Sentences with phrase «as other cultural practices»

In Liming, local communities used to harvest wood on a rotational basis, assigning mature trees by lottery and strictly policing how much could be cut, even as other cultural practices — such as cooking the fodder for pigs — added more pressure.

Not exact matches

If you want to grow your organic traffic for items related to «tea» I would suggest finding other high search volume concepts closely related to the topic, such as types of teas, tea leaves, infusers, cultural practices or differences, etc... the idea being to build content containing keywords, and more importantly semantic relationships around the topic of «tea,» with the end goal being to broaden the relational authority your website has for more long - tail keywords.

Hindutva's defenders insist that, although reflective of Hindu belief and practice, theirs is in fact a broader «cultural» or «civilizational» ideology and should be viewed alongside other ideologies such as socialism and communism.

... In Nicaragua there is no systematic practice of forced disappearances, extrajudicial killings or torture — as has been the case with the «friendly» armed forces of El Salvador Nor has the Government practiced elimination of cultural or ethnic groups, as the Administration frequently claims; indeed in this respect, as in most others, Nicaragua's record is by no means so bad as that of Guatemala, whose government the Administration consistently defends.

That a congregation is constituted by publicly enacting a more universally practiced worship that generates a distinctive social form implies study of that public form: What are the social, cultural, and political locations of congregations of Christians and how do those locations shape congregations» social form today (synchronic inquiry); what have been the characteristic social, cultural, and political locations of congregations historically and how have those locations shaped congregations» social forms (diachronic study); in what ways do congregations engage in the public arena as one type of institutionalized center of power among others?

As the missionary partner, Christianity will change in some ways, whether the other does or not: it will have to address new questions and configurations of thought, and weigh liturgical and cultural practices to be adopted, adapted or rejected.

This system involves cultural images and messages, as well as institutional policies and practices, which in the U.S., operate to the advantage of some and to the disadvantage of others.

Waldorf School of Princeton welcomes students and employees of any color; race; sexual orientation; ethnic, national, cultural, social, or religious backgrounds; and any other characteristic protected by law in its admissions and employment practices, as well as in participation in its programs and events.

Though the family bed, or co-sleeping, is still the cultural norm in other parts of the world, it is not something that is seen as a normal practice in the United States, despite the fact that many families choose some form of co-sleeping for themselves.

Most of them are considered to be non-literate, school dropouts, or young females who have escaped from outmoded socio - cultural practices such as forced marriages and female genital mutilation (female circumcision) among others.

He urged other traditional leaders to see negative cultural practices as a threat to humanity and help in eradicating them to bring development to their communities.

A bonus: if you can get jocks — a dominant cultural group at many schools — to adopt mindfulness, it opens up space and acceptance for other students to practice it as well.

Designed to facilitate more authentic and deeper learning, teachers will brainstorm ways to integrate the Essential Skills in Economics to also develop students» mastery of other K - 12 English / language arts and social studies skills such as analyzing and synthesizing primary and secondary sources; using evidence to draw conclusions and make generalizations; articulating and defending positions using content vocabulary; comparing and contrasting historical, cultural, and political perspectives; explaining cause - and - effect relationships; and practicing good citizenship skills while collaborating and compromising.

We have to work on cultural issues, like gathering the collective commitments, collaborating and setting goals as I have talked about in other blogs AND we have to work on classroom practice.

Perhaps this is because many consider it a philosophy (but some scholars would consider Buddhism and Taoism philosophies as well); perhaps it is because Confusianism is overlaid with other beliefs (for example, Chinese Muslims practice Confucianism); or perhaps it is because Confucianism is so ingrained into the Chinese psyche that it is an inseparable part of the cultural heritage?

As part of the course, students have had the opportunity to curate exhibitions in partner institutions such as the Korean Cultural Centre, the Government Art Collection, NHS practice, Mansion House, Mint Hotel, Rich Mix, Royal College of Psychiatrists, Valentine's Mansion, the Zabludowicz Collection in London, and the ME - Collector's Room / the Thomas Olbricht Collection, Berlin among otherAs part of the course, students have had the opportunity to curate exhibitions in partner institutions such as the Korean Cultural Centre, the Government Art Collection, NHS practice, Mansion House, Mint Hotel, Rich Mix, Royal College of Psychiatrists, Valentine's Mansion, the Zabludowicz Collection in London, and the ME - Collector's Room / the Thomas Olbricht Collection, Berlin among otheras the Korean Cultural Centre, the Government Art Collection, NHS practice, Mansion House, Mint Hotel, Rich Mix, Royal College of Psychiatrists, Valentine's Mansion, the Zabludowicz Collection in London, and the ME - Collector's Room / the Thomas Olbricht Collection, Berlin among others.

The «Foreign Affairs» project are three European artist - led curatorial initiatives collaborating in a cultural concept aimed to explore the relationship between artist as curator and artist each presenting the other's creative practice.

Amended and rearranged after its first installment, the show will explore the impact that Mexico had on Artaud's work, as well as the influences that his creative practice has had on different generations of artists, filmmakers and other cultural practitioners.

Though intertwined in practice, the pictorial and the presentational represent two different worldviews, one identified with art as form, as something made, or something its maker arrives at, while the other regards art primarily as a set of cultural signs, or a strategy that produces an artifact, something meant to be read.

Inaugurating MAD's residency for brazen experimentation in design practices, Other Means transforms a MAD Open Studio into the collaborative's temporary home as they develop an identity for MAD's new initiative in cultural production.

Biemann's practice has long included discussions with academics and other practitioners, she has worked with anthropologists, cultural theorists, NGO members, architects, as well as scholars of sonic culture.

While some black artists desire to be referred to simply as «artists» without a qualifying racial identifier, others make their racial identity and the black experience the center of their practice, challenging the established cultural stereotypes and generalizations.

In The Cartographer's Conundrum, a large installation currently on view at the Massachusetts Museum of Contemporary Art (Mass MoCA), artist Sanford Biggers maps artistic, cultural and spiritual practices, other disciplines and fields such as Afrofuturism, music, and sacred geometry.

The gallery is set apart by its focus: beyond merely acting as a means of showing work, the gallery serves as a nexus point where students, faculty, practicing artists, and other members of the community can take part in an intellectual, cultural and creative exchange.

Perhaps the fire frequency was a function of population density, cultural practices innovations, or other human - based factors that had nothing to do with temperature, such as war, peace, displacement, entrenchment, food preference shifts, food availability changes, evolution in customs, advances in ecological knowledge, population growth, etc..

In the 19th century, Canadian and American governments outlawed Indigenous spiritual systems as well as other Indigenous cultural practices such as languages and styles of dress (see Indian Act).

Why don't you expose real barbaric cultural practices, such as the justice systems in Saudi Arabia where Raif Badawi has been sentenced to 1,000 lashes and where others are beheaded or even crucified?

J. RETURN OF MORTAL REMAINS — In the event of the death of the Insured Person during the Period of Coverage as a result of an Illness or Injury covered under this insurance while the Insured Person is outside of his / her Home Country, the Company will reimburse the authorized personal representative or the estate of the Insured Person up to the amount shown in the Schedule of Benefits / Limits for the costs and expenses incurred to return the Insured Person's Mortal Remains to his / her Home Country and thereafter to the place of burial or other final disposition (but not including any costs of burial or other disposition); provided, however, that the Company must coordinate and approve all costs and expenses related to the return of the Insured Person's Mortal Remains in advance as a condition to the availability of this benefit; or up to the amount shown in the Schedule of Benefits / Limits for preparation, local burial or cremation of the Insured Person's mortal remains at the place of death in accordance with the commonly accepted cultural and religious beliefs practiced by the Insured Person.

K. RETURN OF MORTAL REMAINS — In the event of the death of the Insured Person during the Period of Coverage as a result of an Illness or Injury covered under this insurance while the Insured Person is outside of his / her Home Country, the Company will reimburse the authorized personal representative or the estate of the Insured Person up to the amount shown in the Schedule of Benefits / Limits for the costs and expenses incurred to return the Insured Person's Mortal Remains to his / her Home Country and thereafter to the place of burial or other final disposition (but not including any costs of burial or other disposition); provided, however, that the Company must coordinate and approve all costs and expenses related to the return of the Insured Person's Mortal Remains in advance as a condition to the availability of this benefit; or up to the amount shown in the Schedule of Benefits / Limits for preparation, local burial or cremation of the Insured Person's mortal remains at the place of death in accordance with the commonly accepted cultural and religious beliefs practiced by the Insured Person.

As previously reported at Croakey, the concept of cultural safety reverses the gaze so that health professionals examine their own beliefs, behaviours and practices as well as issues such as institutional racism, whereas transcultural concepts like cultural awareness can promote the «other - ing» of patients and «cultural voyeurism»As previously reported at Croakey, the concept of cultural safety reverses the gaze so that health professionals examine their own beliefs, behaviours and practices as well as issues such as institutional racism, whereas transcultural concepts like cultural awareness can promote the «other - ing» of patients and «cultural voyeurism»as well as issues such as institutional racism, whereas transcultural concepts like cultural awareness can promote the «other - ing» of patients and «cultural voyeurism»as issues such as institutional racism, whereas transcultural concepts like cultural awareness can promote the «other - ing» of patients and «cultural voyeurism»as institutional racism, whereas transcultural concepts like cultural awareness can promote the «other - ing» of patients and «cultural voyeurism».

In addition, research - based methodologies need to be examined and selected in the context of cultural values and other social factors, such as class, race, ethnicity, and community To this end, several important questions must be addressed when considering culturally competent, evidence - based practices in early childhood mental health promotion, prevention, and intervention:

The General Assembly, Guided by the purposes and principles of the Charter of the United Nations, and good faith in the fulfilment of the obligations assumed by States in accordance with the Charter, Affirming that indigenous peoples are equal to all other peoples, while recognizing the right of all peoples to be different, to consider themselves different, and to be respected as such, Affirming also that all peoples contribute to the diversity and richness of civilizations and cultures, which constitute the common heritage of humankind, Affirming further that all doctrines, policies and practices based on or advocating superiority of peoples or individuals on the basis of national origin or racial, religious, ethnic or cultural differences are racist, scientifically false, legally invalid, morally condemnable and socially unjust, Reaffirming that indigenous peoples, in the exercise of their rights, should be free from discrimination of any kind, Concerned that indigenous peoples have suffered from historic injustices as a result of, inter alia, their colonization and dispossession of their lands, territories and resources, thus preventing them from exercising, in particular, their right to development in accordance with their own needs and interests, Recognizing the urgent need to respect and promote the inherent rights of indigenous peoples which derive from their political, economic and social structures and from their cultures, spiritual traditions, histories and philosophies, especially their rights to their lands, territories and resources, Recognizing also the urgent need to respect and promote the rights of indigenous peoples affirmed in treaties, agreements and other constructive arrangements with States, Welcoming the fact that indigenous peoples are organizing themselves for political, economic, social and cultural enhancement and in order to bring to an end all forms of discrimination and oppression wherever they occur, Convinced that control by indigenous peoples over developments affecting them and their lands, territories and resources will enable them to maintain and strengthen their institutions, cultures and traditions, and to promote their development in accordance with their aspirations and needs, Recognizing that respect for indigenous knowledge, cultures and traditional practices contributes to sustainable and equitable development and proper management of the environment, Emphasizing the contribution of the demilitarization of the lands and territories of indigenous peoples to peace, economic and social progress and development, understanding and friendly relations among nations and peoples of the world, Recognizing in particular the right of indigenous families and communities to retain shared responsibility for the upbringing, training, education and well - being of their children, consistent with the rights of the child, Considering that the rights affirmed in treaties, agreements and other constructive arrangements between States and indigenous peoples are, in some situations, matters of international concern, interest, responsibility and character, Considering also that treaties, agreements and other constructive arrangements, and the relationship they represent, are the basis for a strengthened partnership between indigenous peoples and States, Acknowledging that the Charter of the United Nations, the International Covenant on Economic, Social and Cultural Rights (2) and the International Covenant on Civil and Political Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right to self - determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples cocultural differences are racist, scientifically false, legally invalid, morally condemnable and socially unjust, Reaffirming that indigenous peoples, in the exercise of their rights, should be free from discrimination of any kind, Concerned that indigenous peoples have suffered from historic injustices as a result of, inter alia, their colonization and dispossession of their lands, territories and resources, thus preventing them from exercising, in particular, their right to development in accordance with their own needs and interests, Recognizing the urgent need to respect and promote the inherent rights of indigenous peoples which derive from their political, economic and social structures and from their cultures, spiritual traditions, histories and philosophies, especially their rights to their lands, territories and resources, Recognizing also the urgent need to respect and promote the rights of indigenous peoples affirmed in treaties, agreements and other constructive arrangements with States, Welcoming the fact that indigenous peoples are organizing themselves for political, economic, social and cultural enhancement and in order to bring to an end all forms of discrimination and oppression wherever they occur, Convinced that control by indigenous peoples over developments affecting them and their lands, territories and resources will enable them to maintain and strengthen their institutions, cultures and traditions, and to promote their development in accordance with their aspirations and needs, Recognizing that respect for indigenous knowledge, cultures and traditional practices contributes to sustainable and equitable development and proper management of the environment, Emphasizing the contribution of the demilitarization of the lands and territories of indigenous peoples to peace, economic and social progress and development, understanding and friendly relations among nations and peoples of the world, Recognizing in particular the right of indigenous families and communities to retain shared responsibility for the upbringing, training, education and well - being of their children, consistent with the rights of the child, Considering that the rights affirmed in treaties, agreements and other constructive arrangements between States and indigenous peoples are, in some situations, matters of international concern, interest, responsibility and character, Considering also that treaties, agreements and other constructive arrangements, and the relationship they represent, are the basis for a strengthened partnership between indigenous peoples and States, Acknowledging that the Charter of the United Nations, the International Covenant on Economic, Social and Cultural Rights (2) and the International Covenant on Civil and Political Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right to self - determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples cocultural enhancement and in order to bring to an end all forms of discrimination and oppression wherever they occur, Convinced that control by indigenous peoples over developments affecting them and their lands, territories and resources will enable them to maintain and strengthen their institutions, cultures and traditions, and to promote their development in accordance with their aspirations and needs, Recognizing that respect for indigenous knowledge, cultures and traditional practices contributes to sustainable and equitable development and proper management of the environment, Emphasizing the contribution of the demilitarization of the lands and territories of indigenous peoples to peace, economic and social progress and development, understanding and friendly relations among nations and peoples of the world, Recognizing in particular the right of indigenous families and communities to retain shared responsibility for the upbringing, training, education and well - being of their children, consistent with the rights of the child, Considering that the rights affirmed in treaties, agreements and other constructive arrangements between States and indigenous peoples are, in some situations, matters of international concern, interest, responsibility and character, Considering also that treaties, agreements and other constructive arrangements, and the relationship they represent, are the basis for a strengthened partnership between indigenous peoples and States, Acknowledging that the Charter of the United Nations, the International Covenant on Economic, Social and Cultural Rights (2) and the International Covenant on Civil and Political Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right to self - determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples coCultural Rights (2) and the International Covenant on Civil and Political Rights, 2 as well as the Vienna Declaration and Programme of Action, (3) affirm the fundamental importance of the right to self - determination of all peoples, by virtue of which they freely determine their political status and freely pursue their economic, social and cultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples cocultural development, Bearing in mind that nothing in this Declaration may be used to deny any peoples their right to self - determination, exercised in conformity with international law, Convinced that the recognition of the rights of indigenous peoples in this Declaration will enhance harmonious and cooperative relations between the State and indigenous peoples, based on principles of justice, democracy, respect for human rights, non-discrimination and good faith, Encouraging States to comply with and effectively implement all their obligations as they apply to indigenous peoples under international instruments, in particular those related to human rights, in consultation and cooperation with the peoples concerned,

Understanding one's own cultural perspective, respecting and building knowledge of other cultures, and practicing «cultural reciprocity» will improve therapeutic consultation skills as well as enhance consultation services to Head Start and Early Head Start children, families, staff and programs.

In these ways, and others, consultants can help influence ECE program practices that, in turn, support cultural and linguistically competent ECE services as well as mental health consultation to staff, children, and families.