Quantifying drivers’ comfort-zone and dread-zone boundaries in left turn across path/opposite direction (LTAP/OD) scenarios

The aim of this study is to quantify drivers’ comfort- and dread-zone boundaries in left-turn-across-path/opposite-direction (LTAP/OD) scenarios. These scenarios account for a large fraction of traffic fatalities world-wide. The comfort zone is a dynamic spatiotemporal envelope surrounding the vehicle, within which drivers feel comfortable and safe. The dread zone, a novel concept, describes a zone with a smaller safety margin that drivers will not voluntarily enter, but can push themselves into when conditions provide additional motivation (e.g., when hurried). Quantifying comfort- and dread-zone boundaries in the context of turning left before or after an oncoming vehicle has the potential to inform and improve both the design and driver acceptance of advanced driver assistance systems (ADAS) and autonomous vehicles.Using a within-subject design, a test-track experiment was conducted with drivers turning an instrumented vehicle left across the path of an oncoming vehicle. The oncoming vehicle was a self-propelled full-sized computer-controlled balloon vehicle going straight at a constant speed (50 km/h). The driver assumed full control of the instrumented vehicle approximately 20 m before the intersection and had to make the decision to turn left before or after the oncoming balloon vehicle. There were two experimental conditions, comfortable driving and hurried driving. Measures for each turn included post-encroachment time (PET), lateral acceleration, and self-reports of comfort and risk. Drivers consistently accepted shorter time gaps and higher lateral accelerations when hurried. We interpret these findings to suggest that drivers invoke two dynamic, contextually-defined safety margins. The first is the comfort-zone boundary, a limit which drivers do not voluntarily cross without extra motives. The second is the dread-zone boundary, a more distant limit which drivers do not voluntarily cross even with extra motives. Grouping the responses (high/low) to the driver behavior questionnaire (DBQ) improved the ability to predict the dread-zone boundary PET given the comfort-zone boundary PET.     

Theological Education as Missional Formation

Theological education is missional in nature. The disability perspective within theological education provides this missional aspect, which is vital for the growth and sustenance of the church. Since its inception, the World Council of Churches Ecumenical Disability Advocates Network (WCC‐EDAN) has contributed to this great mission. This paper is an attempt to understand theological education as missional formation from the perspective of disability studies, especially the contributions of WCC‐EDAN.     

Global Perspectives on Disability and Mission

This article starts by exploring what disability is and why we should not be limited by only one definition. It then reflects on challenges and possibilities of historical review as it relates to disability by key church figures. In looking at the theology of disability in the modern era, the article argues that in order to move from the margins, we need to embrace a practical theology of embodiment that goes beyond inclusion to belonging. Scholars on disability and theology are therefore called upon to embrace a practical theology of disability through incorporating people with disabilities at the centre of developing a theology.     

Learning about Spirituality Together with “Seekers”

The present era, often referred to as post‐secular, has in many places seen a resurgence in spirituality. Nevertheless, the contemporary quest for spirituality is unique in the sense that many people do not expect to have their spiritual needs fulfilled within the structures of organized religion, starting on a journey of their own explorations instead. Sociologists of religion, therefore, tend to employ the “dwellers” and “seekers” paradigm to account for this phenomenon. This paper will explore this phenomenon in the context of the Czech Republic, whose citizens are frequently characterized as distrustful toward institutional religiosity, through the lens of the recent World Council of Churches' affirmation on mission and evangelism, Together towards Life: Mission and Evangelism in Changing Landscapes (TTL). For our purpose, the statement's emphasis on both “transformative spirituality” and “mission from the margins” will be of central importance. Using the notion of transformative spirituality as the energy engendered by the Spirit for the transformation of life and creation, it will be suggested that “seekers” can be agents in God's mission of liberation, reconciliation, and transformation, despite their inability or unwillingness to identify themselves with the church as institution. Keeping in mind ethical considerations, the paper will not seek to make a case for a forced “christening” of the seekers. Rather, it will argue that they can become partners in missio Dei, thus giving the notion of “mission from the margins” a new, contextually relevant dimension.     

Practice on the margins: reflections from the disability services sector

People labelled with disabilities are frequently positioned on the margins of society. Their positioning points to discursive practices underpinned by ableism which place and keep them there. In this article, a scenario based on actual events is used to reflect upon professional practice. The story is situated in a disability service, an area of practice located at the margins of the broader Human Services sector. The scenario raises important questions about how to establish respectful and productive relationships with people, develop person-centred practices which contribute to personal knowing and transformation, balance rights and risk, equitably manage relations of power and fulfil societal expectations on the provision of care. In this article, the author explores how reflection can negotiate meaning, challenge ableism and expose disablist practices. She seeks to open spaces where one might begin to re-story professional practices by centring the lived experiences of those who inhabit the margins.     

Citizen Science,the Body of Christ,and Testimonial Epistemology

How does explicit theological knowledge emerge out of communal practices, who is involved in its production, and what are its procedures? These are neither neutral nor arbitrary methodological questions; they are themselves deeply theological. Digital innovations and the subsequent transformations of society and academia invite us to redefine the work of theology. Epistemologically drawing on a theology of the cross and centring the communal nature and vulnerable existence of the witnessing community, we develop a model of doing theology that is collaborative and exploratory within the medial transformations of the digital age. Taking cues from participatory research conceptions of “citizen science,” we propose going toward and beyond a “citizen theology.” We need the courage to conceive of a theology that is ultimately centreless. Therefore, we cannot aspire to testimonially responsible forms of doing theology without striving for epistemic justice and diaconal empowerment at a global level. The “distributed theology” we envision promotes global (catholic), decentral (apostolic), and communal (local) forms of knowledge production by the whole of the body of Christ in ever more distributed ways.     

A Call to Act Together

This article offers a discussion of the Assembly Message, ‘A Call to Act Together', which unpacks, reframes, critiques and amplifies some key texts and concepts and explores their missiological relevance from an Indian and indigeneous perspective. The Assembly Message highlights love as the moving force for mission, but the article questions if the Ecumenical movement has the boldness and inclusiveness required by love rooted in Christ. The call for reconcilitation is unpacked through reflections on the Ao Naga practice of Aksü, which is a tradition and custom for enabling reconciliation and peacemaking. The article offers Aksü as an illustration of the practices that could ground the Message's claim for reconciliation and names dimensions of the spirituality needed to sustain the Ecumenical movement's future direction. Love and reconciliation point to interrelationship, which the article insists must be inclusive of commonality and difference, but also move forward against the systems of marginalisation.     

A soft-contact model for computing safety margins in human prehension

The soft human digit tip forms contact with grasped objects over a finite area and applies a moment about an axis normal to the area. These moments are important for ensuring stability during precision grasping. However, the contribution of these moments to grasp stability is rarely investigated in prehension studies. The more popular hard-contact model assumes that the digits exert a force vector but no free moment on the grasped object. Many sensorimotor studies use this model and show that humans estimate friction coefficients to scale the normal force to grasp objects stably, i.e. the smoother the surface, the tighter the grasp. The difference between the applied normal force and the minimal normal force needed to prevent slipping is called safety margin and this index is widely used as a measure of grasp planning. Here, we define and quantify safety margin using a more realistic contact model that allows digits to apply both forces and moments. Specifically, we adapt a soft-contact model from robotics and demonstrate that the safety margin thus computed is a more accurate and robust index of grasp planning than its hard-contact variant. Previously, we have used the soft-contact model to propose two indices of grasp planning that show how humans account for the shape and inertial properties of an object. A soft-contact based safety margin offers complementary insights by quantifying how humans may account for surface properties of the object and skin tissue during grasp planning and execution.     

(THE IMAGE OF) GOD IN ALL OF US

This essay compares Sikh and Christian thought about and practices of hospitality in light of the global refugee crisis. It aims to show how both practices of hospitality, and religious ethical thought about hospitality, can be enhanced by dialogue between traditions. The refugee crisis arises out of a global failure of hospitality, and the type of hospitality refugees most fundamentally need is that which confers membership in a political community. Comparing Christian and Sikh ethics of hospitality provides guidance toward building rooted religious communities that welcome outsiders, including by incorporating them into political communities. In particular, Christians who hold social power and privilege can better fulfill ethical mandates of hospitality by looking to the example of Sikhs and other marginalized groups. Sikhs have often built communities through acts of hospitality and welcomed outsiders without fear, even in contexts where their own belonging is questioned and their own security is under threat.