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Our ethical responsibilities as researchers within or related to the study of "terrorism" could not be clearer than in moments when the "terrorism" label is used to justify mass killing and destruction. The state of Israel has relentlessly continued to bombard Gaza since 7 October 2023 and, with the support of Western nations, built consensus around framing all Palestinians as (potential) terrorists. In light of the horrors that the world is witnessing today, and the lack of engagement with Palestine in Critical Terrorism Studies research, we ask, how does – and should - Palestine feature in Critical Terrorism Studies scholarship? How can we, as researchers and educators, facilitate deeper conversations that challenge hegemonic and racist framings of "terrorism"? This roundtable discussion brings critical, anti-colonial, anti-racist, feminist, and queer scholars together to discuss 1) the exclusion of Palestine from the critical study of "terrorism" and 2) the significance of the Palestinian struggle for liberation for all researchers invested in the critical study of "terrorism". We call for more serious engagement with Palestine and acknowledge that such a call is inseparable from a commitment to anti-colonial scholarship and activism.1 [ABSTRACT FROM AUTHOR]

AbstractMuslim women are often represented as lacking freedom of choice and agency in literary and media discourses. This supposed lack in native Muslim societies is thought to be redeemed by Western interventions by championing ideals of freedom, equality, and liberty. This assumption is problematic as it is governed by the thought that Muslim women are not “agentic” and need external forces to speak for them. It also prioritises the West as the superior other creating a vast gap between them and the rest. This may be seen as an effect of the Eurocentric or Neo-orientalist school of thought that strives at “othering” Muslims and Islam. These discourses include not only the writings of some eminent Western scholars in line with the Orientalist school of thought but Muslim writers as well. However, contrary to the majoritarian discourse, some writers debunk and subvert these stereotypes linked to Islam, offering an alternative picture of Muslims in a more nuanced way to challenge the didactics of Western superiority. To the latter scholarship belongs Sudanese-British writer Leila Aboulela and second-generation immigrant author of mixed descent Shelina Zahra Janmohamed whose writings offer a more nuanced version of Muslim women’s writing. This article assesses the engagement of freedom and agency in Aboulela’s novel Minaret (2005) and Janmohamed’s chick-lit memoir Love in a Headscarf (2009). Contrary to the prevalent discourses on Islam and Muslims these narratives posit a resistance to conforming to the Western modes of thought and conventions. This article articulates how immigrant Muslim women deny stereotypes regarding them through the choices they make. [ABSTRACT FROM AUTHOR]

Trauma, ranging from interpersonal to intergenerational, can create severe dysregulation and psychic suffering. Trauma may disrupt the nervous system, identity, affect regulation, and relationship schemas. Traumatic events can also disconnect survivors from the various aspects of themselves as well as their community. As a trauma survivor and trauma psychologist, I have dedicated my career to exploring ways of restoring and healing those severed connections. Exploring decolonial and liberation psychologies awakened me to conceptualizations and frameworks that center reclamation as a form of holistic healing and empowerment for trauma survivors. While much of the individually centered trauma literature focuses on skills-based psychoeducation and cognitive behavioral coping strategies, there has traditionally been less, although growing, attention paid to the diverse culturally grounded, sociopolitical pathways for survivors to reclaim themselves. In this article, I explore my scholarship and the scholarship of other underrepresented scholars as we discuss decolonial and liberation psychologies, the pathways they illuminate that can benefit the trauma recovery process, especially for marginalized survivors, and their implications for practice, training/teaching, research, and policy. The trauma and healing-informed decolonial and liberation pathways that emerge from the literature are culture as medicine, community support, spirituality and religiosity, expressive arts, and resistance. This article argues that the field would benefit from a more inclusive view of trauma and trauma recovery if it incorporates, builds on, explores, and learns from the scholarship of decolonial and liberation psychologists and traditional cultural healers. Public Significance Statement: Emergent from the literature are trauma and healing-informed decolonial and liberation pathways: culture as medicine, community support, spirituality and religiosity, expressive arts, and resistance. A more inclusive view of trauma and trauma recovery would incorporate, build on, and learn from the scholarship of decolonial and liberation psychologists and traditional cultural healers. [ABSTRACT FROM AUTHOR]

Black Theology and Black Power (BTBP) features liberationists who are devoted to resisting liberalism's realpolitik. The decolonial implications of their devotion illustrate the necropolitical frame of reference BTBP foreshadows. Section one describes liberation as the method Black theology uses to dismiss liberal politics that displace Black death. The ideals that established conditions for norms regarding death and life are political and, as the second section shows, emblematic of liberal theories that emphasise the inviolability of the individual. The last section explains the importance of French critical theory to necropolitics through the concepts biopolitics and homo sacer. Francophone theoretical accounts of necropolitics should be celebrated neither as a novel nor as a fatalistic way to affirm decoloniality and die, sacrificially. As a result, Black theology's method can be appreciated both by theists and humanists whose death and life function as a decolonising, illiberal necropolitics. [ABSTRACT FROM AUTHOR]

Resilience is the trailblazing saviour of contemporary social and political life. Politicians, scientists, self-help experts, public school administrators, military officials, and psychologists increasingly tout resilience-building as the only rational solution to a twenty-first-century world of unprecedented uncertainty. The underlying (pessimistic) promise of resilience is that people, and by extension global systems, can not only survive but flourish through crisis. In order to underscore the material, ideological and political danger that this logic poses, I examine NASA/SpaceX's plans for interplanetary colonisation – a project explicitly intended to promote a resilient human species – as promising pessimism's devastating finale. Despite this dire trajectory, I conclude by considering the cost for left feminist thinkers and activists of reducing the concept of resilience to a neoliberal technology of power. To this end, I contend that Octavia Butler's prophetic diptych Parable of the Sower (1993) and Parable of the Talents (1998) counters the colonising project of promising pessimism and recovers a liberatory account of resilience: one which refuses to exchange utopian surety for acquiescence to power, but which recuperates the present as a practice ground for transformation. Ultimately, this article insists that to engage in political struggle over how to govern ourselves and our world, in a shared context of escalating crises, requires sustained critical investment in the ethical and political implications of valorising certain kinds of resilient life. [ABSTRACT FROM AUTHOR]

Mainstream psychotherapy was not developed to address the harmful effects of systemic oppression. In addition to being largely rooted in Eurocentric values and knowledge systems, mainstream psychotherapy risks maintaining an unjust status quo rather than resisting and challenging sociopolitical oppression. Consequently, there is an urgent need for feminist intersectional models of healing that address sociopolitical power. We describe a liberation psychotherapy model that was developed to reconcile intersectional forms of power and foster conscientização, critical consciousness. This liberation psychotherapy model is theoretically grounded in liberation and critical-community psychologies and empirically derived out of qualitative data that explored expert therapists' responsible navigation of intersectional power dynamics in feminist-multicultural and humanistic-existential psychotherapies. Liberation psychotherapists aim to empower clients' exploration of their lived experiences through decolonial testimonio that supports liberatory transformation and social justice action. We illustrate examples of how a feminist liberation psychotherapy can be applied toward anti-racism and anti-oppression in clinical practice. [ABSTRACT FROM AUTHOR]

This article responds to a challenge to examine my own position as a White theologian, firstly by waking up to its reality, and then by asking what comes afterwards. Two themes are examined: the role and the priority of experience in how we 'do' theology; and more broadly, how theological knowledge is constructed. From the elevation of my 'White Highlands', I ponder a suitable response. [ABSTRACT FROM AUTHOR]

The effective separation of ore is based on two fundamental processes: liberation and separability. Liberation involves the reduction of size, yielding smaller particles with enhanced compositional homogeneity. Understanding liberation requires an understanding of rock breakage, as it impacts mineral liberation and helps identify ores suitable for pre-concentration. Non-random breakage, influenced by textural and mineral properties, introduces heterogeneity in mineral distribution across size fractions. Physical attributes, including ore and gangue mineralogy and texture, influence fractionation tendencies during breakage. Notably, the presence of mineralization in veins substantially assists early-stage liberation in mineral processing. The aim of this study is to develop a methodology that allows the prediction of natural fractionation tendencies based on geological, mineralogical, and textural data using Discrete Element Method (DEM) modeling. DEM simulations provide insights into granular material behavior, capturing phenomena such as crack initiation and propagation. The use of DEM, particularly with models such as the Flat Joint Model (FJM), enhances our understanding of rock damage mechanisms. In this paper, DEM is used to predict preferential grade by size deportment, and a numerical model is developed to reflect grade distributions across size fractions. A fragmentation analysis is conducted after rock breakage simulations using DEM to analyze the fragment sizes and grades and calculate the Response Rankings of synthetic specimens. [ABSTRACT FROM AUTHOR]

Despite prior publications of clinical practice guidelines related to ventilator liberation, some questions remain unanswered. Many of these questions relate to the details of bedside implementation. We, therefore, formed a guidelines committee of individuals with experience and knowledge of ventilator liberation as well as a medical librarian. Using Grading of Recommendations Assessment, Development, and Evaluation (GRADE) methodology, we make the following recommendations: (1) We suggest that calculation of a rapid shallow breathing index is not needed to determine readiness for a spontaneous breathing trial (SBT) (conditional recommendation; moderate certainty); (2) We suggest that SBTs can be conducted with or without pressure support ventilation (conditional recommendation, moderate certainty); (3) We suggest a standardized approach to assessment and, if appropriate, completion of an SBT before noon each day (conditional recommendation, very low certainty); and (4) We suggest that FIO2 should not be increased during an SBT (conditional recommendation, very low certainty). These recommendations are intended to assist bedside clinicians to liberate adult critically ill patients more rapidly from mechanical ventilation. [ABSTRACT FROM AUTHOR]

Copyright of Tasarim+Kuram is the property of KARE Publishing and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The aim of lithium-ion battery (LiB) recyclers is to create a closed-loop process to recover and reuse all the material as secondary sources of material to manufacture new batteries. Global LiB recycling companies apply pyrometallurgy, hydrometallurgy, or direct recycling to meet this goal. Pyrometallurgy is very energy intensive, but hydrometallurgy requires a pretreatment process and a new version of direct recycling that shows more promise for automation would also require pretreatment. Currently, recycling companies appear to favor hydrometallurgy. This review summarizes the current state of development of the pretreatment process involving battery discharging and mechanical treatment series from the literature and its application in the industry, with particular attention on Asia Pacific recyclers. The key pretreatment steps of battery discharging and mechanical treatment are the focus of this review, but pretreatment of the black mass containing cathode material prior to leaching is also included. Discharging is important to reduce the risk of fire during mechanical treatment. An interesting finding is that despite promising laboratory results, there has been no reported commercial application of battery discharging using the submersion method in an electrolyte solution. An efficient mechanical treatment of discharged batteries is essential to remove the impurities which could adversely impact the subsequent LiB processing. Research into mechanical treatment should also include a method to evaluate the liberation of material. This review has highlighted a new potential flowchart for recycling of various cathode types of LiBs. [ABSTRACT FROM AUTHOR]

Diverse actors, including foreign and national states, international agencies, donors, non-governmental organisations (NGOs), and private ventures, demand, fund, and implement anti-trafficking activities worldwide. Bissau-Guinean Quran schoolboys begging in Senegalese cities are defined as victims of child trafficking, and their teachers as traffickers. This article aims to explore the Quran teachers' understanding of begging and their response to being accused of child trafficking. It rests on data collected during anthropological fieldwork in Guinea-Bissau and Senegal since 2009, including interviews and participation in religious events. The Quran teachers, some of whom admit colleagues might exploit their students, highlight four aspects of begging: allowing poor populations economically to study the Quran; contributing to humbleness, humility, and empathy with underprivileged groups; redistributing resources across generations; and allowing the acquisition of knowledge, liberation, and power. They maintain that the NGOs are profiting from funds provided to "rescue" the students and act as real traffickers, and together with funders, they aim to eliminate Islam. Embedded in layers of coloniality, the Quran teachers keep their position as community leaders. Banning begging is bound to fail if the anti-trafficking NGOs ignore their understanding of meaningful suffering and begging, including the economic and religious aspects of alms-seeking and its reciprocal nature. [ABSTRACT FROM AUTHOR]

Meta-analytic research has suggested that, although there are two forms of power that can be problematic in a psychotherapy context, they are rarely considered in interaction. One form, cultural power, influences the ways clients, therapists, and systems interact in relation to social identities, communities, and ascribed cultural statuses, and the other, professional power, is held by therapists by virtue of their training and the authority ascribed to them. Both formsmay limit clients' ability to be empowered in therapy. As many feminist multicultural researchers and task forces have thoughtfully explicated strategies for responding to cultural power, this paper focuses predominantly on processes for addressing professional power, which have been less well explicated. Although there is a rich body of humanistic therapy literature on maximizing clients' agency, these core processes have rarely been framed in relation to concepts of power. This reframing contributes to prior work by feminist multicultural-humanistic therapy (FMHT) scholars by examining central humanistic principles to identify specific strategies that attenuate the misuse of this form of power. For instance, therapists teach clients to symbolize inchoate experiences (often resulting from cultural or interpersonal oppression eroding trust in oneself or one's community), to confidently self-reference (developing resistance to stigma), and to maximize their agency within the change process (empowering them to guide their own development). Integrating these humanistic therapy principles into FMHT enhances ethical practice and holds relevance across therapies, supporting therapists' competence, clients' agency, and a multidimensional understanding of power in therapy. [ABSTRACT FROM AUTHOR]

Pride parades, serving as platforms for celebrating diverse sexual orientations and gender identities, often operate within a society that upholds and reinforces heteronormative norms. This commentary intends to argue how these activities are shaped by the presence of restrictions and censorship and the prevalence of ignorance surrounding queer experiences. By conducting ethnographic observations at Pride parades in Turkey and Spain, I delve into participants' lived experiences within these contexts. This approach sheds light on Pride parades' positive and negative aspects. Through an analysis of the interplay between heteronormative influences, restrictions, censorship, and ignorance within the context of Pride parades, I aim to provide insight into the complexities and nuances that shape the experiences of queer individuals. This commentary contributes to a deeper understanding of the challenges faced and the progress made in the ongoing struggle for queer liberation and acceptance. [ABSTRACT FROM AUTHOR]

Whiteness is a pernicious and pervasive problem deeply rooted in the fabric of public institutions and organizations. This article critically examines the intricate interplay between whiteness, black oppression, consciousness, power dynamics, and liberation within academe. The authors interrogate the historical and socio-political foundations of whiteness and its pervasive influence on systemic marginalization and oppression. We draw from Black studies, whiteness studies, and critical race theory to both theorize constructions of whiteness and analyze its impact on Black oppression in the academy. We advocate for shifts in institutional practice preceded by shifts in consciousness that would then influence behavior. We propose two alternative models to analyze whiteness: Framework 1: explores the nature of whiteness and white normativity as embedded in a paradigm that centers power in privilege, fear, and fragility; Framework 2 puts forth a liberatory vision, one that requires a shift from privilege to environmentally sustainable living, from fragility to internal resilience, and from fear to the decolonization of the mind. These frameworks call out and seek to disrupt oppressive structures, intending to decolonize and emancipate our minds and envision ways to dismantle and disentangle ourselves from blindly obeying norms perpetrated by whiteness. [ABSTRACT FROM AUTHOR]

This paper investigates the embodied dimension of liberation (vimutti) in the Pāli discourses of the Buddha. Liberation is to be understood in relation to different kinds of "persons"' who experience reality in different ways. For the ordinary person, there might be a presumption of being free, but there is actually no experience of liberation. For the disciple in training, liberation starts to become real and shows itself to be different to the ordinary person's way of life. Eventually, for the awakened disciple, the ordinary way of life is entirely left behind. This does not necessarily entail an escape from the world of embodied life, but it does open new possibilities for choice and freedom in the overall psychophysical and social ecosystem. In all these cases, liberation (or its lack thereof) must be understood from a relational perspective, namely, in connection with how one functions and behaves in relation to other living beings. [ABSTRACT FROM AUTHOR]

From early in his career, J. Max Bond Jr. (1935–2009) brought the civil rights movement to bear on architecture, insisting that modernism live up to its promise to build a better world. Exemplary of this effort was the first completed work of Bond Ryder Associates, the Neigh Dormitory (1968–70) at Mary Holmes College in West Point, Mississippi. This article offers a close reading of this overlooked project in the context of Bond's own encounters with modern architecture as an African American, the realities of Mississippi in the 1960s, and the experiences of the students who made this dorm their home. It contends that Bond Ryder shaped a liberatory modernism here especially focused on the freedom and self-determination of the dorm's Black residents amid ongoing racial violence. In doing so, the article provides a novel perspective on the role that architecture played as a force for racial equality and that, in turn, the long civil rights movement played in shaping architectural modernism. While modern architecture had caused much harm by midcentury, this dorm's history reveals an unexpected source for the rejuvenation of modernism's social promise: the long struggle for racial justice. [ABSTRACT FROM AUTHOR]

Hunger strikes have been central to the ways in which Palestinian prisoners confront the Israeli carceral regime; demand changes in the ways prisons are run; and demand their most basic rights. Indeed, the earliest documented hunger strike dates to as early as 1968, with demands that included refusals to address Israeli jailers with 'sir', and having access to pens and notebooks. The recent martyrdom of Khader Adnan on his eighty-seventh day of a hunger strike against his detention highlighted both Palestinian prisoners' continuous resort to hunger strikes, and Israeli violent responses to this act of confrontation whenever it is used by prisoners. Hunger strikes have been analysed and discussed by multiple scholars to shed light on this practice both in Palestine and other global sites of carcerality. The literature on hunger strikes, however, is abundant with analysis that draws on the concepts of biopolitics and necropolitics. Applying these concepts involves conceptualising prisons as sites intended for the civil and social death of prisoners, or depicts prisoners as bare life and objects of modes of management over their life and death. Yet, an approach that centres the power over life and death, and that presents freedom or its negation as that of the moment of approaching death, falls into a trap that Palestinian political prisoner Walid Daka (2021) warns of in his brief discussion of hunger strikes [from a text read as part of a conference on carcerality, entitled 'Control Through Time']. Such an analysis, for instance, views death as the sole space over which the captive body has power, as Achille Mbmebe argues in 'Necropolitics'. My article, however, seeks to investigate and discuss Palestinian prisoners' recourse to hunger strikes in a different vein. To conceptualise hunger strikes and their history in Palestine, the article argues that one has to situate the practice as part of an ever-evolving repertoire of prisoners' responses aiming to constitute political subjectivities that reject defeat, that dream and work for liberation, and that constantly counter attempts at moulding consciousness. Hunger strikes offer yet another example of prisoners' attempts to smuggle freedom from the confines of their cells. The article will engage with the long history of Palestinian prisoners' hunger strikes (collective and individual), with prisoners' own descriptions of hunger strikes, and with several theoretical and conceptual understandings of hunger strikes to shed light on this practice's political meanings. In doing so, the article hopes to situate hunger strikes within the broader sets of confrontation practices used by Palestinian prisoners, and which constantly dream, and work for, a liberated geography. [ABSTRACT FROM AUTHOR]

The present paper offers an approach to the mature thought of Ignacio Ellacuría Beascoechea (1930-1989), focusing on the fundamental categories of historical reality and praxis, and highlighting the importance of integrating different disciplinary perspectives in order to understand reality and overcome ideologization. In this sense, focusing on the relationship between philosophy and theology, it is proposed that Ellacuría resolves the conflict of disciplinary hierarchization and emphasizes the need for a methodological and epistemological balance that allows enriching the concepts and promoting a dialogue with implications in the transformation of society that overcomes the depletion of different knowledges and promotes an ecology of knowledge. [ABSTRACT FROM AUTHOR]

The emerging field of queer theology presents both a challenge and an opportunity to contemporary Catholic theology for deeper self-examination. In the context of a synodal Church, whereby the Catholic hierarchy consults and seriously considers the Spirit-guided insights of the sensus fidelium, queer theology can adequately respond to some of the challenges levied against Pope Francis's inclusive vision. In order to do so, queer theology must be reframed as a project that stems from the lived experiences of the oppressed and their quest toward liberation. This article explores the field of queer theology and addresses some of the most contentious questions among theorists about the scope of the queer project. More importantly, the article synthesizes a historically conscious, eschatologically oriented, liberatory queer theology with Pope Francis's synodal vision. The first part of this article explores contemporary theology on synodality. The second part explores the genealogy of queer theology. Finally, the third part constructs a Catholic queer theological framework that aids a synodal project. The conclusion will outline and explore some questions for future research. [ABSTRACT FROM AUTHOR]

Criminology posits objectivity and neutrality as the ideal standard for research methods, yet traditional definitions of objectivity and neutrality have historically been constructed by White, cisgender men and used to gauge the legitimacy of criminological research. This paper is an examination of the difficulties of studying Black women and girls' offending and victimization as a Black woman researcher, including the "pushback" for what was seen as race exclusion in a gender violence issue. Based on my qualitative research with Black women survivors of sex trafficking and sexual exploitation, I introduce "Black feminist liberatory ethics," a set of guidelines and ethics of care for studying Black women and girls and their experiences criminal legal system amid the continuing struggle of liberation from oppression. I argue research can include liberatory practices for historically oppressed groups from systemic and epistemic injustice by revolutionizing traditional criminological research methods. [ABSTRACT FROM AUTHOR]

Despite being the second most prevalent form of human trafficking, human trafficking for labour exploitation remains a victimisation process that has received little scholarly attention. This qualitative study, based on data from in-depth interviews with labour trafficking survivors in Spain, seeks to apprehend how they experienced that situation while giving them a voice and adopting a survivor-centric approach to the phenomenon. To this end, it first analyses from their perspective the process of their enslavement, as well as the feelings it engendered: from recruitment, to transfer, to exploitation, including the objective circumstances and means used. It then analyses the essential aspects of the process leading to their liberation, examining how the situation was ended, the type of assistance received and desired, and the recourse they had to a criminal law response. It concludes with a series of proposals for how labour trafficking should be institutionally addressed in view of the survivors' suggestions. [ABSTRACT FROM AUTHOR]

The increasing global market size of high-energy storage devices due to the boom in electric vehicles and portable electronics has caused the battery industry to produce a lot of waste lithium-ion batteries. The liberation and de-agglomeration of cathode material are the necessary procedures to improve the recycling derived from spent lithium-ion batteries, as well as enabling the direct recycling pathway. In this study, the supercritical (SC) CO2 was innovatively adapted to enable the recycling of spent lithium-ion batteries (LIBs) based on facilitating the interaction with a binder and dimethyl sulfoxide (DMSO) co-solvent. The results show that the optimum experimental conditions to liberate the cathode particles are processing at a temperature of 70 °C and 80 bar pressure for a duration of 20 min. During the treatment, polyvinylidene fluoride (PVDF) was dissolved in the SC fluid system and collected in the dimethyl sulfoxide (DMSO), as detected by the Fourier Transform Infrared Spectrometer (FTIR). The liberation yield of the cathode from the current collector reaches 96.7% under optimal conditions and thus, the cathode particles are dispersed into smaller fragments. Afterwards, PVDF can be precipitated and reused. In addition, there is no hydrogen fluoride (HF) gas emission due to binder decomposition in the suggested process. The proposed SC-CO2 and co-solvent system effectively separate the PVDF from Li-ion battery electrodes. Thus, this approach is promising as an alternative pre-treatment method due to its efficiency, relatively low energy consumption, and environmental benign features. [ABSTRACT FROM AUTHOR]

In anticipation of future demands, a comprehensive understanding of the chemical and mineralogical characteristics of nickel-bearing minerals is a prerequisite to devising effective nickel beneficiation methods. Of particular importance are markers in the mineralogy of the flotation concentrate that inform beneficiation strategies to improve concentrate grades, increasing both the marketability and cost of refining. In this work, a detailed characterization of a complex nickel sulfide flotation concentrate from a Western Australian deposit was carried out to determine the mode of occurrence and distribution of nickel and the associated gangue minerals, with the view of identifying prudent beneficiation strategies to improve concentrate grades. The concentrate was characterized via particle, chemical, and mineralogical techniques. Particle size analysis of the concentrate showed that it consisted predominantly of fine and ultra-fine particles (<20 μm), with the nickel value concentrated in the finer size fractions. Nickel mineralization in the ore (by quantitative X-ray diffraction) was found to be within pentlandite, violarite, millerite, and gersdorffite. The sulfide gangue was predominantly pyrrhotite, pyrite, chalcopyrite, sphalerite, arsenopyrite, and galena. Quantitative evaluation of minerals by scanning microscopy (QEMSCAN) analysis revealed that nickel minerals are at least 91% liberated, and the remaining portion (around 7%) is locked within binary iron (Fe) sulfides and 2% within complex minerals. Based on these findings, potential processing options, such as magnetic separation, gravity separation, and froth flotation, for recovering and upgrading nickel from this concentrate are discussed. Notably, with the significant presence of ultrafine/fine pyrrhotite content, averaging around 52% in the minus 38 µm fraction, novel flotation cells, including the Jameson cell, column flotation cells, and Reflux flotation cell (RFC), have been identified as potential candidates for fine/ultrafine pentlandite recovery. Overall, the characterization study conducted suggests that acquiring knowledge about the mineralogical characteristics of existing mineral concentrates can serve as a pathway to improving future concentrate grades. [ABSTRACT FROM AUTHOR]

Liberated on August 15, 1945, Seoul was reorganized as the "capital" of the nation-state instead of a "colonial dual city." Public spaces and buildings in Gyeongseong that were built under Imperial Japan's assimilation policy were dismantled. During the national construction period, national monuments were built, and spaces for national ceremonies were established. Seoul was reshuffled into an ideological space based on the anti-communist ideology of U.S. military rule, the blockade of the 38th Parallel, and the establishment of respective governments of the two Koreas. With the formation of the global Cold War order, the aim was to unify Seoul's spatial power and compete for an inter-Korean regime. Seoul established a spatial order for right-wing nationalism through the U.S. military government and the Rhee Syng-man regime, as confirmed in the Korean literature's spatial representation during the liberation period. However, the literature of Yi Gwang-su and Yeom Sang-seop showed that Seoul functioned as a cultural contact zone during the liberation period through the spatial practice of diverse and heterogeneous subjects who did not move according to the spatial order of such right-wing nationalism. This confirms Seoul's multi-layered spatiality, where cultures, such as modern and pre-modern, Western and Eastern, empires and colonies, and leftists and rightists, are mixed and overlapped. Its spatial representation as a cultural contact zone created a rift in its spatial order, reorganized it as the capital of a nation-state and activated the literary imagination for producing diverse and heterogeneous social spaces. [ABSTRACT FROM AUTHOR]

This article examines Black preaching as a vital force in African American communities, offering a powerful testament to resilience, spiritual enlightenment, and social transformation. Black preaching emerges as a beacon of hope and resistance amidst oppressive conditions, weaving together theological insight, cultural richness, and communal resilience. Through a rich historical lens, the article explores the performative and substantive dimensions of Black preaching, highlighting its capacity to navigate complex theological and social realities. While acknowledging moments of complicity and challenge within Black preaching, this article emphasizes its enduring legacy as a catalyst for liberation and justice. Ultimately, Black preaching emerges as a dynamic expression of faith, embodying the enduring struggle for dignity, justice, and freedom within the African American experience. [ABSTRACT FROM AUTHOR]

Azmi Bishara's new book, Palestine: Matters of Truth and Justice, brings together historical, political, and strategic analyses that Bishara developed from the 1990s to the late 2010s. The book provides clear-eyed critiques of the Zionist settler colonial project, its evolution into a system of permanent apartheid, and the long-term challenges facing the Palestine liberation movement. Current debates about Palestine liberation are animated by emancipatory visions of decolonization, principled forms of joint struggle, and a reassertion of Palestinian feminism. Much of this work builds on Bishara's critical analysis and political praxis. His new book will become an important resource as Palestinian political movements and their allies mobilize to abolish the structures of settler colonialism, racial capitalism, heteropatriarchy, and empire. [ABSTRACT FROM AUTHOR]

Copyright of Drama Therapy Review is the property of Intellect Ltd. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Dialogue: Canadian Philosophical Review is the property of Cambridge University Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

At the heart of many forms of Hinduism is a multiple-layered vision of becoming concentred in the divine reality. Across three millennia of Hindu socioreligious history, various texts, teachers, and traditions have envisioned a world suffused with divine presence within which individuals are engaged in projects of self-negating reformation. Central to many of these images of divine-human alignment is the notion of bhakti, which defies straightforward translation: bhakti encompasses various ontological, experiential, cultural, and sociological dimensions of Hindu worldviews. Thus, bhakti is interwoven with the scriptural cosmologies, ritual practices, affective sensibilities, spiritual disciplines, and material cultures associated with Hindu lineages founded by several paradigmatic gurus. Some of these templates are sketched with Sanskrit philosophical and theological vocabularies; they have also been articulated, especially over the last millennium, with the vernacular idioms of Bengali, Hindi, Marathi, Gujarati, Tamil, and others. Bhakti is encountered in diverse socioreligious contexts of Hindu life – as an attitude of self-effacing dedication to an icon (mūrti) of the divine reality (brahman) placed in a massive stone temple or a small household shrine; as an expression of effervescent joyfulness in congregational singing (bhajana) or seasonal festivals of a deity; as the animating force on arduous pilgrimages to sacred sites (tīrtha); as a colloquial way of expressing one’s heartfelt reverence for a teacher; as a transformative vehicle for energizing egalitarian communities, and so on. So, to speak of bhakti is to engage with inquiries into the nature of the human self, the relation between humanity and divinity, the structure of the spatiotemporal world, the goal of human existence, and so on. A comprehensive exploration of bhakti would take an individual through the crisscrossing labyrinths of polycentric patterns of Hinduisms (Lipner 2010) – a lifelong (academic) quest. Given the limited scope of an encyclopaedia entry, this article will focus on some north Indian expressions of bhakti. With the help of this overview as well as its bibliography, the reader will hopefully be able to venture out into terrains of bhakti in other regions.

Objectives: Recently, research has focused both on the influence of institutional racism and how the Global Majority, which includes Black, Indigenous and People of Color, heal from processes related to racial and other forms of oppression. We propose a framework of healing research methodologies that is situated within emerging diversity science trends. This framework specifically is designed to apply diversity science principles to develop research that is culturally relevant and can help explain intragroup processes related to healing from institutional racism. Methods: Drawing from the diversity science, liberation and critical research methodologies, and psychological healing practices literature, we propose a healing research methodologies framework. Results: The healing research methodologies framework consists of six critical components: maintains social justice ethics, adopts liberation methodologies, implements healing methods, embraces interdisciplinary approaches, catalyzes action, and promotes community accessibility. Conclusions: We offer recommendations to guide future diversity science healing research. (PsycInfo Database Record (c) 2023 APA, all rights reserved).

The introduction to the topic of this issue is an overview of the research articles authored by Russian, Lithuanian, and Indian scholars on various problems of Mahayana Buddhist philosophy. While explaining the status of the terms “Mahāyāna” and “Hīnayāna,” the author emphasizes that since they are represent the apologetic conceptualizations of Mahayanists, the appellation “Hīnayāna” (“Lesser Vehicle”, etc.) is not recognized either by those Buddhists who are supposed to be characterized by it, or by scholars striving for a neutral appellation. This creates difficulties, including the need for a generally accepted designation for this Buddhist tradition. However, despite the apologetic nature of the Mahāyāna - Hīnayāna opposition, the difference between the two is captured very plausibly. The first one teaches about the individual way of achieving liberation from the cycle of endless rebirths (saṃsāra) through a personal, individual self-perfection (the path of the arhat) leading to enlightenment (bodhi) and nirvāṇa (extinction of passions). The second one develops a full-fledged religion with its own pantheon and rituals, in which nirvāṇa and individual liberation, while remaining, more or less theoretically, the ultimate goal, are pushed to a distant plane. At the same time, the idea of compassion and the ideal of bodhisattva who, having taken a vow to help all living beings to get rid of sufferings, continues to remain in saṃsāra, is put forward in the center. However, despite this major difference a Buddhist discipline known as Abhidharma which consists in analysis and classification of discrete states of consciousness (dharmas), identified in meditation, remains a reference point in both traditions. Three authors touch upon it (Helen Ostrovskaya, Pradeep Gokhale, and Vladimir Korobov). Two of them (Ostrovskaya and Gokhale) focus on the problems of murder and death, and the third one (Korobov) dwells on the methodology of Abhidharma. Vladimir Ivanov offers a new interpretation of the structure of Śāntarakṣita’s treatise “Tattva-saṃgraha” with Kamalaśīla’s “Pañjikā” commentary. Yangutov and Lepekhov explore the specificity of Buddhism reception in China, Tibet, Mongolia, and Russia. Nesterkin publishes for the first time B. Baradiin’s theses for Agvan Dordjiev’s lecture, which exemplifies the Buryat Buddhist Renovationists’ interpretation of Buddhism. Burmistrov analyzes the views of Indian historians of philosophy on the history of Buddhism, Volkova - the concepts of Buddhist ethics in contemporary analytical philosophy.

I argue for a substantive interpretation of Carlos Vaz Ferreira’s account of intellectual flourishing as intellectual liberation. For Vaz Ferreira, I argue, there is an inescapable master-slave dynamic between language and language users, so that flourishing intellectually essentially involves a type of mastery of language that frees up thinking from enslaving linguistic/conceptual confusions and thus facilitates the acquisition of truth. Central to this project are Vaz Ferreira’s most interesting, and radical, views on the nature of language signification and thus on human’s ability to accurately describe and know reality, for failing to keep these linguistic limitations in mind, Vaz Ferreira argues, is a central way for language to enslave humans to confused thinking and thus prevent their intellectual flourishing. [ABSTRACT FROM AUTHOR]

Elaborating on D. Sinha's call for outgrowing the alien framework and moving toward a psychology of liberation based on the Indian ethos, I draw together reflections on the current state of psychology in India. Taking a cue from themes addressed in the article, I focus on three aspects of psychology in India that the article helps us reflect on: (1) the reintegration of philosophy and psychology, (2) liberation as a goal, and (3) creativity as the way forward. [ABSTRACT FROM AUTHOR]