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Copyright of Research in Comparative Literature is the property of Razi University 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.)

This paper attempts to demystify the antagonistic relationship between modernity and tradition as construed by Ashis Nandy. As a prominent voice in postcolonial scholarship, Nandy saw modernity as a colonial conception of rights, self, and society. Nandy's critique of modernity laid the grounds for several projects that rejected the modern consensus for its colonial origins. Juxtaposing Nandy's reiteration of early anti-modern nationalist thought with a multi-dimensional reading of colonial modernity in contemporary Ambedkarite scholarship, this paper explores the ambivalences of negotiating modern liberalism in a postcolonial order of hierarchical group identities. Despite the close imbrication of modernity with the imperial centre, Ambedkarite scholarship demonstrated how B.R. Ambedkar, synthesized a middle ground, where he incorporated the promise of modernity to liberate the 'individual' without dismissing the 'communal' collective self, construed by traditions. While postcolonial scholarship is heterogeneous, following Nandy, huge postcolonial melancholia has conflated modernity with coloniality. How do we rethink postcolonial theory from its current culturalist posturing to (re)claim the emancipatory potential of both modernity and tradition? Could it be that Nandy's anxiety and discomfort with modernity fail to 'contemporise theory'? [ABSTRACT FROM AUTHOR]

This article analyzes the “account book” of Kim Young-hoon (1882-1974), which summarizes information about patients at his Bochun Clinic in Seoul (then Gyeongseong) in 1931. Kim Young-hoon was a pivotal figure in the medical scene throughout the Korean Empire, the Japanese occupation, and the early years of the Republic of Korea. He left behind a large amount of documentation during his 60 years of practice at the Bochun Clinic, which he opened in the spring of 1909. In particular, the 1931 “account book” offers an insight into the daily life histories of his patients.Among the patient-visitors recorded in the account book, there were many influential people of the time, ranging from privileged individuals to anti-Japanese independence activists, from those in political and economic fields to those in academic and entertainment fields. At the same time, a significant number of lower-class people also visited the Clinic. Geographically, patients were centered in the city center of the capital, Gyeongseong, but were also widely distributed throughout the country. There are indications that those from the rural areas stayed in the homes of their acquaintances in Seoul. As such, the account book provides a tangible, concrete picture of the clinic’s management for the year 1931, including visitor demographics, visiting diagnoses, telephone consultations, and the total cost of medicinal prescriptions.Because the account book is a one-year statistic, it has its limitations; however, it is the smallest unit that can be analyzed statistically. It provides insights into how many people came in over the course of a year and how much they spent. The expenditures are kept per individual family. The patient's name, prescribed medication, and the price of the medicine are mandatorily included, and in many cases, the place of residence and family relationships are also noted. The account book shows several layers of householders, servants, and employees in the extended family; it also shows people in various occupations. A few privileged families accounted for nearly half of the total expenditures, and the powerful visited frequently, utilizing Oriental medicine for many of their daily needs. For some, the Bochun Clinic is reminiscent of the royal temples of the dynasties. Patients come from the center and suburbs of Seoul, as well as from all over the country.In one year, more than one thousand types of prescriptions are issued and the total cost of medicines is about 33 seom (≒180 liters of rice). Although there is a concentration of high-frequency prescriptions, more than a thousand prescriptions are prescribed only once, which shows that the practice is specialized for each individual. Patient visits, consultations, and telephone use are observed, and the use of new drugs, quinine, and special ginseng as one-herb medication (danbang) are also noticeable.The statistical analysis of the 1931 Bochun Clinic “account book” can serve as a milestone for comparative analysis of the patterns of herbal medicine use before and after that year. Meanwhile, the Bochun Clinic “account book” shows the continuation of traditional practices of herbal medicine by both the powerful and the masses. On the one hand, Koreans responded to the coercive tide of modernity symbolized by the Imperial Governorate of Japan, but on the other hand, they were unwilling to let go of tradition and their own authority. While actively embracing the tide of civilization, Koreans also internalized their own rationality and sought to open a new path forward, a sentiment discernible between the lines of the “account book.”

In his book Modernization of Indian Tradition, Yogendra Singh advanced a 'paradigm for an integrated approach' to analysing social change. Drawing insights from this paradigm, this lecture delivered in his memory analyses the dialectics of or the relations between tradition and modernity. It is based on a sociological reading of the historical novel Saheb Bibi Golam by the Bengali litterateur Bimal Mitra. It elucidates fiction as ethnography and provides a corrective to the conventional polarisation between fiction and social research. [ABSTRACT FROM AUTHOR]

Copyright of Centre: Journal of Arabic Studies / Al-Markaz: Majallat al-Dirāsāt al-ʿArabiyya is the property of Brill Academic Publishers 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.)

Since the 1980s, Chen Lai has been attempting to resolve the binary opposition between tradition and modernity. He has contemplated the position of tradition in modern society from the perspective of “multicultural structures”, emphasizing the continuity of traditions of value rationality. In an exceptional move, he has departed from monistic universality and established “poly-universalism” to rethink the mode of existence of universality. He argues that universality is not an exclusive mode in which one must select one universalism or another, but rather that each civilization contains inherent universality. While certain conditions are required to realize universality, one cannot comprehensively replace the universal values of one civilization with those of another. Based on this cultural view, and considering the relationship between the basic principles of Marxism and traditional Chinese culture, Chen upholds the essence of benevolence, promotes the new four virtues, and reflects on the value of traditional Confucian virtues in contemporary China.

This article attempts to give an overview of the fashion and dress cultures on Nigerian campuses. Through clothing, we see the various ways in which institutions and individuals engage with "tradition" and with an imagined professional future. The clothing rules on campuses also reveal the extent to which women are held responsible for sexual misconduct there. I show how the debates around clothing have been part of Nigerian universities since their founding. [ABSTRACT FROM AUTHOR]

Abstract In 1953, Alejandro Herrero Ayllón and José Antón Pacheco published “La Casa Pinariega. A General Study” in issue 5 of the journal Celtiberia. This was part of a university research that won first prize in a competition held in 1933 and was almost published in the journal Arquitectura in the summer of 1936. Thanks to extensive research on the career of Herrero Ayllón (ETSAM, class of 1935) it was possible to locate the full original proposal entitled “La casa popular en la Región de Pinares de Soria y Burgos”, submitted to the ‘Competition-Exhibition of Spanish Popular Architecture’, organised by the ‘Asociación Profesional de Alumnos de Arquitectura’ (APAA). This article examines this proposal, highlighting popular architecture as a rationalist point of reference present in the debates on tradition and modernity among students and teachers at the Madrid school in the pre-war period. Content present in the postwar period and in initial projects by Herrero Ayllón. Resumen En 1953, Alejandro Herrero Ayllón y José Antón Pacheco publicaron “La Casa Pinariega. Un estudio general” en el número 5 de la revista Celtiberia. Se trata de una investigación universitaria que obtuvo el primer premio en un concurso convocado en 1933 y que estuvo a punto de ser publicado en la revista Arquitectura en el verano de 1936. Una amplia investigación sobre la trayectoria de Herrero Ayllón (ETSAM, promoción de 1935) ha permitido localizar la propuesta original titulada “La casa popular en la Región de Pinares de Soria y Burgos”, presentada al “Concurso-Exposición de Arquitectura Popular Española”, organizado por la “Asociación Profesional de Alumnos de Arquitectura” (APAA). Este artículo examina este trabajo que valora la arquitectura popular como un referente racionalista presente en los debates sobre tradición y modernidad entre los alumnos y profesores de la escuela madrileña en la preguerra. Contenido presente en la posguerra y en los proyectos iniciales de Herrero Ayllón.

Local traditions have been the critical considerations in the current project of iterating architectural modernities outside of the West. Situated in these emerging debates, this article investigates an underrepresented artistic architectural modernity created by Liu Jipiao in the late-1920s China and re-evaluates the relationships among the past, tradition, and modernity. It recovers the method Liu used and how he used it to address the “past,” invent “tradition,” and create an “artistic modernity.” Moreover, it adopts the concept of collective identity to interrogate the way in which Liu harnessed the contemporary Chinese architectural zeitgeist to promote both his chosen method and the artistic modernity. Two related desires – the desire for designing tradition and the desire to define what it is to be both “Chinese” and an “architect” – had interwoven together, creating the artistic architectural modernity. This article thus explores the possibilities of China’s multiple architectural modernities, investigating more diverse positions for the past and tradition than previous research has revealed. Meanwhile, the article’s use of the concept of collective identity unveils more perspectives on Chinese architects’ longstanding desire for tradition in building Chinese modernity and avoids simplifying the motivation for this desire into a political stance on national identity.

Practical theology can be considered as a kind of practical and functional expansion of theological teachings or something derived from theology in human life. The present article, considering the general meaning of theology, addresses some of the challenges facing practical theology. The first challenge: human expectation of religion. It is according to the widespread expectation of religion that theology can enter the realm of society and social institutions. By a minimum expectation from religion, the role of theology will not be so prominent. The second challenge: tradition and modernity. In the traditional era and with a traditional attitude, some social institutions have been closely related to religion and theology, but in the modern attitude and era, the social or organizational role of theology is often relegated to new institutions from the new sciences and the modern world. Hence, in the modern age and with a modern attitude, practical theology is accused of a nostalgic and passive attitude. The third challenge: confiscation of practical theology by the official clergy. The history of religion and theology shows that the official and governmental clergy, with an exclusive and totalitarian approach, has been able to confiscate religion and theology in their favor and in order to increase power, wealth, and social influence. Although this confiscation has occasionally led to the public and social interest, it seems that the corruption caused by this confiscation is more than its interest. The fourth challenge: globalization. Due to the process of globalization, the importance and necessity of global theology have increased. Hence, practical theology, without overcoming religious fundamentalism and exclusivism, cannot solve global problems. The success and development of practical theology depend on the theoretical and practical response to the aforementioned challenges; Challenges that have endangered not only theology but also religion itself.

Introduction. The relevance of the sociological analysis of traditional values is determined by the need to regulate the growing contradictions between them and human rights at the national and international levels. The scientific novelty consists in the fact that the article highlights analytical perspectives that reveal the relationship of continuity and transformation in the activities of a public subject, and identifies starting points for using the potential of a sociological understanding of traditional values in socio-cultural design.Methodology and sources. The empirical base of the analysis was made up of official documents of the Russian Federation, materials of the UN Human Rights Council, expert assessments, the results of surveys of the All-Russian Center for the Study of Public Opinion, materials of discussions in the Russian media. The methodology of the system approach, sociocultural analysis, social constructivism, the typological concept of cultural and historical tradition is used.Results and discussion. In the logic of socio–cultural analysis, traditional values are components of a traditional type of collective organization and a way of transmitting them in a two-part experience that is different from ideological indoctrination. Sociological reflection makes it possible to distinguish them from the values of “traditional society” as a passed stage of social evolution. The system paradigm in sociology conceptualizes the irreducible complexity of values: they are cultural objects, internalized by the individual, institutionalized in the social system. A social subject, through a value-based attitude to heritage, reflexively and constructively establishes cultural and historical traditions as the selected samples of its development are implemented in changing conditions. Fundamental human rights are ensured by access to the resources of their culture. The protection of human rights includes the strengthening of traditional institutions and cultural diversity as conditions for the harmony of intercivilizational and intra-social values. The manifestation of adherence to traditional values in the context of the crisis of globalization is due to the desire to reveal the pathological nature and to stop, through legal, military-political and ideological tools, technically achievable ways of remaking a person who have ceased to be subjected to criminal prosecution and unconditional moral condemnation.Conclusion. Actualization of meaningful samples of cultural and historical traditions in the socio-political discourse indicates directions for socio-cultural design and performs ideological mobilization tasks.

The central enquiry of the present study is how modern and traditional discourses of revolution influenced in shaping, living and dying Chavosh in the context of Iranian traditional music? In this study, we try to adopt an analytical method with a descriptive approach to examine the process of formation and collision of the way a musical discourse may superseded by a new one based on social and political changes within the society. We are particularly seeking to find how new musical discourses appeared over political activates led to 1979 Islamic revolution superseded previous life Iranian traditional music. Chavosh was one of the Iranian band shaped in this stream and tried to combine Iranian traditional music with revolutionary lyrical themes. The musical dimension of Chavosh's works includes components that are related to the “modern discourse” on the one hand and to the “traditional discourse” on the other, and their expression can be clearly traced in Chavosh's works. The intellectual and ideological field of Chavosh music, which is mainly reflected in the song contents, is influenced by the revolutionary tendencies and political atmosphere of the years leading to the 1979 revolution. This style gradually turned to build a new music genre among Iranian traditional music ensembles which continued its life even after Chavosh ended its life. Our findings show that Chavosh's discourse is a synthesis of modernism and traditionalism discourses in between the middle of the Nasseri period in second half of the 19th century and Islamic revolution in 1979.

Fernando Quesada (1933-2006) and Luís Davila (1972) are two of the main humorists in the history of the Spanish newspaper “Faro de Vigo”. Quesada collaborated on it between 1961 and 2011, and Davila has collaborated since 1996. Both have in common the great popularity and comicalness of their cartoons and the clash between tradition and modernity as the cause of that comilcaness. This communication tries to discover the keys to this clash, using qualitative content analysis from 30 cartoons from each humorist selected from the anthologies “Chispas de Quesada” (2007) and “O Bichero. 20 years” (2019). [ABSTRACT FROM AUTHOR]

This article describes the relationship between the Tweo Coldita Williche community (Coldita Island; Quellón commune; Archipelago of Chiloé) with coastal extractive activities, including those of the nearby city of Quellón. This relationship will be addressed through multiple elements: an ethnographical account of a witchcraft situation; the traces of extractive activities left in Coldita by different companies; and an overall history of the Colditan viviente in their engagement with modernizing processes. With this, I propose an approach to the concept of “tradition and modernity”, deployed in many scholarly interpretations of how neoliberalism has affected the archipelago. My suggestion is that local concepts of space and time could elicit other ways of approaching these topics, especially through the notions of “emplacement” and “invention”.

Copyright of Space & Form / Przestrzeń i FORMA is the property of West Pomeranian University of Technology, Department of Architecture & Urban Planning 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 ZARCH: Journal of Interdisciplinary Studies in Architecture & Urbanism is the property of Universidad de Zaragoza 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.)

Tradition and modernity, both are essential; they are recognized as the complimentary means of arriving at the truth. Tradition and modernity in madrassah education system means evolution of sources of knowledge and different aspects of madrassah education system. The main objective of the study was to overview the current state of knowledge and evaluates the extent and needs of rethinking and reconstruction of tradition and modernity of Islam with text book knowledge in madrassah education system in Pakistan. The madaris text books knowledge of madaris are targeted to follow archaic syllabus, give air to extremism, refutation and sectarian feelings among its students and lacks market value. The study has followed a mixed research approach, both descriptive and analytical. The target population comprised of leading madaris representing all schools of thought in Islam. The findings of the research clarify that most of the contemporary madaris in Pakistan are representative of tradition and modernity of Islam, and shun general misconception about the rigidity, traditionalist outlook and outdated syllabus, with general finding that it is true that due to various taboos in society and lack of planning and incentives on part of government, madrassah education is not job oriented also. So, the study concludes that a harmonious blend of tradition and modernity of Islam in text book knowledge will result in producing graduates well versed in all spheres of knowledge. It is recommended that Sectarian differences limited to only academic discourse. Moreover, they should be expressed in such a manner that controversies should not spread further. [ABSTRACT FROM AUTHOR]

The purpose of the study is to analyze the presentation of egalitarianism in traditional and modern world as colored by the hands of the woman writer Manju Kapur in her work Brothers. It foregrounds the relationship between the real world and the fictional world of women which is more or less the same. The chief finding is that the present life of women has a turn and development when compared to the previous generation, but the hidden complexity burst out at certain stage which proves that the convention is still prevailing. The study can help the readers to see the real world through writings and can understand and read the mind of women who suffer from sexual harassment, patriarchal dominance, in due time of optimistic life of fulfilled desires and courage of modern women. This article excerpts the proposed gender study and presents the gender discrimination of two generations portrayed by the writer which clearly exposes the deep variation as well as the oneness, and results in the projection of the real world in words. The positive changes in women's lives and the sexual deviations too have been discussed. This study focuses on the traditional and modern livelihood of male and female through the novel Brothers authored by Manju Kapur, a well-known Indian women writer. [ABSTRACT FROM AUTHOR]

The topical processes of modern identity-making within Central and Eastern Europe (CEE) on the one hand, and China on the other, are fundamentally results of different forms of cultural and economic transformation, conflict and harmonious social adjustment. The aim of the present article is to show the need to appreciate the role of culture not only as a background to, but also as a constitutive part of, economic dynamics. Thus, it assumes that any comparative analysis of the rise of transitional societies must deal with questions connected to respective value systems, i.e. issues of moral education, political authority, social solidarity, and religious beliefs. It is not coincidental that the rapid recent development of the People's Republic of China (PRC) owes much to such crucial traditional virtues as social hierarchy, self-discipline, social harmony, strong families and a respect for education. In this context, the present article examines the revival of the Confucian tradition in China. According to previous research results, traditional East European values were in many aspects closer to such virtues then traditional Western values that have been mainly focused upon the idea of individual autonomy. Hence, this study examines the hypothesis that the Central and Eastern European area could function as a cultural and axiological bridge between China and Europe. [ABSTRACT FROM AUTHOR]

Manju Kapur and Anita Rau Badami have been widely recognised as great and distinguished writers of English literary world. Kapur's debut novel Difficult Daughters earned Commonwealth Writers' Award, the best first book, in Europe and South Asia in 1999. It earned her success in India as well as abroad. Badami received esteemed literary awards including the Regional Commonwealth Best Book Prize in the Canada/Caribbean Region, for her second book The Hero's Walk. The award-winning novels Difficult Daughters and The Hero's Walk are taken for study to examine the creative odyssey of Anita Rau Badami and Manju Kapur. Nirmala and Virmati, the protagonists of The Hero's Walk and Difficult Daughters are respectively studied in the article to appreciate how they have become victorious and succeeded in representing the new incarnation of women. [ABSTRACT FROM AUTHOR]

This article analyzes the "account book" of Kim Young-hoon (1882-1974), which summarizes information about patients at his Bochun Clinic in Seoul (then Gyeongseong) in 1931. Kim Young-hoon was a pivotal figure in the medical scene throughout the Korean Empire, the Japanese occupation, and the early years of the Republic of Korea. He left behind a large amount of documentation during his 60 years of practice at the Bochun Clinic, which he opened in the spring of 1909. In particular, the 1931 "account book" offers an insight into the daily life histories of his patients. Among the patient-visitors recorded in the account book, there were many influential people of the time, ranging from privileged individuals to anti-Japanese independence activists, from those in political and economic fields to those in academic and entertainment fields. At the same time, a significant number of lower-class people also visited the Clinic. Geographically, patients were centered in the city center of the capital, Gyeongseong, but were also widely distributed throughout the country. There are indications that those from the rural areas stayed in the homes of their acquaintances in Seoul. As such, the account book provides a tangible, concrete picture of the clinic's management for the year 1931, including visitor demographics, visiting diagnoses, telephone consultations, and the total cost of medicinal prescriptions. Because the account book is a one-year statistic, it has its limitations; however, it is the smallest unit that can be analyzed statistically. It provides insights into how many people came in over the course of a year and how much they spent. The expenditures are kept per individual family. The patient's name, prescribed medication, and the price of the medicine are mandatorily included, and in many cases, the place of residence and family relationships are also noted. The account book shows several layers of householders, servants, and employees in the extended family; it also shows people in various occupations. A few privileged families accounted for nearly half of the total expenditures, and the powerful visited frequently, utilizing Oriental medicine for many of their daily needs. For some, the Bochun Clinic is reminiscent of the royal temples of the dynasties. Patients come from the center and suburbs of Seoul, as well as from all over the country. In one year, more than one thousand types of prescriptions are issued and the total cost of medicines is about 33 seom (≒180 liters of rice). Although there is a concentration of high-frequency prescriptions, more than a thousand prescriptions are prescribed only once, which shows that the practice is specialized for each individual. Patient visits, consultations, and telephone use are observed, and the use of new drugs, quinine, and special ginseng as one-herb medication (danbang) are also noticeable. The statistical analysis of the 1931 Bochun Clinic "account book" can serve as a milestone for comparative analysis of the patterns of herbal medicine use before and after that year. Meanwhile, the Bochun Clinic "account book" shows the continuation of traditional practices of herbal medicine by both the powerful and the masses. On the one hand, Koreans responded to the coercive tide of modernity symbolized by the Imperial Governorate of Japan, but on the other hand, they were unwilling to let go of tradition and their own authority. While actively embracing the tide of civilization, Koreans also internalized their own rationality and sought to open a new path forward, a sentiment discernible between the lines of the "account book."

Copyright of Architectural Journal / Jian Zhu Xue Bao is the property of Architectural Journal Editorial Office 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 New Architecture is the property of New Architecture Editorial Office 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 New Architecture is the property of New Architecture Editorial Office 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.)

This paper is an attempt to portray Arun Joshi's fictional art and skill as it depicts the blend of East and West, tradition and modernity. This paper brings out Arun Joshi's technique of amalgamating the past and present, the real and mythical and tradition and modernity through his characters. Thus, through various instances, this paper presents Arun Joshi as a novelist gifted with the power of depicting the blend of two extremes at a place. [ABSTRACT FROM AUTHOR]

Women by nature are very sensitive, sacrificing and great home makers. Their suffering has mellowed them down and given them an edge over their male counterparts. A major preoccupation in recent Indian women writing is a peep into a delineation of interpersonal relationships. Kapur is one of the women writers from India whose protagonists are women trying to maintain a balance all the time. Their suffering has made them strong and they are struggling to set themselves free from the shackles of tradition and various prejudices. Through her characters she highlights the contemporary social issues. Kapur remains very candid and truthful in presenting the women and the challenges they face in their personal, religious and socio- political levels. Almost all the female characters of Kapur are educated aspiring individuals cased within the confines of a conservative society. Their education leads them to independent thinking for which their family and society become integrant of them. They struggle between tradition and modernity and develop the awareness of the new woman, marriage, the social institution, trap and curb their spirit by binding them to the responsibility of a home. [ABSTRACT FROM AUTHOR]

The political thought of Iran can be divided into two parts: the old and the new. The new era of the Iranian poliƟcal thought started 150 years ago. During this 150‐year‐old period, Iran has witnessed three strands to its political thought. First, developmentalist political thought, which started with Iranians’ familiarity with the West and lasted until the World War II. That strand to the political thought in that time was mainly concerned with compensation for political retardation, development through constitutionalism and the establishment of a constitutional government. The second was the identitist political thought, which started from the World War II and still continues. This strand is primarily involved in creating the Iranian identity in general and the political identity in particular. The third is the contemporary political thought, which has focused on the issues of tradition and modernity and academic intermixture of the two. This thought was brought up by a group of Iranian intellectuals in the 1370s. The present paper tries to idenƟfy this new poliƟcal thought in Iran.

This paper argues that essentially Nader Ardalan has tried to enrich contemporary architecture of his time with his understanding of traditional Islamic architecture. Consequently, this paper pays attention to Nader Ardalan’s works and thought. This article generally points to the relationship between idea and practice to preserve traditional Islamic architecture and in particular, it demonstrates the influence of the ideas of Ardalan’s book, The Sense of Unity: The Sufi tradition in Traditional Persian Architecture (1974), on his projects. This article particularly concludes that despite the rise of technology of construction and modification of context and eco-social forces which are apparent over the three decades of design, the principles of traditional Islamic architecture can be identified conceptually within Ardalan’s projects to differing degrees.

In 1974, Abdallah Laroui and Hichem Djaït, two emerging Maghrebi historians and intellectuals wrote political essays affirming the necessity of re-historicizing the national projects of Tunisia and Morocco. These two countries faced what was framed then as a “crisis of modernity”, at a time when these countries were consolidating national authority. These intellectuals’ participation in the public space was seen as innovative and daring. In this article, we look at their ideas and practices in relation to each other. The article allows us to establish the specific mechanisms of consultation that were put into place between intellectuals, authorities and the public with lasting implications. On the one hand, these essays took on special meaning for these intellectuals whose lives would be marked by disillusionment and alienation resulting from the confrontation of their idealist convictions upon completing their studies in France and the stark realities of the Maghreb of the early sixties. On the other hand, these authors placed history and the historical principle of change at the center of their analysis, thus avoiding any claim that the “crisis” was the product of the intellectual limitations of national political elites. These two axes of study will allow us to frame the issue of the social demand for history in a wider perspective, while arguing that the constituent elements of the historicity regimes in the Maghreb were put in place as early as the seventies.

In “Memory is of the Future: Tradition and Modernity in Contemporary Novels of the African Diaspora” I explore comparative possibilities among examples of the contemporary novel of the African diaspora – Toni Morrison (USA) and Maryse Condé (Guadaloupe); and African novels written in Portuguese by Pepetela (Angola), and Mia Couto (Mozambique). I attempt to understand the way writers position themselves towards the past and the future of their communities and nations. As their common paradigm is colonial, the discussion of tradition versus modernity, as well as the relation between memory and history gain a special relevance. To foster my discussion I shall be using a postcolonial theoretical framework resorting mainly to Enrique Dussel, Édouard Glissant, and Boaventura de Sousa Santos.

Copyright of Taiwan Journal of East Asian Studies is the property of National Taiwan Normal University, College of International Studies & Social Sciences 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.)