Pada 11 Oktober 2012 Gereja Katolik merayakan 50 tahun dibukanya Konsili Vatikan II. Namun demikian, 16 dokumen yang dihasilkan selama Konsili itu berlangsung (11 Oktober 1962-7 Desember 1965) belum dikenal oleh semua umat Katolik. Bahkan ada tidak sedikit umat Katolik yang belum pernah melihat dokumen-dokumen tersebut. Ada pula yang mengatakan bahwa kendati sudah membacanya, namun merasakan sangat sulit untuk memahaminya. Ada pula yang ketika melihat buku tebal yang memuat dokumen-dokumen tersebut langsung merasa terintimidasi dan ketakutan (intimadated), lalu tidak berani membukanya. (...) Sudah ada berbagai macam upaya untuk menyampaikan isi dan semangat dari Konsili Vatikan II kepada seluruh anggota Gereja Katolik. Salah satu cara adalah menerbitkan buku untuk mengulas isi dokumen-dokumen tersebut. Salah satu dari sekian banyak buku yang pantas dibaca adalah karya Maureen Sulivan, seorang assistant professor ilmu Teologi di Saint Anselm College, Manchester, New Hapshire, Amerika Serikat. Buku yang ditulis dalam bentuk tanya jawab ini dibagi menjadi 9 bab. Bab 1 berbicara mengenai “Pengumuman” diadakannya Konsili yang menggemparkan para pemimpin Gereja, khususnya anggota Dewan Kardinal dan Kuria di Vatikan, yang merasa bahwa Konsili tidak diperlukan. Dalam bab ini dibicarakan tentang arti dari Konsili yang disebut sebagai ekumenis dan pastoral, alasan perlu diadakannya Konsili, persiapan yang dibutuhkan, serta tujuan yang ingin dicapai dengan diadakannya Konsili Vatikan II. Secara khusus disebutkan peran almarhum Paus Johanes XXIII, yang ketika mengumumkan untuk mengadakan Konsili, beliau baru tiga bulan diangkat menjadi Paus. Lewat Konsili ini beliau menginginkan agar Gereja mampu menemukan cara agar iman Kristiani dapat disampaikan kepada dunia dan dimengerti oleh dunia. Demi tujuan itu Gereja perlu “membuka jendela” agar “angin segar memasuki dirinya (hlm. 29).” Gereja perlu melakukan aggiornemento, pembaruan diri. Bab 2 mengulas mengenai orang-orang yang berperan dalam KonsiliVatikan II, ketegangan-ketegangan yang muncul antara mereka yang ingin mengadakan pembaruan dengan mereka yang ingin mempertahankan status quo Gereja, serta peran media massa. Selain sekitar 2200 peserta (Kardinal, Uskup, dan Abas), juga terdapat ratusan teolog yang berperan sebagai penasihat bagi para peserta Konsili (periti), antara lain dengan memberikan seminar-seminar mengenai topik-topik teologis kepada para peserta Konsili (hlm. 35-36). Selain itu juga terdapat para pengamat dari Gereja Ortodoks, Gereja-gereja Protestan main streams (Lutheran, Episkopalian, Anglikan, Metodis, Presbyteran, dan Quakers), dan Yudaisme. Hadirnya para pengamat dari kalangan khusus ini merupakan sesuatu yang baru dan revolusioner dalam Konsili. Secara khusus ditampilkan seorang tokoh pembaru: Kardinal Bea, ketua Sekretariat untuk Kesatuan Umat Kristiani. Ia begitu dikenal dengan ucapannya yang sangat menggemparkan di depan para wartawan: “Members of the other Christian Churches who are living today never ’left’ the Church. So they cannot ‘return,’ can they? We are talking about going together, hand in hand, toward a new future” (hlm. 33). Tokoh pembaru lain adalah Kardinal Achile Liénart, seorang Kardinal senior dari Prancis, yang pada hari ketiga Konsili menolak untuk memilih dari daftar nama yang sudah disiapkan (kebanyakan adalah anggota Kuria) untuk menjadi ketua dari 10 komisi yang akan mengendalikan agenda Konsili. Ia mengusulkan supaya para peserta Konsili memilih orang-orangnya sendiri. Usulan ini didukung oleh Kardinal Josef Fring dari Jerman, dan kemudian diterima oleh semua perserta Konsili. Tokoh pembaru lain adalah Kardinal Jan Alfrink dari Belanda, dan Kardinal Leo Josef Suenens dari Belgia (hlm. 38-38). Di pihak lain, ada tokoh sangat konservatif yang mencoba menghambat jalannya Konsili: Kardinal Alfredo Ottaviani, seorang anggota Kuria dan ketua The Holy Office (sekarang dikenal sebagi Kogregasi untuk Ajaran Iman), yang terkenal dengan ucapannya “Semper idem” (Selalu sama). Ia antara lain melawan hadirnya para pengamat dalam Konsili (hlm. 33), mencoba melarang kuliah-kuliah yang diberikan kepada para peserta Konsili oleh para Yesuit dari Institut Biblis di Roma, bahkan meminta Paus Yohanes XXIII untuk mengusir teolog Yesuit, Karl Rahner dari Roma, yang tentu saja ditolak oleh Paus (hlm. 35). Ia menolak penggunaan bahasa-bahasa lokal untuk Misa, yang intinya adalah pemindahan kekuasaan dari hierarki kepada Umat (hlm. 43), menghambat disahkannya kolegialitas para Uskup dan menandaskan bahwa Komisi Teologi yang ia pimpin memiliki otoritas di atas Konsili (hlm. 55). Dalam bab ini juga disebutkan hal yang baru dalam Konsili ini adalah hadirnya para wartawan dari pelbagai media massa dari seluruh dunia........................................... Sebagai penutup, dalam bab 9, Sullivan menegaskan bahwa ada dua hal yang benar-benar perlu diperhatikan untuk zaman ini sebagai agenda yang belum selesai dari Konsili Vatikan II: kolegialitas (relasi atara Paus dan Uskup) dan peran kaum perempuan dalam Gereja. Akhirnya, pada awal abad ke-21 ini Sullivan mengajak kita semua untuk bertanya: Apakah Gereja kita sungguh-sungguh dapat menjawab tantangan-tantangan pada zaman ini?; Apakah Gereja kita dapat membuat pesan Injil relevan untuk zaman ini?; Apakah Gereja kita dapat membangkitkan entusisme baru yang dapat membangun sebuah generasi baru?; Apakah Gereja dapat meredakan berbagai macam ketegangan yang akhir-akhir ini menggoncang “bahtera Petrus?” Dengan bijak Sullivan mengatakan bahwa kita perlu terus berharap, dan harapan itu akan menjadi semakin produktif kalau kita selalu berpegang pada nasihat almarhum Yohanes XXIII: “Untuk hal-hal yang mendasar, kesatuan; untuk hal-hal yang meragukan, kebebasan; dan untuk segala sesuatu, cinta kasih” (hlm. 124). Buku ini sangat komprehensif mengulas Konsili Vatikan II dan disampaikan dengan bahasa yang sederhana. Buku ini sangat membantu para pembaca karena dilengkapi dengan daftar isi yang mendetil, daftar semua dokumen yang dihasilkan oleh Konsili Vatikan II beserta dengan waktu promulgasinya, daftar istilah-istilah yang penting berkaitan dengan Konsili Vatikan II, serta indeks subjek. Semoga dengan membaca buku ini para pembaca terdorong untuk membuka dan menemukan pesan-pesan penting dari dokumen-dokumen Konsili Vatikan II. (Ignatius Madya Utama, Program Studi Ilmu Teologi, Sekolah Tinggi Filsafat Driyarkara, Jakarta). (shrink)

Christians who got married want to have a happy family life. They also want their family life become a sacrament. Yet, their dreams do not always come true. One of the obstacles that prevent their dreams become a reality is domestic violence that takes place in their family life. On the one hand, the ones doing the violence sometimes even justify their behavior by quoting some teachings from the Scriptures and other Church’s documents. Other factor that supports domestic violence is (...) patriarchical and kyriarchical culture. On the other hand, the life of Jesus, the practice of early Christian communities, as well as other teachings of the Church, especially since the second Vatican Council, challenge us to eracidicate domestic violence as a very serious threat for a happy family life. (shrink)

Universities are expected to be places where knowledge is shared freely among academicians. However, the reality shows that knowledge sharing is barely present within universities these days. As Malaysia shifts towards building a knowledge-based society, academic institutions, particularly the public universities, now face ever-growing faculty demands for sharing quality resources and expertise. As a result, knowledge sharing in academia has become a rising concern. The purpose of this study, then, is to uncover the factors that propel knowledge sharing among academicians (...) in higher learning institutions of Malaysia. Using the Theory of Reasoned Action as the basis for this study’s research framework, data was gathered from 447 academicians in 10 public universities scattered throughout the country. Findings from the Partial Least Squares analysis revealed that extrinsic motivation, reciprocal relationships, sense of self-worth and subjective norm are vital determinants of an academician’s attitude towards knowledge sharing. In turn, this attitude that is formed will largely determine whether the academician engages in knowledge sharing behaviors or not. Besides having a positive effect on attitude, sense of self-worth also exhibited a positive impact on the subjective norm to share knowledge. Consequently, this subjective norm will have an impact upon knowledge sharing behavior. In addition, perceived behavioral control and organizational climate were discovered to have a direct influence on knowledge sharing behaviors. Implications, limitations as well as suggestions for future research are accordingly discussed in this paper. (shrink)

The Society of Jesus sprang from the devout faith of a sidelined soldier who traded in his weapons to form a militant order of Catholic Reformers sworn to serve the Papacy as missionary soldiers of Christ. Specialization in education led Jesuits to roles as theologians of the 16th Century, including as members of the School of Salamanca, whose Jesuit members mostly took pro-market positions on free enterprise. One learned Jesuit in particular deviated from his order’s default position of papal dirigisme (...) to become an enemy of the state. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Many Mansions? Multiple Religious Belonging and Christian IdentityJames L. FredericksMany Mansions? Multiple Religious Belonging and Christian Identity. Edited by Catherine Cornille. Maryknoll, NY: Orbis Books, 2002. 152 pp."A heightened and widespread awareness of religious pluralism," according to Catherine Cornille, "has presently left the religious person with the choice not only of which religion, but also how many religions she or he might belong to" (p. 1). What Cornille (...) calls "multiple religious belonging," therefore, merits our theological attention. I agree, even though I am not convinced that the phenomenon is very widespread and certainly not a trend. In any event, Cornille does us a great service in raising the issue of multiple religious belonging. The book should be widely read and discussed.Lest there be any confusion, Cornille is skeptical of bourgeois Westerners making facile claims about being Buddhists or Taoists and does not consider this "belonging." She argues (following Raymundo Panikkar) that religious belonging entails a twofold movement: first, a conscious (not "anonymous") identification with a religious community, and second, being recognized by that community as a member. Promoters of New Age spirituality therefore do not practice multiple religious belonging as defined by Cornille. In fact, New Age religiosity is not a form of belonging at all to the extent that it rejects the normativity of any religious claim. Furthermore, belonging is more than admiration for another religion and acceptance of selected beliefs from that religion. In this case, Christians such as myself, who have dedicated themselves to the study of Buddhism, cultivated Buddhist friends, studied with Buddhist teachers and who practice forms of Buddhist meditation within a Christian liturgical context, but do not self-identify as Buddhists, should not be considered examples of multiple religious belonging. All this seems very sensible to me. Oddly, none of the contributors actually endorse multiple religious belonging as defined by Cornille. There is, however, much discussion regarding possible theological foundations for it.At the beginning of his essay, Jacques Dupuis recognizes that multiple religious belonging poses serious theological problems for Christian believers. Clearly this is [End Page 167] the case. A Christian professing to be a Buddhist is theologically unintelligible. Dupuis, however, goes on to caution theologians such as myself to go slow in coming to any conclusions about the propriety of multiple religious belonging. In this, I also am in agreement. The church should be patient with multiple religious belongers in the hope of learning from them. If this means putting theological concerns on hold for the time being, so be it. This would not be the first time that theology would be playing catch-up ball with new forms of Christian spiritual practice. Multiple religious belonging may prove to be a genuine possibility for Christian spiritual practice. Theology will have a legitimate voice in making such a determination. Dupuis is right to counsel caution.Not all of the contributors take the theological problems posed by multiple religious belonging as seriously as Dupuis does. Raymundo Panikkar, for example, deals with the problem by dismissing the importance of doctrine to religious identity. Apparently, one is free to believe anything one wants and still call oneself a Christian, a Sikh, or a Muslim, provided that one is accepted by these communities as a member. In minimizing the importance of doctrine, Panikkar takes pains to separate faith from mere belief, as if making this strict distinction between the two were the only alternative to fundamentalism. Once faith transcends the institutional boundaries that distinguish religions, the test for religious belonging is sociological, not theological. Conflicting doctrinal claims distinguishing religious communities from one another are not a problem for multiple religious belonging because doctrinal consistency has little to do with one's multiple religious identities.Even more than Panikkar, Francis X. Clooney is untroubled by the theological problems attending multiple religious belonging. Starting with Hindu texts (primarily the Mutal Tiruvantati), Clooney builds bridges to a Christian text (Spiritual Exercises of Ignatius Loyola) and concludes that God will be with us in whatever way suits us. "However someone takes refuge in me," Vishnu assures us in the Gita, "in that way I do favor them." The devotee supplies the imagination. God never fails... (shrink)

With the arrival of the fourth volume of this work, Peter Lombard's Sentences is now fully available in English for the first time. Giulio Silano's text, based on the third critical edition by Ignatius C. Brady in two volumes (Grottaferrata, 1971-81) is distinguished by its accuracy and readability, meeting the exacting criteria of a Pontifical Institute of Mediaeval Studies translation. Each volume has a detailed table of contents, an index of biblical and patristic references, and a full bibliography of (...) English translations of sources cited in the text along with on-line versions where they exist. Volume 1 contains a bibliography of Anglophone scholarship pertinent to the Lombard, not updated in volume 4. .. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Using The Spiritual Exercises of Ignatius of Loyola as a Basis for a Buddhist-Christian RetreatLen Tischler and Andre Delbecqorigin of the retreatJesuit (Catholic) universities have struggled to preserve their religious worldview and pass it on to their students, faculty, and staff. Given that most faculty and administrators at these universities are laypeople and many are not Catholic, the universities depend largely on their campus mission/ministry offices for this (...) purpose. One of the primary methods of sharing their worldview has been to provide retreats for students.The retreats are introspective with a religious and Jesuit orientation. Most student retreats are conducted over a weekend; some over a full week. Most Jesuit universities get fewer than ten percent of their students to attend one retreat in their four years on campus. Far fewer students attend more than one retreat. These schools also attempt to encourage faculty and staff to attend similar retreats, and participation in these retreats is similarly modest.Retreats have been a primary tool for the formation of Jesuit priests. Their formation program includes taking at least two retreats of twenty-eight to thirty days each. These retreats use the Spiritual Exercises of Ignatius of Loyola, a specific pattern of reflective meditation and introspection over twenty-eight days that leads to greater clarity about one’s life. The Spiritual Exercises are deeply theistic and are focused on the person of Jesus.Jesuit universities have an increasing number of non-Catholics and non-Christians. For most Christians, shorter retreats or spiritually directed meditations based on the Exercises and undertaken over a number of weeks (referred to as the nineteenth annotation form) are the preferred form. However, there have been limited resources for juxtaposing the Ignatian Exercises with non-Christian traditions.With the above in mind, the authors designed a three-day retreat that follows the pattern and purpose of the Exercises for a Christian, but which presents in parallel [End Page 213] meditations and reflections from the Buddhist tradition. (Sarita Tamayo-Moraga, Bo Tep, and Juan Velasco were co-designers of the retreat and co-authors of the manuscript for the retreat.) This allows Ignatian perspectives on the unfolding spiritual journey and Buddhist wisdom to be shared between Christians and Buddhists. To test our design, a first retreat was undertaken by spiritually mature adults with some experience with the interface between Buddhism and Christianity.the retreatThe Spiritual Exercises are published with contemporary commentary in a number of books. Originally written in the early1500s, they have been rewritten or interpreted for modern times. Often both the original commentary by Ignatius and a contemporary interpretation are provided. Since our retreat was only three days, the essence of each section of the Exercises was summarized in a page or so. With the help of three Buddhist teachers (Sarita Tamayo-Moraga, Bo Tep, and Juan Velasco), we then spent the better part of a year meditating with the Ignatian passages and then searching a variety of Buddhist writings for passages that spoke to a similar spiritual challenge within the Buddhist worldview. A manuscript (Andre L. Delbecq, Sarita Tamayo-Moraga, Bo Tep, Len Tischler, and Juan Velasco, Ignatius and the Buddha in Conversation: A Resource for a Religiously Plural Dialog, self-published, 2014) was created that comprised six sections, each containing a summary of the essence of a section from the Exercises followed by the related Buddhist writings. Original artwork related to both traditions was prepared by a talented Zen artist.For the initial retreat we chose people who had a deep background in both traditions with approximately an equal number of Buddhists and Catholics. Since our focus was Jesuit universities, we chose mostly academics, but there were also two executives. Participants were asked to read the manuscript containing the reflections from the Exercises and Buddhist wisdom before the retreat so that they would be familiar with the content. Catholics and some Buddhists also read the Exercises in full. There were twelve participants.The retreat was structured into six parts. Each part began with two thirty-minute meditations, one on the Ignatian Exercises in the corner with the Ignatius icon, the other on the Buddhist quotes in the corner with... (shrink)

Freight transportation plays a critical role in improving company performance in the modern manufacturing industry. To reduce costs, companies must take advantage of the use of large vehicles. It caused fewer deliveries, but inventory costs and degradation quality are high. One of the joint economic lot size problems in supply chain is Integrated Single-Vendor Single-Buyer Inventory Problem. This study developed the I-SVSB-IP model that considers raw materials’ exponential quality degradation and transportation costs. The objective function of this research was to (...) maximize the Joint Total Profit. Three decision variables used were inventory cycle time, raw material ordering frequency, and frequency of delivery of finished products to buyers. This study proposed a sophisticated Chimp Optimization Algorithm procedure to solve the I-SVSB-IP problem. A case study on the food industry in Indonesia was presented to optimize the I-SVSB-IP. The results showed that the ChOA procedure had produced an optimal solution compared to the state-of-the-art algorithm. This study also demonstrated a sensitivity analysis of decision and transportation variables to cost, revenue, and JTP. The results show that increasing transport frequency of ordering raw materials and finished products to buyers enhances the total cost and reduces joint total profit. In addition, increasing the rate of quality degradation of raw materials reduces JTP. (shrink)

Change is the new normal, but so it has been for ages. Experience to navigate change is something you get just after you needed it, unless you tap into age-old experience. The Fourth Industrial Revolution is bringing about wide-ranging changes. With people having to adjust, the question is whether Christianity, with its roots in preindustrial times, may support people to navigate these changes. This conceptual article focusses on the relationships amongst constructs, exploring logical arguments about how these constructs are associated. (...) The 4IR is briefly described from differing vantage points, as to whether it is a valid description thereof. Whether a revolution or evolution, it is a complex system, and therefore the theory of complex systems is used, with the conclusion that one may merely participate in such systems. Being novel situations, one needs to participate creatively, based on a cognitive understanding of creativity. Creative solutions do not materialise out of thin air but are the novel use of existing knowledge structures. Christian traditions include institutional memories of how people managed situations of radical change, as reflected in Genesis 1 and Lamentations 4. These passages provide building blocks that may be used in creative coping strategies during times of change. Both passages suggest the strategy to juxtapose order and chaos, and borrowing from that, a ‘Grip-Grapple-Grow’ scaffolding system is suggested. To test the usability thereof, the issue of face masks during the Coronavirus Disease 2019 pandemic was touched upon, to evaluate how the interplay amongst 4IR, disruption, beliefs and technological advancement may play out.Contribution: The Fourth Industrial Revolution is speeding up the pace of change, with people having to adapt. This article explores processes of change management, juxtaposing the theory of complex systems, the cognitive science understanding of creativity and institutional memories afforded by some Christian traditions reflecting on how people managed order and chaos. (shrink)

This article proceeded from the assumption that the theme of service delivery in present-day South Africa could well be qualified by the notion of 'crisis', to the extent that this qualification, from a theological perspective and on the basis of comparative social analysis, well recalls the statements in such critical and profound theological documents as The Kairos Document and Evangelical Witness in South Africa on the 'crisis' in the latter years of apartheid. The further recognition that the theme of service (...) delivery constitutes an essentially new focus for practical-theological scholarship in South Africa led the author, who has a pertinent interest in the field of Christian diaconia, to thereupon go the full circle of practical-theological interpretation in developing such a focus. This was done by, firstly, attempting to develop a deeper contextual understanding of the problem of service delivery in the country on the basis of the prevailing debate on service delivery in South Africa, after which the ideas from conceptualisations of two different modes of diaconal practice within contexts of endemic poverty in the practical-theological literature were explored. The discussion concluded with a more pertinent consideration of the extent to which these two conceptualisations could be taken as providing direction in conceptualising a transformational diaconal response to the current service-delivery problem. (shrink)

ANALOGY has not just to do with the abstruse details and niceties of metaphysics but rather underlies the structure of all metaphysical thought. It is the heart of metaphysics. No system of metaphysics can discard it, without prejudice to the richness and variety of being. Without analogy there is elimination and over-simplification. Metaphysics is far from being a straightforward science; it is highly complex and its method and style of argument are not easy to master. Its field of inquiry is (...) wide. It is the task of the metaphysician to reduce the world of things to an intelligible unity. (shrink)

Is it possible to provide context-relevant education to a diverse and dispersed body of students via online presented courses? Contextual relevance is called for by students and the public alike, as can also be seen in the #fallist movements. More traditional academics and institutions argue for retaining excellence from the past and known knowledge still to be taught. In this conceptual article, education is seen as a mastery of knowledge expanses by integrating Data and Information into Knowledge and Wisdom (D-I-K-W). (...) Departing from the learning sciences, especially mind, brain and education science and its application in culturally appropriate learning, it is argued that including effective learning strategies in online courses, especially application-oriented strategies, can help students to apply knowledge from the past to contexts in the present, thereby attaining context-relevant education. However, the application of learnt material to situations brings forward another dimension, namely, the future, which is Volatile, Uncertain, Complex and Ambiguous (VUCA). In applying and making decisions, it is helpful to attend to the Cynefin framework, attending to the domains of the obvious, the complicated, the complex, the chaotic and the disorder. Excellence from the past and relevance in the present should, therefore, be augmented by abilities aimed at future readiness. Context-relevant online education should therefore attend to the past, the present and the future. (shrink)

Purpose:This study is meant to appraise philosophically the notion of family in Igbo African society. The study will also show the distinguishing features between the Igbo African society and the western societies in relation to the notion of family. This paper will attempt to discuss the notion of family in the Igbo-African society with a particular interest in analyzing the components that make the family in the Igbo-African society stand out.Methodology:The applicable methodology in any study is determined largely by the (...) objectives or purposes which the study is meant to achieve. For the purpose of this study, the applicable methodology will be a form of review of relative literatures, peer reviewed journals and internet sources which treated the concepts and issues relating the subject matters to be appraised by this study.Findings: The study finds that family is the smallest unit of society. The study also found that the concept of family is part and parcel of man, and it is as old as man himself. Furthermore, the study observed that there is a general assumption that the overall dispositions of conducts and characters in any given society can be traced to the conducts and characters at the family level. The study also found that the notion of family in the Igbo African society is distinct in several features and factors when compared to the one in the western cultures.Unique contribution to theory, practice and policy: Although several authors have devoted the time and scholarly efforts in researching about the concept of family; there are dearths of scholarly researched literatures which narrows the concept to the Igbo African society. It implies that there are few or no academic publications where the notion of family is philosophically appraised with specific interest to its features, and factors in the Igbo African society. It is on this note that this study comes in to fill the voidness by making a philosophical appraisal of the notion of family in the Igbo African society. (shrink)

The locus equation proposal ignores a fundamental difference between human speech perception and nonhuman echolocation and sound localization, offers a questionable account of the function of consonant-vowel coarticulation, and is further undermined if the effects of other forms of coarticulation are considered. The function of coarticulation is to convey phonetic information rapidly and reliably.

Mimesis as Make-Believe is important reading for everyone interested in the workings of representational art.

This article proposes a 'fusion of horizons' in constructing urban public theologies in South Africa. This is done through the introduction of five interrelated themes that have emerged from the on-going knowledge and idea production by a distinguishable counterpoint in contemporary scholarly, intellectual and activist engagement with the urban, in the authors' own South African context but also wider internationally. In advancing a praxis-agenda for urban public theology, the authors subsequently identify the following, albeit not exhaustive, themes: southern urbanisms and (...) the factor of unprecedented urban migration; 'right to the city' and urbanisation from below; a reclaiming of the commons; the making of 'good cities'; and actors of faith in relation to urban social life. (shrink)