Sentences with phrase «cultural experiences as»

Akunyili Crosby's collage paintings explore domestic life and reflect her cosmopolitan Nigerian heritage and evolving cultural experiences as a Los Angeles - based artist.

Teachers should use the students» home cultural experiences as a foundation upon which to develop knowledge and skills.

While not the speediest way to get to San Ignacio due to its frequent stops, the public bus is by far the cheapest and it is also a cultural experience as most local Belizeans will hop on and off the bus.

The Coorong Wilderness Lodge is situated in the beautiful Coorong wilderness area and offers an Indigenous cultural experience as well as enabling visitors to celebrate nature.

«Biennials are becoming these mass graves that lack structures, lack intellectual access and lack the understanding of a process of cultural experience as a whole.»

«This ups the ante by providing a complete cultural experience as well as points of engagement with businesses and entrepreneurs,» he told the E-Commerce Times.

Not exact matches

As research shows, it's likely because elements such as personal preference, experiences, upbringing, cultural differences, context, etc., often muddy the effect individual colors have on uAs research shows, it's likely because elements such as personal preference, experiences, upbringing, cultural differences, context, etc., often muddy the effect individual colors have on uas personal preference, experiences, upbringing, cultural differences, context, etc., often muddy the effect individual colors have on us.

Apart from skills and experience, the algorithm will attempt to match job - seekers and employers based on such variables as personality - as on the eHarmony site - as well as work and social and cultural values.

Before my experiment of a year without flying, I would have seen not flying as deprivation and sacrifice, but my experience taught me that my happiness, joy, adventure, cultural exploration, and so on didn't depend on flying.

The combination of Michael's proven experience and natural cultural fit is why I approached Michael to lead this company as CEO through its next phase of growth,» said Addante in a statement.

You may hire executives for their experience and knowledge, but don't let them import their culture as well, warns Horowitz, who advises start - ups to, «demand cultural compliance.

«Most Aboriginal communities have been (and are) going through a process of cultural revival and reclamation as a means of healing from this experience.

If you believe that Christian doctrine is essentially an attempt to capture dimensions of human experience that defy precise expression in language because of personal and cultural limitations, then the truth about God, the human condition, salvation, and the like can never be adequately posited once and for all; on the contrary, the church must express ever and anew its experience of the divine as mediated through Jesus Christ.

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.

They did not, yet they act as if they are experiencing the very definition of cultural oppression.

We hope this podcast will serve as pushback to our very real tendency to make assumptions based on limited knowledge or experience, and to indulge in outrage and conclusion - drawing before we understand the important but mundane details of a cultural event.

This means not only that we are approaching the texts as fully human productions — I point out that statements of divine inspiration are statements concerning ultimate origin and authority, not method of composition - but even more that we take seriously that aspect of literature of most interest to cultural anthropologists: how it gives symbolic expression to human experience.

From time to time, individuals and groups will receive fresh inspiration, and experience great delight, as they rediscover in the Bible and elsewhere the cultural treasures of the Christian past.

That is where the White Church may have some good work ahead in understanding its own culture, preferences, and strengths as well as differences within the White, dominant cultural experience.

They constitute a tremendous complex of instincts and inherited traits, family and cultural background, education, and all the aspects of the individual's own past experience which remain in his memory and in his unconscious as continuing motivating forces.

In the case of the doctrine of revelation and inspiration the shift meant that the Bible and its teachings came to be viewed as the product of human cultural experience, time conditioned and relative in authority, and certainly not a suitable cognitive guide to thinking persons today.

And Podhoretz is not alone: I know from personal experience that many Jewish neocons, however bemused they may be by styles of evangelical piety» a bemusement, I might add, shared by a number of non «evangelical Christians» still have no problem counting Christian conservatives as staunch cultural and political allies.

Because of the cultural changes of modernity, however, the just war tradition has been carried, developed, and applied not as a single cultural consensus but as distinct streams in Catholic canon law and theology, Protestant religious thought, secular philosophy, international law, military theory and practice, and the experience of statecraft.

Anything else is just unsupported personal experience, cultural mumbo jumbo or lies, none of which to date has been even slightly convincing as to the existence of any alleged, but never proven, god.

This means that religion in general, and the Bible in particular, must be taught as human cultural responses to the experience of the Sacred.

Just as the cultural transformation we are experiencing in the last part of the twentieth century is extremely complex, the period of the Protestant reformation was a complex time of changes for Christianity.

Yet, there is considerable mystery in the way any personality is formed through various cultural experiences that include church, schools, and media, as well as family.

The emphasis on symbolic universes has placed the study of religion in a broader cultural context, suggesting means by which private experiences of the sacred, as well as functional trade - offs between religion and secular symbol systems, can be rediscovered.

However, in this case, unlike those of Socratic and prophetic existence, men experienced themselves as thrust out of preaxial existence by partly unwelcome forces, concretely the cultural imperialism of the Hellenistic empires, which drew men toward Socratic existence.

Crucially important to Meland's enterprise is a recognition of myth as the felt expression of the depths of human culture, In his view, religious faith, and more particularly Christian faith, finds embodiment and expression not only in religious institutions and individual religious experience, but in the midst of secular cultures as well, The Judeo - Christian mythos underlies and is formative of the cultural sensibilities of Western men.

Yet, there can be no doubt that it is characteristic of religious experience to transcend cultural conditions, as the same scholar has documented so well in his essays in Christ and Culture.

Ethical agreement certainly helped create the new friendships I described, but judging from what I've seen and experienced, Evangelicals and Catholics have begun to respect and enjoy each other as real believers, not just cultural co-belligerents.

However, a point of caution is that we must avoid using the experience of any particular socio - cultural group as normative for all the rest.

He was not, for example, particularly hospitable to the American realists» attempts to reconceive the very notion of experience upon which empiricism should be founded, preferring instead to join Moore and others in England in a virtually uncritical acceptance of the older «commonsense» notion of experience as human (and usually visual) perception derived from their seventeenth - century cultural predecessors Locke and Hume.2

That which fosters the expansion of freedom and the intensity of experience may be regarded as good, although the ways in which freedom and intensity are fostered will depend upon the biological, psychological, social, cultural, political, economic, and possibly religious situations in which particular intelligent beings find themselves.

As early as 1960, sociologists of religion reported that pastors and laity experienced congregations as fragmented.2 That was only the beginning of the larger cultural transition that has continued ever sincAs early as 1960, sociologists of religion reported that pastors and laity experienced congregations as fragmented.2 That was only the beginning of the larger cultural transition that has continued ever sincas 1960, sociologists of religion reported that pastors and laity experienced congregations as fragmented.2 That was only the beginning of the larger cultural transition that has continued ever sincas fragmented.2 That was only the beginning of the larger cultural transition that has continued ever since.

An Emergent definition of relevance, modulated by resistance, might run something like this; relevance means listening before speaking; relevance means interpreting the culture to itself by noting the ways in which certain cultural productions gesture toward a transcendent grace and beauty; relevance means being ready to give an account for the hope that we have and being in places where someone might actually ask; relevance means believing that we might learn something from those who are most unlike us; relevance means not so much translating the churches language to the culture as translating the culture's language back to the church; relevance means making theological sense of the depth that people discover in the oddest places of ordinary living and then using that experience to draw them to the source of that depth (Augustine seems to imply such a move in his reflections on beauty and transience in his Confessions).

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.

His colleague George Lindbeck added an insistence on the primacy of language over experience and a theory about religion as a cultural - symbolic medium.

The challenge before us is to navigate the hyphen and be prepared to explore our varied histories, discover the outside forces, question the economic compulsions, be astounded by the cultural diversity, empathise with the experience of marginality, marvel at the memories that have shaped all these various selves, and offered, and continue to offer us, an identity or identities across the hyphen, as the various embodied selves that make up the assorted group of people who are called Indian - Christians.

Any of these names makes sense in terms of the church's emphasis on the «fire» of God's presence and baptism in the Holy Spirit, a fire that is burning away the dead underbrush of cultural Catholicism; on the outward expression of this personal experience, especially glossolalia; and on the inner work of sanctification, which preachers describe as the process of being conformed to Christ or Christ being formed within us.

If Kramer experienced any sort of honeymoon in his early days as a cultural critic, however, it didn't last long.

As had happened many times in my three years of teaching these same monks, their cultural and religious experiences - so far removed and foreign to mine - had enriched a seemingly mundane conversation on science.

It is an interesting thesis, although he pushes it too far when he writes that «In the past twenty years, conservative thought as represented in conservative journals and think tanks has increasingly come to reflect southern traditions, experience, and cultural ideas.

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.

If language, like labor, is a socially responsible expression of self, then English has to be regarded as a functional language in a multilingual society.11 We have to gain cultural freedom by going through the experience of cultural bondage.

His experience is one that questions and pushes against what is affirmed by the environment he was raised in and studied in and confirmed in.I'm not denying that David's cartoons represent his experience in his «church» I'm turning up (best I can) the limitation of that experience and how his version (Zombie pastor preaching re-chewing of the mind as transformational) is 1) a sad and pathetic reduction of the cultural tradition and 2) is evidence of his own ongoing entrapment.

They point to other destructive aspects of television that have been stressed by television researchers and theorists; the privatization of experience at the expense of family and social interaction and rela - tionships; (33) the promotion of fear as the appropriate attitude to life: (34) television's cultural levelling effects which blur local, regional, and national differences and impose a distorted and primarily free - enterprise, competitive and capitalistic picture of events and their significance; (35) television's suppression of social dialogue; (36) its distorted and exploitative presentation of certain social groups: (37) the increasing alienation felt by most viewers in relation to this central means of social communication; (38) and its negative effects on the development of the full range of human potential.

The result of this negative cultural attitude is that the churches remain as a sort of Western institution and experience a certain cultural «poverty».

The people as victims of the historical religions and cultures provide the key to our understanding of the real history and world of religio - cultural experiences.