Suchergebnisse

Front Cover -- Renewable Energy-Volume 2: Wave, Geothermal, and Bioenergy -- Copyright Page -- Contents -- List of contributors -- 1 Wave energy -- 1.1 Introduction and definition of wave energy -- 1.1.1 Introduction -- 1.1.2 Overview of wave energy resource -- 1.1.3 Harnessing energy from waves -- 1.1.4 Steps involved in harnessing wave energy -- 1.1.5 Challenges associated with evaluating wave energy converter performance -- 1.1.5.1 Capacity in the capture of energy -- 1.1.5.2 Dependability of concept -- 1.1.5.3 Zero harmful environmental impact -- 1.1.6 Conclusions -- References -- 1.2 Recent progress in wave energy -- 1.2.1 Introduction -- 1.2.2 Wave energy conversion systems -- 1.2.3 Power takeoff systems -- 1.2.4 Control systems -- 1.2.5 Energy storage systems -- 1.2.6 Conclusions -- References -- 1.3 Wave energy extraction technologies -- 1.3.1 Introduction -- 1.3.2 Wave energy converters -- 1.3.2.1 Point absorber -- 1.3.2.2 Overtopping -- 1.3.2.3 Attenuator -- 1.3.2.4 Oscillating wave surge -- 1.3.2.5 Oscillating water column -- 1.3.2.6 Submerged pressure differential -- 1.3.2.7 Rotating mass -- 1.3.3 Conclusions -- References -- 1.4 Case studies of wave energy -- 1.4.1 Introduction -- 1.4.2 Case studies -- 1.4.2.1 Asia -- 1.4.2.2 Australia -- 1.4.2.3 Africa -- 1.4.2.4 Europe -- 1.4.2.5 North America -- 1.4.2.6 South America -- 1.4.3 Conclusions -- References -- 1.5 Strengths, weaknesses, opportunities, and threats analysis of wave energy -- 1.5.1 Introduction -- 1.5.2 Strengths of wave energy -- 1.5.3 Weaknesses of wave energy -- 1.5.4 Opportunities related to wave energy -- 1.5.5 Threats -- 1.5.6 Conclusions -- References -- 1.6 Modeling and simulation of wave energy -- 1.6.1 Introduction -- 1.6.2 Wave energy converter simulator -- 1.6.3 WAMIT -- 1.6.4 NEMOH -- 1.6.5 ANSYS Fluent -- 1.6.6 ANSYS CFX -- 1.6.7 MATLAB® -- 1.6.8 Conclusions.

The thesis of political Islam's failure reignites a deep discussion of fundamental questions. At the same time, it opens the door for a discussion of post Islamism as a concept, a term, and a phase. The term "post-Islamism," like every "post-" term, is undoubtedly characterized by an extremely fluid definition. This leads to certain interpretations expiring without establishing others and to profound transformations occurring within an intellectual and social phenomenon that presages that it will evolve away from its original form. In no circumstance, however, will what comes after resemble what came before. The aspects of the relationship and similarity between the two phases largely remains relative and ambiguous. Although the use of the term "post-Islamism" dates back decades, in particular to the 1990s, it has once again returned to the spotlight, more prominently now than ever, as several Islamist movements are advancing further on the path to accepting democracy, political pluralism, and power-sharing. Several Islamist movements in the Arab and Islamic world today are embracing public and individual freedoms, and advocating a separation of religion and politics. This article examines the concept of post-Islamism, its legitimacy, and credibility as a fundamental shift in Islamist rhetoric and behavior, as well as the causes leading to it, and the conditions, obstacles, and realistic models of this concept or its approximates, both Sunni and Shiite, in the Arab or Muslim world.

The problematic addressed in this article is the challenge initiated by the Arab revolutions to reform the Arab political system in such a way as to facilitate the incorporation of 'democracy' at the core of its structure. Given the profound repercussions, this issue has become the most serious matter facing the forces of change in the Arab world today; meanwhile, it forms the most prominent challenge and the most difficult test confronting Islamists. The Islamist phenomenon is not an alien implant that descended upon us from another planet beyond the social context or manifestations of history. Thus it cannot but be an expression of political, cultural, and social needs and crises. Over the years this phenomenon has presented, through its discourse, an ideological logic that falls within the context of 'advocacy'; however, today Islamists find themselves in office, and in a new context that requires them to produce a new type of discourse that pertains to the context of a 'state'. Political participation 'tames' ideology and pushes political actors to rationalize their discourse in the face of daily political realities and the necessity of achievement. The logic of advocacy differs from that of the state: in the case of advocacy, ideology represents an enriching asset, whereas in the case of the state, it constitutes a heavy burden. This is one reason why so much discourse exists within religious jurisprudence related to interest or necessity or balancing outcomes. This article forms an epilogue to the series of articles on religion and the state published in previous issues of this journal. It adopts the methodologies of 'discourse analysis' and 'case studies' in an attempt to examine the arguments presented by Islamists under pressure from the opposition. It analyses the experiences, and the constraints, that inhibit the production of a 'model', and monitors the development of the discourse, its structure, and transformations between advocacy, revolution and the state.

Acknowledgments --Introduction: "I'm gonna start a riot!" --Chapter 1: The inability to compromise: examining Black rage and revolt in the revolutionary theatre of Amiri Baraka and Ben Caldwell --Chapter 2: "Blackblues": The BAM aesthetic and Black rage in Gwendolyn Brooks's "Riot" --Chapter 3: The crisis of Black revolutionary politics in Sonia Sanchez's "The Bronx Is next" (and "Sister Son/ji") --Chapter 4: Black politics and the neoliberal dilemma in Henry Dumas's "Riot or revolt?" --Epilogue --Notes --Bibliography --Index.

Kritikan sastera Melayu bukan sahaja menilai karya sastera yang wujud, malah juga mencakupi penulisan legislatif dan pembentukan teori sastera. Perkembangannya mengujudkan beberapa tahap perkembangan, yang penting antaranya tahap sebelum Perang Dunia II, tahap sebelum kemerdekaan, zaman kemerdekaan, modenisme, dan sekarang pascamodenisme. Tradisi kritikan sastera Melayu bermula pada tahun-tahun 1950-an, yang telah mendapat perhatian serius daripada tokoh-tokoh pengkritik dan penulis ASAS 50. Dalam perkembangan sastera Melayu dalam beberapa dekad seterusnya, terkesan akan angin perubahan ke arah dunia sastera pascamodenisme dengan dunia intelektualisme. Kehadiran teori baharu yang disesuaikan dengan teks pascamodenisme, antaranya Strukturalisme, Psikoanalisis, Intertekstualiti, Semiotik, Teksdealisme, Psikoanalisis, Resepsi, Feminisme, Fenomenologi, Hermeneutik, New Historicism dan sebagainya telah hadir dalam sastera di Malaysia. Begitu juga dengan kewujudan teori tempatan seperti Puitika Sastera Melayu, Konseptual Kata Kunci, Teksdealisme, Takmilah, Estetika Bersepadu, dan sebagainya telah menyemarakkan dunia penulisan kritikan di Malaysia. Keadaan ini akan membantu menyemarakkan lagi dunia kritikan sastera di Malaysia, khususnya dalam konteks kritikan sastera amali. Malay literary criticism not only evaluate existing literature, but also accounts for the legislative writing and formation of literary theory. Its progress established several stages of development, which is important, prior to the World War II, the level before independence, Independence Day, modernism, and the recent postmodernism. Malay literary criticism tradition began in the years of the 50s, which has received more attention from the critics and writers of ASAS 50. In the development of Malay literature in the next few decades, influenced by the winds of change towards literary postmodernism world with the world of intellectualism. The presence of a new theory of postmodernism customized with texts, such as structuralism, psychoanalysis, intertextuality, semiotic, teksdealisme, psychoanalysis, reception, feminism, phenomenology, hermeneutics, and others were present in the literature in Malaysia. Similarly, the existence of theories such as poetics, Teksdealisme, Takmilah, Aesthetic Integration, and others has popularized criticism in the writing world. This will help boost the world of literary criticism in Malaysia, especially in the context of practical literary criticism.