Sentences with phrase «about cultural life»

Obviously the city government hasn't forgotten about cultural life and there are many theaters, exhibitions and other art areas and spots here.

Not exact matches

What you might not know about the intangible cultural force that forever changed the way we live, work, play and communicate.

As a person who has dedicated over 20 years of my professional life in the pursuit of assisting clients in setting direction and driving change, I think that I've seen just about all there is to see when it comes to business and cultural transformation.

Ahead, an interview with M. about the many factors (financial, cultural, and professional) that contributed to this decision, and how it has impacted their life.

In his view, complacency abounds in cities surrounded by cultural chatter about a generation of young people permanently enamored with city life.

MoJ's Rob Vischer uses this story about the culture of marital infidelity in Russia to raise questions about the relationship between law and cultural norms in maintaining general public adherence to the practices constitutive of healthy family life.

As for the latter, those worried about another Catholic slide into incoherence should have faith in the ecclesial experience of the last three decades, which has taught enduring lessons about how Catholicism can not merely survive, but flourish, amidst the cultural acids of post-modernity — if it holds fast to a dynamic orthodoxy lived with compassion and solidarity.

The eight criteria of a «mature faith» include these: «Holds life - affirming values, including commitment to racial and gender equality, affirmation of cultural and religious diversity, and a personal sense of responsibility for the welfare of others,» and «Advocates social and global change to bring about greater social justice.»

He is an influential and thoughtful person, and his way of thinking about religion and public life holds broad sway among our cultural elites.

It's become part of the cultural lingo and when it's spoken we all understand that we're talking about someone who's more than just a friend; someone who carries a significant place of value and priority in our life.

The process of globalization tends to bring about a homogeneity of cultural behaviours throughout the world, at least in certain aspects of life such as in food, dress, leisure, music, and sports.

The «communal tensions» between the groups were «of major importance in the life of the nation,» Herberg added, suggesting that they began non-divisive discussions about the limits of American democracy and allowed all 96 percent of Americans who identified as Protestant, Catholic, or Jew to have some social, political, and cultural recognition in America.

Can we reconceive theological education in such a way that (1) it clearly pertains to the totality of human life, in the public sphere as well as the private, because it bears on all of our powers; (2) it is adequate to genuine pluralism, both of the «Christian thing» and of the worlds in which the «Christian thing» is lived, by avoiding naiveté about historical and cultural conditioning without lapsing into relativism; (3) it can be the unifying overarching goal of theological education without requiring the tacit assumption that there is a universal structure or essence to education in general, or theological inquiry in particular, which inescapably denies genuine pluralism by claiming to be the universal common denominator to which everything may be reduced as variations on a theme; and (4) it can retrieve the strengths of both the «Athens» and the «Berlin» types of excellent schooling, without unintentionally subordinating one to the other?

But essentially, «Ctrl» is both personal autopsy and cultural observation about how we use technology to try and control our lives, and my concern that it could ultimately have more control of us.

And that torrent — combined with social change that has shifted cultural values and technological advances that have given movies access to our living rooms — has raised, once again, questions about censorship and freedom.

As the new literature about «theological education» began to grow during the past decade it quickly became clear [l] that for some participants the central issue facing «theological education» is the fragmentation of its course of study and the need to reconceive it so as to recover its unity, whereas for others the central issue is «theological education's» inadequacy to the pluralism of social and cultural locations in which the Christian thing is understood and lived.

But there are some areas of the academy, and of the cultural life of the English - speaking world in general, where these obvious truths about the essentially polemical nature of the intellectual life are called into question, even systematically rejected.

He is a British writer and cultural commentator who lives and works in Washington, D.C.. For decades now, he has been observing the political / societal scene and writing about it in a particularly insightful, witty and acerbic manner.

John Paul II's approach to east central Europe was based on different premises: that the post-war division of Europe was immoral and historically artificial; that communist violations of basic human rights had to be named for what they were; and that the «captive nations» could eventually find tools of resistance that communism could not match, if they reclaimed the religious, moral, and cultural truth about themselves and lived those truths without fear.

The real issues about sexuality are choice, life style and cultural value.

In this time of cultural confusion about the meaning of family life, the world needs to see the kind of attitudes Christians can bring to their family relationships and responsibilities.

This violent process is permeating the relations among international and political powers, social classes and cultural groups, national and ethic groups, and caste and religious communities, making it making it very hard to bring about peaceful resolution of conflicts and disputes among the struggling parties, and eroding the foundations of peaceful life.

Back in the period I am talking about, the 1930s and 1940s, Jews living in the major population centers of American Jewish life — New York, Philadelphia, Chicago, and so on — might at least in some part of their daily lives have experienced a sense of cultural dominance: in their neighborhoods, on their blocks, most people lived as they did, and spoke as they did, and viewed the world as they did.

Younger Christians are weary of pitched cultural battles and are longing for the «real Jesus» — a Jesus who talks more about washing feet and feeding the poor than flashpoint issues like same - sex marriage and the sanctity of life.

The fear of losing one's job or reputation has made many Americans afraid to speak publicly about this issue, even though their deep convictions about life, marriage, and family have not changed in response to elite cultural pressure.

In this cross-disciplinary conversation I turn first to what is known about the brain, then to what we understand about belief, and finally, on the basis of that convergence of ideas, to an examination of the cultural symbol - images of Byzantine and medieval architecture, which express both cognitive and cosmic ways of understanding human life.

Convention is cultural consensus about how you should live your life.

The former denotes social custom and a way of life, while the latter is about individual moksa or salvation, and is basically unrelated to cultural idiom.

In describing and accounting for the lives of the Religious Right, which we define simply as religious conservatives with a considerable involvement in political activity, the book and the series tell the story primarily by focusing on leading episodes in the movement's history, including, but not limited to, the groundwork laid by Billy Graham in his relationships with presidents and other prominent political leaders; the resistance of evangelical and other Protestants to the candidacy of the Roman Catholic John F. Kennedy; the rise of what has been called the New Right out of the ashes of Barry Goldwater's defeat in 1964; a battle over sex education in Anaheim, California, in the mid-1960's; a prolonged cultural war over textbooks in West Virginia in the early 1970's — and that is a battle that has been fought less violently in community after community all over the country; the thrill conservative Christians felt over the election of a «born - again» Christian to the Presidency in 1976 and the subsequent disappointment they experienced when they found out that Jimmy Carter was, of all things, a Democrat; the rise of the Moral Majority and its infatuation with Ronald Reagan; the difficulty the Religious Right has had in dealing with abortion, homosexuality and AIDS; Pat Robertson's bid for the presidency and his subsequent launching of the Christian Coalition; efforts by Dr. James Dobson and Gary Bauer to win a «civil war of values» by changing the culture at a deeper level than is represented by winning elections; and, finally, by addressing crucial questions about the appropriate relationship between religion and politics or, as we usually put it, between church and state.

We live in a cultural moment (and have been for some time) where worship songs appropriate destructive imagery and negative language to talk about God.

Reading his lively account of the scholars who excavate and display the Middle Ages, an account replete with cultural history, moral judgment, psychological speculation, gossip, and no small amount of romantic idealism and fin - de-siecle pathos, the reader can reflect as much upon his own world, and about the character of Cantor himself, as he does about the painstaking task of historical reconstruction that absorbed the lives of such as Theodor Mommsen, Marc Bloch, or David Knowles.

The year's funniest movie is probably The Big Sick, a heartwarming romantic comedy written by Kumail Nanjiani and Emily Gordon, who tell their own life story in this film about an interracial couple dealing with their cultural differences.

The central purpose of professional church leadership is apologia — that is, to formulate and defend theories or «doctrines» about God's truth and God's justice for Christian communities worldwide to apply in their lives in diverse cultural settings.

If we are going to enter a cultural dialogue about a subject that leaves the lives of children hanging in the balance, I ask that we push deeper, look further, reach for some answers.

I'm a doctoral candidate in educational policy — but consider myself an educational sociologist — and spend my days thinking about how personal lives, opportunities, and choices are often constrained by inequalities and cultural forces.

The new system could be an opportunity to make a clear new cultural statement about fatherhood, with higher expectations on their involvement — akin to the expectation on mothers — in a way that would make it less acceptable for fathers to drift out of their children's lives.

As part of her research, Brown interviewed 140 mostly white, middle - class mothers in the Minneapolis area about their cultural ideas of mothering, how they cope with their «life load,» and how they really parent.

Rudolf Steiner was concerned about the need for social renewal, for a new way of organizing society and a shift in political and cultural life.

These changes are brought about principally by the increased participation of women in employment, but this has led to a cultural shift in the way men view caring for children — as women's aspirations have changed, so have men's: the desire to participate more in the lives of their children is growing in all social groups, particularly among younger parents.

These benefits include but are not limited to the power of the human touch and presence, of being surrounded by supportive people of a family's own choosing, security in birthing in a familiar and comfortable environment of home, feeling less inhibited in expressing unique responses to labor (such as making sounds, moving freely, adopting positions of comfort, being intimate with her partner, nursing a toddler, eating and drinking as needed and desired, expressing or practicing individual cultural, value and faith based rituals that enhance coping)-- all of which can lead to easier labors and births, not having to make a decision about when to go to the hospital during labor (going too early can slow progress and increase use of the cascade of risky interventions, while going too late can be intensely uncomfortable or even lead to a risky unplanned birth en route), being able to choose how and when to include children (who are making their own adjustments and are less challenged by a lengthy absence of their parents and excessive interruptions of family routines), enabling uninterrupted family boding and breastfeeding, huge cost savings for insurance companies and those without insurance, and increasing the likelihood of having a deeply empowering and profoundly positive, life changing pregnancy and birth experience.

Every gender and cultural studies course should feature at least one class of live public breastfeeding, and a discussion about how our country supports — and undermines — mothers trying to juggle work and family.

From these statements three principles emerge about self - administration: Schools must be free of state control as part of a free cultural life, teachers must be centrally involved in the running of the school and in decision making, and the school should be organized along republican principles in which teachers are equal but delegate specific responsibilities to individuals and committees.

Des Brown is a blogger behind Be Not Afeard the Isle is Full of Noises, about the cultural, social and political life of Great Britain.

Field expeditions to learn about and describe biological and cultural diversity and the history of life and civilization generally require museum scientists engage on a global scale with their counterparts to gain access to field sites, samples, and permits, and to begin a discourse of the study target.

The findings, published today in Science Advances, add to ever - growing evidence that humans were living in much of the Americas well before the cultural group known as Clovis were present about 13,000 years ago.

But considerable recent research aimed at broadening this empirical base has revealed that children's knowledge about living things and the relations among them is sculpted by the cultural and environmental contexts in which they are raised.

The early human techno - tradition, known as Howiesons Poort (HP), associated with Homo sapiens who lived in southern Africa about 66,000 to 59,000 years ago indicates that during this period of pronounced aridification they developed cultural innovations that allowed them to significantly enlarge the range of environments they occupied.

And even this broad ancestral difference underlines something important about enslaved Africans, according to Schroeder: They lived alongside other Africans who spoke different languages and came from different cultural groups.

«Art scholars are experts about an artist's life, including knowledge of important cultural and historical contexts and available documentation,» said Favero.

Historical milking grounds are the legacy of traditional cultural land use in the past, and much like a beautiful old church, tell us something about how people used to live.