Sentences with phrase «culture of the people concerned»

Conventional explanations for the existence of such contrasting political regimes involve factors such as history, geography, and the economic circumstances and culture of the people concerned, to name just a few.

Not exact matches

But Campbell says that drivers share some of the concerns that Uber employees have — namely, a culture that is more focused on results than on people.

«When I questioned pointedly about their culture and my concerns, they doubled down on it,» he said, telling him, «We do have an aggressive culture, we do step on people's toes, and we think that the best way to get performance out of people.»

Some key concerns raised during talks included potential UK government scrutiny as well as differences between the companies» cultures and business models, one of the people said.

Religious people are so concerned about the so - called «culture war» that they're out there voting for the greatest enemies of the well - being and opportunity of the working - and middle - classes.

Ours is indeed a consumeristic culture, the kind that too often turns people into commodities, and I believe Christians can speak into that culture in a unique, life - giving way — not only as it concerns sex - on - demand, but also as it concerns food - on - demand, celebrity - on - demand, stuff - on - demand, cheap - goods - on - demand, pornography - on - demand, entertainment - on - demand, comfort - on - demand, distraction - on - demand, information - on - demand, power - on - demand, energy - on - demand, and all those habits that tend to thrive at the expense of the dignity and value of our fellow human beings or our planet.

Cultures are of many types, and some have much and others little concern for the individual person.

With its concern for historical truth and invocation of the need to facilitate the cultivation of the human person and society, «Mapping» at this point comes tantalizingly close to this vision only to fall back into statements that «the fundamental sources of value in a culture are neither necessary nor universal.»

But I definitely had pastors in mind, or youth pastors or just leaders in Christianity... people who are especially concerned with the question of how to make Christianity appealing to the culture and whether or not we should try to make Christianity «cool.»

In the culture of The Symposium, morally sensitive and reflective people thought about drinking differently than we do, especially concerning problem or heavy drinking.

In this latter, we are concerned with the fundamental rights of the human person for freedom and equality irrespective of gender, language, culture, race, caste, creed or anything else.

There is much that is not known concerning them, but it is known that long, long before they arrived in India they were part of a great migratory movement of people, sometimes identified incorrectly as a race, probably better as a people of a common culture.

What this means is that we Christians can often look for clues as to what God is doing in our times by looking to the people of a culture for what they think is important and what causes concern them.

In the New Testament, apart from Paul's recommendation of celibacy, the single life was not a concern in cultures where most people were expected to marry.

... I was becoming... open to learning things from people of a different culture concerning what biblical Christianity should look like in their culture.

To the credit of the authorities, and in part because of the international sympathy aroused by an unusual amount of publicity, significant steps were taken to, ameliorate the plight of the victimized women; nevertheless, the incident clearly dramatizes not only the vulnerability of women to this particular form of violence but also the injustice of a culture, sanctioned by religion, which regards the woman's sexual integrity as primarily the concern of husbands and male relatives whose honor is at stake: bluntly, she is property, not a full person in her own right.

His principal concern was with building a healthy and unified mainstream culture to which socially progressive Christianity might make a contribution.10 Today o there is much more awareness that «culture» means different things to different people: Often people define themselves against the mainstream culture by defining themselves in terms of a sub-culture.

K.C. Abraham points out that «Globalization has become a vehicle of cultural invasion», leading to «a mono - culture that suppresses economic, ecological and cultural diversity, and has a tendency to accept efficiency and productivity without concern for justice and compassion towards people».6

If I interpret the prospectus of the CMC correctly, the objective of the CMC namely to «impart to men and women an education of the highest order in the art and science of medicine and to equip them in the spirit of Christ for service In the relief of suffering and promotion of health», that is, the idea of a combination of training in professional skills, moulding the technically trained in a culture of human values and motivation, equipping them to utilize technology to serve «with compassion and concern for the whole person», the people especially the weaker sections of society, and giving spiritual reinforcement of that culture by the «spirit of Christ» and the motto «Not to be Ministered unto but to Minister» derived from him, goes back in tradition to the founder herself (Prospectus MBBS Course p. 5).

One should also appreciate the fact that though an institution founded by Christian Missions, considering the inter-religious character of the academic community of the college, the founders emphasized the Christian «values» of self - giving service to the poor and concern for the whole person rather than Christian salvation, thereby somewhat separating the common «culture» and values of humanism of academic community of the college, from the Christian «religion» and thus relatively secularizing it to keep the academic community free from discrimination on the basis of religion.

I want here to sketch out how this growing concern might be deepened and, especially, how Jews and Christians — the biblical people of God — can contribute to its deepening and its potential for beneficent change in academic culture.

They see the EU as intervening far too much in the economy (regulating standards, sustaining some employment rights) and far too concerned with shaping our culture and values (all that protecting of local products and brands, forcibly bringing peoples together).

I worry that unless the concerns of ordinary, working people are properly addressed within the political arena by a party that fully supports their aims and aspirations, the real issues of poverty, division and disconnect will mean the people of the United Kingdom suffer and the growing culture of greed and apathy will lead to politics becoming more distant and more irrelevant

By showing that we are alive to people's concerns, this allows Labour to start having those crucial conversations with the public about what they are really upset about which are things that Labour cares about — pressures on local health and social care services; a lack of local investment and housing; not sharing the wealth and opportunity that London has; systemic inequality; culture; integration.

For 47 % of people it was because it was «not for me», but 22 % said they were concerned about the need for a thick - skin in the adversarial culture which exists in parliament.

The measures come amid increasing concern about Britain's knife culture - a nationwide amnesty earlier this year resulted in 90,000 knives being handed in, and there have been a series of high - profile stabbings among young people.

A quick Google search on Labour and Ed Miliband policies produced these results: - On Welfare - • Ed Miliband sets out plans to cut benefits for young jobless • Ed Miliband to promise Labour cap on welfare spending • Miliband admits public anger at «something for nothing culture» • Labour leader pledges to match Tory plan to cut welfare bill On Immigration - • Ed Miliband's nod to Ukip: We understand people's fears on immigration • Ed Miliband: it's not prejudiced to be concerned about immigration • Labour leader tries to reach out to Ukip voters • LABOUR leader Ed Miliband pledged to tackle the issue of immigration

Seuss was quite unhappy when the anti-abortion movement latched onto the book's line of «a person's a person, no matter how small,» but this movie has touches of politics all over it that weren't in the book, including a town council more concerned with PR than safety and the injection of conservative culture - war rhetoric into the book's sour kangaroo (who now «pouch - schools» her joey.)

«Too often, today's culture sends young people messages that emphasize personal success rather than concern for others and the common good,» said Richard Weissbourd, senior lecturer at the Harvard Graduate School of Education and co-director of the Making Caring Common Project.

The MDGs did not reflect the needs and concerns of indigenous peoples on self - determination over their territories, natural resources, cultures, identities and languages.

The challenge for schools then is to ensure that all their stakeholders, be they parents, governors, staff or students, all develop a shared understanding of conflict and identify the priority actions needed to develop a culture where people are not afraid to speak out if they have concerns.

Intercultural understanding is more apparent in some learning areas than others, being most evident in those aspects of learning concerned with people and their societies, relationships and interactions, and with the cross-curriculum priorities for Aboriginal and Torres Strait Islander Histories and Cultures, Asia and Australia's Engagement with Asia, and Sustainability.

Eight page booklet: define glacier keywords; map skills page to locate and name glacial areas around the World; SPAG exercise about the glaciers on Mars; page to compare advantages and disadvantages of tourism in the glacial landscape of the Lake District; moral dilemma about whether people in the UK should be concerned with the melting of Himalayan glaciers; research page about glaciers in World cultures; and finally a page about Ötzi the Iceman and how his body was analysed by archaeologists

The former use of Uang Kepeng as a medium of exchange in Bali has played a central role in the vitality of Balinese culture, religion, society, governance and economy, and therefore should be re-issued as a complementary medium of exchange to meet present concerns about cultural degradation and demands for an increased supply of Uang Kepeng that is valuable to the people and supports the elements of Balinese culture.

The artist has been particularly concerned with the diverse nature of British culture — its people, icons, folklore, history and politics.

People are legitimately concerned about major changes without their permission to the culture of the institution.

Provided courteous patient care and addressed patients and their family's concerns establishing a rapport with people of all ages, cultures, and diverse backgrounds.

I wish only to add a further decision which, although concerning a State's obligations under Article 27 of ICCPR, is relevant to the extent to which States are permitted a margin of appreciation where the pursuit of economic activities is inconsistent with the culture and tradition of Indigenous people.

Older people may be «more concerned about the preservation and restoration of environment, culture and language; whereas younger people are often more interested in developing land and obtaining jobs».

In Aboriginal health research, there is a legacy of mistrust of researchers, who have often made false assumptions and misunderstood the values and practices of Aboriginal and Torres Strait Islander cultures by approaching them through their own cultural lens.1 There are ongoing concerns from Indigenous peoples that communication by researchers is poor, consultation is inadequate, values are violated by inadvertent cross-cultural insensitivity, and the research often fails to benefit the community.1

The National Congress of Australia's First People has raised concerns about the potential for the roadmap's approach to cause harm to communities, families and cultures, as have others.

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 cConcerned 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 concernedconcerned,

governments shall respect the special importance for the cultures and spiritual values of the peoples concerned of their relationship with the lands or territories they occupy or otherwise use, and in particular the collective aspects of this relationship.30

All health facilities, goods and services must be respectful of medical ethics as well as respectful of the culture of individuals, minorities, peoples and communities, sensitive to gender and life - cycle requirements, as well as being designed to respect confidentiality and improve the health status of those concerned.

The Commission is concerned that the Wild Rivers legislation will impact upon Indigenous peoples rights to enjoy and practice a living and ongoing culture especially as many important cultural sites are situated in or in near proximity of the rivers.

There are a number of factors which make managing A1C particularly difficult for teens including: Social pressures and responsibilities, motivation, personality, nutrition, substance use, sleep habits, brain re-structuring, defence mechanisms (such as denial and avoidance), social justice issues (oppresion — racism), diabetes education, individuation, future - oriented culture, access to health services, family structure and dynamic issues, marital conflict between parents, family and friendship conflict with teen, mental health stigma, academic pressure and responsibility, limited mindfulness and somatic awareness, spirituality (especially concerning death), an under - developed ability to conceptualize long - term cause and effect (this is developmentally normal for teens), co-parenting discrepencies, emotional inteligence, individuation, hormonal changes, the tendency for co-morbidity (people with diabetes can be more prone to additional physical and mental health diagnosis), and many other life / environmental stressors (poverty, grief etc.).