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1. Introduction: Introducing Mediated Time -- 2. The Categorical Imperative of Acceleration: Speed as Moral Duty -- 3. The Normative Framework of (Mobile) Time: Chrononormativity, Power-Chronography and Mobilities -- 4. Exploring "Heterochronias" -- 5. Eigenzeit. Revisited -- 6. An interview with Kristof Nyiri (Budapest, Hungary) -- 7. Doing Time: The Data Temporalities in the Prison Context -- 8. Past and Future Media Homes: Digital Imaginaries of Early TV Homes and Homes of the Future -- 9. Emplacing (Inter)Mediated Time -- 10. An interview with Sarah Sharma (University of Toronto, CAN), commented upon by Judy Wajcman (London School of Economics, UK) -- 11. Time as Key Category for Cultural Change -- 12. Synchronizing the Nation: History of Time Signals in Russia -- 13. Communication Efficiency: A New Perspective to Understand the Communication Technology Progress and Its Impacts on the National Economy -- 15. The Unfolding of Digital Journalism — Embodied Time(s) and News Events -- 16. Really Dead Time?: Mobile Media Use in Interstices -- 17. Simultaneity during Polychronicity: Mediated Time and Mobile Media -- 18. Philip Auslander (Georgia Institute of Technology, USA) in conversation with Karin van Es (Utrecht University, Netherlands) -- 19. Conclusion

En el presente artículo se propone una Epistemología del Sur para la Comunicología Latinoamericana, como rearticulación de la teoría crítica de la mediación social, basada en la cultura académica emancipadora y antagonista de la Escuela Latinoamericana de Comunicación (Elacom) como nueva Economía Política del Conocimiento al servicio de la imaginación y creatividad de los pueblos indígenas. De Freire a Escobar, de Martín-Barbero y García Canclini a Dussel y Quijano, y los estudios poscoloniales, pasando por Boaventura de Sousa Santos, la apuesta por la decolonialidad del saber-poder informativo plantea el reto de reformular las bases del discurso científico comunicacional a partir de una crítica del poder mediador del pensamiento hegemónico angloamericano desde las matrices culturales del paradigma amerindio. ; In this article we propound an Epistemology of the South for the Latin American Communicology, as re-articulation of the social mediation critical theory, based on the emancipatory and antagonist academic culture of the Latin American School of Communication (ELACOM) as new Political Economy of Knowledge at the service of imagination and creativity of indigenous peoples. From Freire to Escobar, from Martin-Barbero and Garcia Canclini to Dussel and Quijano, and postcolonial studies, through Boaventura de Sousa Santos, the commitment for decoloniality of informative knowledge-power poses challenge to reformulate the basis of communicational scientific discourse from a criticism of the mediating power of Anglo-American hegemonic thinking from Native American cultural paradigm. ; O presente artigo propõe uma Epistemologia do Sul para a Comunicologia Latinoamericana, como rearticulação da teoria crítica da mediação social, baseada na cultura acadêmica emancipadora e antagonista da Escuela Latinoamericana de Comunicación (ELACOM) como nova Economia Política do Conhecimento ao serviço da imaginação e criatividade dos povos indígenas. De Freire a Escobar, de Marín-Barbero e García Canclini a Dussel e Quijano, e os estudos pós-coloniais, passando por Boaventura de Sousa Santos, a aposta pela decolonialidade do saber-poder informativo preconiza o desafio de reformulação das bases do discurso científico comunicacional a partir de uma crítica do poder mediador do pensamento hegemônico anglo-americano fundada nas matrizes culturais do paradigma ameríndio.

Indigenous religions and cultures : apropos an intercultural public theology / Graciela Chamorro -- Sitting in the indigenous hammock to hear better : challenges of indigenous issues for theology / Rogério S. Link, Roberto E. Zwetsch -- Theology of the Amazon waters / Antonio Carlos Teles da Silva -- The challenges of religious education at public school / Remi Klein -- Human rights, religion and theology : challenges and convergences / Kathlen Luana de Oliveira -- Limits to a public agenda of the churches in high modernity / Alessandro Bartz -- Ritual and the holy in social struggles : the mysticism of peasant movements as a challenge to public theology / Walter Marschner -- Theology, art and culture : the paths of the theology of daily life / Iuri Andréas Reblin

Half Title Page -- Title Page -- Copyright -- Contents -- About the Series -- List of Contributors -- 1. Zhongguohua: Worlding China -- 2. Academic Universality and Indigenization: -- 3. The Synthesis School and the Founding of "Orthodox" and "Authentic" Sociology in NationalistChina: -- 4. Searching for a Place beyond Modern Chinese History -- 5. Cultural Policy and Culture under the Guomindang -- 6. Li Anzhai and Frontier Anthropology -- 7. Southeast and Southwest -- 8. Chinese of Different Nationalities, China, and the Anthropology of Chinese Culture -- 9. The Movement to Indigenize the Social Sciences in Taiwan: -- 10. From Sinicization to Indigenization in the Social Sciences -- 11. Studying Taiwan -- 12. On the Practice of Market Transition -- 13. Narratives of the "Sufferer" as Historical Testimonyi -- Index

Sepsis and the killer platelets
Dermot Cox BSc, PG Dip Ed, PhD, Pharmacology Lead from the School of Pharmacy and Biomolecular Sciences – RCSI University of Medicine & Health Sciences, discusses sepsis and the killer platelets. Sepsis is defined as "life-threatening organ dysfunction caused by a dysregulated host response to infection" (1) (Sepsis 3) and is typically diagnosed using the Sequential Organ Failure Assessment (SOFA) score. While sepsis typically arises in response to a bacterial infection, surprisingly, around 40% of cases are culture negative. The cause of culture negative sepsis is unclear but could be due to bacterial species that are difficult to grow in the lab.

Building nation character should be always done specially by the teacher in the school bacause nation character is one of fundamental elements in preventing this nation from the attack of foreign or western cultures which are not suitable with our cultures. This study aimed at decribing how the character values inserted in teaching grammar using jigsaw and what values were inserted. The study used descriptive qualitative field research. The data obtained through observation, and interview. After analyzing the data, it was found that character values were inserted through jigsaw activity. The character values found were tolerance, democratic, curiousity, communicative, responsible. This reseach is expected to contribute to build nation character through teaching and learning process.

"Winning hearts and minds" – behind the scenes. American experiences in operationalization of culture
The following article is a summary of research performed by the Author in American military institutions (among others Command and General Staff School, U.S. Army War College, U.S. CENTCOM in the years 2010‑2013), which aim was to create a comprehensive training and deployment model of operationalization of culture for military operations for the Polish Armed Forces. In this part of research results, American solutions in the field of training, doctrines and operational activity were analyzed, all those that aim at improving operational effectiveness through the integration of socio‑cultural knowledge of the AOO and non‑kinetic military activities.

This article traces the scholarly contacts between two important intellectual traditions: the historically based, Marxist Frankfurt school and the Lazarsfeld/Merton Bureau of Applied Social Research in New York between 1934 and 1956. In this account, the focus will be on the differential career stages of Leo Lowenthal and Elihu Katz and what that meant for their understanding of the mass culture critique. Three interrelated questions will be addressed: first, Lowenthal's preparation for his work at the Institute for Social Research in Frankfurt; then the Institute's transfer to Columbia and Lowenthal's role in developing a sociology of literature and popular culture; and finally, the implications of Lowenthal's mentorship of Katz at the beginning of his scholarly career.

The great German philosopher and aesthetic theorist Theodor Wiesengrund Adorno (1903–1969) was one of the main philosophers of the first generation of the Frankfurt School of critical theory. An accomplished musician, Adorno first focused on the theory of culture and art. Later he turned to the problem of the self-defeating dialectic of modern reason and freedom. In this collection of essays, imbued with the most up-to-date research, a distinguished roster of Adorno specialists explore the full range of his contributions to philosophy, history, music theory, aesthetics and sociology. New readers will find this the most convenient and accessible guide to Adorno currently available. Advanced students and specialists will find a conspectus of recent developments in the interpretation of Adorno.

The aim of this paper is to show why the humanities are more necessary than ever as part of the university education in our contemporary cosmopolitan age. We need the humanities if our educational institutions are to overcome the threats from narrow-minded politicians and business people to reduce education in schools and universities to simple instruction in management without guidance from the cultures of the world as expressed in art and literature, knowledge of languages, history and philosophy. Therefore, I use the theoretical work of Paul Ricœur in just and ethical institutions of education, as a starting point of these arguments. ; El propósito de este artículo es explicar por qué hoy en día, las humanidades son más necesarias que nunca como parte de la educación universitaria contemporánea en una era cosmopolita. Requerimos de las humanidades en nuestras instituciones educativas para superar las amenazas de los políticos intolerantes y de las personas de las grandes corporaciones de negocios que pretenden reducir la educación en las facultades (departamentos), y en general en todo el conjunto de las universidades, a una simple gestión de la instrucción, y cuyo desarrollo está ausente de la orientación de las culturas mundiales presentes en el arte, la literatura, el conocimiento de diversos lenguajes, la historia y la filosofía. Empleo entonces, el trabajo teórico de Paul Ricœur en instituciones de educación justas y éticas como punto de partida de estos argumentos. ; Le but de cet article est de montrer pourquoi les sciences humaines sont plus nécessaires que jamais dans le cadre de l'enseignement à l'Université dans notre âge cosmopolite contemporaine. Nous avons besoin des sciences humaines, si nos établissements d'enseignement sont engagé à surmonter les menaces de politiciens bornés et des exécutifs afin de réduire l'éducation dans les écoles et les universités à une simple instruction en gestion sans orientation des cultures du monde exprimée dans l'art et la littérature, la connaissance de langues, d'histoire et de la philosophie. Par conséquent, j'utilise les travaux théoriques de Paul Ricœur par rapport aux institutions d'éducation justes et éthiques, comme point de départ de ces arguments.

Introduction. The modern digital reality imposes its own requirements to the modern paradigm of knowledge acquisition, which with necessity objectivizes the role and importance of social-humanitarian and educational components of the educational process, including through teaching digital etiquette – behavioral culture in practices, networking. The article analyzes the specifics of educational strategies in relation to teaching digital etiquette within school and higher education.Methodology and sources. The paper is based on the application of axiological, interdisciplinary, institutional and systemic approaches to the consideration of digital etiquette learning processes depending on the specifics of each subsystem of the educational process, in particular school and higher education. The research is based on the materials of domestic and foreign sources, scientific publications and websites. In particular, papers of such specialists as D. Stillman, Jo. Stillman, P. Doherty, V. Shi, O. Lukinova, R.I. Mamina and many others are analyzed.Results and discussion. Based on the presented in this article analysis of the specific educational strategies of such institutional structures as school and WSB, the specificity of digital etiquette learning in relation to each of these subsystems of the educational process is analyzed, the main trends of digital etiquette as a digital humanistic knowledge are determined. The main trends include: active attempts to introduce digital etiquette into the educational process, as well as the emergence of new strategies for teaching digital etiquette to generation Z, as the main subject of learning in the modern educational environment within school and higher education.Conclusion. The new realities actualize the role and importance of behavioral culture in the digital space of modern society; first, it concerns the representatives of the young generation – generation Z, which has defined personal freedom as the main value in the practices of their existence. In this regard, the role and importance of the educational component of the modern educational process, an important component of which is the teaching of digital etiquette in the framework of school and HS-education, is increasing. In this case we are talking about different educational strategies in school and HS. In general, regardless of the specifics of educational subsystems and their strategies, teaching digital etiquette is the teaching of digital humanities knowledge, which is a unity of educational and educational, which with necessity reflects the challenges of the new era.

"This book presents a searing critique of the global take on education, questioning why the idea that education should be international has come to dominate the field, and positing that the discourse of internationalisation has altered the way we conceptualise education. Using diverse examples from the Middle East, the UK, and South-East Asia, the book gathers insights from international schooling, refugee education, and the internationalisation of higher education to argue that the 'global gaze' renders other ways of looking at education as invisible. It suggests that an oversaturation of international comparison amongst individuals and institutions alike creates a culture of powerlessness, exclusion, and silencing. Furthermore, this volume also debates the issues that are caused when education is required to transcend national boundaries. Ultimately questioning the global education system in its current form, this book will be an important contribution for academics, researchers, and students in the fields of higher education, education policy and politics, and education and development more broadly"--

This research explored how the domestic interior space can be a site for self-reflection and serve as a secondary self-portrait curriculum within the high school art classroom. Through the examination of coded objects and collage in Njideka Akunyili Crosby's work, students reflected on ways to contextualize their self-portraits through the thoughtful inclusion of materiality. This research aimed to guide and encourage students to disclose individuality and selfhood during a time of hyper-isolation and online learning. The project provided space for students to share personal stories and histories without having to physically reveal themselves online. The curriculum also aims to express race, culture, and ethnicity in a celebratory light. It asks: how can personal objects in the domestic interior space be linked to memories, culture, and lineage? How can collage be used to speak to stories, interests, and memories? How can we use the work of artist Njideka Akunyili Crosby to learn about history, colonization, and layered identity? The curriculum was taught to three different virtual public high school classes that ranged from 7th to 12th grade. Located in Hyde Park, Chicago, the school also includes a competitive magnet program and serves primarily a Black student body. A total of four classes, sessions ranged from 35 to 60 minutes of synchronous learning. Students first unpacked symbolic objects in Njideka Akunyili Crosby's work, then photographed and reflected on significant objects in their own homes. These images were used as reference photos for their sketches which were then finalized in watercolor, colored pencils, and collage. Data was collected through reflection worksheets, photographs of their work, Flipgrid videos, and daily journal entries. Participants used watercolor, colored pencils, and collage to speak to memories, ethnicity, culture, and interests. Students drew from family heirlooms and cultural practices, used collage to speak to pop culture interests, and reflected on the current political climate. Each student used objects to speak on their values and selfhood. This topic allowed students to unpack experiences and share stories in a time when communication is limited and often awkward. By offering different forms of communication, students were encouraged to share personal moments and reveal significant parts of themselves. I discovered snippets of many student's lives, learning about ancestral coconut oil practices, memories rooted in mahjong, and the deep value of sentimental objects. Domestic Interior Spaces and the Self demonstrated the importance of centering student interest and narratives as told by the students themselves. Keywords in this project were selfhood, lineage, value, narrative, and layered.

José Colom Víctor (1854-1913) fue un personaje heterodoxo y complejo en una época de grandes convulsiones ideológicas. Republicano, ateo, seguidor de la escuela moderna de Ferrer y Guardia y de amplia formación, pertenecía a una tradicional familia sanluqueña en la que el conservadurismo era un signo más de su identidad genealógica. Hombre de cultura y gran nivel económico, se enfrentó a su familia y a las élites burguesas y políticas de su pueblo. A su fallecimiento dejó una mediana fortuna que quiso aplicar a la creación de una Fundación que demostrase la falsedad de todas las religiones. Más de cien años después, sus intenciones, plasmadas en su testamento, aún no se han hecho realidad. ; José Colom Víctor (1854-1913) was a heterodox and complex character at a time of great ideological convulsions. Republican, atheist, follower of the modern school of Ferrer and Guardia and extensive training, belonged to a traditional family of Sanlúcar de Barrameda (Cádiz) in which conservatism was another sign of his genealogical identity. Man of culture and great economic level, he faced his family and the bourgeois and political elites of his people. At his death he left a medium fortune that he wanted to apply to the creation of a Foundation that demonstrated the falsity of all religions. More than a hundred years later, his intentions, embodied in his will, have not yet come true.

José Colom Víctor (1854-1913) was a heterodox and complex character at a time of great ideological convulsions. Republican, atheist, follower of the modern school of Ferrer and Guardia and extensive training, belonged to a traditional family of Sanlúcar de Barrameda (Cádiz) in which conservatism was another sign of his genealogical identity. Man of culture and great economic level, he faced his family and the bourgeois and political elites of his people. At his death he left a medium fortune that he wanted to apply to the creation of a Foundation that demonstrated the falsity of all religions. More than a hundred years later, his intentions, embodied in his will, have not yet come true. ; José Colom Víctor (1854-1913) fue un personaje heterodoxo y complejo en una época de grandes convulsiones ideológicas. Republicano, ateo, seguidor de la escuela moderna de Ferrer y Guardia y de amplia formación, pertenecía a una tradicional familia sanluqueña en la que el conservadurismo era un signo más de su identidad genealógica. Hombre de cultura y gran nivel económico, se enfrentó a su familia y a las élites burguesas y políticas de su pueblo. A su fallecimiento dejó una mediana fortuna que quiso aplicar a la creación de una Fundación que demostrase la falsedad de todas las religiones. Más de cien años después, sus intenciones, plasmadas en su testamento, aún no se han hecho realidad.