Sentences with phrase «of cultural relationship»

Works by artists including Ackroyd & Harvey, Spencer Finch, Mona Hatoum and Marcos Lutyens & Marianantoni, engage with the earth, air, sky, nature and carbon elements to encourage a deeper consideration of our cultural relationship to earth's stability.

Students will acquire skills to discern patterns of cultural relationships among Latinx in the US and CA.

Not exact matches

The tight working relationship between Shopify Labs and HR makes the cultural value of peer recognition real and vibrant through software.

Someone found a 2011 college essay of hers, in which Rapp explored Japan's relationship with child porn laws and, ironically, seemed to fall more in line with a Japanese cultural viewpoint about the sexualization of teens.

Recalling that internationally - recognized human rights include social, economic, and cultural rights as well as political and civil rights, we should acknowledge that economic relations and human rights are mutually supportive dimensions of our mature relationship with China.

If you want to grow your organic traffic for items related to «tea» I would suggest finding other high search volume concepts closely related to the topic, such as types of teas, tea leaves, infusers, cultural practices or differences, etc... the idea being to build content containing keywords, and more importantly semantic relationships around the topic of «tea,» with the end goal being to broaden the relational authority your website has for more long - tail keywords.

Then, even though they may apply cultural references to other scripture, they refuse to acknowledge (or at least look at some unbiased research) that loving committed gay or lesbian relationships today do not resemble the types of homosexuality referenced by Paul in Romans or 1 Corinthians.

However, I do know that in America there is a kind of religious or cultural feeling against anal sex even in heterosexual relationships.

MoJ's Rob Vischer uses this story about the culture of marital infidelity in Russia to raise questions about the relationship between law and cultural norms in maintaining general public adherence to the practices constitutive of healthy family life.

The coming of the Enlightenment in the eighteenth century, with its subsequent political emancipation of the Jews in Western Europe, radically changed the context of all social and cultural relationships.

It is fueled by the current tendency to use the teachings of others as gospel, reflecting various opinions and cultural interpretations instead of seeking truth through a personal exploration through a relationship with the Father.

The cultural perceptions of love speak so loud, in fact, and with such consistency that we would be naive to think we don't enter into romantic relationships with a picture based largely on our surroundings.

You will hear me say this several times this week: The most important question we have to ask when reading the New Testament household codes is this — is their purpose to reinforce the importance of preserving the hierarchy of the typical Greco - Roman household or is their purpose to reinforce the importance of imitating Christ in interpersonal relationships, regardless of cultural familial structures?

Thus, the universal moral obligations that inhere in the scientific commitment to truth are supplemented by the particular loyalties that are proper within the limited relationships of actual cultural traditions.

To be sure, the inbreaking of the Kingdom meant the transvaluing of all previous religious and cultural values; but this transvaluation was one of completely reconstituted relationships, not one of mystical identity.

These make people try to safeguard their culture in ghetto type relationships and structures, and / or to evolve new cultural mixes that may at first seem merely hybrid, but in the longer term could bring about new patterns of relationships.

As business / charitable activities has led me into relationships with the Eastern Orthodox Church, Father P ***, Bish S **** introduced as Father («call no man father») as well as church leaders I see very ill informed laiety (some exceptions), with a biblical worldview supplanted by a cultural denominational world view.The concept of Grace is overwhelmed by works, sacraments, membership.

We simply do not know what community would look like in a modern city because our deepest cultural experience with it comes from the 19th century, in the small - town, face - to - face relationships of an agrarian economy.

The Catholic writer understands the necessary relationship between truth and beauty, which is not mere social convention or cultural accident but an essential form of human knowledge — intuitive, holistic, and experiential.

- God, the Absolute - humanity, the human condition in its universal characteristics, - male and female, though different, equal in rights and dignity, - the cosmos, especially the planet earth available, with its limited resources, for all humanity - the planet's ecology as common essential source of life and hence of concern for all humans, present and future, - the human conscience guiding each one interiorly would be known only to each one personally, - the each group of humans has a history and a religio - cultural background of its own is a universal factor that makes for particularity and different contexts for theology, - the realization that the present increasing globalization of relationships, economy and culture impinge on theology and spirituality universally, though differently.

If our relationship with God is in the spirit of adoption — if God is the gracious parent who freely and lovingly chooses to parent us — might this concept then challenge our own cultural assumptions about «real» parenthood?

The marginalised Dalits, tribals and women — and their struggle for dignity and justice have raised the question of power that influences our relationships with different groups who control power whether it is economic, political or cultural.

To dismiss the role relationships in the church in regard to the teaching / ruling function as simply cultural would carry with it the dismissal of the analogous role relationship in marriage as also cultural.

One need not be a Freudian, however, to observe that attitudes toward sex, and especially variant understandings of the relationship of sex and the social order, mark out one of the important boundary lines of our political and cultural landscape.

But it is God in relationship to us and our cultural heritage of whom we are made aware in religious experience.

The task ahead of us is to help disentangle from ideology the issues that make up the themes of this consensus - inter alia, man's relationship to creation, the role of woman in society, people's participation in governance, a global ethic, North - South solidarity, the role of business, cultural identity, holism.

Flat, blank facades on buildings conceived as commodities — or just oddities — rather than works of civic art; flat modernist pictorial abstractions; the flattening of cultural history into pseudo-history packaged as what Henry dismissed as «applied sociology» — all spoke to him of something far more ominous, the abasement of man and the crude negation of his proper relationship to nature as embodied in the great tradition.

The rock - musical Hair is a cultural expression of a new quest for joy in relationship to cosmic - natural vitalities.)

The position of the Government and of such campaigners and many other cultural icons in our society is that the rights of active homosexuals to be unimpeded in having their relationship treated as normal trump the rights of Christians not to so cooperate.

But some of the most prominent separationist controversies have no relationship to the cultural dominance of Christianity.

In this time of cultural confusion about the meaning of family life, the world needs to see the kind of attitudes Christians can bring to their family relationships and responsibilities.

The ruling was the result of cultural trends that emerged in the context of heterosexual, not homosexual, relationships.

America's public faith (a term I prefer to «civil religion») emerged precisely because denominationalism could be tolerated only if a creative relationship to the larger political and cultural dimensions of religious necessity were maintained.

Whether Jesus Christ's divine - human unity is the sole member of its class, as evangelical Christians would typically claim (John 1.14, I Timothy 2.5), or a paradigmatic member of a class with multiple members, this unity can be construed as an example of a systemic change of the God - world relationship happening once in the history of humanity globally, 5 and entering our cultural / religious awareness through Christ with the power and appeal described above.

His acceptance of the outcasts — one of his most radical acts — pointed to an identity defined by one's relationship to God rather than by cultural standards of performance.

Cultural understandings, for example about sexuality and marriage, structure the kinds of people we become and the relationships we form.

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.

Those who try to argue that the intimate relationship of David and Jonathan was homoerotic simply fail to understand the Jewish cultural context, and retroactively visit the assumptions of our own highly sexualised culture on the text, in an attempt to make the Bible say what it does not.

Because of the complex interaction of religious broadcasting with other social characteristics such as broader religious and cultural movements, changing social uses of mass media, and changing historical circumstances, it is unlikely that a simple cause - effect relationship between the viewing of religious programs on television and individual faith and church interaction could ever be isolated.

But what are the final / efficient causal relationships that govern the process of cultural evolution?

We may conclude, then, that goal - setting and purposive activity is a fundamental factor in cultural evolution, and that final causes — in the form of externalized teleologies — play a significant role in the activities and social relationships of human beings.

The cultural shift he describes is particularly alarming: The doctor — patient relationship is now under the cloud of assisted suicide in Oregon, which raises suspicions among patients and prevents some from seeking out the kind of quality end - of - life and palliative care that compassionate physicians can provide.

And in the weeks leading up to the Super Bowl, Lewis» evocative proclamations have reignited one of our nation's most contentious conversations: What is the role of faith in sports, and what relationship should exist between these two cultural institutions?

Since they consider sexual difference to be a social and cultural construction, and therefore artificial, feminist movements denounce existing social relationships and demand a culture capable of protecting women.

It is subjective, but it is not «private,» for experiences of personal relationships are always also experiences of the distribution of social, economic, political, and cultural power.

Divisions and bondings occur among people and groups on the basis of categories of skill, morality, ethnicity, cultural tradition, gender, religion, etc. that are not reducible to class analysis, and attempts to use a single version of the «master - slave» relationship to understand the modern social world is to pervert the real fabric of human relationships.

For me this engagement and reflection take place within the context of a Christian perspective which, guided by the insights of H. Richard Niebuhr, seeks a responsible and transforming relationship between the Christian gospel and cultural life.

Thus, due to cultural familial and other environmental conditions, God was able to initiate the possibility of a full relationship with the person of Jesus from the beginning, and at every moment of his life Jesus freely chose to affirm and maximize the initiative that was his.

It attempts to show the following in schematic form: column A, three cultural attitudes which are prominent in our «configuration» and in the personality patterns of the parents of the alcoholics; column B, the effect that these cultural attitudes have on the parents; column C, the way in which these effects tend to deprive the child of the satisfaction of certain vital needs; column D, the relationship between this deprivation of satisfaction and the psychological characteristics which are typical of alcoholics.

The relationship between theological liberalism and cultural optimism is, however, by now an old, old story, so let us leave the external historical circumstances and return to more purely academic and theological considerations, of which the next to concern us is the rise of form criticism in the 1920s.