Tracking the rhythm of the seasons in the face of global change: phenological research in the 21st century

2009 ◽  
Vol 7 (5) ◽  
pp. 253-260 ◽  
Author(s):  
Jeffrey T Morisette ◽  
Andrew D Richardson ◽  
Alan K Knapp ◽  
Jeremy I Fisher ◽  
Eric A Graham ◽  
...  
Keyword(s):  
Global Change ◽  
21St Century ◽  
The Face

Exploring a 21st-Century Japan-Philippine Security Relationship: Linking Two Spokes Together?

Asian Survey ◽  
2009 ◽  
Vol 49 (4) ◽  
pp. 691-715 ◽  
Author(s):  
Renato Cruz De Castro
Keyword(s):  
21St Century ◽  
The Face ◽  
Security Relationship ◽  
The U.S

The article examines Tokyo's efforts to link the Philippine and the Japanese security spokes in the face of Beijing's moves to widen the cleavage between both countries' alliances with the U.S. and render them irrelevant. The article concludes that Manila and Tokyo must first reconfigure a defense relationship that is not merely a military aggregation but a political apparatus enabling them to constructively engage an emergent China.

scholarly journals Mycorrhizal science outreach: Scope of action and available resources in the face of global change

2021 ◽  
Author(s):  
Patricia Silva‐Flores ◽  
Andrés Argüelles‐Moyao ◽  
Ana Aguilar‐Paredes ◽  
Francisco Junior Simões Calaça ◽  
Jessica Duchicela ◽  
...  
Keyword(s):  
Global Change ◽  
Science Outreach ◽  
The Face ◽  
Available Resources

scholarly journals The European functional tree of bird life in the face of global change

2014 ◽  
Vol 5 (1) ◽  
Author(s):  
Wilfried Thuiller ◽  
Samuel Pironon ◽  
Achilleas Psomas ◽  
Morgane Barbet-Massin ◽  
Frédéric Jiguet ◽  
...  
Keyword(s):  
Global Change ◽  
The Face

Book of Job

2021 ◽  
Author(s):  
Brian Doak
Keyword(s):  
Old Testament ◽  
21St Century ◽  
Moral Status ◽  
Reception History ◽  
Present Form ◽  
Book Of Job ◽  
Near Eastern ◽  
The Bible ◽  
The Face ◽  
History Of

The book of Job is the longest and most thematically and linguistically challenging of the “wisdom books” in the Hebrew Bible/Old Testament. In the book’s prologue (Job 1–2) the narrator introduces readers to a man named Job (Hebrew ‘iyyōb; etymology unclear). Job’s prosperity extends into all areas of his life, and seems at least potentially linked to his moral status as completely righteous and blameless before God. The earthly scene then gives way to a heavenly setting, where a figure called “the accuser” (literally “the satan”; haśśātān) appears before God. God boasts about Job’s righteousness, but the accuser counters, suggesting that Job’s moral achievement has been merely the byproduct of God’s protection. The accuser and God enter into a bet: Job’s children will be killed, Job’s possessions stripped, and Job’s body afflicted with a painful disease—all to see whether Job will curse God. Job initially responds to the distress with pious statements, affirming God’s authority over his life. In a state of intense suffering, Job is joined by three friends—Eliphaz, Bildad, and Zophar, and then eventually a fourth, Elihu—who offer rounds of speeches debating the reasons for Job’s situation (Job 3–37). Job responds to the friends in turn, alternately lamenting his situation and pleading for a chance to address God directly and argue his case as an innocent man. The friends accuse Job of committing some great sin to deserve his fate; they urge repentance, and defend God as a just ruler. God enters the dispute in a forceful whirlwind (Job 38), and proceeds for several chapters (Job 38–41) to overwhelm Job with resounding statements on creation (38:1–38), animal life (38:39–40:14), and visions of two powerful creatures, Behemoth (40:15–24) and Leviathan (41:1–11). The book ends with Job acknowledging to God the fact that he is overmatched in the face of divine power. God condemns the friends for not speaking “what is right, as my servant Job has” (42:7), and then restores Job’s lost possessions and children (42:10–17). Job has enjoyed a rich reception history in Judaism, Christianity, Islam, and, perhaps more than any other book in the Bible except Genesis, as a world literary classic in its own right. Within the Bible, it is the most bracing statement on the problem of suffering, as it presents a situation wherein a clearly righteous person suffers immensely—putting it at odds with more straightforward descriptions of why people suffer in Proverbs, Deuteronomy, and other texts. Scholarly research on Job has focused on the book’s place among other ancient Near Eastern wisdom materials, on questions of language (given the large amount of difficult Hebrew terms in the book), on historical-critical concerns about authorship and the way the book may have come together in its present form, and on the history of the translation of the text into Greek and other ancient languages. In the 21st century, interpreters have increasingly taken up readings of Job that situate it among concerns related to economics, disability, gender, and the history of its reception in many different eras and communities.

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