Sentences with phrase «of cultural studies of»

She holds MA from the Department of Cultural Studies of the National Research University Higher School of Economics in Moscow and MA of the Art Department of the University of Paris 8 (2016).

The authors are anthropologists and practitioners of cultural studies of science, and what they offer their readers is a series of moments in the lives of scientists.

Not exact matches

She graduated from the University of East London with a joint degree in Cultural Studies and Event Management.

«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.

But are classes like «The Material Culture in the Victorian Novel» or «The Power of Ornament: Roman Imperial Imagery and Its Reception» really more practical than studying gender politics through our cultural reaction to the VMAs?

Domestically, universities such as Pontificia Universidad Catolica and the Universidad de Chile have published studies focusing on entrepreneurship influencing cultural change and and the value of the traditional business accelerator.

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

While there has been longstanding interest in the study of Asia and Asian languages in Canadian post-secondary institutions, the most promising development in «Asian studies» in recent years is not the expansion of «area studies» or linguistic / cultural programs, important as they are.

(This is one area in which the cultural narcissists studied in this book may differ from people with some forms of clinical narcissistic personality disorder.

Partisans of the new scientism are fond of recounting the «Sokal hoax» — physicist Alan Sokal submitted a paper heavy on jargon but full of false and meaningless statements to the postmodern cultural studies journal Social Text, which accepted and published it without quibble — but are unlikely to mention a similar experiment conducted on reviewers of the prestigious British Medical Journal.

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.

Cultural studies, Carr insists, is «not a game to play or a code to keep people out, but [is] a method of refiguring how we have gotten to where we are and how we can effect some significant change» (Acad 28).

The charges went higher and higher up the ladder of generality until the sex crime committed at UVA became a confirmation of the basic theory of privileged Western male oppression that is so widely subscribed to in the disciplines of cultural studies.»

Among the cultural forms studied by the anthropologist are ones that explicitly embody spiritual meanings, including the beliefs, practices, and institutions of religion, some forms of which appear in every known culture.

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.»

So far in this study, we've learned about the history of the Asian church, discussed contextualization, and considered some of the unique ways Asian church leaders are presenting the gospel so that it will be received within their own cultural context.

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.

To suppose that the scientific study of nature is a natural by - product of a certain stage of cultural development simply does not fit the facts of world history.

To the contrary, the proposal urges that the best way to affirm any school's theological identity is through study focused on as a wide theological and social - cultural diversity of Christian congregations as possible.

I do not need to study any of world's religions and be an armchair expert to confront America's cultural xenophobia.

That a congregation is constituted by publicly enacting a more universally practiced worship that generates a distinctive social form implies study of that public form: What are the social, cultural, and political locations of congregations of Christians and how do those locations shape congregations» social form today (synchronic inquiry); what have been the characteristic social, cultural, and political locations of congregations historically and how have those locations shaped congregations» social forms (diachronic study); in what ways do congregations engage in the public arena as one type of institutionalized center of power among others?

This by now hoary bit of academic jargon marks Institutions of Modernism as the offspring of «cultural studies,» that popular pseudo-discipline that resulted from crossing Marxist animus with deconstructionist verbiage.

A Culture of Conspiracy is in the tradition of studies of the cultural underground, including such works as Norman Cohn's Pursuit of the Millennium (1957).

Cultural Studies of the sort exhibited by Institutions of Modernism is all the rage in American and English universities (Rainey teaches at the University of York in England).

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.

They range from study of the evolutionary phases of a functional cosmology to the various phases of human cultural development, the emerging ecological age, and the identification of values.

First, there is the careful exegesis of Scripture and the historical and cultural study necessary to this.

By the time I had graduated, the field had become «one that maintains its interest in literary texts but explores all forms of aesthetic speech and that views performance as an art and recognizes its communicative potential and function» There were three challenges to those of us graduating with doctoral degrees in this discipline: 1) to locate which performances within art and / or culture we would focus our attention on as scholars and performers; 2) to interpret the core concepts generating from the cultural turn in our discipline to other studies of culture and human communication and 3) to develop «performance - centered» methods of research and instruction in whatever parts of the university we found ourselves.

«Before «I Do»,» a new study published by the University of Virginia's National Marriage Project, offers evidence of the ways certain common individual and cultural pre-marital practices can shape the experience and quality of a marriage.

The «performance - as - communication» persepctive I represented was rooted in two complementary analogues in the study of human communication, aesthetic and cultural; the program at Candler was grounded in a «broadcast transmissions» or «mechanical» model.

did anyone take the quiz... there is a question about what is the religion of most people in indonesia... the answer is muslim, yet... the picture that goes along with the question and answer is confused... i think i saw an elephant trunk on the idols face... maybe the folks who put together the quiz and slide show should brush up on thier religious and cultural studies as well...

Only 9 % indicated that they had made an intensive study of the biblical cultural background; 43 % had undertaken a limited study, while 48 % had not made any attempt to do so.

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.

The primary contribution of these studies is to suggest some of the specific social processes that intervene between general social or cultural conditions and the appearance of an ideology.

I am convinced that the historical cultural background study of Scripture is probably more important than the grammatical word studies that seem to be so popular.

(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.

One study, drawing on national survey data, indicated that evangelicals tend to be relatively isolated from the main sources of secular influence (e.g., higher education, professional careers, urban or suburban residence), thus permitting them to retain their plausibility structures more or less intact — although other modes of cultural accommodation were also evident.15

What we have, then, as a general framework implicit in these studies is a three - factor model of cultural production.

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.

Robert H. Lowie, An Introduction to Cultural Anthropology (New York: Farrar & Rinehart, 1941); Ralph Linton, The Study of Man (New York: D. Appleton - Century Co., 1936); Franz Boas, General Anthropology (Boston: D. C. Heath & Co., 1938); Alexander Goldenweiser, Anthropology (New York: F. S. Crofts, 1937); Wilson Wallis, An Introduction to Anthropology (New York: Harpers, 1926); Eliot D. Chapple and Carleton S. Coon, Principles of Anthropology (New York: Henry Holt & Co., 1942); Albert Muntsch, Cultural Anthropology (New York: Bruce Publishing Co., 1936).

Studies conducted during the 1950s and early 1960s often took an optimistic view of economic development and, in keeping with this outlook, showed how traditional religions were adapting to westernization and saw value in the accompanying cultural shifts toward rationalization and individual piety.

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 1973).

Studies do not liberate when the student is constrained to absorb knowledge about the cultural and scholarly creations of others.

However, as with everything else, there is a lot of wiggle room when it comes to how much historical and cultural background studies help us understand the text.

It sounds like a terrible thing to do, but when studied in the cultural context, heaping burning coals on someone's head was actually a way of blessing them.

So historical - cultural background studies are helpful, but even they will not give you absolute certainty about the meaning of any text.

This is not to deny that those who are educated in biblical studies and at the same time enlightened by the Spirit are able to understand the cultural and theological ramifications of the revelation of the Word of God far better than those who are illiterate in these areas.