Sentences with phrase «for cultural studies»

«The Ventriloquised Voice», 2003 MA - thesis by José Luis Blondet S., Center for Cultural Studies, Bard College

The film earned Julien a cult following and its focus on a Black, Queer experience within the American cultural landscape retains its urgency and relevance regarded as a touchstone for Cultural Studies and has been taught widely in North American and Australian universities, colleges and art schools for nearly 30 years.

While at the University of Uyo, she served variously as Director, Centre for Cultural studies; Head, Department of History and International Studies; Vice Dean, Faculty of Arts; Dean faculty of Arts; adjunct professor, Akwa Ibom State University.

Not exact matches

«We have studied the potential combination of Mylan and Teva for some time and we believe it is clear that such a combination is without sound industrial logic or cultural fit,» Mylan Executive Chairman Robert Coury said in the statement.

According to a new study from WealthInsight, the favorite charitable cause for the world's millionaires is cultural institutions, like arts, music and museums.

If Canada is going to make our future generations Asia - ready, it will bode well to provide more opportunities for cultural exchanges and mutual conversations, and for young Canadians to pursue grounded experiences through work, study, or travel.

Key findings for the North American (U.S. and Canada) workforce surveyed in the study include: • 51 % of employees are not happy at work • 45 % of employees trust their company's leadership • 61 % of employees don't know their company's mission • 57 % of employees are not motivated by their company's mission • 60 % of employees don't know their company's vision • 57 % of employees don't feel recognized for their progress at work • 61 % of employees don't know their organization's cultural values • 50 % of employees don't expect to be with their organization a year from now

To help in building a world in which people can live and work together across religious and cultural divides, we strive to be a primary resource in religious and theological studies for the academy, for religious communities, and in the public sphere.

the problem is that ppl read the bible thats been translated, if you realy want to know what was said youll need to study hebrew... every letter has a meaning... every word isnt a perfect fit for english,, theres nuances and cultural differences that youll find,,, its a whole new thing to go back and look at the bible through hebrew eyes,,, they arent required to look like us,,, were supposed to look more like them,,, yashua was a jew,,,, all the apostles were jews, yashua was sent to the lost sheep of the house of israel, not the gentiles, paul took it to the gentiles, and he never stopped being and living as a jew, the laws are very viable today, but they do nt give salvation, thats what yashua did...

Campbell points to a cultural shift in the style of the mid-week Bible studies for children.

Ward and Loughlin are engaged in sophisticated cultural criticism, parody, irony, and a fluid combination of discourses from postmodern philosophy, Christian tradition and gender studies, and both their style and content seem ill at ease with confident programmatic statements and a preference for Augustine / Aquinas as the theological «default setting.»

There are other reasons besides favoritism present in the story for those who care to study it closely enough and who are willing to educate themselves on the meaning of the story in its own cultural and literary context.

One of the contributions of Eliade, which will have great significance for study of NT history is that Eliade sees cultural contacts and reciprocal influences between Indo - Iranian, Mesopotamian, Mediterranean worlds.

Cultural studies seek to understand human behavior and to interpret its significance, to look at TV, for example, and to diagnose its human meanings.

Psychology is the basis for any study of cultural imagery, Sentiment and identification are psychological phenomena, and «archaeology» a familiar metaphor for the probing of a troubled mind.

(a) Philosophical preoccupation with the various types of cultural activities on an idealistic basis (Johann Gottfried Herder, G. W. F. Hegel, Johann Gustav Droysen, Hermann Steinthal, Wilhelm Wundt); (b) legal studies (Aemilius Ludwig, Richter, Rudolf Sohm, Otto Gierke); (c) philology and archeology, both stimulated by the romantic movement of the first decades of the nineteenth century; (d) economic theory and history (Karl Marx, Lorenz von Stein, Heinrich von Treitschke, Wilhelm Roscher, Adolf Wagner, Gustav Schmoller, Ferdinand Tonnies); (e) ethnological research (Friedrich Ratzel, Adolf Bastian, Rudolf Steinmetz, Johann Jakob Bachofen, Hermann Steinthal, Richard Thurnwald, Alfred Vierkandt, P. Wilhelm Schmidt), on the one hand; and historical and systematical work in theology (church history, canonical law — Kirchenrecht), systematic theology (Schleiermacher, Richard Rothe), and philosophy of religion, on the other, prepared the way during the nineteenth century for the following era to define the task of a sociology of religion and to organize the material gathered by these pursuits.7 The names of Max Weber, Ernst Troeltsch, Werner Sombart, and Georg Simmel — all students of the above - mentioned older scholars — stand out.

It goes on for a while — he is a professor of cultural studies — but its message is well worth considering, all the more so because of the remarkable circumstances under which it was written.

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.

For a summary statement see Robert E. Stauffer, «Civil Religion, Technocracy, and the Private Sphere: Further Comments of Cultural Integration in Advanced Societies,» Journal for the Scientific Study of Religion, 12 (December 197For a summary statement see Robert E. Stauffer, «Civil Religion, Technocracy, and the Private Sphere: Further Comments of Cultural Integration in Advanced Societies,» Journal for the Scientific Study of Religion, 12 (December 197for the Scientific Study of Religion, 12 (December 1973).

One sees variations of it in many fields of study (for example, in trendy new movements like postmodernism) and everywhere it produces doubts among reflective people about the possibility of justifying belief in objective intellectual, cultural and moral standards.

When the terms for preaching are studied within their cultural context, a much different picture emerges.

In a speech to the Oxford Centre for Islamic Studies (OCIS), he said: «There has perhaps never been a greater need for cultural connectivity.

The correct responce for atheism would be disinterest or cold cultural study.

The humane studies are also of crucial importance for suggesting guiding ideals in a time of rapid cultural transformation resulting from new inventions.

For example, Harvard theologian Ronald Thiemann, who studied under Frei, objects that the cultural - linguistic model makes talk about the «text» stand in place of Christian talk about God; Yale biblical scholar Brevard Childs rejects Lindbeck's talk about the text creating its own world.

3 See for example the case studies analysed by G. Rajamani and C. Lawrence, «Baptism and Conversion with Special Reference to Socio - Cultural Dimensions,» in Godwin R. Singh, ed., A Call to Discipleship: Baptism and Conversion (Delhi: ISPCK, 1985), pp. 112 - 136.

Reiner picked out for intensive study cloacal exstrophy, because it would best test the idea that cultural influence plays the foremost role in producing sexual identity.

He points out that the most recent model leans away from the concern for concrete mechanical effects characteristic of the transmission model and leans toward what is loosely termed the ritualistic model more akin to anthropology and other cultural studies.

I wanted to work chronologically through literature in the Western tradition, dovetailing our literary studies with history, so that my students could see how an event like the Trojan War, for example, has shaped an entire cultural imagination and given it a language for its ideals.

(Hyderabad: Syed Abdul Latif's Trust for Quranic and Other Cultural Studies, 1981), 27f.

But today in our Third World contexts, for obvious reasons, theological enterprise needs to be nurtured by other disciplines such as social sciences, cultural anthropology, study of religions, political sciences, economy, etc..

Reporting on the recent Barna study on Gen Z attitudes and behaviors, Jonathan Morrow, director of cultural engagement at Impact 360 Institute, writes: «With the best of intentions, we bubble wrap our kids and create Disney World - like environments for them in our churches, and then wonder why they have no resilience in faith or life... In short, teenagers need a grown - up worldview not coloring book Jesus.»

The study of ancient liturgical materials is a potent antidote to the cultural captivity of Christianity in this or any other culture, for liturgies embody ancient wisdom.

In contrast, the social - science approach seeks structural and cultural contexts for personages in the past by studying the actual behavior of contemporary people with similar social structures, values and human types.

The study rightly highlights the importance of reclaiming the proper value and place of authority in the light of the cultural «turn to the subject» and the wise post — 1968 preference for teaching which is «persuasive not just declarative».

These cultural codes and their corresponding traditions are valuable resources for indicating and validating the kind of data upon which womanist theologians can reflect as they bring black women's social, religious, and cultural experience into the discourse of theology, ethics, biblical and religious studies.

For example, it is great progress that academically there is official recognition of the importance of the study of women's historical, literary, and cultural experience and work.

In November 1971, the Christian Institute for the Study of Religion and Society organized a Consultation on the theme Meaning of Conversion and Baptism in the Cultural Context of India.

From these traditions, we have inherited not only the specific substantive emphases that distinguish each from the others but a legacy of common themes as well: (1) a theoretically grounded rationale for the importance of studying religion in any serious effort to understand the major dynamics of modern societies, (2) a view of religion that recognizes the significance of its cultural content and form, and (3) a perspective on religion that draws a strong connection between studies of religion and studies of culture more generally — specifically, studies of.

[1 - 9] As a 2013 research paper [7] and a number of other recent studies [12 - 15] show, education alone (or at least that which focuses on educating athletes about the signs and symptoms of concussion and not changing attitudes about reporting behavior) does not appear capable of solving the problem, because the reasons for under - reporting are largely cultural, [2,3,9,10, 12 - 15] leading the paper's author to conclude that «other approaches might be needed to identify injured athletes.»

This study highlights that there are additional barriers for Asian fathers such as language problems, long unsocial working hours, supporting dependant elderly relatives in Pakistan and cultural barriers such as the mixing of unrelated men and women.

But recent scientific studies are building a much stronger argument for the benefits of sharing sleep with our children.1 Yet even with the scientific support and the changing cultural perception of cosleeping, the subject is typically constrained to parents of infants.

Critical and thought - provoking, this book is for anyone interested in cultural studies, feminism and advocacy.

Part of an Australian Research Council funded study titled Being and becoming musical: towards a cultural ecological model of early musical development, the study aims to provide a comprehensive account of how Australian families use music in their parenting practices and make recommendations for policy and practice in childcare and early learning and development.

Both skilled and lay (e.g., peer) support have been shown to reduce the risk of suboptimal breastfeeding practices [8, 9] with face - to - face support being the most effective for EBF [8], but effective approaches and strategies to support in different geographic, cultural, and income contexts are still being studied.

They know that birthing at home or in a birth center with a trained midwife is a very safe option with lower rates of interventions and high patient satisfaction but now you no longer have to search and search for studies regarding homebirth which are often buried by cultural anecdotes and message boards.

Outside of Kesem, I study political science with a special interest in education, dance on the ballroom team, and coordinate events for the Asian American Cultural Center.

Indeed, what the Hong Kong studies have shown is a local preference for a sedentary lifestyle without much exercise and a cultural preference favoring certain foods to the exclusion of others.

Also at 9:30 a.m., the Lehman College Center for Human Rights & Peace Studies hosts its eighth annual conference, Artist as Witness: Cultural Production, Conflict, and Human Rights in Syria, Lehman College, 250 Bedford Park Blvd. W., East Dining Room, Music Building, the Bronx.

Another question for debate - supported by some opinion polling and qualitative studies - is whether the demand in England is more focused on cultural space for expressions of English identity than it is on political institutions.