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It has been suggested that Christianity is inextricably linked with secularization due to its emphasis on purification and rationalization. But if we believe secularization in Europe is at least partly caused by internal developments within Christianity, may we then assume that secularization emerges wherever Christian missionaries are successful? Has the Christian mission unwittingly instigated secularization in its mission fields? This literature review analyses the argument that American anthropologist Elmer Miller made in the article “The Christian Missionary, Agent of Secularization” (1970) and explores whether his thesis has been confirmed in academic literature during the past fifty years. Miller presents rationalization as the primary driver of secularization and explains how missionaries have played a decisive role in this process. This paper demonstrates that while rationalization has often been mentioned as an effect of the Christian mission in other sources, the process has rarely been linked to secularization in the mission field.

Purpose of the Study: The present study is intended to determine the level of modernity and cultural change among university students. In addition, the study is also aimed to calculate the relationship between modernity and cultural change. Methodology: Sequential mixed-method research approach is deployed in this study. Initially, the researcher used a quantitative research approach and surveyed the students using a cross-sectional survey design. A two-stage probability sampling technique was used, and a total of 420 students were selected using the stratified sampling technique and simple random sampling technique, respectively. Data were analyzed using SPSS 25 version. Principal Findings: The results indicated that modernity and cultural change is not uniform among the respondents, but they varied as per the socio-demographic characteristics of the respondents. However, it is more visible in the material aspect of life than the non-material aspect of the social life among the students. In addition, results also indicated a positive relationship between modernity and changing culture among students. Applications of the study: The results and findings of the study draw the attention of policymakers and researchers to take necessary steps to increase the benefits of modernity and cultural change and decrease the negative consequences of modernity and cultural change. Special measures are needed to protect local indigenous culture as well. Novelty/Originality of this Study: The contribution of this study is a university student and modernity in changing values most prominent tool that makes us able to survive in society is cultural patterns through which we learn all that we need to survive and learn behavior, norms, customs repetition of acceptable action, etc. In the nineteenth century, modernization involves culture, and hence it is clear that modern tends are changing old ties of culture.

Dance practices in Ethiopia remained vibrant, albeit transformed, as thecountry transitioned from feudalism to socialism (1974), and then to neoliberalcapitalism (1991). For centuries, a vast array of movement traditions has beenessential to religious and communal rituals in Ethiopia. Today, traditionalEthiopian dance is most visible in tourist restaurants or YouTube videos. Thetrajectory of dance from ritualised practices to commercialised performancespresents a seeming paradox: traditional Ethiopian dance as we know it today is,in fact, a modernised performance genre serving multiple functions: memorytransmission, ideological dissemination, and profit generation, among others.In the 1980s, the socialist state harvested dances from around the country toproduce “modernised” performances on the stages of government theatres,propagating the ideology of national unity amidst border wars and internaloppression. In the 1990s, as Ethiopia opened to the West, these dances continuedto be performed on restaurant stages, not so much to propagandise for thestate as to generate profit for the industry. The modernisation of traditionaldance continues in Ethiopia, under the auspices of neoliberal privatisation,which has also led to the westernisation of youth culture. Since the late 1990s,a group of young Ethiopians have devoted themselves to contemporarydance by adopting Western aesthetics and distinguishing their practice fromtraditional dance. Recently, they have grappled with the imperative to infuseEthiopian dance traditions in their work in order to be recognised in the globaldance field. Through dance ethnography, oral histories, and video archives,this paper illuminates both traditionality and contemporariness as historicalconstructs – categories of differential powers used to organise the currentdance field in Ethiopia. Keywords: Ethiopian dance, contemporary dance, traditional dance, multiple modernities, decolonizing dance

This article attempts to explain the ideology of Islamism in relation to the socio-economic and political conditions of the nineteenth century Ottoman society. Analysis of Islamism through socio-economic and other social levels enables us to separate our evaluations of it from religious conservatism and makes it possible to evaluate it through more concrete social and political circumstances. The emergence of Islamism was not a renewal movement aimed at returning to the authentic tradition, but a response from the upset and impoverished Muslim people and intellectuals in the face of unsuccessful modernization attempts in the third world. Islamism was an inspiration for the Neo-Ottoman movement, which resisted modernization in the sense of westernization, but also tried to keep up with modernization. Established under the leadership of Namık Kemal, Ali Suavi, Ziya Pasha, the Neo-Ottoman movement sought a new form of power in the name of “hybrid” Islamic values during the nineteenth century without touching the dominant power relations of modernization., Bu makale, İslamcılık ideolojisini 19. yüzyıl Osmanlı toplumunun sosyo-ekonomik ve politik koşulları ile ilişkilendirerek açıklamaya çalışmaktadır. İslamcılığın sosyo-ekonomik ve diğer toplumsal düzeyler açısından analizi, İslamcılığı, mutlak bir dindar muhafazakârlık, köktencilik (fundamentalizm) ve irtica gibi kategorilerin ötesinde, daha somut toplumsal ve siyasal koşullar üzerinden değerlendirmeyi mümkün kılar. İslamcılığın doğuşu, otantik geleneğe dönmeyi amaçlayan bir yenilenme hareketi değil, üçüncü dünyadaki başarısız modernleşme girişimleri karşısında alt-üst olan ve yoksullaşan Müslüman insanların ve entelektüellerin verdiği bir yanıttı. İslamcılık, hem belirli bir tip modernleşmeye yani batılılaşmaya karşı olan; bu anlamda modernleşmeye direnen, hem de modernleşmeye ayak uydurmaya çalışan Yeni-Osmanlı hareketine ilham vermiştir. Namık Kemal, Ali Suavi, Ziya Paşa’nın öncülüğünde kurulmuş olan Yeni-Osmanlı hareketi, on dokuzuncu yüzyıl boyunca modernleşmenin hâkim iktidar ilişkilerine dokunmaksızın, “melez” İslami değerler adına yeni bir iktidar şekli aradı. İslamcılığı politik söylemlerden daha çok onu adeta geleneksel İslam olarak değerlendiren bazı indirgemeci yaklaşımların eleştirel olarak analiz edilmesi önemli bir ihtiyaç olarak karşımızda durmaktadır.

The Vietnam Association of Traditional Studies (VATS) took the initiative in promoting Confucian cultural practices in South Vietnam from 1955–1975. The association strove towards collecting, researching, translating, interpreting and circulating classical Sinographic documents in order to preserve traditional East Asian culture in relation to up-to-date moral education and practical science. Unfortunately, there is a lack of research material related to the organization during the period after the two halves of Vietnam were reunited in 1975. Thus, the Association’s activities after 1975 cannot be discussed. To bridge the gap, this article is based on rare documents mostly collected by the author, describing the history and activities of this Confucian organization, including its establishment (1954), regulations, organizational structure, and membership. This article will also focus on the VATS’s Confucian cultural practices, such as (i) publishing as a way to promote Confucianism and traditional morality, (ii) Confucianism and Literary Sinitic education, (iii) public speeches, (iv) organizing the annual commemoration of Confucius’ birthday on September 28th, (v) and promoting international cooperation related to Confucianism. These activities demonstrate the organization’s attempt at popularizing Confucianism and making it compatible with ideas and practices introduced by modernization and Westernization in the middle of the twentieth century.

After World War II, new branches were added to sciences, especially the humanities. Due to the extensive interaction between the East and the West, the translation and summarization of the Western written works and the return of graduates to the country from abroad created a dramatic development in all affairs of the Eastern countries. One of the most important changes that took place was modernization, which swept across the various political, social, and personal domains of most Western societies and affected many people in these societies. The clash between tradition and modernity led to the overshadowing of traditional beliefs and the personal and national identities of Eastern societies in interaction with the West; thus, it made some Eastern intellectuals, writers, and thinkers oppose the teachings of modernism so that they strongly emphasized the necessity of returning to self-identity and native traditions. Based on the above approach, the present article seeks to answer what Westernization and return to self-identify in the thoughts of Jalal Al-e-Ahmad mean. It can be said that by turning to fiction, essay writing, travelogue writing and bringing up diverse social themes in different forms, Sayyid Jalal Al-e-Ahmad brought up the concern for returning to self-identity and Westernization, and in his book, “Occidentosis: A Plague by the West”, he criticized modernity. Then, he emphasized identity and historical traditions that are discussed in detail in this study. In addition, in this research, while analyzing the political life of Jalal Al-e-Ahmad through descriptive-analytic method, his thoughts and views on Westernization are analyzed and elaborated on with an emphasis on a postcolonial theory by relying on library resources.

Article examines views and current conceptions of theory of modernization applied to the so called “Eastern societies” and more to the Ottoman Empire as the most prominent non-European political actor and one of few states that survives the domination of the “West” during XIX century. Due to its origins in 1960’s, theory of modernization encompassed wide and numerous ideas, theories and concepts in desperate attempt to clarify, how backward and generally weak, comparing to its Eastern neighbors-rivals European civilization (mainly Western European) became economically and so force politically stronger and suddenly turned the tables, enslaved almost all the world for century. Europeans created new or renovate old institutions (frequently in spite of themselves) to became fitter than their competitors in worldwide struggle for wealth, both political and economic. Theory of modernization tries to explain when, how and by whom these changes were incentivized. It took a few decades to create various and rarely views depends on scholar’s scientific methodology and research methods, ideological preferences and ethnicity. Simultaneously, such European-based theories were applied to the non-Western societies due to find out the reasons of their second-rate positions, which appeared obvious to anyone in the last quarter of the XIX century. Author tries to apply a methodic instrument given by theory of modernization to analyze the process of reforms in XVIII century Ottoman Empire and what their efforts in political, economical and moreover mental spheres lead them into a trap of vicious circle of reform. The main question, were the innovations, provided by Ottomans a simple westernization (in the meaning of mindless compilation of European-created institutions) or in was straight purpose to emulate “Western” societies – to become stronger and sufficient, using their own resource and methods.

With the Westernization / Modernization movement, the concept of furniture, which in traditional Turkish residential life is seen as fixed accessories, has changed and Western-style furniture was produced and used. The intensification of the political, economic and cultural relations that started with the European countries was effective in the beginning of this process. After the second half of the 19th century, Western-style furniture began to be used primarily in palaces and then in residences belonging to the elite of society. Through time, the use of Western-style furniture has become widespread across other parts of society. The first Western-style furniture production began in the carpenters sections of Yildiz Palace which was named as Tamirhane-i Humayun (Imperial Repair-shop) and founded by II. Abdulhamid. The furniture production process that began with Tamirhane-i Humayun continued with small and medium-sized enterprises in the Republican period. In this phase, the contribution of architects, interior designers, and sculptors to furniture design pioneered by the Sultan Abdulhamid II is excellent. In this study, the history of furniture production in Turkey since the 19th century Ottoman era was examined and information on the state of the furniture industry today was given. The aim of the study is to provide a written source for related Turkish furniture art and other works related to the furniture production sector.

This study tries to put forward the tendency of “seeking a truth in the pre-modern era” as a recent trend in post-modern music theory literature in Turkish music by investigating and examining various written sources in order for support and attestation of the claim. Today, we are embracing decline of the ultra-modernist tendencies once had its spike in 1920’s and 1930’s Turkey. Hence, the intellectual atmosphere in Turkey is no more under the domination of these ultra-modernist ideas. The tendency we refer to is not a movement directed by a centre, in contrast, it is outcome of totally distinctive dynamics, tendencies, ideas and comprehensions. The main problem of the study is the claim of seeking a truth in the pre-modern which may seem a bit paradoxical and also contradicting to general tendencies in the postmodern era. The transformation in the epistemology, stems from the unique understanding and practice of Turkish “modern-ness” and the reason for why it has such a unique outcome also lies in the unique conditions of Turkey’s close social and cultural context. Furthermore, as a “science of an art”, the music theory lies in the intersection of these two areas and its written literature is open to any changes, paradigm shifts and tendencies in both fields.

The article analyses basic provisions of the theory of revolution by Israeli sociologist Shmuel Eisenstadt. His sociological concept of revolution remains still understudied, meanwhile, it is of huge interest due to its impact on a large number of researchers from various social sciences, especially in problems of the theory of revolution, the generalizing works and studying of the specific revolutions. The first large work of Sh. Eisenstadt devoted to revolutions was published in 1978, but the author kept reflecting on revolutions until the end of life, partially refreshing his conclusions and developing them. Special attention in the article is paid to two corner stones, from the point of view of the author, of Eisenstadt’s theory of revolution: theory of modernization and «axial civilizations» concept. Questions connected with the reasons and consequences of revolutions, social composition and ideologies are considered. From Eisenstadt’ point of view, revolutions are complex social phenomena which involve various big social groups. The ideology of revolutions which provides motivation of participation to these social groups in many respects is based on the principles, classical for social psychology, which by the time of the revolutions became already traditional, including Utopian ideas connected with traditional social demand for a just society. At the same time, revolutions lead to new society – the society constructed on other principles, the principles differentiating modern style civilization from the previous ones. The first cases of such transition occurred in one of axial civilizations – Christian and European that made westernization the first and main model for modernization, but not the only one for the non-European societies.

Previous studies have examined the shifts in traditional familial values among Chinese populations. It was argued that the values have diminished or eroded due to Westernization and modernization. Instead of the collectivist-individualist divide, this study aims to understand the role of neoliberal discourse in Hong Kong Chinese parents’ beliefs in familial values and elder care. Using data from 120 in-depth individual interviews with parents of different generations, this study found four themes: (1) the notion of self-reliance; (2) the intertwinement of neoliberal ideas and filial values; (3) redefinition of filial behaviors; and (4) commodification of care. Results suggest that the changes in parents’ filial beliefs have shifted senior care responsibilities from families to individuals and the private market. It creates a disjuncture between care arrangement and governmental welfare; more comprehensive pension and senior care services are thus needed to respond to societal changes.

The current study investigated the role of women as represented in preschool textbooks in Morocco. To this end, we have carried out a content analysis on the images representing female figures from 5 publishers (N = 2789 images, N = 95 books). The expectation that images of women would appear more prominently in domestic and leisure settings than in professional ones was generally supported by the results. Although most of the professions represented are those traditionally associated with women, greater equity between men and women can still be observed. Publishers are attempting to represent a society that is dynamic, despite certain deep-rooted customs and traditions. Textbooks contribute to the learning and perpetuation of stereotyped perceptions. The results imply that it is important that the roles of women are evolving more quickly towards modernisation/westernisation than those of Moroccan society is. The traditional influences still visible in these books are a reflection of the current situation of Moroccan society.

In the mid-nineteenth century, civil engineering and technological innovation began to play a major role in the modernization and westernization of Japan. From the 1870s to the 1890s, Dutch civil engineers worked with Japanese practitioners on the design of Japanese ports, a key starting point for urban development. This article explores the role of port and port city planning by Dutch civil engineers on the development of Japanese engineering and planning practice following modern construction methods and technology. It explores the degree to which port and water planning proposals that were associated with foreign forces influenced the development of civil engineering-inspired urban planning practice in Japan. The article examines three case studies of port planning: Nobiru, Mikuni and Yokohama. It shows that comprehensive planning proposals by the Dutch engineers, who combined water management and the construction of port basins and breakwaters with city development, were only partially implemented because they were not aligned with Japanese natural and technical conditions. Instead, Japanese professionals stripped the proposals of the urban context and adopted engineering technology. The fascine mattress technique for breakwaters and imported steam dredging machines became key elements for the construction of basins and the maintenance of modern port function.

This chapter deals with the epistemological theories proposed by the central representatives of Modern Confucianism’s intellectual current, formed in China at the threshold of the twentieth century, and presents a current of thought defined by a search for a synthesis between the Chinese ideational tradition and Western theoretical systems. Following the presumption that Chinese modernization must not be equated with Westernization, the Modern Confucians strove for a reinvigoration of this tradition and its adaptation to the conditions of the new era. In this context, their epistemological discourses were no exception, for they were equally rooted in the specific features of traditional Chinese epistemological thought and defined by a search for their fruitful amalgamation with contemporary Western theories of knowledge. In this field, the Modern Confucian philosophers were most interested in the relation between reason and intuition, for the latter concept belongs to the central traditional epistemological notions, and the former to the concepts that are crucial for the establishment of modernization theories. Hence, their ideas represent an upgrading of traditionally Chinese epistemological thought and its partial incorporation into the frameworks of Western theories of knowledge.

This article focuses on a dramatic emotional expression of grief and explores how the traditional mourning practice-played out by Meru women, in northern Tanzania-encounters Christian interiority. The Meru have been exposed to modernization and westernization, through colonization, missionization, and later through independence, development projects and global neoliberal economy, but according to the Lutheran church, mourning women still behave like pagans. The article explores the gendering of emotions and the symbolism of the womb which seems to be the seat of female emotions and the idiom of life and death and tries to understand why women mourn their loss in an outwardly emotional way.

Language is essential for human existence; it enhances understanding between individuals whilst aiding communication. The Yorùbá language is one of the major Nigerian languages, that is gradually being eroded due to different reasons such as westernization, colonial legacy, modernization and economic development, advancement of technology amongst other reasons, it is therefore necessary for Africans especially of Yorùbá descent to save Yorùbá language. In this paper, an Onscreen Keyboard model is presented with an attempt to save Yorùbá language by prolonging its’ use through technology as it evolves. Data was collected on Yorùbá alphabets and a computational model was formulated (using unified modelling language) based on the output of the collected data. The On screen keyboard’s model was implemented using visual C#, and the system was evaluated to test its effectiveness. The model allows user input into the computer using Yorùbá language whilst predicting text as the user types thereby enhancing easy typing and learning experience. Although, the model was tested on Windows operating system, the model design can easily be adapted to other operating systems environments. In this study, we have successfully localized the typical English Language keyboard to allow input in Yorùbá language.Keywords: Language, Yorùbá, Endangered, Onscreen keyboardVol. 26 No 1, June 2019

There is a need to distinguish between modernization as a theory and as a process. It is noted that modernization should also be distinguished in a broad sense (as a constant process of producing certain responses to environmental challenges) and in a narrow sense (as a process of learning models of economic, social, political and cultural development of Western society). The content of the theory of modernization as an interdisciplinary system of views, ideas, schemes, and models of analysis is revealed, which reveals the dynamics of overcoming the backwardness of traditional societies, studies the patterns of transformation of transitional societies into modern, developed ones. As a process, modernization is interpreted by modern science as a process of acquisition by less developed societies of a number of features characteristic of more developed societies. There are several stages in the evolution of the theory of modernization, the features of each of them are considered. The first stage (mid-1950s and 1960s) was the period of the origin and formation of the theory of modernization, the development of concrete-oriented models of socio-economic development based on it. At the second stage of modernization there was a reassessment of the ideas of the first stage, analysis of miscalculations identified in socio-political practice. It has been proved that modernization has an inverse vector. The main element on which the nature of transitional processes and transformations depends, began to be considered a socio-cultural factor. The third, modern, stage of modernization (late 1980s - early 1990s) took place in the context of the collapse of the world socialist system, when post-socialist countries tried to become on a par with developed Western countries through Westernization. There is an error in the mechanical transfer of the Western model to other countries due to disregard for the different potential of their development and the ability of developed countries to constantly improve their system. It turns out that at the present stage it is worth talking more about "post-modernization", which is based on the desire for deep understanding of various social and political actors in society, the search for new social values, the ability to compromise on fundamental political issues and more.

Discussions about sharia, especially Islamic political issues, were never discussed from the time of the Apostles until now. In the 1970s the power of Islam rose almost throughout the Islamic world. The Arab Spring affirms the importance of sharia enforcement. Many constitutions in the Muslim World include Islamic law clauses as the highest law. This issue will see how important it is to understand sharia, Islamic law, and fiqh, which will later become the basis for determining the typology of the State and related to the entry of sharia as its constitution. This article will also discusses the modernization of family law carried out by several Islamic countries, as a form of strengthening that Islam accepts modernization and not westernization.

It has been a conventional wisdom through Modernization Theory that should a state develop economically, democratization would come soon afterwards. Countries in East Asia like South Korea, Japan, and Taiwan are often enumerated as the empirical evidence to support Modernization Theory. Considering the similarities in various respects between China and its neighboring countries, China presents, however, an abnormal and deviant case in the debates of Modernization Theory in that it is modernizing without any characteristics of democratizing. What then is the reason for China’s defiance against democratization and westernization in the face of continued modernization? This study argues that the divergence of colonial legacies in the form of complete or partial occupation by foreign powers has led different paths in terms of the development in democratic system of governance in post-colonial states in East Asia. Unlike its East Asian neighbors, China’s colonial experiences are unique in the sense that it has never once been completely occupied by Western powers. China had given territorial concessions through treaties, yet it had never undergone a situation where foreign occupiers imposed their democratic institutions as a system of governance on China during occupations. Despite the fact that modernization has continued, it is expected that democratization and westernization will not likely to happen in China.

The reign of Peter I paradoxically combined both the apogee of the might of the old patrimonial state and the accelerated westernization of the country. The article briefly analyzes some of the factors that strengthened the state patrimonial system: the consequences of the decree on the Unified Heritage of 1714 and the expansion of serfdom due to the appearance of new categories of serfs. To a greater extent, the article is devoted to the study of accelerated Westernization in Russia under Peter the Great. It resulted in the curtailment of the patrimonial way of life in Russia. The article focuses on the emergence of a new worldview doctrine. It considers various forms through which the formation of new understandings of social structures, culture, system of power and life in general took place. Such new practices as uttering panegyrics in honor of the monarch and his policies, public celebration of military victories (the organization of the so-called «Triumphs») and the church reforms greatly contributed to the formation of the new worldview. One of the vivid figures exemplifying it was Theophan Prokopovich. In the first quarter of the 18th century westernization came to Russia directly from Western Europe. It removed all barriers to direct communication between Russians and foreigners, discredited the old ecclesiastical postulate that all Western Christians were “heretics”, paved the way for the beginning of internal modernization as well as for the tragic fate of the socio-cultural split in Russia between the upper educated social strata and the bulk of the Russian population that remained in the Middle Ages.

This article is a close reading of an 1859 court case from Moscow, in which a young orphaned noblewoman accused a much older, wealthier, and better-connected man. It situates the case in its cultural context among the striving middling classes of Moscow on the eve of the Great Reforms, revealing deeply fractured understandings of respectability, civic versus private spaces, masculine violence, and personal safety that permeated Russia's urban classes. Legally, the trial's outcome is not as surprising as the sharply conflicted reasoning of pre-reform judges. Each of the three tiers in the court system produced a radically different decision, pitching the obvious facts of the case against the state's pressure to convict the rapist and pre-reform Russia's supposedly archaic—but actually quite flexible—evidence law. Ultimately, the article argues that this noblewoman was able to use notions of female honor and domesticity in her favor, while the accused's status did not entirely serve to protect him where the need to protect male status conflicted with concerns over the dangers of westernization and modernization.

The history of journalism in Turkey, had moved in parallel to the history of modernization/Westernization which displays a top-down character. The first journalists (and novelists) after the Tanzimat of 1839 were state bureaucrats of the Ottoman administration. These “Young Ottomans”, or “Jenue Turks” as they were known, were in the vanguard of promoting a range of western ideas and concepts including : “journalism”, “public opinion”, “liberalism”, “constitutional monarchy”, “parliment”, “nation”, “nation-state”, and “modern family”. Most members of a group had tried to combine Western liberalism and Islam. This paper reviews the avaliable analysis and commentary on the Young Ottomans in order to re-assess their role in the process of Turkish Modernization/Westernization. A close reading of the work and careers of these key figures reveals the contested nature of negotiations around the relations between modernity (and its secular impetus) and understanding of the Islam of that time. The tensions between these two World views-which is still an ongoing problematic issue.

The present article examines the claim that Manuel Giadan Ruiz and Jose Antonio Neto Gonzalez, Copper foundry workers, former employees of Rio Tinto Company Limited in Huelva, against the Government of the Republic of China in 1912 for breach of contract of the Imperial Copper Works. This enterprise was owned by the Gansu Provincial Government. Through this claim we can observe the causes of the failure of the modernization attempts carried out by the “Westernization Movement” in late Qing times; and also we can see the causes of frustration of Xinhai Revolution and the beginnings of the Republic of China. In particular, the “Neto and Giadan Claim” shows how the nascent Republic of China is unable to shake off the exploitation to which China was subject by the colonial powers. In fact, through this case, we see how the Republic of China was forced to yield to the economic claims of any European country, even to Spain, which at that time lacked the coercive or military capacity to impose its wishes on China. For the writing of this article, we have used original documentation from The Archive of Administration , The Archive of National History ; The Archive of Historical Miner of Red River Fundation ; The Archive of Huelva Province ; Archivo of Huelva Diocesan, and The Archive Nerva Municipal . We have supplemented this documentation with the Belgian Foreign Ministry Archive and the personal archives of Belgian “technicians” led by "Belgian Mandarin" Paul Splingaerd and his son Alphonse. They were the managers of the industrialization process of Gansu Province launched by the Taotai of Lanzhou Peng Yingjia.

Algeria as one of the Islamic biggest countries in Africa has three different climate zones: Mediterranean, semi-arid and arid; in three different regions: Northern, Central and Southern. Each region developed its typical vernacular tradition; one that responded to climate, topography and life style. Following modernization, westernization of the country since hundreds of years, traditional building practices started to be abandoned; leading to a radical transformation of the built environment. The current situation of the built environment depends only on reinforced concrete construction that does not respond to country’s regional variety and as it disregards nature, climate and lifestyle of many. This paper explores the vernacular building types from one geographical region of the country; Casbah (Mediterranean region of Algeria), to understand its architectural design methods; its climate and site responses; its fit with the people’s lifestyle. The aim is to be able to evaluate the degree of sustainable practices achieved in that kind of traditional housing building. This will be concluded first by knowing the architectural design principles which should be in a building to call it sustainable. Analyzing the different sustainable housing features of Casbah’s house have been explored. This study helps us to understand more about the Architectural heritage of Algeria, and gives us a clear knowledge on traditional houses design principles in the Mediterranean region according to the climate, lifestyle, and local available materials, and how those architectural methods belong and valuable to sustainable issues. This might be useful for designers and architects to use those sustainable strategies in their future building projects, and change the design approach to a better one which is more sustainable, as well as restoring the heritage of the country which should not have to be forgotten, in order to be known for future generations.

The global resurgence of religion seems nowadays to generate repression as it tends to create international instability, political upheaval and chaotic states. Most political scientist and intelligence experts did not predict the resurgence because it was not supposed to happen in a country participating so thoroughly in modernization and Westernization. It is interesting to learn that so many scholars and policymakers who monitored the international politics have missed the warning signs about the resurgence. It because of the argument that religion was the object that needed to vanish for modern international politics to come into being. Religion has been, and largely remains, what the discipline of International Relations (IR) can speak about only as a threat to its own existence. This paper tries to explain how the resurgence of religion has been on the spotlight in the eyes of IR Study. It also explains that the IR Study now faces a serious dilemma to treat religion in such a proper way. Various arguments on the strategy to deal with religion has come up that makes religion a more and more interesting subject in academic realms. Kata Kunci: Kebangkitan agama, modernisasi, pencerahan, sekularisasi, Westphalia

Objective - An individual improves his/her cognitive level by implementing terminal behaviour changes to his/her own life through educational institution located in his/her living space. In this context, the education system of a country is very important in terms of mental development and how people perceive the world. Developments in the world after the French Revolution had influenced Ottoman. Various institutional reforms had been required because of repeated military defeats in the late Ottoman period. In this regard, renovation of educational institutions modelled on Western-based was thought as a saver solution for the empire in period of regression but this modernization process also brought many problems with it. We can understand the approach to education of societies by way of literary works such as novels written in that period. Methodology/Technique - In this study, the late Ottoman education system is examined by the critical review of through novel. It is narrated the late Ottoman fall reflecting in the field of education. The irregularity system of that period is criticized. It has been adapted to Turkish cinema especially by adhering to the novel which is a remarkable reference about the history of Turkish education system. Findings - The quality difference in education between centrums and suburbans shows administration of suburban was omitted by Ottoman. Besides, the inequality between man and woman can be observed. It was emphasized that, in Ottoman, men is always right and strong and women are useless and not able to consider. Republic let the woman to arm their rights and gave us the belief that women can be powerful and right. Novelty - The study reviews the education system of Ottoman empire based on the novel. Type of Paper: Review Keywords: Late Ottoman; Modernization; Westernization; Education Problems. JEL Classification: I21, I24.

The Yoruba of Nigeria have some rich cultural heritages which have been impacted by Western acculturation. Two Yoruba communities, Ado and Igede-Ekiti with such valuable cultural heritage were used for this study. The effects of Western acculturation and modernization which may be through Christianity and formal education were examined. It was discovered that these cultural elements and activities have negatively been impacted on. Some cultural practices are either going or have gone into extinction while others are gradually abandoned. This research highlighted some of the traditional activities of the people of Ado and Igede-Ekiti, and examined the impacts of westernization on them. Findings from the research indicated that modernization has both beneficial and adverse effects on the entire tradition of the people but the negative impacts are more pronounced. This research suggested some solutions to the problems facing cultural activities and recommended that, in this contemporary period, urgent measures should be taken to salvage and rescue these heritages using modern methods and equipment. This will help national integration and development.Keywords: Westernization, indigenous, values, tradition, contemporary

This article traces the time practices relevant to Edo-period pleasure-quarter life and business in eighteenth and nineteenth century Japan, discussing two time patterns that appeared in pleasure-quarter directories at the time: more long-term, loosely circumscribed stays based around diurnal rhythms of light and darkness, as well as more short-term transactions centered on units of time measured with incense sticks—two aspects of time that were central to the trade plied in the quarters, as I show. I argue that the sex trade is significant in that it provided a rare example of a service “paid by the hour” in early modern Japan, thus crucially also calling us to (re-)consider larger issues regarding the economic value of time within the early modern Japanese world of work and especially also its relationship to modern time and labor. I demonstrate how the exigencies of a certain trade required the elaboration of a set of time units and, where necessary, a system to measure and co-ordinate them, which ultimately points towards the existence of an abstract notion of time that commanded a certain price in early modern Japan. As such, the present paper serves to qualify narratives that mainly identify the commodification of time with Japan’s industrialization, modernization, and Westernization in the late nineteenth century, as well as with the dissemination of mechanical clock-time

A tendency exists in Jewish historiography to associate Jewish modernization and Hebrew renaissance with Europe and Western culture. Europeanization and Westernization are emphasized as the focal points for Jewish cultural transformation. We take a different approach by shedding light on a number of centres where modern Jewish and Hebrew culture was created. This approach allows us to expand the perspective beyond the Eurocentric prism and instead emphasize movement – of people, knowledge, goods and capital – in real or symbolic spaces as key drivers for processes of transformation. We accordingly examine different pathways to the renewal of Hebrew and Jewish cultures at the turn of the twentieth century. We re-asses the research and literary work of Shaul Abdallah Yosef (1849–1906) and Ariel Bension (1880–1933) and their contesting interpretations of the modernization of Hebrew culture. Driven by both real and symbolic return to the “East,” the two formulated different political and cultural mode...

Westernization of Turkey arose from the declaration of The Tanzimat Charter in 1839 . .The modernization of Ottoman Empire inevitably brought changes into the administrative, socio-economic and spatial organization of the cities as well as in the lifestyles of urban dwellers Urbanization and economic, cultural, social modernization processes create new buildings and establishments . The spread of particular techniques and concepts of urban intervention that were developed in some Western countries and saw their influences in other Western countries and non-Western countries have also resulted in changes in the urban pattern. The spread of ideas and some planning approach in Turkey is thanks to Western engineers and architects for applying the new planning models throughout after the great fires of Istanbul in the 19 th century. The implementation of Western origin urban planning principles, modern technology and the image of Western cities have affected the formation of new urban development and reconstruction activities in Turkish cities especially in Istanbul. The aim of this paper is to analyse the effects of planning practices initiated by the urban reforms of Tanzimat on the urban pattern of Istanbul. These analyses are based on a hypothesis, as the Turkish planning practices in Tanzimat period were influenced by Western planning practices.

The forces of culture commodification, cultural synchronisation and modernisation have been shaping, nay, disfiguring traditional cultural events staged in Africa. In a bid to modernise and render local cultures more appealing to a western/westernised public of tourists, many African states – particularly their tourism planners – have developed the tendency of copying and superimposing foreign/western concepts to local cultural displays. This paper illustrates this phenomenon using the Calabar Festival and Calabar Carnival (two popular cultural events staged in the Nigeria's South-eastern city of Calabar) as a case study. Using critical observations and secondary sources, this paper argues that for some years now, “controversial” and immodest forms of foreign cultures (particularly, nudity, pornography and lack of morality among others) have progressively disfigured the Calabar Festival and Carnival Calabar. The traditional conservative touch which used to characterise various aspects of these events has progressively been jettisoned in favour of westernisation (masked with modernisation or glamorisation of culture). While modernist Nigerians view such a growing influence of western/foreign cultures on the Calabar Festival and Carnival Calabar as an index of the inevitable dynamism of local cultures; conservative Nigerians uncompromisingly sound alarmist and rightly interpret such a phenomenon as a subtle disfiguration, erosion nay, disappearance of local cultures.

The article is of an overview nature and is devoted to the phenomenon of the Korean wave. This term refers to the toolkit of “soft power”, which is gaining increasing importance in world political practice. The article reveals the basic factors that determine the success of the Republic of Korea’s foreign policy in building an attractive image of its country. The notion of a state rebranding associated with a suc-cessful modernization of the economy and the Westernization of culture is singled out.

Obesity and type II diabetes belong to the most serious public health challenges of the 21st century. Initially both diseases were typical of affluent societies. Currently both conditions however are increasingly found in low and middle income countries. In future obesity and diabetes are expected to reach epidemic proportions and affect developing countries to a greater extent than developed ones. A globalization of obesity and diabetes is observable. Recently prevalence rates increased, especially in Asia, the Near and Middle East, the Western Pacific region and even in Sub-Saharan Africa. Evolutionary Anthropology tries to understand the evolutionary mechanisms promoting rising obesity and diabetes type II rates. Homo sapiens evolved in an environment quite different from our recent one. Profound changes in physical activity patterns and nutritional habits during the last 10,000 years and increasingly during the last 200 years increased the risk of obesity and diabetes type II. Consequently our recent environment is called “obesogenic”. This mismatch has been recently observable among societies experiencing rapid cultural changes characterized by Westernization and modernization. This review focuses on obesity and type II diabetes from the viewpoint of evolutionary anthropology.

On balance, Africans in the colonial and post-colonial period underwent a cultural process of soft Westernisation, rapidly converting to Western religions and acquiring Western tastes in music, cuisine, dance and dress. We say “on balance” because “Africans” as a category represents a miracle of diversity, but it is one which, methodologically, should not necessarily preclude the use of evidence about Africans in one part of Africa to formulate Africa-wide hypotheses. That is precisely a task this chapter has set itself. It is in this sense that we could also say, in missionary and colonial schools, Africans learned much more about history, philosophy, literature, and even classical Greek and Latin than about technology and applied sciences. But the Japanese in the Meiji and Post-Meiji period underwent a process of hard modernisation, which is skill-intensive. In Japan, first, the overriding goal was defined as “Rich Country, Strong Army” [fukokukyohei]; then, “Reason and Number” [jitsugaku] was identified as the means for achieving it. Japan’s leaders subsequently pursued the skills of production and strategies of military defence under the guidance of “Western Techniques, Japanese Spirit” [wakonyōsai]. While Nigeria and the Congo have produced cardinals who were considered as candidates for the papacy in the Vatican, the Japanese continued to produce high value-added products. In this chapter, we argue that the primary explanation for this disparity lies in the divergent responses to the challenges of modernisation in Meiji Japan and post-colonial Africa.

This chapter draws on ethnographic fieldwork data and media and film analysis to examine the case of supra (the traditional Georgian feast). Georgian women and men are valued as ‘proper’ people when they embody and perform traditional gender identities and roles, which are then articulated as ‘natural’. Gender divides are epitomized by the rigid structure upon which the supra rests. While women’s contribution to the supra is fundamental to this cultural tradition, the female role envisages a passive presence in a male-dominated event. For this reason, the supra is regarded as a practice from which women are excluded. For this reason, modernization narratives, emerging after Georgia’s 2003 Rose Revolution began to question and reframe traditional practices as expressions of backwardness serving to hinder or delay the country’s ‘Westernisation’. As a display of masculinity, the supra is contrasted with progressive ideas of gender equality. Costanza Curro’s chapter shows how this process is entwined in the inherent tension between the internalization and exposure of ‘traditional’ gender divides, as well as between the private reproduction and public reappropriation of hospitality practices.

The socialist development model of the Soviet Union has attracted much scholarly attention over the years, but the modernization experiences of singular post-Soviet countries (e.g. Azerbaijan, Armenia, and Turkmenistan) are rarely discussed. This may be because these countries have only recently gained their independence in the early 1990s and that perhaps most observers are still unsure about their trajectories. This study aims to contribute to the literature by examining the case of Azerbaijan in light of various influential theories of modernity (i.e. the classical modernization theory, neo-modernization theory and multiple modernities paradigm). Azerbaijan’s modernization process has been characterized by fluctuations, reversals and various external influences over the years. The country first emerged as an independent political entity in 1918 and attempted to follow a systematic cultural Westernization and secularization program. Yet it was occupied by the Bolshevik Red Army in 1920 and annexed into the newly formed Union of Soviet Socialist Republics (USSR) – being forced to conform to the top-down socialist development model directed by Moscow for many decades. Since gaining its independence once again after the disintegration of the USSR in 1991, Azerbaijan has operated as a secularist country, faltering to democratize and trying to integrate to the global economic system as an energy-producing (i.e. oil and natural gas) rentier economy. While Azerbaijan has sought to become part of the so-called “Western civilization” via building close ties with Turkey, US, Israel, NATO and the EU, the ruling elites in Baku have resisted any calls for democratic reform – not unlike the rentier economies of the Middle East such as Iran and Saudi Arabia. This article will argue that the complex development track of Azerbaijan provides an appropriate case to challenge the hypotheses of the classical modernization and neo-modernization theories, while supporting those of the multiple modernities paradigm.

The development of religious fundamentalism is inseparable from the development of political globalization which focuses on the new world order. Fundamentalism is identified with religious movements that oppose all forms of development of modernism both in part and in all aspects. This research reveals how the term 'fundamentalism' is less precise in explaining various criticisms of Islamic thought expressed in political movements against others (West). As a result, the use of the term "fundamentalism" is a labeling imposed on Islamic groups that do not agree with 'westernization' which is often difficult to recognize as 'modernization'. Keywords: Islamic Fundamentalism , Language Game , Political

Sayyid Ja'far Sodiq or known as Sunan Kudus is a figure who has an important role in the entry of Islam in Kudus. The multicultural Holy Society has a unique typology in morals, science and economics, known as "Gusjigang", Bagus-having good behavior), Ji (Ngaji-good at reciting the Qur'an) and Gang (Dagang —good at trading). The identity crisis brings human consciousness to explore the wealth, wisdom and excellence contained in local culture, build and strengthen the identity and pride of the nation. Modernization or more accurately said as Westernization on the one hand is able to achieve rapid progress, but on the other hand it fails to achieve prosperity for nature and humans. This study reveals the influence and relevance of Gusjigang from Kanjeng Sunan Kudus in moderating Islam in Kudus in life with a unique format and typology that is able to become a new concept for the development of morals, science and economics (trade) so as to create a prosperous and prosperous society.

Even though the public presence of women inAnatolia has been associated with the newly-founded Republic, it is seen thatthere was a focus on the social status of women in the last century of theOttoman Empire. The Westernisation and modernisation movement, which wasobserved in many areas of life during the Tanzimat period, was also influentialin the woman question. One of the first women to write on the issue is FatmaAliye Hanım. Fatma Aliye Hanım, who deals with the problems of women regardingmarriage, divorce, professional life and education, presents pioneering ideaswithin her social milieu. Fatma Aliye Hanım herself is quite an importantfigure as she is considered to be the first female novelist in the OttomanEmpire. Nonetheless, this study does not concentrate on her biography but seeksto examine one of her novels Refet,among many others in which she produces strong heroines, within the frameworkof the social status of women in the Ottoman culture during the Tanzimat periodrelating it to female independence and social visibility owing to herprofession. Refet, who is the protagonist and the titular heroine, is a youngwoman who has been orphaned at a young age but has got education to become ateacher despite dire conditions. The fact that she obtains financialindependence by earning her living by a socially acceptable profession andtherefore not preferring to be a “wife” but maintaining her life as a “self-sufficientwoman” is of utmost importance and exemplary for women to construct theiridentity independent of a male counterpart. In this context, this studyconcludes that Teacher Refet is an autonomous woman who does not passivelycomply with the practices of the patriarchal culture. This study consciouslyavoids employing the word “feminism” because Fatma Aliye’s thought is fed uponthe Islamic tradition, and thus necessitates a relatively traditionalinterpretation. Therefore, the aim of the study is not to discuss whether Refetis a feminist or to discuss feminism in the Ottoman Empire, but, by means ofthe close reading method, to emphasize her importance as a liberated andautonomous female figure within the framework of the Ottoman women’s movement., Anadolu coğrafyasında kadının görünürlüğü temeldeCumhuriyet ile ilişkilendirilse de Osmanlı Devleti’nin son yüzyılındakadınların toplumsal statüleri üzerine kafa yorulduğu görülmektedir. TanzimatDönemi’nde her alana sirayet etmeye başlayan Batılılaşma ve modernleşme hareketikadın meselesinde de etkili olmuştur. Bu hususta kalem oynatan ilk kadınlardanbiri Fatma Aliye Hanım’dır. Fatma Aliye Hanım, hem makalelerinde hem deromanlarında kadınların evlilik, boşanma, çalışma hayatı ve eğitim gibialanlardaki sorunlarına değinerek içinde bulunduğu dönem bağlamında öncüfikirler sunmuştur. Esasen Fatma Aliye Hanım da ilk kadın romancımız olarakoldukça önemli bir figürdür. Bununla birlikte, bu çalışma Fatma Aliye Hanım’ınbiyografisine odaklanmayacaktır. Eserlerinde güçlü kadın karakterler çizmişolan yazarın Refet isimli romanıTanzimat Dönemi Osmanlı kültüründe kadınların sosyal statüleri ve kadına bakışaçısı çerçevesinde kadının meslek sahibi olmasından ötürü sahip olduğubağımsızlık ve toplumsal görünürlük ile ilişkilendirilerek incelenecektir. Adıgeçen eserin ana karakteri olan ve esere ismini veren Refet küçük yaşta yetimkalmış fakat çeşitli güçlüklere göğüs gererek eğitim alarak öğretmen olmuş birgenç kadındır. Karakterin kamusal alanda kabul gören bir meslek edinerek maddibağımsızlığını sağlaması ve bu sebeple bir erkeğe “eş” olmayı tercih etmeyiphayatını “kendine yetebilen bir kadın” olarak idame ettirmesi kadının erkektenbağımsız kurgulanan kimliğini ortaya koyması açısından son derece önemli veörnek alınasıdır. Bu bağlamda, bu çalışma Refet Öğretmeni erkek egemen kültürünuygulamalarına edilgen bir şekilde körü körüne bağlanmayıp kendi ayaklarıüzerinde durmayı başarmış bir kadın olarak değerlendirir. Çalışmada “feminizm”sözcüğünün kullanılmasından bilinçli bir şekilde kaçınılmıştır; çünkü FatmaAliye’nin İslami kültürden beslenerek bu eksende oluşturduğu fikirler romanındaha geleneksel bir çerçevede değerlendirilmesini zorunlu kılar. Bu sebeple,çalışmanın odağı Refet’in bir feminist olup olmadığını veya Osmanlı’dafeminizmi tartışmak değil, yakın okuma yöntemini izleyerek, Osmanlı kadınhareketi çerçevesinde özgürleşmiş ve otonom bir kadın figürü olarak öneminivurgulamaktır.

Through literature study, this paper discusses the difficulties and countermeasures of sports culture communication in China under the background of sports globalization. It is believed that the rapid expansion of capital and technology modernization has accelerated the spread and exchange of sports culture which shows the complementarity of identity and diversity. The communication of China’s sports culture is restricted by identity and is strongly influenced by western transnational capital, with an obvious feature of westernization. The intellectual property (IP) rights in sports have not yet formed an effective circular operation, and the defects of the system are still huge constraints on the spread of sports culture in China. The way to enhance the vitality of China’s sports culture lies in diversity. Under the condition that the “de-administration” of sports management has not been completed, it can help us spread sports culture more confidently by taking sports enterprises as the leader and focusing on the capital operation and creative production of sports IP at home and abroad.

The following study shows how Wole Soyinka emphasizes in The Lion and the Jewel the theme of corrupt African culture, more particularly the Nigerian culture; and the rapid colonization of their native land. It aims to throw a light on the play from feminist and post-colonial points of view. It shows how the females in Ilujinle are treated just like commodities to satisfy the need of the males in parallel with how rapidly the Nigerian village, here the Yoruba village of Ilujinley, goes under the colonial rule of the Western people. The study will further throw a light on how their traditional beliefs contradict with those of the Western people. Also, the evangelization of the inhabitants of Ilujinle is evident in the play. Underdeveloped nations have dependably been appealing for the Europeans and for the Americans, apparently because of their lack of the ‘precious’ touch of modern civilization; but in that process, ironically showing their bounteous assets to be misused, which have added to the welfare of the First World nations. Colonization has brought about osmosis of the general population in the Third World nations; while the dark male centric framework has discovered another definition through whitish lifestyle; ladies have experienced both expansionism and the new male centric framework, which is the reason they have been overpowered twice as much as the white working class ladies in Europe and in the USA. In the light of these contentions, this article intends to break down Wole Soyinka's play, The Lion and the Jewel, with reference to Third World woman's rights, which is a brutal challenge against the pilgrim political structure on the immature nations. Truly, Soyinka has been dubious about both the colonizers and the colonized individuals in the Third World nations since he trusts that while the colonizers are at risk to profit by the virgin and affluent wellsprings of the colonized regions, the colonized are entangled in their fantasies of the controls of welfare, modernization and the Westernization forms, which are accepted to have been brought by the colonizers who claim to be benevolent. At the surface level, the play, being a comedy, is merely about a fight between Baroka and Lakunle to win the titular Jewel, Sid. But underneath the surface, as the play progresses, these themes begin to unfold subtly and steadily, which will be explored further throughout this article.

The turn of the twentieth century was an exciting period of change and continuity in China. The article describes the process of modernization of drama in the period on the Chinese Mainland and in Hong Kong. It is found that the “Chinese modern” was formulated not with complete Westernization, which has been the assumption of most critics and literary historians. Modernization went through tortuous ways of interaction, appropriation, negotiation and renegotiation, an interweaving of different pathways of tradition and the new. There was an awareness of the differences between what was Chinese and what was Western and of the contrast between the old and the new, but not to the point of destroying tradition as ferociously as with the later May Fourth generation. In the process, a new conception of reality of the theatre evolved, pointing the way towards the predominance of realism in modern and contemporary China.