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In the United States, policymakers have exhibited a resilient confidence in the idea that reforming urban schools is the essential key to improving the life chances of children, especially African American and Latino youth. Since the mid-1960s in particular, this resonant belief, as articulated in different forms by politicians, interest groups, local communities, and the broader public, has served as motivational impetus for small- and large-scale school change efforts. Despite such apparent unanimity regarding the importance of city schools, disputes have emerged over the proper structural and systemic alterations necessary to improve education. Often at issue has been the notion of just who should and will control change efforts. Moreover, vexing tensions have also characterized the enacted reform initiatives. For instance, urban school policies created by distant, delocalized outsiders have routinely engendered unanticipated local effects and fierce community resistance. In addition, particular urban school reforms have manifested simultaneously as means for encouraging social justice for marginalized youth and as mechanisms for generating financial returns for educational vendors. Regardless of such tensions, faith in urban school reform has persisted, thanks to exemplary city schools and programs that have helped students thrive academically. For many reformers, such success stories demonstrate that viable routes toward enabling academic achievement for more children living in urban areas do indeed exist.
Ahmad Alawad Sikainga
As in the rest of Africa, the establishment of colonial rule has accelerated the pace of urban growth in the Sudan. During the period of British colonial rule (1898–1956), a number of new administrative centers, ports, and railway stations were established and metamorphosed into full-fledged cities. Among the most important towns and administrative centers were Khartoum, the capital of the Anglo-Egyptian administration; Atbara, headquarters of the Sudan Railways; the port city of Port Sudan; and Khartoum North, the headquarters of the steamers division of the Sudan Railways. These towns grew from small administrative headquarters into major urban centers and became the home of a diverse population that included Sudanese as well as immigrants from the Middle East, Europe, and neighboring African countries. The inhabitants of these towns engaged in a wide range of economic, social, and political activities that shaped the character of these towns and developed a distinctive urban culture.
Religion has always been a contextually based phenomenon, particularly in urban space. Cities of every size, in every period, and in every region of the country have been defined by the towers and spires of faith traditions. They have mapped cities, providing anchors to religionists who worship there, and contributing to the construction of civil society and a sense of place. Communities of faith have drawn migrants and immigrants to settle in a particular place and provided resources for adaptation and integration. Houses of worship have often defined neighborhood identities and become progenitors of social capital beyond their walls. Increasingly the physical and social forms of religion are becoming more diverse—different accents, practices, music, dress, and even scents pour into and out of houses of worship that may not be grand old structures but more modest structures built for other purposes, blending into the cityscape. Still, religion is influential in shaping its context both spatially and socially.
But the relationship is reciprocal, as context acts on the questions, meanings, and practices of faith groups as well. The city has occupied the religious imaginations of many traditions as an ambivalent symbol, seen as both the locus of depravity and of redemption. Out of these imaginaries religious questions, meanings, practices, and forms of engagement have been shaped. Further, the economic, political, social, and institutional dynamics of the urban space impact the practice and understanding of religion, and how it is expressed and lived out in everyday life.
The interaction of religions and urban space—what can be described as a dynamic synapse in a human ecology—is emerging as a focus of exploration in understanding how cities work. Although religion is often overlooked by many urban theorists, researchers, planners, developers, and governments, it is gaining fresh attention by scholars. Drawing on major schools of urban theory—particularly the modernist Chicago School and the postmodern L.A. School of Urbanism—the spatial dimension of urban religion is being analyzed in research projects from a growing number of contexts. Theoretical and empiric work is enabling a deeper understanding of the relationship of religion and cities; they cannot be considered in isolation. Religious agency cannot be exaggerated or romanticized but should be considered as what two researchers have called “one of the ensemble of forces creating the new American metropolis” (Numrich, Paul D., and Elfriede Wedam. Religion and Community in the New Urban America. New York: Oxford University Press, 2015.). In the same way, faith groups of all traditions and dimensions do not exist in isolation of their context as bubbles in city space. The intersection of space and urban religion is complex, especially as both religion and cities are in the midst of great change in the 21st century.
Stephen J. Harrison
Urbanus, Virgilian scholar (see
Kerrianne Ryan and Ian A. Meinertzhagen
Urochordates are chordate siblings that comprise the following marine invertebrates: the sessile Ascidiaceae, or sea squirts; planktonic Larvacea; and the pelagic salps, doliolids, and pyrosomes (collectively the Thaliacea), each more beautiful than the next. Tadpole larvae of ascidians and adult larvaceans both have a body plan that is chordate, with a notochord and dorsal, tubular nervous system that forms from a neural plate. Thalaciacea have a ganglion developed from a tubular structure, which has been compared to the vertebrate mes-metencephalic region, and while salps have well developed eyes, other anterior brain components are absent, and the connections within their central nervous system, as well as the neurobiology of other Thaliacea are all little reported. The ascidian tadpole larva is extensively reported, especially in the model species Ciona intestinalis, as is the caudal nerve cord in the larvacean Oikopleura dioica.
Chordate features that share proposed homology with vertebrate features include ciliary photoreceptors that hyperpolarize to light, descending decussating motor pathways that resemble Mauthner cell pathways, coronet cells in the ascidian larva and saccus vasculosus of fishes, the neural canal’s Reissner’s fiber; secondary mechanoreceptors that resemble hair cells; and ascidian bipolar cells that are like dorsal root ganglion cells.
John James van Nostrand, M. Isobel Henderson, and Simon J. Keay
Urso (mod. Osuna), a native settlement in Spain some 96 km. (60 mi.) east of Seville (see
Daniel Alex Richter
Cinema began in Uruguay with the exhibition of foreign films by visiting representatives of the Lumière brothers in 1896 before the first Uruguayan film was produced and shown in 1898. From the early period of Uruguayan cinema to the end of the 20th century, Uruguayan national cinema struggled to exist in the estimation of critical observers. Considering these periods of growth and stagnation, this history of Uruguayan cinema seeks to shed light on the industry’s evolution by focusing on exhibition, production, and spectatorship. This essay explores Uruguay’s national film productions, transnational businesses in shaping local film exhibition, the growth of mass publics and critical spectatorship, and the significance of political filmmaking in understanding the evolution of Latin American cinema during the 1960s. The history of Uruguayan cinema during the 20th century also provides a lens for understanding the political, social, and cultural histories of a country that has struggled to live up to its reputation as South America’s “most democratic” nation.
Throughout the 20th century, structuralist and generative linguists have argued that the study of the language system (langue, competence) must be separated from the study of language use (parole, performance), but this view of language has been called into question by usage-based linguists who have argued that the structure and organization of a speaker’s linguistic knowledge is the product of language use or performance. On this account, language is seen as a dynamic system of fluid categories and flexible constraints that are constantly restructured and reorganized under the pressure of domain-general cognitive processes that are not only involved in the use of language but also in other cognitive phenomena such as vision and (joint) attention. The general goal of usage-based linguistics is to develop a framework for the analysis of the emergence of linguistic structure and meaning.
In order to understand the dynamics of the language system, usage-based linguists study how languages evolve, both in history and language acquisition. One aspect that plays an important role in this approach is frequency of occurrence. As frequency strengthens the representation of linguistic elements in memory, it facilitates the activation and processing of words, categories, and constructions, which in turn can have long-lasting effects on the development and organization of the linguistic system. A second aspect that has been very prominent in the usage-based study of grammar concerns the relationship between lexical and structural knowledge. Since abstract representations of linguistic structure are derived from language users’ experience with concrete linguistic tokens, grammatical patterns are generally associated with particular lexical expressions.