this point, even if in the end they chose to argue for the importance of Christianity on scientific development. *This issue aside, the book is an important contribution to the study of the warfare thesis. Readers of this journal are perhaps aware of previous books on the topic, the most prominent one being Galileo Goes to Jail (2009). Those that are familiar with that book will find a certain amount of overlap in this one, though not complete synonymity. One clear merit is that this book is a comprehensive story, and not discrete chapters. As a result, its content will likely be utilized in many different contexts and read for many years to come. *Reviewed by Brent Purkaple, Visiting Assistant Professor of History, Grand Valley State University, Allendale, MI 49401.

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MY TECH-WISE LIFE: Growing Up and Making Choices in a World of Devices by Amy Crouch and Andy Crouch. Grand Rapids, MI: Baker Books, 2020. 208 pages. Hardcover; $15.99. ISBN: 9780801018671. *My Tech-Wise Life is a book about life before it is a book about technology. Through a discussion of her own experience growing up in a "tech-wise family," Amy Crouch shares her struggles and successes as a young adult navigating a world that is obsessed with technology. She honestly shares how she doesn't have it all figured out, while describing the ways that she keeps technology in its place as a tool in her life, rather than as a controlling force. *Technology causes us problems that aren't rooted in technology. It changes the problems that we face, but it doesn't create fundamentally new problems. Sometimes it exacerbates problems that we have always faced, such as distraction. Other times, it covers up problems--this sounds good, until you realize that it also covers up the solutions. We experienced distraction and loneliness long before the distractions from phone notifications, and the loneliness from seeing Instagram posts of parties we weren't invited to. This book is about how to live--with and without technology. *In each chapter, Amy tackles a different facet of technology, exploring how we can be free of the demands of technology in a way that helps us to be more engaged in our own lives. Some chapters address specific technologies: for example, social media, and how "we don't have to compare ourselves" (chapter 1). Other chapters cover how we can use all of our technology better so that "we don't have to be exhausted" (chapter 7). *Each chapter is paired with a letter from her dad, Andy Crouch, the popular Christian author of The Tech-Wise Family. Each chapter also ends with "What to Do Next," beginning with questions of reflection, then moving toward the challenges of how to start conversations with your family and friends about how you want to be using technology, and ending with suggestions for how to change your habits surrounding technology. *My Tech-Wise Life reads more as an invitation than as a lecture. It is encouraging to hear this from Amy's perspective, as someone who grew up with smartphones and Instagram as a central part of high school. Amy is honest about how she struggles with what she's writing about--including issues of secrecy, loneliness, and exhaustion. These negative effects aren't invented by tech companies, but they are reframed and coded into the devices we carry around. She doesn't pretend that our problems can be fixed by purging our life of technology. Yet our situation isn't hopeless; Amy offers stories of her successes too. We are not inevitably going to lose to technology. There are ways to live a more meaningful life and to not succumb to the exhaustion of the endless scroll. *The book would be a valuable read for any young adult, but it is written to be most relevant for teens. This is apparent in some of her prompts to discuss technology use with parents, as well as in the emphasis placed on the teen demographic in the Barna research statistics scattered throughout the book. These statistics are based on surveys of young adults, so they primarily add confirmation that everyone else is struggling with the same technology problems. Aside from the statistics and a few of the prompts, the book is applicable to anyone who grew up with digital technology and is needing to reassess their relationship with it. *With its easy-to-read style, My Tech-Wise Life is a quick read, and would fit well for a small group wanting to read a book together. It is a hopeful, yet realistic book. It is honest about the problems that we face in using technology wisely, but it also offers concrete suggestions to be more mindful of technology use. Amy invites us into a life that is shaped around relationships and wonder rather than around technology. *Reviewed by Elizabeth Koning, graduate student in the Department of Computer Science, University of Illinois at Urbana-Champaign, Urbana, IL 61801.

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Journal of Education and Training Studies (JETS) would like to acknowledge the following reviewers for their assistance with peer review of manuscripts for this issue. Many authors, regardless of whether JETS publishes their work, appreciate the helpful feedback provided by the reviewers. Their comments and suggestions were of great help to the authors in improving the quality of their papers. Each of the reviewers listed below returned at least one review for this issue.Reviewers for Volume 5, Number 4Anne M. Hornak, Central Michigan University, USACarmen Pérez-Sabater, Universitat Poltècnica de València, SpainChosang Tendhar, Baylor College of Medicine, USACynthia M. Compton, Wingate University, USADamodar Khanal, The University of Manchester, UKErica D. Shifflet-Chila, Michigan State University, USAErkal Arslanoğlu, Sinop University, TurkeyFethi Arslan, Mersin University, TurkeyGobinder Gill, Birmingham Metropolitan College, UKHalis Sakiz, Mardin Artuklu University, TurkeyHyesoo Yoo, Virginia Tech., USAIbrahim Can, Gumushane University, TurkeyIntakhab Khan, King Abdulaziz University, Saudi ArabiaJosé D Badia, University of Valencia, SpainLeila Youssef, Arab Open University, LebanonLisa Marie Portugal, Grand Canyon University, USALorna T. Enerva, Polytechnic University of the Philippines, PhilippinesMahmoud Radwan, Tanta University, EgyptMarcie Zaharee, The MITRE Corporation, USAMarieke van der Schaaf, Utrecht University, The NetherlandsMehmet Inan, Marmara University, TurkeyMin Gui, Wuhan University, ChinaMukadder Baran, Hakkari University, TurkeyMürşet Çakmak, Mardin Artuklu University, TurkeyMustafa Çakır, Marmara Üniversity, TurkeyNele Kampa, Leibniz-Institute for Science and Mathematics Education (IPN), GermanyNiveen M. Zayed, MENA College of Management, JordanOnder Daglioglu, Gaziantep University, TurkeyÖzgür Bostanci, Ondokuz Mayis University, TurkeyRecep Aslaner, Inonu University, TurkeyRichard Penny, University of Washington Bothell, USASandra Kaplan, Rutgers, The State University of New Jersey, USAŞenay Koparan, Uludağ University, TurkeyShengnan Liu, Ocean University of China, ChinaSimona Savelli, Università degli Studi Guglielmo Marconi, ItalyThomas K. F. Chiu, The University of Hong Kong, Hong KongTurhan Toros, Mersin Üniversitesi, TurkeyYalçın Dilekli, Aksaray University, TurkeyYerlan Seisenbekov, Kazakh National Pedagogical University, KazakhstanZachary Wahl-Alexander, Northern Illinois University, USAZeki Coşkuner, Fırat University, Turkey Robert SmithEditorial AssistantOn behalf of,The Editorial Board of Journal of Education and Training StudiesRedfame Publishing9450 SW Gemini Dr. #99416Beaverton, OR 97008, USAURL: http://jets.redfame.com

Abstract:

Background: The introduction of BTK inhibitors to the B-cell malignancy space has been a significant advance in convenience and control for patients compared to than seen with intravenous therapy. However, they also pose new clinical challenges related to dosing, administration, adverse event management and patient adherence. All members of the oncology healthcare team play a unique role in the management of these patients and must be kept up to date with the latest advances in this clinical space. Methods: From 2018-2020, CEC Oncology developed educational initiatives focused on novel therapies in B-cell malignancies for physicians, pharmacists, and nurses, which included activities across practice settings: symposia held at two Hematology/Oncology Pharmacy Association (HOPA) Annual Meetings, two Grand Rounds (GR) series, two Oncology Nursing Society (ONS) Chapter series, and one American Society of Clinical Oncology (ASCO) Chapter series (N=1,658). Statistical testing between pre- and post-tests and from pre-test to follow-up were conducted via chi square analysis with a priori significance set at 0.05. Follow-up assessments were sent to participants after each live activity to determine retention of knowledge and whether knowledge was translated into practice at follow-up. Results: Knowledge (Pre- & Post-activity Assessments) We compared Level 3 ONS Chapter data with that from HOPA symposia. ONS Chapters tend to occur in suburbs/rural areas, whereas national meetings are in metropolitan areas, involving clinicians from academic medical centers. Pre-test questions were given prior to the activity to assess baseline understanding and at post-test to assess knowledge gained from the activity. There was a statistically significant increase in knowledge from pre-test to post-test in all ONS and HOPA educational activities for the topics listed in Figures 1-4 (P<0.05). Competence (Intent to Change and Anticipated Barriers) Top changes participants intended to make in practice were similar across the activities, with a few differences: -Share information learned with colleagues/members of the interprofessional team -Educate patients/caregivers regarding BTK inhibitor adverse events -Consider use of BTK inhibitors in appropriate patients (GR series and ASCO Chapters) -Educate colleagues/members of the interprofessional team about safety/efficacy of BTK inhibitors (ONS Chapters & HOPA Symposia) Top barriers participants anticipated facing in practice were: -Staying current with rapidly evolving clinical data/guidelines -Lack of patient adherence to oral chemotherapy -Formulary/insurance restrictions -Lack of knowledge regarding mitigating resistance to BTK inhibitors (HOPA Symposia) Conclusions: Participant knowledge related to the differentiating between BTK inhibitors, familiarity with adverse event profiles, and proper management of adverse events were assessed in the ONS Chapter series and HOPA Symposia. In all activities, there were statistically significant increases in knowledge for these topics from pre-test to post-test, demonstrating the impact of our education across all practice settings. -Due to COVID-19, our live educational activities have been converted to a virtual format. HOPA 2020 was the first to go virtual and had similar educational outcomes to our live activities. -91% of participants stated that they would make a practice change as a result of these educational activities. The top changes participants intended to make in practice were to share information learned with colleagues and to educate patients/caregivers about BTK inhibitor adverse events. -Barriers to change were most commonly cited by the nursing audience. However, top intended changes were similar among the different professions. Disclosures Nastoupil: Pfizer: Honoraria, Research Funding; Bayer: Honoraria; Genentech, Inc.: Honoraria, Research Funding; Gamida Cell: Honoraria; Gilead/KITE: Honoraria; Novartis: Honoraria, Research Funding; Merck: Research Funding; TG Therapeutics: Honoraria, Research Funding; LAM Therapeutics: Research Funding; Janssen: Honoraria, Research Funding; Karus Therapeutics: Research Funding; Celgene: Honoraria, Research Funding.

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THE SCIENTIFIC METHOD: An Evolution of Thinking from Darwin to Dewey by Henry M. Cowles. Cambridge, MA: Harvard University Press, 2020. 384 pages. Hardcover; $35.00. ISBN: 9780674976191. *Despite its main title, this book is not an analysis of the scientific method as such, or its use by scientists, but rather it is a socio-cultural history of that method as an idea, as the subtitle indicates. Cowles begins the book with the eye-catching claim: "The scientific method does not exist. But 'the scientific method' does." By this he means that the scientific method, as portrayed in (high school) science textbooks, does not exist as a universal method employed by scientists in their quest for new knowledge. Rather, what does exist is a history of ideas: a set of philosophical ideas that transformed into notions about the mind and cognition, which ultimately ended up as a set of steps in introductory chapters in textbooks presented as a universal method. *Cowles combines exhaustive research with interesting storytelling to weave a fascinating narrative about the history of the idea of method. The second chapter, "Hypothesis Unbound," sets the stage for his narrative: although Thomas Carlyle, Charles Babbage, and John Herschel make cameo appearances here, Cowles's main thread is the public philosophical disagreement between William Whewell and John Stuart Mill on what constituted thinking. This prepares the ground for Cowles's main thread, which begins in earnest with the third chapter, "Nature's Method." Here he suggests that Charles Darwin's goal of presenting evolution meant paying close attention to methods of thinking--and this began the story of how a philosophical idea about method evolved into taking it as a natural form of cognition. *Chapter four, "Mental Evolution," highlights Alexander Bain and Herbert Spencer's thought, which takes the debates about method and evolution into the realm of social development, whereas chapter five, "A Living Science," chronicles the rise of pragmatism in the United States--with Charles Pierce and William James--and its use of method as a way to think about logic, psychology, and practical problem-solving. Chapter six, "Animal Intelligence," feels a bit like an interlude with its focus on the rise of behaviorism in psychology, featuring John Watson, Edward Thorndike, and B. F. Skinner. Cowles's history ends with two chapters entitled "Laboratory School" and "A Method Only," in which he narrates how John Dewey's book How We Think became the basis for embedding this naturalized model of thinking into textbooks as "the scientific method." The main threads of Cowles's narrative move from discussions around what sort of methodology might unite science generally to the way that psychology sought to read "method" as a way of understanding intelligence and cognition. *As a book of cultural history, The Scientific Method is a fascinating, detailed account of how "method" threaded its way through political, cultural, social, and academic discussions. Cowles's chapters are exhaustively researched, and are peppered with quotes and anecdotes. It is impressive scholarship, although perhaps dizzying at times, for it is sometimes difficult to keep track of the main theme in the myriad of detail that rushes at the reader. This also makes the book feel a bit unfocused--as a chapter develops its rich details of analysis and discovery, the main idea about accounting for "the scientific method" seems to get lost; at times, it is difficult to see the relevance of all the rich and interesting detail to the book's main point. *Further, although the book claims, in its first chapter, to show that there is no such thing as "the scientific method," it actually spends little to no time actually analyzing the legitimacy of "the method" itself or its possible use among scientists, either in the social or natural sciences. Do psychologists or sociologists use (something like) scientific methods? Do biologists, chemists, or physicists? Cowles's book says little about this. Although Cowles's introductory claim might lead a reader to think that they would find at least reference to philosophical analyses of the scientific method--such as Barry Gower's historical and philosophical book, Scientific Method (Routledge, 1997)--Cowles's book is not about the use of methods by actual scientists in the course of their research nor about a philosophical analysis of the philosophical debates and controversies around "the scientific method." This might have required substantive discussion--perhaps with their own chapters--about figures such as Galileo Galilei, Francis Bacon, and Isaac Newton, as well as more recent figures such as Rudolf Carnap, Karl Popper, and Hans Reichenbach; discussions around induction and truth would have figured more prominently as well. Although, at the start of the book, a reader might feel that the book is meant to be a complete history of this idea, in the end, it has a more limited claim--that is, how "the scientific method" ended up as a set of steps of inquiry in (high school) science textbooks. Cowles's book is an interesting history of this more limited claim, and those looking for a more conceptual or philosophical discussion around the merits of "the" scientific method, will have to look elsewhere. *Reviewed by Clarence W. Joldersma, Professor, Philosophy of Education, and Director, Master of Education Program, Calvin University, Grand Rapids, MI 49546.

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A Christian Field Guide to Technology for Engineers and Designers by Ethan J. Brue, Derek C. Schuurman, and Steven H. VanderLeest. Downers Grove, IL: IVP Academic, 2022. 226 pages including discussion questions, endnotes, credits, and indices. Paperback; $28.00. ISBN: 9781514001004. *Finally! The long-awaited update to Responsible Technology: A Christian Perspective (Stephen V. Monsma, ed., Eerdmans, 1986) is here, and this new book is well worth the wait. Framed as a practical field guide for engineers, it is also adept at illuminating some of the philosophical issues that swirl around the interface of technology and Christian faith. Hearty pats-on-the-back to Ethan Brue, Derek Schuurman, and Steven VanderLeest for undertaking and completing this grand project in such fine fashion. *It begins with an inspiring discussion of the connections between humankind's technological hopes and dreams and our ultimate hope in our Maker. Historical accounts and personal stories by each author will surely be an encouragement to young people who are curious about technology from a Christian perspective. Indeed, this book would make a good text for a university-level "Introduction to Engineering" course. The book continues with an insightful survey of how technology relates to the biblical story. This includes a discussion of humanity's first great commission to steward the earth, as well as the influence of fall, redemption, and re-creation on our engineering enterprises. *It gets even more interesting (and philosophical) as the authors next address the popular false narrative that all technology is inherently neutral. Several examples help to expose myths about the universal usefulness and neutrality of tools, the ends justifying the means, and forms of technological determinism. This is followed by a discussion of what constitutes responsible and discerning design, including technological mediation and unintended consequences. This naturally leads into the real "meat" of the book, which deals with design norms, or guiding principles that designers should seek to follow. *The authors extend the original list of norms in Responsible Technology to include categories of analytical, cultural, clarity, social, stewardship, harmony, justice, caring, and faithfulness. Common ethical frameworks are then presented that build on these design norms. This is excellent background knowledge that will greatly benefit engineering students, as well as practitioners. Although a Christian worldview pervades the entire book, it is explicitly addressed in "Modern Towers of Babel" (chapter 6) which explores the results of sin on engineering and resulting technologies. A helpful distinction between finiteness and fallenness illuminates this discussion. *The engineering of electric vehicles provides a fascinating example of how important historical context and past industry contribute to understanding in current designs. With this background, the design norms are then applied to envision the responsible development of a future electric vehicle. A chapter on technology and the future follows, with discussions of technological optimism, pessimism, and transhumanism. A biblical view of the future of technology concludes this section by framing it all in a Christian perspective. I imagine this section will be exciting for young engineers as they envision how God is calling them to use future technologies to influence the world for good and not for ill.. *However, I found the second-to-last chapter (on technology for evangelism and missions) to be the most interesting. Here we are reminded that technological work is a legitimate Christian calling, since "Our worship does not start and stop with the formal service in a church building … worship can and should be an ever-present mindset and continuous act" (p. 175). And training as a technologist not only enables one to use technology in serving others physically, but it also provides access to the technological community where one can have an even more profound influence. The authors emphasize that "While Christians from a wide variety of vocational backgrounds can serve as missionaries in developing countries, only those with a highly technical education can serve as missionaries to this corporate mission field. Technical expertise opens doors" (p. 168). Readers are encouraged to develop their own unique and creative ways to use technology to love their neighbor. But this is about as close as the authors get to discussing what may be an important calling for many Christian engineers, that of the evangelist/apologist. I would like to have seen more discussion on how the expertise of engineers enables them to answer questions on science and faith apparent disagreements, questions asked by both skeptics and believers. Engineers are uniquely qualified to serve as mediators and peacemakers in the science and faith conversation, and unfortunately, perhaps due to size constraints, this aspect was not mentioned in the book. *Finally, I hope that readers make it to the last chapter since I found it particularly meaningful. It consists of a series of emails between a young engineer and his former engineering professor and mentor at a Christian university. Although the letters are fictional, they raise many questions that often arise within the first years of an engineering career. And the good professor dispenses his wisdom with keen insight and grace. Overall, I found this book to be a much-needed addition to the conversation on technology and Christian faith. And I think it should be widely considered as required reading in the first year of engineering programs at Christian universities. The questions for reflection and discussion at the end of each chapter are very thoughtful and provide a helpful resource in this regard. *Reviewed by Dominic Halsmer, Senior Professor of Engineering, Oral Roberts University, Tulsa, OK 74171.

Abstract:

THE WORLD ACCORDING TO PHYSICS by Jim Al-Khalili. Princeton, NJ: Princeton University Press, 2020. 336 pages. Hardcover; $16.95. ISBN: 9780691182308. *The World According to Physics is Jim Al-Khalili's "ode to physics" (p. vii). While Al-Khalili has been publishing popular science for over twenty years, this is his first attempt to provide the layperson a cohesive overview of physics as a whole, linking together relativity, quantum mechanics, and thermodynamics into one unified (or rather, not yet unified) picture of the cosmos. "Ode" is appropriate, for the author's unrelenting adoration of his subject is apparent throughout; this is a child's dream fulfilled, and in many ways is a broader summa of the world according to the mature Al-Khalili, bringing together not only physics, but also his views on truth, society, and our future. *Khalili opens with a discussion of how the human mind craves narrative. Yet science has displaced much of the old myths and religions: "Contrary to what some people might argue, the scientific method is not just another way of looking at the world, nor is it just another cultural ideology or belief system. It is the way we learn about nature through trial and error, through experimentation and observation, through being prepared to replace ideas that turn out to be wrong or incomplete with better ones, and through seeing patterns in nature and beauty in the mathematical equations that describe these patterns. All the while we deepen our understanding and get closer to that "truth"--the way the world really is" (p. 2). *While physics is not just another "story," it does have a cosmic scale that gives it a captivating wonder of its own, providing the basis for chapter 2 ("Scale"). Physics encompasses the infinitely small (e.g., subatomic particles) as well as the infinitely large (e.g., the expansion of spacetime at the farthest reaches of existence). Further, its scope is not merely all of space but all of time as well, getting within decimal points of the first instant after the big bang, while providing prophetic approximations of how the cosmos might end. While Al-Khalili does not play his cards this early, his later chapters (pp. 242-43 in particular) will reveal that this extensive scope establishes physics as the most fundamental discipline, the reigning queen of the sciences. *The deeper project begins in chapter 3 ("Space and Time"). Al-Khalili wishes to display the underlying skeleton that comprise the unification project of physics, charting each merger until the final matchup is made (similar to a playoff line-up, where 16 teams soon become 8, then 4, then 2, then 1). Just as Newton wedded heaven and Earth through gravity, Einstein wedded space and time, explaining a diversity of phenomena with ever-simpler equations. While Al-Khalili's popular explanations of special and general relativity are merely adequate, his grasp of the broader narrative of unification in which these theories stand is incredibly useful, helping the layman see the trajectory of the book and physics as a whole, even when they cannot understand each individual step. *While chapter 3 unified space and time, chapter 4 ("Energy and Matter") unifies the energy and mass which warp said spacetime. Yet the unifications of relativity hit a snag when they come to "The Quantum World" (chapter 5) and to "Thermodynamics and the Arrow of Time" (chapter 6). While Einstein seems to rule over the kingdom of all things great, quantum mechanics rules over all things small, and no one has managed to negotiate a treaty just yet. Things do not work "down there" as they do "up here"; the laws of the macro are not the laws of the micro. Further, thermodynamics suggests that there is a directionality to time--for things move toward greater entropy--yet it is unclear how this can be made consistent with relativistic time or the conceptual reversibility of time in the quantum world. *Al-Khalili then moves in chapter 7 ("Unification") to possible reconciliations of these issues. He does an admirable job of explaining how the electromagnetic and weak nuclear forces were unified into the electroweak force, as well as explaining the ongoing attempt to unify the strong force with the electroweak force in a grand unified theory. This would leave only the holy grail: the attempt to unify gravity with the other three forces. String theory attempted such a unification by appealing to ten dimensions, yet by the 1990s there were five different string theories, which themselves needed to be unified, spawning M Theory (which required an additional eleventh dimension). An opposing contender soon arrived in loop quantum gravity. While string theory posits a quantum particle (the graviton) that exists within spacetime, loop quantum gravity inverts the order, making space more fundamental than a quantized particle within space, and so quantizing spacetime itself. These quanta of space are then "looped" together, determining the shape of spacetime. *Having unveiled the best approximations at a unified theory in physics today, Al-Khalili then ventures in chapter 8 to evaluate the subsequent state of the subject. He expresses frustration that no definitive proof has adjudicated between possible theories of everything, and that such unification seems further away now than it did thirty years ago. Even major discoveries, such as the Higgs boson, have mostly confirmed what we already suspected for decades, rather than genuinely pushing the envelope. Yet while he has given plenty of reason to be sceptical, Al-Khalili then lists recent developments that show that plausible models of quantum gravity continue to come forward, for example, Witten's M-Theory or Maldacena's gauge/gravity duality. Further, physics continues to make substantial technological contributions to daily life. This leads naturally into chapter 9 ("The Usefulness of Physics"). Particular attention is paid to the future possibilities of quantum computing for physics, medicine, AI, and a whole host of other multi-disciplinary simulations and processes that quantum superpositions would allow (for superpositions enable a greater degree of complexity in contrast to binary). *Al-Khalili concludes with a final chapter ("Thinking like a Physicist") about how physics and the scientific method can and should help govern public discourse. In this chapter, the true aim of his project comes to light, suggesting he is not providing a picture of the world according to physics, but the world as it simply is: "One day we may find a new theory of quantum gravity, but it will never predict that my ball will take twice or half as long as Newton's equation of motion predicts. That is an absolute truth about the world. There is no philosophical argument, no amount of meditation, no spiritual awakening or religious experience, or gut instinct or political ideology that could ever have told me that a ball dropped from a height of five metres would take one second to hit the ground. But science can tell me" (p. 276). *While Al-Khalili claimed in the preface that he would try to avoid metaphysical questions (p. xiii), he inevitably (and at times, self-consciously) stumbles back upon them, making ontological claims about the world-in-itself. Indeed, even his quest for unification is arguably based on a philosophical presupposition that unity is more fundamental than diversity, a tradition which came to fruition in Neoplatonism and Christian monotheism. While Al-Khalili acknowledges the need for philosophy and science to communicate (p. xiv), in practice he seems to treat philosophy as a useful tool for science when it hits a roadblock (e.g., for unpacking the implications of quantum mechanics) rather than a discipline in its own right that has the ability to question the underlying epistemic and ontological assumptions of science itself. As such, while his manner is more open and humble than your average humanist/materialist (he was elected president of the British Humanist Association in 2012), his actual beliefs do not seem to have absorbed much at all of the philosophical or theological complexity required for the sorts of claims he is making: "The human condition is bountiful beyond measure. We have invented art and poetry and music; we have created religions and political systems; we have built societies, cultures, and empires so rich and complex that no mere mathematical formula could ever encapsulate them. But, if we want to know where we come from, where the atoms in our bodies were formed--the "why" and "how" of the world and universe we inhabit--then physics is the path to a true understanding of reality. And with this understanding, we can shape our world and our destiny" (p. 281). *Ultimately, if one wants a helpful primer on physics, Al-Khalili provides a passionate and serviceable introduction. While his explanations of some topics were perhaps too much for newcomers, his weaving together of subjects often treated in isolation helps get things back on track, providing a grander narrative for lost readers to latch on to. Yet, if one is looking to see how this narrative fares as an all-encompassing account of the "why" and "how" of our world, then there are superior accounts available on the market. Indeed, thousands of years of writing and prayer have already sought out and encountered the One at the heart of creation. *Reviewed by Jonathan Lyonhart, University of Cambridge, Sidney Sussex College, Cambridge, UK CB2 3HU

Abstract:

THE WORLD ACCORDING TO PHYSICS by Jim Al-Khalili. Princeton, NJ: Princeton University Press, 2020. 336 pages. Hardcover; $16.95. ISBN: 9780691182308. *The World According to Physics is Jim Al-Khalili's "ode to physics" (p. vii). While Al-Khalili has been publishing popular science for over twenty years, this is his first attempt to provide the layperson a cohesive overview of physics as a whole, linking together relativity, quantum mechanics, and thermodynamics into one unified (or rather, not yet unified) picture of the cosmos. "Ode" is appropriate, for the author's unrelenting adoration of his subject is apparent throughout; this is a child's dream fulfilled, and in many ways is a broader summa of the world according to the mature Al-Khalili, bringing together not only physics, but also his views on truth, society, and our future. *Khalili opens with a discussion of how the human mind craves narrative. Yet science has displaced much of the old myths and religions: "Contrary to what some people might argue, the scientific method is not just another way of looking at the world, nor is it just another cultural ideology or belief system. It is the way we learn about nature through trial and error, through experimentation and observation, through being prepared to replace ideas that turn out to be wrong or incomplete with better ones, and through seeing patterns in nature and beauty in the mathematical equations that describe these patterns. All the while we deepen our understanding and get closer to that "truth"--the way the world really is" (p. 2). *While physics is not just another "story," it does have a cosmic scale that gives it a captivating wonder of its own, providing the basis for chapter 2 ("Scale"). Physics encompasses the infinitely small (e.g., subatomic particles) as well as the infinitely large (e.g., the expansion of spacetime at the farthest reaches of existence). Further, its scope is not merely all of space but all of time as well, getting within decimal points of the first instant after the big bang, while providing prophetic approximations of how the cosmos might end. While Al-Khalili does not play his cards this early, his later chapters (pp. 242-43 in particular) will reveal that this extensive scope establishes physics as the most fundamental discipline, the reigning queen of the sciences. *The deeper project begins in chapter 3 ("Space and Time"). Al-Khalili wishes to display the underlying skeleton that comprise the unification project of physics, charting each merger until the final matchup is made (similar to a playoff line-up, where 16 teams soon become 8, then 4, then 2, then 1). Just as Newton wedded heaven and Earth through gravity, Einstein wedded space and time, explaining a diversity of phenomena with ever-simpler equations. While Al-Khalili's popular explanations of special and general relativity are merely adequate, his grasp of the broader narrative of unification in which these theories stand is incredibly useful, helping the layman see the trajectory of the book and physics as a whole, even when they cannot understand each individual step. *While chapter 3 unified space and time, chapter 4 ("Energy and Matter") unifies the energy and mass which warp said spacetime. Yet the unifications of relativity hit a snag when they come to "The Quantum World" (chapter 5) and to "Thermodynamics and the Arrow of Time" (chapter 6). While Einstein seems to rule over the kingdom of all things great, quantum mechanics rules over all things small, and no one has managed to negotiate a treaty just yet. Things do not work "down there" as they do "up here"; the laws of the macro are not the laws of the micro. Further, thermodynamics suggests that there is a directionality to time--for things move toward greater entropy--yet it is unclear how this can be made consistent with relativistic time or the conceptual reversibility of time in the quantum world. *Al-Khalili then moves in chapter 7 ("Unification") to possible reconciliations of these issues. He does an admirable job of explaining how the electromagnetic and weak nuclear forces were unified into the electroweak force, as well as explaining the ongoing attempt to unify the strong force with the electroweak force in a grand unified theory. This would leave only the holy grail: the attempt to unify gravity with the other three forces. String theory attempted such a unification by appealing to ten dimensions, yet by the 1990s there were five different string theories, which themselves needed to be unified, spawning M Theory (which required an additional eleventh dimension). An opposing contender soon arrived in loop quantum gravity. While string theory posits a quantum particle (the graviton) that exists within spacetime, loop quantum gravity inverts the order, making space more fundamental than a quantized particle within space, and so quantizing spacetime itself. These quanta of space are then "looped" together, determining the shape of spacetime. *Having unveiled the best approximations at a unified theory in physics today, Al-Khalili then ventures in chapter 8 to evaluate the subsequent state of the subject. He expresses frustration that no definitive proof has adjudicated between possible theories of everything, and that such unification seems further away now than it did thirty years ago. Even major discoveries, such as the Higgs boson, have mostly confirmed what we already suspected for decades, rather than genuinely pushing the envelope. Yet while he has given plenty of reason to be sceptical, Al-Khalili then lists recent developments that show that plausible models of quantum gravity continue to come forward, for example, Witten's M-Theory or Maldacena's gauge/gravity duality. Further, physics continues to make substantial technological contributions to daily life. This leads naturally into chapter 9 ("The Usefulness of Physics"). Particular attention is paid to the future possibilities of quantum computing for physics, medicine, AI, and a whole host of other multi-disciplinary simulations and processes that quantum superpositions would allow (for superpositions enable a greater degree of complexity in contrast to binary). *Al-Khalili concludes with a final chapter ("Thinking like a Physicist") about how physics and the scientific method can and should help govern public discourse. In this chapter, the true aim of his project comes to light, suggesting he is not providing a picture of the world according to physics, but the world as it simply is: "One day we may find a new theory of quantum gravity, but it will never predict that my ball will take twice or half as long as Newton's equation of motion predicts. That is an absolute truth about the world. There is no philosophical argument, no amount of meditation, no spiritual awakening or religious experience, or gut instinct or political ideology that could ever have told me that a ball dropped from a height of five metres would take one second to hit the ground. But science can tell me" (p. 276). *While Al-Khalili claimed in the preface that he would try to avoid metaphysical questions (p. xiii), he inevitably (and at times, self-consciously) stumbles back upon them, making ontological claims about the world-in-itself. Indeed, even his quest for unification is arguably based on a philosophical presupposition that unity is more fundamental than diversity, a tradition which came to fruition in Neoplatonism and Christian monotheism. While Al-Khalili acknowledges the need for philosophy and science to communicate (p. xiv), in practice he seems to treat philosophy as a useful tool for science when it hits a roadblock (e.g., for unpacking the implications of quantum mechanics) rather than a discipline in its own right that has the ability to question the underlying epistemic and ontological assumptions of science itself. As such, while his manner is more open and humble than your average humanist/materialist (he was elected president of the British Humanist Association in 2012), his actual beliefs do not seem to have absorbed much at all of the philosophical or theological complexity required for the sorts of claims he is making: "The human condition is bountiful beyond measure. We have invented art and poetry and music; we have created religions and political systems; we have built societies, cultures, and empires so rich and complex that no mere mathematical formula could ever encapsulate them. But, if we want to know where we come from, where the atoms in our bodies were formed--the "why" and "how" of the world and universe we inhabit--then physics is the path to a true understanding of reality. And with this understanding, we can shape our world and our destiny" (p. 281). *Ultimately, if one wants a helpful primer on physics, Al-Khalili provides a passionate and serviceable introduction. While his explanations of some topics were perhaps too much for newcomers, his weaving together of subjects often treated in isolation helps get things back on track, providing a grander narrative for lost readers to latch on to. Yet, if one is looking to see how this narrative fares as an all-encompassing account of the "why" and "how" of our world, then there are superior accounts available on the market. Indeed, thousands of years of writing and prayer have already sought out and encountered the One at the heart of creation. *Reviewed by Jonathan Lyonhart, University of Cambridge, Sidney Sussex College, Cambridge, UK CB2 3HU

Abstract:

ECOTHEOLOGY: A Christian Conversation by Kiara A. Jorgenson and Alan G. Padgett, eds. Grand Rapids, MI: Eerdmans, 2020. xx + 228 pages. Paperback; $24.99. ISBN: 9780802874412. *Have you ever wondered how theologians develop responses to new and emerging issues at the interface between faith and science? Ecotheology: A Christian Conversation gives readers a front-row seat to that process, recording interactions among four contemporary theologians on the question of how human beings ought to relate to the nonhuman creation. The question is timely, contentious, and exceedingly important. At one time, human domination (dominion) over the nonhuman creation was the most widespread paradigm for that relationship. In the 1980s, Christian environmental stewardship emerged as a corrective to dominion/domination. In recent years, attempts to move beyond stewardship have taken shape. Like many theological questions, a singular and definitive answer is elusive. But the importance of the question is not in doubt. Human exploitation of the nonhuman creation has eroded ecosystems, decimated species, and changed the climate in ways that should cause remorse, bring about repentance, and cause dramatic change. We need to find a new way forward. *Unsurprisingly, the authors in Ecotheology don't provide a single answer. Rather, their goal is to "assist individuals and communities to develop their own ecotheology and to explore the spiritual and theological dimensions of cultivating a greater love of the world" (p. 13). In this review, we summarize and assess each theologian's contribution, and we provide some overall thoughts about the Ecotheology project. The structure of our review echoes the structure of the book. *Chapters 1 and 2 (reviewed by Matt Heun) *Ecotheology begins with Richard Bauckham's essay "Being Human in the Community of Creation," which contains one of the strongest and most effective takedowns yet of the "dominion as domination" narrative. Short and concise, he argues (a) that God's predominant characteristic is love (goodness, compassion, justice, kindness) and (b) that "human dominion over other living creatures will reflect God's rule by showing these same qualities" (p. 30). Continuing, Bauckham argues convincingly that although stewardship has been a valuable paradigm, it ill-advisedly places humans above the nonhuman creation in a vertical power relationship. Instead, he favors the "community of creation" in which human beings live in "conscious mutuality with other creatures" (p. 21). These moves by Bauckham are both helpful and important. Rightly understanding our relationship to the nonhuman creation is essential if we are to honor its inherent value rather than focus on its value to us. *My quibbles with chapter 1 are few. First, Bauckham's focus on other "creatures" leaves one wondering about the nonhuman, noncreatures that also inhabit our planet. Does the community of creation extend to air and water? to coal deposits and lakeshore pebbles? Second, Bauckham occasionally slips into stewardship language, despite wanting to move beyond it. Indeed, his re-reading of Genesis includes "God ... entrusting to our care ... something of priceless value" (p. 25). Bauckham struggles, as we all do, to match our diction to our (eco)theology. *Ecotheology continues with Cynthia Moe-Lobeda's "Love Incarnate: Hope and Moral-Spiritual Power for Climate Justice." She exposes the "paradox of the [high-consuming] human," in which the good things of everyday life depend upon fossil fuels and the globalized economy in ways that cause "death and destruction due to climate change and the exploitation of people and their lands" (p. 69). She rightly identifies our consumptive patterns of life to be an externalization of Paul's lament, "I do not do the good I want, but the evil I do not want is what I do" (Romans 7:15b). Moe-Lobeda claims that agape love is the antidote to our moral inertia, and she offers eight helpful guideposts for ways to live in agape love. *My only critique is that she could have done more to highlight the challenges to living according to her guideposts. It will be much harder than "calling down ... the [climate justice] music that already exists" (p. 94). *Response from Dave Warners *Matt's praise for Bauckham's dismissal of the stewardship-as-domination paradigm is spot on. I also agree with his point that Bauckham's "Community of Creation" is a helpful alternative concept with the caveat that "community" should be understood more as "ecosystem," including nonliving elements of creation. I thought Matt would comment on Bauckham's emphasis on order in creation; evolutionarily and ecologically, creation can be a messy place, and too much emphasis on order conjures up unhelpful perceptions from the days of Natural Theology. In reviewing "Love Incarnate: Hope and Moral-Spiritual Power for Climate Justice," Matt rightly commends Moe-Lobeda's emphasis on love. Love sacrifices for the sake of the other, and a human-creation relationship marked by love is a worthy aspiration. A regret I had with this chapter is its nearly single-minded focus on climate change. While climate change is the pressing issue of our time, it is certainly not our exclusive ecological/ecotheological challenge. *Chapters 3 and 4 (reviewed by Dave Warners) *Steven Bouma-Prediger's "The Character of Earth-Keeping" does two important things. He starts by deftly detailing the limitations of the stewardship paradigm, offering "earthkeeping" as an improvement. He then pivots to a discussion on virtue ethics and their applicability to the practice of earthkeeping. I especially appreciated Steve's focus on two of the virtues: wonder and humility. His ideas for how these virtues can be used to embody a more appropriate posture and practice of creation care are refreshing. Extending virtues into the realm of creation care is an important contribution by Bouma-Prediger both here and in his other writings. But in light of the strong encouragement for readers to cultivate these virtues, it would have been helpful to offer suggestions for how such cultivation can be achieved. Additionally, the author emphasizes that human beings are unique among all God's creatures, which may be important for avoiding biocentrist accusations. But given the many problems our species has introduced and continues to promulgate, a sobering reality check of our creatureliness, limitations, and finitude might be needed more. *In "The Unfinished Sacrament of Creation: Christian Faith and the Promise of Nature," John Haught takes a long view of planetary well-being. He contends that an eschatological awareness should infiltrate and inform ecotheology. Haught advocates for recognizing that the world we are caring for is an emerging creation, moving from its inception toward a God-ordained end point. His emphasis that creation is in the process of coming into being is a strength of this chapter. And yet, besides encouraging Christians to become aware of the unfolding character of creation, the reader is left wondering what should be done differently in light of this new awareness. Haught points out that our species is a remarkably recent newcomer to this ongoing creational unfolding. Given our evolutionarily recent arrival, combined with the dramatic impact we are imposing, more direction for how and why human influence ought to be exerted would have been helpful. For example, when we recognize that God has been in relationship with nonhuman creation all along, we must admit our relationship with God is of much shorter duration. This realization ought to evoke a deep respect for those other relationships, and deep regret when our selfish actions compromise or terminate them. Although practical implications of the perspectival shift Haught advocates are not provided, he lays ample groundwork for rich dialogue on the creation care actions such an awareness ought to inspire. *Response from Matt Heun *Dave is right to appreciate both pieces of Bouma-Prediger's chapter, earthkeeping and eco-virtues. But the author could have done more to link the concept of earthkeeping to eco-virtues. I was left wondering how earthkeeping (vs. stewardship) leads to better (or different) eco-virtue formation. As Dave says, Haught's long view of creation is a helpful reminder that newcomer status should affect our relationship with the nonhuman creation. But should Haught have been the first chapter instead of the last? He opens a space to discuss how the relationship between human beings and the nonhuman creation should evolve, space that could have been filled by the ideas of Bauckham (the community of creation), Moe-Lobeda (working within and against systems for their reform), and Bouma-Prediger (earthkeeping and personal ethics). *If you enjoy the structure and tone of this review, you will also enjoy the format of Ecotheology. On the positive side, it is economical; readers experience four voices in one book and read responses to each chapter from the other co-authors. *However, if you wish that we reviewers had better coordinated our thoughts before writing this review, you will wish the same of the book. Ecotheology is less the conversation promised by its subtitle and more a conference session with presenters and respondents, appropriate for an audience of theologians. An alternative project would have assembled the same theologians in a collaborative writing process, allowing authors to incorporate coauthor feedback into revised chapters before publication. The result would have been a more polished and more insightful collection of ecotheological contributions. *That said, the Ecotheology project is largely successful in meeting its stated goal of assisting individuals and communities to develop their own ecotheology. The chapters were great conversation starters for us. Although the book could have been sharpened by deeper dialogue and collaboration among the authors and editors, the essays and responses in Ecotheology will stimulate good conversations among other readers, too! *Reviewed by David Paul Warners, Biology Department, and Matthew Kuperus Heun, Engineering Department, Calvin University, Grand Rapids, MI 49546.

Abstract:

Shainool Jiwa’s The Rise of a Muslim Empire is a two-volume historical work on the legacy of the Fatimid Empire. The first volume surveys the religious and sociopolitical underpinnings of Fatimid rule from its North African establishment in 909 to its transition to Egypt in 969. Jiwa’s second vol- ume focuses on the pinnacle of Fatimid society up until its decline from 969-1171. This review pertains to the first of the two volumes. Working within this phase, Jiwa details the reigns of the first four Imams: ‘Abd Allāh al-Mahdī, Abū’l-Qāsim Muḥammad, Ismāʿīl al-Manṣūr, and al-Muʿizz li- Dīn Allāh. The second book, which is titled The Fatimid Rule from Egypt, discusses the latter ten Imams (4). The first chapter covers the origins of the Fatimids in respect to both religious and geographical contexts. Jiwa starts by providing the historical background of Ismaili Shiism. Here, everything from the succession crisis of 632 CE to the emergence of the different strands of Shiism are discussed. Jiwa describes the Ismaili sect as having held Ismāʿīl, the eldest son of Jaʿfar al-Ṣādiq, to have been the chosen successor of his father, therefore mak- ing him Imam. Ismāʿīl’s ephemeral mortality caused for the Imamate to then pass over to his young son, Muḥammad b. Ismāʿīl, eponym of the sect (10). The Twelvers are described as having believed in the Imamate of Jaʿfar’s youngest son, Mūsā, whose lineage gives root to the Imams of Twelver Shiism. Jiwa characterizes Ismaili beliefs as having rested on dawr al-satr (period of concealment) and daʿwa (religio-political mission) (11). The dawr al-satr refers to the Imams going into hiding with only their most trusted followers knowing their true identities. Subsequently, these follow- ers promoted the recognition of these hidden Imams, which in large part refers to daʿwa (the act of inviting). Jiwa explains that during dawr al-satr (765–909 CE) Ismaili doctrine had spread as far as from Yemen to Ifriqiya (modern-day Tunisia and eastern Algeria) (12), with its most prominent adherents being the Kutama Berbers of North Africa. Under the teachings of Abū ‘Abd Allāh al-Shīʿī, a pronounced Ismaili dāʿī (inviter), the Kutama had aspired to establish the dawlat al-ḥaqq (the righteous state) (16). This aspiration materialized under the allegiance of ‘Abd Allāh al-Mahdī who had been pronounced as Imam by his predecessor and later recognized as the mahdī (messianic figure) (20). This belief, nonetheless, was not accepted by all Ismailis, particularly those following Ḥamdān Qarmaṭ, who later came to be known as the Qaramiṭa (21). Sa- lamiyya (a town located in Syria), the town where ‘Abd Allāh al-Mahdī had resided, became unsafe due to Abbasid persecution, causing the Imam to migrate to various locations and eventually Sijilmasa (22). Meanwhile, the Kutama had grown to such a force that they had been able to seize control over Qayrawān of North Africa under the leadership of al-Shīʿī (22). When al-Mahdī was later arrested in Sijilmasa and the news spread to the Kuta- ma, a campaign of soldiers marched to secure his release and bring him to Qayrawān. Having accomplished this, the Fatimid State came into fruition (22). Jiwa provides sources detailing the events which led up to the Fatim- id establishment, including eyewitness accounts from Jaʿfar al-Ḥājib’s Sīrat Jaʿfar al-Ḥājib, secondary sources such as Aḥmad b. Ibrāhīm al-Naysābūrī’s Istitār al-Imām (‘The Concealment of the Imam’), and other historical works such as the influential Iftitāh al-daʿwa wa-ibtidāʿ al-dawla (‘Com- mencement of the Mission and the Beginnings of the State’) authored by Abū Ḥanīfa al-Nuʿmān (29-30). These references help readers pinpoint who was instrumental in recording Fatimid history. In chapter two, Jiwa discusses the establishment of the Fatimid state, giving details of its institutions, processes, and hallmark locations. Al-Mah- dī is seen to have incorporated officials who had previously served the Aghlabids (the previous rulers of Qayrawān). In addition, institutions such as maẓālim (oppressive acts) courts are discussed as having been estab- lished to provide redress for ordinary civilians against abuses of power (35). During this time of development, dissension amongst the Kutama is seen to have imploded on the basis of marginalized sentiments. Once having been one of the most loyal dāʿīs to al-Mahdī, al-Shīʿī had led a rebellion against his former Imam on charges of being a false mahdī. Ultimately this campaign was pacified, resulting in the execution of al Shīʿī. This chapter also reveals new characters who later became prominent figures in Fatimid history. The heir apparent or Prince Abū’l-Qāsim Muḥammad, the eldest son of al-Mahdī, already took up much of his father’s duties while his own son, Ismāʿīl or al-Manṣūr bi’llāh (‘the One Who is Victorious by God’) was entrusted by the sitting Imam, al-Mahdī (his grandfather), as his most faithful confidant (39). The port city of al-Mahdiyya which had been con- structed by the Fatimids in 916 is described as having been unique in its architectural design and strategic in its location. Al-Mahdiyya served as the new Mediterranean capital and had secured the Fatimids a booming com mercial fabric. Similarly, the city of Palermo in Sicily had been occupied by the Fatimids and had also brought a great deal of cultural exchange and goods. Jiwa brings out images of palaces and charts out maps of the port city to provide visual comprehension of the architecture. Chapter three surveys the reign of al-Manṣūr, discussing his ascension to power under fraught circ*mstances and his construction of a new city. This chapter focuses attention on the reconstruction of Palermo in vivid archaeological detail. Readers are informed of the Khariji rebellion from Ifrīqiya spearheaded by Abū Yazīd al-Nukkarī. The Kharijis are described to have been insurmountable by the Fatimids, pushing their Empire as far back as to the Mediterranean coast of al-Mahdiyya (60). It was not until al-Ḥasan b. ‘Alī al-Kalbī, the governor of Tunis, and his army pushed back against the Kharijis that the North African coastland would be recaptured (61). Despite this, the Kharijis were too difficult to overcome and remained at conflict with the Fatimids up until the death of Abū’l-Qāsim. Fearful that news of Abū’l-Qāsim’s death would puncture the morale of the Fatimid war effort, al-Manṣūr had managed to keep the news of his father’s passing silent. After an eventful encounter, al-Manṣūr would eventually go on to defeat Abū Yazīd’s army and restore Fatimid rule. Following this victory, al-Manṣūr began taking restorative measures to recover the now war-torn society. Socially considerate policies such as charity stipends, the appoint- ment of a Sunni-based Maliki judge, and omission of taxes were all strides in this effort. But the most significant of his developments was the con- struction of a new capital called Manṣūriyya. Much of this city’s structural inspiration came from the North African ancient ruins al-Manṣūr had been enchanted by (68). Jiwa’s training as a historian is evident in how she cites primary sources every chance she gets, from sermons to testimonies. Clos- ing this chapter, Jiwa provides an anecdote recorded by al-Nuʿmān which romantically relays the moment al-Manṣūr knew that his son, al-Muʿizz li-Dīn Allāh, was ready to ascend to power (77). Jiwa’s anecdotes connect the reader to the ethos of Fatimid personalities. Chapter four delves into the reign of al-Manṣūr’s heir, al-Muʿizz (953- 75), who came into conflict with both the Umayyads and the Byzantines during his reign and would later live out his final days in his new capital, al-Qāhira al-Muʿizziya (‘the Victorious City of al-Muʿizz’)—modern-day Cairo (78). Beyond the royal family, Jiwa presents key stalwarts that the Em- pire was indebted to. Once servant to al-Mahdī, Jawhar, who was of Slavic origin, had risen through the ranks (serving both as scribe and commander in battle), eventually being entrusted with many honorable state positions. This chapter is the longest one of the book and attempts to accomplish many things. Along with discussing the battles which ensued during this juncture, Jiwa also fleshes out the theology of Ismaili beliefs. Al-Nuʿmān is said to have written extensively on the topic—including his text written between 958 and 960, Daʿā’im al-Islām (‘Pillars of Islam’), which delineates such fundamental concepts to Ismaili theology as walāya (allegiance and obedience), īmān (faith), ẓāhir (exoteric), and bāṭin (esoteric) (88-89). The early Fatimid age is described as having been a milieu of knowledge seek- ing, with debates and lectures taking place on a frequent basis. Through the majālis (teaching sessions) program, the Ismaili doctrine would proliferate to the broader society. Jiwa’s text is filled with firsthand accounts which describe Fatimid institutions, ceremonies, and events, providing vivid pic- tures of what is being described (e.g., al-Nuʿmān’s description of the grand circumcision ceremony hosted in 962 and Ibn Haytham’s description of the diversity of attendees and tailoring of lessons in the majālis by teach- ers such as Aflaḥ b. Hārūn al-Mālūsī, 95). The tension between the Uma- yyads in Spain and the Fatimids is also presented in this chapter, depicted as stemming from their varying loyalties in the rivalry between ‘Alī b. Abī Ṭālib and Muʿāwiya. The coastal regions of the Mediterranean and North Africa would see many conflicts between the Fatimids and Umayyads; the Umayyads and the Byzantines worked together to suppress their Fatimid adversary, with the Byzantines launching campaigns on the parts of the Empire closest to Sicily while the Umayyads attacked the most western part. After briefly losing parts of their North African territories, the Fatimids eventually reasserted their control over the Maghrib, leaving the Umayyads no choice but to resort to a peace treaty (103). The Ismaili daʿwā reached far and wide, with its message gaining adherents from the Gulf of Yemen to as far as Sind. Jiwa also describes the Kalbid dynasty of Fatimid Sicily, which had come under the governorship of al-Ḥasan al-Kalbī. During this period (960-65), Sicily had been the site of intense warfare between the Fatimids and the Byzantines, with two distinct battles resulting in the most pivotal outcomes for the region, namely the Pit and the Straits (119). Like the Umayyads, the Byzantines would also later come to negotiate terms of peace with the Fatimids in 958 (116). Chapter five speaks to the venture the Fatimids made into Egypt in 966. Here, readers are presented with the terms acknowledged by local nobles such as Sharīf Abū Jaʿfar Muslim al-Ḥusaynī and the Fatimids, the founding of the new capital (al-Qāhira), and the relocation of al-Muʿizz along with a significant portion of the Manṣūriyyan population in 972. The chapter serves as both a close to the book and a cliffhanger for the second volume of the series (which turns to Fatimid rule in Egypt under the son of al-Muʿizz, Niẓār b. al-Muʿizz). Capturing the cohesive religious fabric of Fatimid rule, Jiwa notes that al-Muʿizz pledged to maintain Sunni religious life while ruling over Egypt (126); she describes pillars of Sunni Islam that can serve as points of contrast to the Ismaili tradition (127). Individuals who can justly be seen as archetypes of the Fatimid intel- ligentsia are referenced both biographically and through their works. Jiwa introduces her readers to eminent characters including missionaries like Abū Yaʿqūb al-Sijistānī of Khurāsān (d. after 971); writers and thinkers who composed the Fatimid ideology such as Qāḍī al-Nuʿmān; poets who gave inspiration such as Muḥammad b. Hānī; and generals who rendered their lives for the Fatimid Empire such as al-Ḥasan b. ‘Ali al-Kalbī. Although some readers may be frustrated by the detail of jumping back and forth across names, dates, and events, those who are able to follow the work the- matically will certainly find this work to be nothing short of informative. Jiwa impressively condenses a rich and fluid history into few pages while including the most essential elements, people, and institutions making up this period. Readers are provided with visual aids (maps, family tree charts, and city maps) to help identify and locations and structures which would otherwise come off as abstract and jargon-heavy. In addition, she includes colorful images of important monuments such as mosques, coins, and ar- tifacts. Ameen OmarMA, Islamic Studies & HistoryThe George Washington University

Abstract:

Shainool Jiwa’s The Rise of a Muslim Empire is a two-volume historical work on the legacy of the Fatimid Empire. The first volume surveys the religious and sociopolitical underpinnings of Fatimid rule from its North African establishment in 909 to its transition to Egypt in 969. Jiwa’s second vol- ume focuses on the pinnacle of Fatimid society up until its decline from 969-1171. This review pertains to the first of the two volumes. Working within this phase, Jiwa details the reigns of the first four Imams: ‘Abd Allāh al-Mahdī, Abū’l-Qāsim Muḥammad, Ismāʿīl al-Manṣūr, and al-Muʿizz li- Dīn Allāh. The second book, which is titled The Fatimid Rule from Egypt, discusses the latter ten Imams (4). The first chapter covers the origins of the Fatimids in respect to both religious and geographical contexts. Jiwa starts by providing the historical background of Ismaili Shiism. Here, everything from the succession crisis of 632 CE to the emergence of the different strands of Shiism are discussed. Jiwa describes the Ismaili sect as having held Ismāʿīl, the eldest son of Jaʿfar al-Ṣādiq, to have been the chosen successor of his father, therefore mak- ing him Imam. Ismāʿīl’s ephemeral mortality caused for the Imamate to then pass over to his young son, Muḥammad b. Ismāʿīl, eponym of the sect (10). The Twelvers are described as having believed in the Imamate of Jaʿfar’s youngest son, Mūsā, whose lineage gives root to the Imams of Twelver Shiism. Jiwa characterizes Ismaili beliefs as having rested on dawr al-satr (period of concealment) and daʿwa (religio-political mission) (11). The dawr al-satr refers to the Imams going into hiding with only their most trusted followers knowing their true identities. Subsequently, these follow- ers promoted the recognition of these hidden Imams, which in large part refers to daʿwa (the act of inviting). Jiwa explains that during dawr al-satr (765–909 CE) Ismaili doctrine had spread as far as from Yemen to Ifriqiya (modern-day Tunisia and eastern Algeria) (12), with its most prominent adherents being the Kutama Berbers of North Africa. Under the teachings of Abū ‘Abd Allāh al-Shīʿī, a pronounced Ismaili dāʿī (inviter), the Kutama had aspired to establish the dawlat al-ḥaqq (the righteous state) (16). This aspiration materialized under the allegiance of ‘Abd Allāh al-Mahdī who had been pronounced as Imam by his predecessor and later recognized as the mahdī (messianic figure) (20). This belief, nonetheless, was not accepted by all Ismailis, particularly those following Ḥamdān Qarmaṭ, who later came to be known as the Qaramiṭa (21). Sa- lamiyya (a town located in Syria), the town where ‘Abd Allāh al-Mahdī had resided, became unsafe due to Abbasid persecution, causing the Imam to migrate to various locations and eventually Sijilmasa (22). Meanwhile, the Kutama had grown to such a force that they had been able to seize control over Qayrawān of North Africa under the leadership of al-Shīʿī (22). When al-Mahdī was later arrested in Sijilmasa and the news spread to the Kuta- ma, a campaign of soldiers marched to secure his release and bring him to Qayrawān. Having accomplished this, the Fatimid State came into fruition (22). Jiwa provides sources detailing the events which led up to the Fatim- id establishment, including eyewitness accounts from Jaʿfar al-Ḥājib’s Sīrat Jaʿfar al-Ḥājib, secondary sources such as Aḥmad b. Ibrāhīm al-Naysābūrī’s Istitār al-Imām (‘The Concealment of the Imam’), and other historical works such as the influential Iftitāh al-daʿwa wa-ibtidāʿ al-dawla (‘Com- mencement of the Mission and the Beginnings of the State’) authored by Abū Ḥanīfa al-Nuʿmān (29-30). These references help readers pinpoint who was instrumental in recording Fatimid history. In chapter two, Jiwa discusses the establishment of the Fatimid state, giving details of its institutions, processes, and hallmark locations. Al-Mah- dī is seen to have incorporated officials who had previously served the Aghlabids (the previous rulers of Qayrawān). In addition, institutions such as maẓālim (oppressive acts) courts are discussed as having been estab- lished to provide redress for ordinary civilians against abuses of power (35). During this time of development, dissension amongst the Kutama is seen to have imploded on the basis of marginalized sentiments. Once having been one of the most loyal dāʿīs to al-Mahdī, al-Shīʿī had led a rebellion against his former Imam on charges of being a false mahdī. Ultimately this campaign was pacified, resulting in the execution of al Shīʿī. This chapter also reveals new characters who later became prominent figures in Fatimid history. The heir apparent or Prince Abū’l-Qāsim Muḥammad, the eldest son of al-Mahdī, already took up much of his father’s duties while his own son, Ismāʿīl or al-Manṣūr bi’llāh (‘the One Who is Victorious by God’) was entrusted by the sitting Imam, al-Mahdī (his grandfather), as his most faithful confidant (39). The port city of al-Mahdiyya which had been con- structed by the Fatimids in 916 is described as having been unique in its architectural design and strategic in its location. Al-Mahdiyya served as the new Mediterranean capital and had secured the Fatimids a booming com mercial fabric. Similarly, the city of Palermo in Sicily had been occupied by the Fatimids and had also brought a great deal of cultural exchange and goods. Jiwa brings out images of palaces and charts out maps of the port city to provide visual comprehension of the architecture. Chapter three surveys the reign of al-Manṣūr, discussing his ascension to power under fraught circ*mstances and his construction of a new city. This chapter focuses attention on the reconstruction of Palermo in vivid archaeological detail. Readers are informed of the Khariji rebellion from Ifrīqiya spearheaded by Abū Yazīd al-Nukkarī. The Kharijis are described to have been insurmountable by the Fatimids, pushing their Empire as far back as to the Mediterranean coast of al-Mahdiyya (60). It was not until al-Ḥasan b. ‘Alī al-Kalbī, the governor of Tunis, and his army pushed back against the Kharijis that the North African coastland would be recaptured (61). Despite this, the Kharijis were too difficult to overcome and remained at conflict with the Fatimids up until the death of Abū’l-Qāsim. Fearful that news of Abū’l-Qāsim’s death would puncture the morale of the Fatimid war effort, al-Manṣūr had managed to keep the news of his father’s passing silent. After an eventful encounter, al-Manṣūr would eventually go on to defeat Abū Yazīd’s army and restore Fatimid rule. Following this victory, al-Manṣūr began taking restorative measures to recover the now war-torn society. Socially considerate policies such as charity stipends, the appoint- ment of a Sunni-based Maliki judge, and omission of taxes were all strides in this effort. But the most significant of his developments was the con- struction of a new capital called Manṣūriyya. Much of this city’s structural inspiration came from the North African ancient ruins al-Manṣūr had been enchanted by (68). Jiwa’s training as a historian is evident in how she cites primary sources every chance she gets, from sermons to testimonies. Clos- ing this chapter, Jiwa provides an anecdote recorded by al-Nuʿmān which romantically relays the moment al-Manṣūr knew that his son, al-Muʿizz li-Dīn Allāh, was ready to ascend to power (77). Jiwa’s anecdotes connect the reader to the ethos of Fatimid personalities. Chapter four delves into the reign of al-Manṣūr’s heir, al-Muʿizz (953- 75), who came into conflict with both the Umayyads and the Byzantines during his reign and would later live out his final days in his new capital, al-Qāhira al-Muʿizziya (‘the Victorious City of al-Muʿizz’)—modern-day Cairo (78). Beyond the royal family, Jiwa presents key stalwarts that the Em- pire was indebted to. Once servant to al-Mahdī, Jawhar, who was of Slavic origin, had risen through the ranks (serving both as scribe and commander in battle), eventually being entrusted with many honorable state positions. This chapter is the longest one of the book and attempts to accomplish many things. Along with discussing the battles which ensued during this juncture, Jiwa also fleshes out the theology of Ismaili beliefs. Al-Nuʿmān is said to have written extensively on the topic—including his text written between 958 and 960, Daʿā’im al-Islām (‘Pillars of Islam’), which delineates such fundamental concepts to Ismaili theology as walāya (allegiance and obedience), īmān (faith), ẓāhir (exoteric), and bāṭin (esoteric) (88-89). The early Fatimid age is described as having been a milieu of knowledge seek- ing, with debates and lectures taking place on a frequent basis. Through the majālis (teaching sessions) program, the Ismaili doctrine would proliferate to the broader society. Jiwa’s text is filled with firsthand accounts which describe Fatimid institutions, ceremonies, and events, providing vivid pic- tures of what is being described (e.g., al-Nuʿmān’s description of the grand circumcision ceremony hosted in 962 and Ibn Haytham’s description of the diversity of attendees and tailoring of lessons in the majālis by teach- ers such as Aflaḥ b. Hārūn al-Mālūsī, 95). The tension between the Uma- yyads in Spain and the Fatimids is also presented in this chapter, depicted as stemming from their varying loyalties in the rivalry between ‘Alī b. Abī Ṭālib and Muʿāwiya. The coastal regions of the Mediterranean and North Africa would see many conflicts between the Fatimids and Umayyads; the Umayyads and the Byzantines worked together to suppress their Fatimid adversary, with the Byzantines launching campaigns on the parts of the Empire closest to Sicily while the Umayyads attacked the most western part. After briefly losing parts of their North African territories, the Fatimids eventually reasserted their control over the Maghrib, leaving the Umayyads no choice but to resort to a peace treaty (103). The Ismaili daʿwā reached far and wide, with its message gaining adherents from the Gulf of Yemen to as far as Sind. Jiwa also describes the Kalbid dynasty of Fatimid Sicily, which had come under the governorship of al-Ḥasan al-Kalbī. During this period (960-65), Sicily had been the site of intense warfare between the Fatimids and the Byzantines, with two distinct battles resulting in the most pivotal outcomes for the region, namely the Pit and the Straits (119). Like the Umayyads, the Byzantines would also later come to negotiate terms of peace with the Fatimids in 958 (116). Chapter five speaks to the venture the Fatimids made into Egypt in 966. Here, readers are presented with the terms acknowledged by local nobles such as Sharīf Abū Jaʿfar Muslim al-Ḥusaynī and the Fatimids, the founding of the new capital (al-Qāhira), and the relocation of al-Muʿizz along with a significant portion of the Manṣūriyyan population in 972. The chapter serves as both a close to the book and a cliffhanger for the second volume of the series (which turns to Fatimid rule in Egypt under the son of al-Muʿizz, Niẓār b. al-Muʿizz). Capturing the cohesive religious fabric of Fatimid rule, Jiwa notes that al-Muʿizz pledged to maintain Sunni religious life while ruling over Egypt (126); she describes pillars of Sunni Islam that can serve as points of contrast to the Ismaili tradition (127). Individuals who can justly be seen as archetypes of the Fatimid intel- ligentsia are referenced both biographically and through their works. Jiwa introduces her readers to eminent characters including missionaries like Abū Yaʿqūb al-Sijistānī of Khurāsān (d. after 971); writers and thinkers who composed the Fatimid ideology such as Qāḍī al-Nuʿmān; poets who gave inspiration such as Muḥammad b. Hānī; and generals who rendered their lives for the Fatimid Empire such as al-Ḥasan b. ‘Ali al-Kalbī. Although some readers may be frustrated by the detail of jumping back and forth across names, dates, and events, those who are able to follow the work the- matically will certainly find this work to be nothing short of informative. Jiwa impressively condenses a rich and fluid history into few pages while including the most essential elements, people, and institutions making up this period. Readers are provided with visual aids (maps, family tree charts, and city maps) to help identify and locations and structures which would otherwise come off as abstract and jargon-heavy. In addition, she includes colorful images of important monuments such as mosques, coins, and ar- tifacts. Ameen OmarMA, Islamic Studies & HistoryThe George Washington University

Abstract:

THE CHARISMA MACHINE: The Life, Death, and Legacy of One Laptop per Child by Morgan G. Ames. Cambridge, MA: The MIT Press, 2019. 309 pages including appendices, notes, bibliography, and index. Paperback; $35.00. ISBN: 9780262537445. *"As with many who lead development projects, Negroponte and OLPC's other leaders and contributors wanted to transform the world--not only for what they believed would be for the better but, as we will see, in their own image" (p. 4). *Morgan G. Ames's book, The Charisma Machine, is a deeply incisive analysis of the One Laptop per Child (OLPC) project. The OLPC project, led primarily by Nicholas Negroponte, sought to provide millions of simple, robust, inexpensive laptops to children in developing countries, to allow the children to rise above societal and educational limitations. The author analyzes not only the hardware and software of the OLPC XO laptop, but also delves into the leaders' experiences as "technically precocious boys" and "hackers" at MIT's Media Lab, their educational philosophy of constructionism, and both their personal charisma and that of the XO laptop. *The book appears to be a reworking of the author's PhD dissertation from Stanford University in 2013, and as such, is not an easy read. Understanding the book requires understanding a few oft-used terms, defined in the introduction. Ames repeatedly uses the term "social imaginary" defined as "a set of coherent visions by a group of people to collectively 'imagine their social existence,' as philosopher Charles Taylor puts it--the ways that people imagine themselves as part of a group and the identities that this group takes on in their minds" (p. 6). *The book also emphasizes the leaders' common life experiences as technically precocious boys--boys who grew up taking apart devices to understand them and then rebuilding them to make them better. Their experiences continued in the group at MIT's Media Lab, where members would play with computers to learn how they worked and then would challenge each other to reprogram them and extend their capabilities. These individuals generally had been unhappy being educated at "factory schools," and thus they believed that all children could better educate themselves by being given unsupervised access to laptops. They believed in extreme educational constructionism: children learned best by unrestricted and unguided play, and if given the opportunity by being given a laptop, they would learn to program, would learn English, and would learn how to diagnose and fix hardware problems, all without supervision. *Finally, the term "charisma" is crucial. "Charisma is not legitimized through bureaucratic or rational means but by followers' belief that a leader has extraordinary, even divine, powers that are not available to ordinary people" (p. 8). Negroponte and others were charismatic individuals, making claims about OLPC (and education and society) that others, then, simply accepted as true. *The XO laptop itself, Ames claims, was a charismatic machine. It was a small, inexpensive, colorful laptop, running open-source software, and touted as tough and reliable. In reality, the hardware suffered from many problems: poor battery performance, insufficient memory, fragile wireless antennae, a flaky keyboard and trackpad, and a screen that cracked easily. The software provided by the operating system was supposedly easy to learn and use, and included educational tools (Scratch, Tux Paint, etc.) and an internet browser. Most programs used English in their instructions; the assumption was that children in non-English-speaking regions needed to and would learn English by using the programs, and thus they would become fluent in the "universal language" of technology and industry. *Chapter 1, "OLPC's Charismatic Roots," seeks to answer the question, "Why did so many so enthusiastically accept OLPC's charismatic promises?" The chapter provides a foundation for the rest of the book, going over the histories of Negroponte, and more importantly, Seymour Papert, who first conceived of the XO laptop. Papert was a technological utopian, believing that technology had the power to lift people out of poverty, fix education (by disrupting the status quo), overthrow corrupt governments, and so on. Papert's life experiences and writings (Mindstorms: Children, Computers, and Powerful Ideas) provided the foundation for OLPC. *Chapter 2, "Making the Charisma Machine," describes the OLPC hardware and software, and the five principles of OLPC: child ownership, low ages (targeted toward children ages 6-12), saturation ("where every child will own a laptop"), connection (to the Internet), and free and open software. Of these five, saturation and connection ended up proving to be the most difficult. Saturation was never achieved because the laptop hardware was so fragile that many children who were given a laptop, broke it, and they were then never able to use it again. Connection proved to be difficult. Initially the laptop was going to implement a new networking technology which would allow laptops to seamlessly find and connect to one another, forming an ad hoc network across a town. This technology was never fully realized, and so connectivity was possible only if the government or a nongovernmental organization (NGO) installed wireless hotspots at schools. *In chapters 3 and 4, Ames recounts what she observed in Paraguay over a seven-month period. OLPC deployed the XO laptop in Paraguay, especially in one city, Caacupé, with the help of an NGO called Paraguay Educa. Ames recalls seeing hundreds of broken laptops stacked in a backroom at Paraguay Educa, notes how children used the still-working laptops (primarily to download games and music), and how already overworked teachers had little time to incorporate this new disruptive technology into their lesson plans. Success was achieved only in a few schools where Paraguay Educa hired technology formadores, or trainers, to be placed to help maintain and promote the laptops. Money for paying these formadores quickly ran out, however. She found and interviewed a few children who had taught themselves to program using Scratch or Turtle Art. In all cases, these children had guardians who closely monitored the children's use of the laptops, and encouraged them to create content instead of just consuming it. In other words, these children did not, without supervision and outside encouragement, learn programming, learn English, and learn how to repair their own laptops. *Chapter 6 is a fascinating chapter that examines the role of performance in the success of NGOs and nonprofits. Most organizations sponsored by outside funding sources must periodically demonstrate the effectiveness of their work to their sponsors. Paraguay Educa was no exception, having to demonstrate to visiting leaders of OLPC how well their vision was being realized. These dog-and-pony shows made the OLPC leadership believe that everything in Paraguay was going well. These demonstrations were necessary for the employees of Paraguay Educa to keep their jobs. The OLPC leadership were also not interested in digging too deeply to discover any problems, as they also had to report back to their donors. Ames analyzes this system of accountability based on performances, noting its advantages and disadvantages. *The final concluding chapter summarizes the five main takeaways of the book: *Big cookie-cutter solutions to problems without thorough research and sustained honest analysis "in the field" are probably doomed to fail. *When developing a project, don't underestimate the hard realities of the culture where the project is to be deployed. *Be cognizant of the privilege of those proposing a solution, and how others may not have this privilege. *Don't be fooled by performances. *Inspect the undergirdings of your philosophies. Are they legitimate? *OLPC failed on all of these points. Millions of dollars were spent, and there is little evidence of any lasting impact. *Although it is not an easy read, this book is recommended for those who are interested in thinking about how computing can be effectively used to make a difference in this world. If you are a Christian, and desire to be an active agent of change for good, you also should spend time considering your privilege, the culture of where your project will be deployed, and why you are optimistic about the success and impact of your project. Will you be making the same mistakes that OLPC made? *Reviewed by Victor Norman, Associate Professor of Computer Science, Calvin University, Grand Rapids, MI 49546.

Abstract:

In early July 2001, samples of nectarine and peach fruit were brought from orchards in northern Tulare County or from packinghouses to our laboratory for diagnosis of an unusual decay. When the decay lesions originated close to the stylar end, leaking juice streamed from it. When the decay lesion was on the stem end of the fruit and touched the packing box, it developed a decay consisting of a ring of 0.5 to 2.0 cm (inner diameter) and 1.0 to 3.0 cm (outer diameter). The leaking juice dissolved the cuticle, epidermis, and some of the flesh, creating distinct furrows in the tissue. Samples with similar decay lesions were examined in 2001, 2002, and 2003. In each year, isolations from these fruit consistently yielded two or three different yeasts that were identified as Geotrichum candidum Link, Issatchenkia scutulata (Phaff et al.) Kurtzman et al., and Kloeckera apiculata (Reess emend. Klocker) Janke. All three yeasts were isolated from most of the samples, although sometimes, different combinations of two of the yeasts recovered. To complete Koch's postulates, each yeast was single spored and cultured on acidified potato dextrose agar at 25°C to prepare a dense (108) cell suspension. Eight, mature, ‘Elegant Lady’ peach fruit were surface disinfested in 0.1% sodium hypochlorite for 3 min, allowed to dry, and wounded once with a sterile nail (3 × 5 mm) on the fruit cheek. A 50-µl drop of the cell suspension was placed in each wound, and the peaches were incubated in containers with >95% relative humidity at 27°C. Fruit inoculated similarly with a 50-µl drop of sterile water served as controls. In 2001, two containers containing eight fruit each were used for each yeast, and lesions started developing within 1 week after inoculation. The diameter of the decay lesion was measured after 10 days of incubation of the fruit. The diameter of decay lesions ranged from 21 to 68 mm for G. candidum, 30 to 55 mm for I. scutulata, and 9 to 39 mm for K. apiculata inoculations. The inoculation experiment was repeated with two containers of eight ‘Red Glo’ nectarine fruit per treatment yeast, under the same conditions as described above. Organisms recovered from the decay lesions were the same yeasts used for inoculating the peaches or nectarines. All three yeasts caused similar decay lesions in peaches, and the leaking effect was reproduced in both types of fruit. Symptoms were similar to those observed on fruit samples brought to our laboratory. Control fruit did not develop the characteristic decay lesions, although brown rot caused by Monilinia fructicola developed on a few of the control fruit. We concluded that each isolated yeast had the capacity to cause sour rot decay on stone fruit. From samples and reports, the disease has been found on ‘Red Glo’, ‘Ruby Diamond’, ‘Zee Grand’, ‘Spring Bright’, and ‘Honey Blaze’ nectarines and ‘Elegant Lady’ and ‘Fire Red’ peaches. G. candidum was isolated from peaches and other fruit in California and incited rot of ‘Paloro’ peach in 1960 (2) and caused postharvest sour rot of peaches originating from Georgia, Pennsylvania, New Jersey, and North Carolina (1). However, to our knowledge, this is the first report of G. candidum, I. scutulata, or K. apiculata causing sour rot of commercial peaches and nectarines in the field and postharvest situations in California. References: (1) C. L. Burton and W. R. Wright. Plant Dis. Rep. 53:580, 1969. (2) E. E. Butler. Phytopathology 50:665, 1960.

Abstract:

Against certain broader context of discussing the historical reflection of relationship between pre-literate culture and writing, the author of the article pays detailed attention to the unusual transformations in folksong development that are brought about by literacy. We usually rightfully consider literacy as an unmistakable indication of cultural progress. In this regard, subsequent recording and printing of folksongs that started in later periods of literacy also merit positive evaluation. Although both modes of fixation belong to the same period of Lithuanian cultural history, however, from the middle of the 18th century until the beginning of the 19th century, printed publications of folksongs acquired immense importance. Looking from a historical distance – the present times, the author of the article reconsiders and reinterprets the sociocultural surroundings of this new mode of folklore dissemination, taking into account what aims the first folklore publishers had and whether or not they managed to achieve them. Essentially, one particular aspect in the beginning of the written Lithuanian folksong tradition is in the focus of attention – namely, how and why the state of folksong altered in the process of becoming a printed source. In the first chapter, following the historical revisions of medieval culture, the author of the article reconsiders the prehistory of folklore publication as the common European process. She takes into account the sociocultural aspects of this period: namely, creations of the “singing peasantry” – the part of the society belonging to the lower classes and engaged in agriculture, which was essentially banned from writing and ignored by the literate society. Like in the rest of Europe, in the medieval literature of the multilingual Grand Duchy of Lithuania and the Lithuanian-speaking Eastern Prussia (currently, the Lithuania Minor), contemporary reflection of folk culture was almost entirely absent or obscure until the middle of the 18th century. As noted in the second chapter, the situation of folk poetry started changing in the Lithuania Minor (the early center of the Lithuanian written culture) with Philip Ruhig publishing his linguistic treatise in 1745 and including (for research purposes) three Lithuanian folksongs. Shortly after, Gotthold Ephraim Lessing reprinted two of them in one of his “Literary Letters” (1759). Subsequently, another famous figure of the German pre-Romanticism and its ideologist Johann Gottfried von Herder included as many as eight Lithuanian folksongs translated into German into his international collection “The Voices of Peoples in Songs”. Thus, the history of Lithuanian folksong publication started with altering attitude towards the so-called “third estate”; this shift is currently regarded as a sociocultural turn inspired by pre-Romanticism and clearing the way for the poetic folk creativity allegedly harboring the “national spirit”. These ideas inspired the famous theologian and pedagogue Liudvikas Rėza (Ludwig Rhesa) to edit the first book of Lithuanian folksongs. This bilingual collection (in Lithuanian and German) saw publication in Konigsberg in 1825. However, traces of the former social separation were persistent. As such, one could name the early tendency of folklore recording and publication: to indicate just the publisher (collector), leaving aside the main actors – the folk singers, although currently they stand out as representatives of the people. Folklorists would subsequently correct this situation. The author of the article goes on to discuss the losses suffered by the folk creativity under the new conditions of literacy. Comparison of the first printed folksongs with their mode of existence in the living folksong process of the 18th – beginning of the 19th century reveals clear changes in the folksong identity. The frozen printed variant loses its capacity to change, along with its former vitality granted by the oral culture; as any other product of the written culture, the printed folksong immediately becomes the past event. Besides, transition from the oral transmission to the area of written culture turns the song into some kind of literary work: therefore, the value of the songs would for a long time since be measured by literary means, and publishing of the songs as poems (leaving out the melodies) would become a common practice. The main thing is, nevertheless, that publication of folksongs in writing and their separate reading completely erase the typical folk communication of ritual culture by means of common places of folksongs – shared for many generations in the pre-literate culture. However, the emerging parallel folksong publication opens up entirely new mode of communication. Already at the very beginning of Lithuanian folksong publication, its publisher obviously acquired individual right to edit the folklore at discretion. Selection of materials for publication (including some changes and reconstructions made along the way) followed primarily the actual purposes of publication, which included presenting the folksong image that would be more readily acceptable to the contemporary readership and satisfy the community’s expectations. It is public knowledge that Rėza, the initiator of the first Lithuanian folksong book, following the nice inspiration of his pre-Romantic period (maintaining that national spirit lived in folklore) also aspired to use folksongs in order to reveal the noble and dignified picture of the ancient Lithuanian people. Part of this picture – harmonious family and correspondingly ideal relations between its members – received vivid attention in this collection. The article concludes with interpretation of a couple of folksongs discussing a case of early insignificant corrections of the motives reflecting the ritual purpose of folksongs. So far, the author leaves aside certain prominent tendencies of re-creation that already have received harsh criticism before.

Abstract:

TO THINK CHRISTIANLY: A History of L'Abri, Regent College, and the Christian Study Center Movement by Charles E. Cotherman. Downers Grove, IL: IVP Academic, 2020. 320 pages. Hardcover; $35.00. ISBN: 9780830852826. *How do Christians studying at secular universities, where religion is either ignored or attacked, achieve an integral Christian perspective on their areas of study and future careers? Charles Cotherman presents a first-rate history of one way that Christians have sought to answer this question, namely, in establishing Christian study centers on or adjacent to university campuses. *The Christian study center movement (CSCM) in North America arose to teach and guide Christians in how to think and behave Christianly in all areas and professions of life, by drawing upon the insights of biblical and theological studies. Cotherman defines such a study center as "a local Christian community dedicated to spiritual, intellectual and relational flourishing via the cultivation of deep spirituality, intellectual and artistic engagement, and cultivation of hospitable presence" (p. 8). He rightly contends that the roots of the CSCM movement are found in two institutions: L'Abri Fellowship in Switzerland (founded 1955) and Regent College in Vancouver (founded 1968). In Part 1, Innovation, he presents the history of these two institutions. *In chapter one, Cotherman gives an account of the birth and development of L'Abri under the leadership of Francis and Edith Schaeffer. As missionaries to an increasingly secular Europe, their encounter with its culture, art, and philosophical ideas led Francis to contextualize the gospel--as an evangelical Presbyterian minister rooted in the Reformed faith--in an intellectually honest fashion to people influenced by this culture. L'Abri's ministry was so effective because of two other equally important features: the practice of a deep spirituality amidst the rhythms of everyday life, and the practice of relationships in a hospitable community, both of which Francis and Edith were instrumental in shaping. As more people visited L'Abri and were helped in their faith or accepted the gospel, it became known in the wider evangelical Christian world. This gave rise to branches of L'Abri being established in other nations, and to Christians seeking to establish communities on university campuses that embodied L'Abri's intellectual, spiritual, and relational strengths. *In chapter two, Cotherman presents the history of the rise of Regent College and its progress toward financial and academic stability at the University of British Columbia in Vancouver. The first principal, James Houston, played a key role in attracting good faculty and in shaping the curriculum to educate laypeople in the Christian worldview for their secular careers. It provided students with a strong sense of community and vital spirituality. Regent also sought to be a witness to and partner with the university by purchasing property on the campus and by obtaining university affiliation. With the decline in enrollment for lay theological education in the 1970s, Regent survived by offering the MDiv degree (1978), attracting new students preparing for pastoral ministry. When other attempts at establishing Christian colleges and Christian study centers were initiated at other universities, Houston served to encourage and guide such ventures by drawing upon Regent's experience. *Inspired by the vision and community of L'Abri and by the success of Regent College, Christians ministering at other university campuses sought to establish "evangelical living and learning centers" on or near the campuses of state universities (p. 91). Part 2, Replication, gives an account of three such CSCM ventures: (1) the C. S. Lewis Institute (initially at the University of Maryland, later in downtown Washington, DC); (2) New College, Berkeley; and (3) the Center for Christian Study at the University of Virginia, Charlottesville. Cotherman also includes in this section a chapter on the history and progress of Ligonier Ministries under the leadership and teaching gifts of R. C. Sproul (initially in Pennsylvania, then in Orlando, Florida). Although originally modelled after L'Abri as a lay-teaching retreat center in a rural setting, Ligonier's move to Orlando marked a shift to a ministry focused on Sproul's teaching gifts in (Reformed) theological education that concentrated on video and print materials. The history of Ligonier is clearly the outlier here. Perhaps Cotherman includes it because it began as a retreat center for students, but it gradually became focused on general lay theological education, especially after its move to Orlando. *The three Christian university learning centers all began with grand visions of providing university-level education to aid students, studying at the large universities, in formulating a worldview to enable them to integrate their Christian faith with their academic and professional education. Although these three sought to become free-standing colleges with high-quality faculty, to teach courses during the academic year, and in summer study institutes, the challenges of raising funds, attracting full-time faculty, and finding permanent facilities resulted in all of them having to scale back their plans. The Lewis Institute turned its attention to relational learning, eventually establishing regional centers in eighteen cities; New College, Berkeley, became an affiliate, nondegree granting institution of the Graduate Theological Union, being the evangelical voice there; and the Center for Christian Study shifted its focus to being an inviting and hospitable place for study, formation, and relationships in its building on the edge of the campus. All three found that replicating a Regent College was a much more difficult project than they had originally thought. *Cotherman notes that all four attempts of the CSCM, in the late 1980s and early 1990s, ran into the new reality: American Christians were not willing to take a year off their careers to study for a nonaccredited diploma. Students were more interested in getting degrees that had financial payoffs. The most successful venture was the Center for Christian Study, which used the building it purchased as a hub for various Christian ministries at the university, and as a center for hospitality to Christian and non-Christian students. The Charlottesville Center became a catalyst for the formation of the Consortium of Christian Study Centers across North America. This included not only the three university centers mentioned above, but also numerous others that had arisen on university campuses. Many of the centers became convinced that "the path forward was more a matter of faithful presence through deeply rooted, engaged and hospitable relationships and institutions than it was about the apologetics or cultural bluster that had defined some aspects of the movement in its early days" (p. 252). *Cotherman's concluding chapter notes that the CSCM has largely focused on ministries of faithful presence and generous hospitality, with the goal of holistic flourishing at the universities that they serve. Such flourishing includes helping Christian students to cultivate the ability to think Christianly about current issues and their vocations as they engage the pluralistic ideologies, cultural practices, and neo-pagan practices on university campuses. Cotherman rightly observes that, while both L'Abri and Regent College inspired many to establish such centers, it was Regent that had played the prominent role as a model for those aiming to guide students and to interact with modern secular universities. L'Abri was focused around the unique community that the Schaeffers created and the giftedness of Francis and Edith, but L'Abri failed to interact with the wider academic world. In striving to be a Christian presence on campus, Regent was the appropriate model for the CSCM. *The details of the historical accounts in the book serve to remind the reader that, while grandiose visions and goals drove many in the movement, their reduced aspirations led to the CSCM being better suited to effective witnessing, appropriate educating, and faithful service to students and lay-people today. Any who would start such a Christian study center or who wonder how an existing one can survive should read this book and learn the lessons from the history of the ventures presented. Humility in one's plans and small beginnings are appropriate for any such ministry to avoid the mistakes of the centers presented. *While Cotherman touches on the rising antagonism to Christianity and Christians on university campuses, he fails to provide significant treatment of this new challenge that the CSCM faces. I think we can imply from this fine book that, as the CSCM movement adapted to the new realities in the latter part of the twentieth century, it can also adapt to the intensified attacks on the Christian faith in the twenty-first century. While the challenges ahead are great for Christian university ministries, Christian witness has the resources of the word of God, the wisdom of the Spirit, and the motivation of the gospel which continue to guide biblical discipleship and faithful witness. This historical survey by Cotherman can serve as an encouragement to campus ministry for our increasingly secularized western culture. *Reviewed by Guenther ("Gene") Haas, Professor Emeritus, Religion and Theology Department, Redeemer University, Ancaster, ON L9K 1J4.