Sentences with phrase «traditional religious community»

Readers may recall our coverage of last week's Orthodox Jewish gathering at Citi Field, which discussed the issues Internet use poses for a traditional religious community.

Although I want to discuss the role of comprehensive systems of value and ways of life in education, my perspective is that of one formed in a traditional religious community.

By dispensing with the need for «a personal faith - commitment,» Barr casts his lot not with traditional religious communities of interpretation, but that community of interpretation that is the modern pluralistic university.

The fact that he so impatiently dismisses any hardship a ban would cause traditional religious communities is striking.

This does not mean that the widespread abandonment of traditional religious communities in favor of secular culture benefits the world.

Even if one of the traditional religious communities dominates the culture, it is now likely to be in competition with values stemming from the European Enlightenment — what I called scientific humanism.

Not exact matches

Feast and celebration of and for life in Asian religious communities provide fountains of strength and vitality of cultural fulfillment of life, although much of life - stifling and life - suppressing factors should be eliminated from the traditional religious institutions.

As established, culturally supported religious practices and traditional communities have weakened, many people feel the need for some way of dealing with their inner stress and emptiness.

One that was based on a survey of mainline church members, for example, suggested that identification with the local community served as an important plausibility structure for traditional religious tenets.13 Furthermore, those who made such localistic identifications were considerably more likely than «cosmopolitans» to espouse traditional religious beliefs (controlling for a variety of other factors) and to allow these beliefs to influence their thinking on racial and social questions as well.

Religious institutions may be caught in the middle of such changes: pro-Western religious orientations may suddenly become unpopular because of changes in trading alliances, peasants may turn to millenarian or folk religions to revitalize economically threatened communities, communist or nationalist movements among oppressed urban workers may strike out at traditional religious organizations, anReligious institutions may be caught in the middle of such changes: pro-Western religious orientations may suddenly become unpopular because of changes in trading alliances, peasants may turn to millenarian or folk religions to revitalize economically threatened communities, communist or nationalist movements among oppressed urban workers may strike out at traditional religious organizations, anreligious orientations may suddenly become unpopular because of changes in trading alliances, peasants may turn to millenarian or folk religions to revitalize economically threatened communities, communist or nationalist movements among oppressed urban workers may strike out at traditional religious organizations, anreligious organizations, and so on.7

This reappearance of the religious in the midst of secular society — and in forms far different from our traditional religious communions — raises as well, of course, a host of vital theological issues that can not be ignored: What is the relation of Christianity (or of Judaism) to these new and old religious communities?

For the author, the cult of the icon has served to create a cordon sanitaire around the Orthodox churches, allowing them to immure themselves in a gated community of obscurantist ecclesiastical politics and attempted geographical hegemony whereby Western Christians (or Eastern churches in union with Rome) can not exercise their religious rights (and rites) in the lands of traditional Orthodoxy, but the Orthodox bodies are allowed to evangelize at will in the lands of the Western Enlightenment.

One can point to the emergence of a variety of critical approaches to religion in general, and to Christianity in particular, which have contributed to the breakdown of certainties: These include historical - critical and other new methods for the study of biblical texts, feminist criticism of Christian history and theology, Marxist analysis of the function of religious communities, black studies pointing to long - obscured realities, sociological and anthropological research in regard to cross-cultural religious life, and examinations of traditional teachings by non-Western scholars.

Let me continue this deliberation on the theological import of mission and liturgy in the service of working toward a pluralistic nationhood by indulging in more imaginative theological play.61 What if we consider pluralistic living among various religious communities in terms of a large, traditional, rural Indian house?

The crucial question is whether a plurality of religious and secular faiths, each of which had developed its own traditional culture, that is, philosophy, morality, ideology and legal system of corporate life, can, through inter-faith rational discourse, create at least the basic framework of a common culture or common direction and scheme of values for peoples to build together a new dwelling, like the national community.

The threat to this idea of secularism arises form religious fundamentalism which is afraid of insecurity through change in traditional religious dogmas, ritual practices of purity and impurity in social laws; the threat also comes from communalism which seeks political power for one's religious community or in the case of Hindutva wants to establish a Hindu state.

They consider the constitutional right of religious freedom given to all citizens under the Secular State as guaranteeing all religious communities the right to follow their traditional «personal» law regulating family and community relations which are sanctioned by religion.

Representatives of CSW met with religious communities and civil society in Jakarta, West Java, Central Java and North Sumatra, including representatives from the Ahmadiyya and Christian communities, and Parmalim traditional religion.

When we move in this direction, and focus on comprehensive ways of life rather than on their specifically religious features, we can recognize that, alongside the traditional communities, there are new «ways» that have emerged in recent times.

I thank most immensely the women and their groups, market women and men, traders, artisans, workers, active and retired civil servants, students, transporters, commercial motorcyclists, employers of labour, organised private sector, the business community, non-governmental organisations, community based organisations, youth organisations, security agencies, the media, political parties, traditional rulers, community leaders and religious organisations and their leaders.

Various speakers from labour unions, traditional councils, community development associations, professional bodies, marketers, youth and religious groups agreed on the unity of the country, independent candidacy, devolution of power and local government autonomy but rejected the idea of creating new states.

Parties still treated ethnic minority's as «bloc votes» to be targeted, it added, claiming that «engaging solely with leading figures within traditional clan - type structures or religious institutions can be divisive and risk creating «community gatekeepers» rather than real engagement with voters».

The meeting was attended by security chiefs, traditional rulers, religious and community leaders, and members of the public.

History was made on Friday 8th September 2017, when the General Officer Commanding (GOC) 82 Division Nigerian Army, Major General Adamu Baba Abubakar, in line with the direcrive of the Chief of Army Staff Lieutenant General Tukur Yusufu Buratai held a stakeholders peace meeting of traditional, religious, political and youth leaders of the conflicting communities of Azuofia Edda, Okpuitumo, Ofomana in Osofon of Abakaliki Local Government Area, Ebonyi State and their counterparts in Ogorunde and Ofumuna communities in Obubra Local Government Area of Cross River State.

The medium learnt that the murder of Isiaka has been a major concern for the sons and daughters of community including the traditional rulers, community leaders and religious leaders who wanted justice to prevail.

• Give communities a central role in identifying cases, contact tracing and risk education by engaging local, religious and traditional leaders and healers

«At UNICEF, we'll continue to work with national authorities, health workers, and traditional and religious leaders so that vaccines remain well accepted and reach every community across the meningitis belt.»

Cultural values of many tropical island communities (e.g., religious sites and traditional uses of marine resources) depend upon healthy coral reef ecosystems and can be adversely affected by coral bleaching.

Clearly, such nurturing of good persons, good workers, and good citizens is the responsibility of many: parents, other relatives, models in the community, and ones from history and the arts; the religious, spiritual, and ideological communities in which we live; the range of traditional and contemporary media.

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 concerned,