Sentences with phrase «from culture and community»

Under the Taskforce 1000 project, he is currently reviewing 1000 individual cases of Aboriginal children in out - of - home care to examine the systemic failings that have produced steep increases in the number of children removed not just from parents, but from culture and community.

Hollyhood RadioTV is giving local talent, legacy brands, celebrities, athletes, and aspiring entertainers, a digital voice for relevant issues from all cultures and communities by providing a platform for interactive engagement globally.

Not exact matches

«The fact that his audience stretched out past teenagers and the hiphop community showed us that he's got a great mainstream appeal (pop culture females ranging from teenagers to alumni), but he also appeals to more niche hop hop communities like Trap Rap.»

Vancouver's burgeoning technology community may aspire to become a nexus of money and talent akin to Silicon Valley, but it's making an ever more deliberate effort to distinguish itself from the Bay Area's uncaring «tech bro» culture.

«Based on evidence gathered from focus groups and interviews conducted in U.S. coal communities, we argue that coal communities that have experienced mine closures have already begun an economic and social transition, one that is based on reshaping their culture and sense of identity,» wrote professors of Indiana University in a paper published in the March issue of Energy Research and Social Science.

«Women — from executives to engineers to driver partners — have helped build Uber into the company it is today,» she tells Inc. «We're proud of the culture we're creating here and the positive impact we're having on communities around the world.»

Leaders can look at these relationships, learn from them and use them to help build a sense of community in the workplace and foster office culture.

The now - canceled panel, «Level Up: Overcoming Harassment in Games,» was to feature «experts on online harassment in gaming and geek culture,» including activist Randi Harper, and discuss «how to combat it, how to design against it, and how to create online communities that are moving away from harassment.»

A good culture also informs the wider community of the way it will interact and what can be expected from the organization to provide in terms of support to the community.

Second, meaning may also come from working in a culture where it is the norm to help each other out, and there are many opportunities to do so; the variety of workers in the space means that coworkers have unique skill sets that they can provide to other community members.

Language, culture, and community support from locals and other expats all can have a dramatic effect on the quality of the expat retiree experience.

Living up to this tenet demands a sound business, in all regards, from capital reserves to risk - management procedures, corporate culture, and a commitment to our communities and environment.

From the first tour, management must be completely clear to themselves and potential members or teams about who they are and who they cater to, so as to provide the best experience possible for your members and to ensure that they are a right fit for your community and culture.

The Anacostia Community Museum offers visitors a chance to explore the history and culture of urban neighborhoods from Washington, D.C. to South America and other places across the globe.

Christian Bauman, from WUN Systems, explains why technology in coworking spaces should be centered around workspace culture and community.

Institutions offering separate women - only swim hours demonstrate that they seek to include in their community people from many different cultures, faiths, and traditions, representing a range of values, beliefs, and experiences.

Since the fundamental and indispensable unit of Christian community is the Church, these trends in general intellectual culture have in the last fifteen years stimulated a great deal of ecclesiological reflection: one can draw an interesting line of influence from MacIntyre and Habits of the Heart to Stanley Hauerwas and then to John Milbank and the other proponents of radical orthodoxy, all of whom tend to be pronouncedly ecclesiocentric in their thinking.

Any effort to transform culture (Niebuhr's fifth and seemingly favored category) may do nothing of the sort if the Christian community does not first recognize the ways in which it is distinct from the culture it aspires to change.

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.

The Church is (hopefully...) our place and community for the detox from the here - we - are - now - entertain - us frenzies of our culture.

By maintaining the integrity of the Christian community in the face of the dominant culture, churches can rediscover the means to embrace new members from the margins of their culture, forming a commonwealth in exile, a distinct and enticing place of renewal.

My second observation is simply that, in light of the fact that the «gay community» is not separate from the «Christian community» and that there are many like Justin who identify as both Christian and gay, we have to move past the culture war mentality that pits these two groups against one another.

It is a commitment of men and women to the supremely worshipful reality called God, as this reality is believed to disclose itself to us, but it is not an individualistic commitment, since it demands full participation, to a greater or lesser degree, in a corporate experience conveyed through the ages by a community of men and women drawn from the most varied backgrounds and races, classes, nations, and cultures.

The rural Lutheran communities of the Saginaw Valley in central Michigan where they had spent their childhoods were so thoroughly German in language and culture that they might as well still have been located in the Franconia (now part of Bavaria) from which they had sprung.

(12) The consumer orientation of electronic culture and the expansion of widely advertised and available alternatives has brought a shift away from a committed and sacrificial relationship to organically - integrated communities towards one where as individuals we construct our own individualised networks characterised by tentativeness and usefulness.

He seems to assume that Christian culture and politics in other parts of the world can be understood through categories derived from the past 200 years of Western liberal democracy and misses the fact that these communities have histories of their own.

There are a few main explanations: 1) long term failure in leadership by the Irish Catholic church, and connected with this, the awful Jansenist culture; 2) Europe — or rather, political interference from European Community institutions; 3) American money; 4) the claim of the «Yes» campaign that the Referendum was won by «the stories,» that is, the constant appeal to emotion and the complete refusal actually to think about the legal consequences of passing such a change not merely into law, but also into the Irish Constitution, the foundation of that law.

This unique emphasis upon what in Anglo - Saxon cultures we call «the communitarian individual» (the individual who is not atomic and alone, but a member of many different, smaller communities) provides two different forms of protection from the State, one for the individual person and the other for what Edmund Burke called «the little platoons» of daily life.

It is easy for Christians, for example, to get stuck on abstract issues, such as whether the believing community ought to be — in terms borrowed from H. Richard Niebuhr's Christ - and - culture typology — «above» the political order, «in tension» with it, «transforming» it, «of» it or «against» it.

It is also necessary to insist that any pattern of development for the tribals and others who still have cultures and communities predominantly based on the primal vision of undifferentiated unity, world - as - nature and cosmic spirituality, should introduce differentiation and individuality, historical dynamism and secularism gradually and without violently tearing down but grafting on to the stabilities of traditional spirit and patterns of life and living followed by them In fact from my experience, I have found that modernized educated tribal leaders are the worst offenders in this respect.

In the Christian Institute for the Study - of Religion and Society there was an open discussion about a proposal that since Christ transcended not only cultures but also religions and ideologies, the fellowship of confessors of faith in Jesus as the Messiah should not separate from their original religious or secular ideological community but should form fellowships of Christian faith in those communities themselves, and that so long as the Law sees baptism as transference from one community to another it should not be made the condition of entry into the fellowship of the sacrament of the Lord's Supper but made a sacramental privilege for a later time (Ref.

As they have argued, family, citizenship, church, neighborhood, community, schools, and markets need to be drawn closer together in a more integrated whole, in every aspect ranging from the built environment to the cultivation of genuine local cultures arising from the varying circumstances of diverse places.

In this regard, Calvary, Hope, and the Vineyard temper their individualism with a strong counter «emphasis on community, lifting up the local congregation as a protection from the anonymity and isolation of secular culture.

What my family and I need most is the love and care of a local parish community that is a haven from the ravages of the culture.

If we think we need to accommodate every special interest and every possible belief, then we lose the sense of community we have from the shared culture and without culture, society can not function well together.

So much is this true that the total separation of faith and religion from life and culture became a cardinal principle of a new outlook, now called The Philosophy of Science, the doctrine of which is that nothing is valid in society, in community law, or in educational principle, unless it belongs to the experimental order and can be proven by the senses.

When we have people from different walks of life, backgrounds, generations and cultures all meeting together in this diverse community of the church, it's difficult to meet everyone's personal preferences.

These sources include the Bible, the tradition of Christian thought (especially from the early church and the Reformation), culture (including philosophy, science and the arts), and the contemporary experience of God's community, including popular religion.

The only thing that prevents powerful Godly community from breaking down the barriers between culture, economic class, race and age is our own selfishness.

From the basic «master story» of a culture or community to the tiniest metaphor, our language results in social attitudes, behavior, roles, and structures.

Greek culture and language, the cultivation of the body, sex and family mores at odds with the traditions of Yahwism - Judaism, fascination with the visual arts — all of this Hellenistic world pressed in upon Judaism and Jerusalem and even infiltrated in the persons of regularly visiting Jews from communities outside Palestine.

The culture of each school is conveyed through reports on the student assessments of teachers, the preferred styles of clothing, the marital hopes of women students, and the mannerisms and personality traits that endear or distance members of the communities from one another.

For me, it mirrored the culture of the time, as it went from»70s emphasis on community and freedomto explore, to»80s emphasis on power and certainty — akin to the «conviction» politics of Thatcher.

the shift has been away from Freudian, Rogerian and Nietzschean values, especially individualistic selfactualization and narcissistic self - expression, and toward engendering durable habits of moral excellence and covenant community; methodologically away from modern culture - bound individuated experience and toward the shared public texts of Scripture and ecumenical tradition; politically away from trust in regulatory power and rationalistic planning to historical reasoning and a relatively greater critical trust in the responsible free interplay of interests in the marketplace of goods and ideas.

Robert Bellah has shown that American culture from its early beginnings has held two views in tension: on the one hand, the biblical understanding of community based on the notion of charity for all members, a community supported by public and private virtue; and, on the other hand, the utilitarian understanding that community is a neutral state which allows individuals to pursue the maximization of their self - interest.16.

«Acknowledging the common humanity given in Christ, can we not work with men of all religions and no religions for a secular human culture and community, and even for a secular humanism open to insights from all religions and ideologies, evaluated in the light of, Lad informed by, the true manhood of Jesus Chris?»

Although our patterns of grief and consolation have not been worked out as they should be in our Western culture, I have received comfort from the Christian community, and I am indeed grateful to those who have sincerely tried to assist me in the very difficult task of dealing with the loss of a loved one through suicide.

The notion of a homogeneous Church that looks exactly the same in doctrine and practice from congregation to congregation, culture to culture, community to community, is unrealistic and unhelpful.

But because they too insist on moral inclusivity — considering the individual person generically, either prior to or apart from his community and culture — they also undermine the metaphysical, ethical, and social particularities that ground the self and make it specific.

The three themes emphasized in the college tradition from the foundation are: modern medical technology, the humanist culture of service and justice to the community of the poor and the needy, and religion as the source of the humanist culture.