Sentences with phrase «change at the community»

As individuals, by working in our communities, and by supporting climate policy, we can effect dramatic positive change at the community level.

* To encourage harmony amongst ourselves, our communties and our environments and faciliate change at the community public health level

«Our goal is to build a movement of parent leaders working across sectors to mobilize systemic change at community level on issues of child development.»

It examines past responses to climate changes and barriers in driving adaptation to climate change at the community level.

Adaptation planning - to determine the best suite of adaptation measures to address impacts of coastal hazards and climate change at the community level.

Not exact matches

While the International Mobility Program will certainly help a few American companies to «park» their foreign employees in Canada during this tumultuous time, it's the broader policy changes that will tangibly impact the tech community at home, as well as foreigners seeking a safe and stimulating place to innovate.

«We've not really had access to this in the end user and open source hacker community, and it changes a lot of assumption about how we write software,» says Adrian Cockcroft, a technology fellow at Battery Ventures.

Dr. Victoria Keener, a research fellow at the East - West Center in Honolulu, Hawaii, whose research focuses on the impact of climate change in Pacific Island communities, expressed similar sentiments.

«Malala wants every girl to be in school and every girl to be empowered with the skills she needs to have opportunity in her life, to be employed, to not get married at 14 — and to be a change maker in her community,» says Shahid.

If an interoperating system allows a lot more diversity, creativity, and meets the real needs of communities while at the same time not shutting them out of the greater network effect, then Facebook will certainly have to change.»

Why are we here at Inc.com if not to be part of a community focused on improving ourselves, leading others, setting examples, and changing the world?

«The people who are at the vanguard of the investment community in and around San Francisco are starting to come to grips with the fact that there's a gaping hole in the strategy that investors are using today, and are now looking at things that are disruptively world - changing, fundamental technologies that will take five to 15 years to develop and are extremely capital intensive,» he says.

«It doesn't want other claimants or the international community to know what it's claiming so it can change it at any point.»

The tax cuts were widely welcomed by the business community, but experts say the changes come at a lesser - known cost

We strongly believe that small businesses have the power to change lives and livelihoods in their communities, and must be at the heart of positive change in the BVI.

I think the biggest danger, or the biggest thing I see at here was from the SEO or SEM community at large is feeling like somehow, this is such a huge change, that there is this fear that suddenly search engine optimization doesn't matter, that suddenly it's obsolete.

These include: C$ 4.5 billion to support research, training, and infrastructure at universities and colleges; a Strategic Innovation Fund that will provide C$ 1.26 billion for business innovation in the aerospace and automotive sector; a Connect to Innovate Program that will invest C$ 500 million to bring high - speed Internet to remote and rural communities by 2021; and, C$ 70 million over six years to support agriculture innovation with a focus on climate change, and soil and water conservation.

But co-founder Marian Goodell has hinted at another major change: expanding beyond Black Rock Desert — the dusty Nevada expanse that's become almost synonymous with the festival — and developing a private tract of land as a permanent Burning Man community.

But while most of the bitcoin cash community is excited about the change, there has been some pushback, or at least skepticism, from a minority of users.

The irony continues with the feting of Okotoks as the greenest community in Canada by such pundits as Prime Minister Stephen Harper and CBC's Peter Mansbridge at the same time the «rurban» community sits in the chosen provincial riding of Wildrose leader Danielle Smith — a right wing student of the climate - change - denying Fraser Institute and cheerful avower that global warming science is «not settled.»

However, a minority portion of the community was philosophically opposed to changing the blockchain at any costs, to preserve its nature of immutability.

At the same time, the community should advocate for necessary change and self - regulate in areas where there are significant risks of public harm that have not been addressed by current law.

Climate change is an important issue to the long - term health of our community and the world, however policies in our relatively small jurisdiction which are not aligned with the realities in other Canadian provinces and the United States put us at a competitive disadvantage.

Using a Lean Startup Methodology tailored for communities of color, DID excels at 1) finding Black and Latina women entrepreneurs with high growth companies and game changing ideas, 2) connecting them to an unmatched network of investors, mentors, and influencers, 3) developing their start - up toolkit and leadership skills, and 4) supporting their entrepreneurship journey from the build phase to exit with the goal of helping create companies that have a strong positive impact on the economic health of their local communities.

The increased corporate tax rate, the increased carbon tax (and its changed status of being no - longer - revenue - neutral), and the increases to personal income tax rates at management and professional - earning levels are all problematic for the business community.

We're changing the way the world works one person, community, and company at a time.

Katherine Marshall mentions that most of the AIDS communities» at least the Westerners among them» are very unhappy at the prospect of changing sexual behavior.

Moreover, it is demeaning to suggest that Paul VI affirmed the Church's classic position on marital love and procreation (which had been held for centuries by virtually every Christian community until the Anglican Communion broke ranks at the 1930 Lambeth Conference) because he was afraid that changing the traditional position would unravel the entire body of Catholic moral teaching.

Any efforts at changing the culture of the inner city will have to intersect with the African - American churches here; learning from those who have weathered the last few decades and built institutions to serve the community.

So when the Rhodes Scholar began studying for a Ph.D. in environmental studies at Oxford University, she paired the two to study the evangelical community's discussions of climate change.

The announcement, aimed at tackling climate change and its impact on communities, was made on Earth Day.

At bottom, changes in a school's concrete identity come by decisions it makes, deliberately or inadvertently, about three factors we noted in chapter 2 that distinguish schools from one another: Whether to construe what the Christian thing is all about in some one way, and if so, how; what sort of community a theological school ought to be; how best to go about understanding God.

But it came to be associated not only with religious but also with caste political overtones, and came into conflict with the anti-Brahmin movements of depressed castes who were organizing separately for separate political strength to bring about cultural and social change aimed at elevating their status in the body politic; it also made the conversion into other religious communities, of the depressed sections of Hinduism as well as of the Tribals partially Hinduised and moving more fully in that direction, to be seen as a weakening of the Hindu community and a strengthening of other religious communities as political entities.

At Boyd's church, for example, they have recently embarked on a campaign to change their building so that it can be used to help the poor and homeless in their community.

Religious institutions may be caught in the middle of such changes: pro-Western religious orientations may suddenly become unpopular because of changes in trading alliances, peasants may turn to millenarian or folk religions to revitalize economically threatened communities, communist or nationalist movements among oppressed urban workers may strike out at traditional religious organizations, and so on.7

But when persecutions became intermittent, and some areas were not affected by them at all, the needs of the community changed.

The deterioration of neighborhoods in our inner cities, the decline of elemental safety — never mind education — in many of our schools, the burgeoning of jail populations (to the point that we have the highest percentage of incarcerated citizens of any country in the industrial world), the great strains on the family, the general slackening of discipline, which a consumerist and media - driven society relentlessly encourages, and a huge transfer of wealth In the 1980s and «90s (during this period, the upper 1 percent of Americans more than doubled its wealth, while the lowest 20 percent suffered an actual decline)-- all these changes signal a community at risk.

He is an amazing person, and is all over our community helping our vulnerable residents, and serves as pastor in 2 churches, changing minds and lives, one person at a time.

This may look like working within the community as a partner, it may look like supporting active work, it may look like participating in a big life - changing way, foster care advocacy, it may look like writing to our government, employment, opportunity, friendship, or perhaps protesting or participating, it may look like advocating for these changes and opportunities at the highest levels of government.

Since it is squarely aimed at the a community with one set of beliefs they are actively trying to change, it is evangelism.

Every community, every relationship, is at risk of drifting from «I love you,» to «I love you, change!»

While I've spoken at many of them, and Passion has influenced them around the world, I want to be able to lay down at the feet of Jesus and say I gave it a shot — I tried to build into the local community of faith that he gave his life for, that he loved, and that he believed is the best agent for change in the world.

Co., 1978); Thomas C. Campbell and Yoshio Fukuyama, The Fragmented Layman: An Empirical Study of Lay Attitudes (Philadelphia: Pilgrim Press, 1970); James D. Davidson, «Religious Belief as an Independent Variable,» Journal for the Scientific Study of Religion 11 (1972): 65 - 75; James D. Davidson, «Religious Belief as a Dependent Variable,» Sociological Analysis 33 (1972): 81 - 94; James D. Davidson, «Patterns of Belief at the Denominational and Congregational Levels,» Review of Religious Research 13 (1972): 197 - 205; David R. Gibbs, Samuel A. Miller, and James R. Wood, «Doctrinal Orthodoxy, Salience and the Consequential Dimension,» Journal for the Scientific Study of Religion 12 (1973): 33 - 52; William McKinney, and others, Census Data for Community Mission (New York: Board for Homeland Ministries, United Church of Christ, 1983), part of a denomination - wide study of census data relevant to each congregation in the United Church of Christ; David O. Moberg, `' Theological Position and Institutional Characteristics of Protestant Congregations: An Explanatory Study,» Journal for the Scientific Study of Religion 9 (1970): 53 - 58; Wade Clark Roof, Community and Commitment; Thomas Sweetser, The Catholic Parish: Shifting Membership in a Changing Church (Chicago: Center for the Scientific Study of Religion, 1974).

In my changed understanding of the church's central affirmations, Scripture and creeds need not be viewed as metaphysical statements; rather, they are affirmations of the Christian community at a particular moment in time.

The gay community will not be happy until Chik — fil — A changes their motto to «EAT MORE TUBE STEAK» The students at SOUTH BEND LOVE TUBE STEAK!

To some extent, this attitude of denial has come about because of changes in our society in this century: the marked decrease in the number of deaths at an early age; the development of specialized professions for the care of the dying and the dead; the emergence of geographical mobility, with the consequence that most of us live at some distance from aging and dying relatives, including parents; the growth of separate communities for the aging, not only nursing homes but retirement communities.

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.

Any change in belief at all is seen by many in the Christian community as weakness and a lack of faith.

As a 22 - year - old Christian college student, ready to graduate and change the world, it bothered me to hear a successful Christian brag about his successes while preaching the gospel of prosperity, especially at the expense of neglecting family and community.

If the language of missional church is to become a helpful way of forming communities of God's people in a radically changing culture then we have to spend the time and energy to understand what is at stake in the language we are using.