Articl-Question of Faith
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Cat Stevens Debuta En Chile Con Dos Conciertos El Cantautor Británico Yusuf Islam Llega Por Primera Vez a Santiago Para Presentarse En Noviembre
DOMINGO 23 DE JUNIO DE 2013 ESPECTÁCULOS [email protected] C19 KC & The Sunshine Band regresa a Chile La banda realizará cuatro conciertos en el país entre el 5 y el 8 de diciembre en los casinos Enjoy Johansson reemplaza de Antofagasta, Coquimbo, Santiago y Viña del a Samantha Morton Mar. Las entradas van desde los $57 mil. Schwarzenegger en “Her” encabeza filme de zombies La actriz norteamericana Scarlett Johansson El actor austriaco protagonizará la cinta “Maggie”, tomó el rol de Samantha Morton en la nueva de Henry Hobson. Se trata de una producción cinta de Spike Jonze “Her”. Pese a que la pro- postapocalíptica, donde interpretará a un padre “Transformers 4” ducción estaba casi terminada y Morton había que debe proteger a su hija que se convierte en filmado sus escenas, el director señaló que “el zombie. no destruirá Beijing personaje no encajaba y necesitaba a alguien Tras los rumores que circularon en redes diferente”, por lo tanto, asignó el rol a la pro- Helena Bonham Carter, sociales, que indicaban una destrucción de tagonista de “Match point”. “Her” es una de hada madrina diversos íconos de la capital China en la película de ciencia ficción que cuenta, además, cuarta entrega de “Transformers”, los pro- con Joaquin Phoenix, Rooney Mara y Amy La nueva versión de “Cenicienta”, dirigida por ductores de la cinta debieron aclarar que el Adams en el reparto. Kenneth Branagh, confirmó a Helena Bonham rodaje en Beijing no incluye escenas que Carter en el rol de hada madrina. La cinta comienza dañen el patrimonio de la ciudad. -
Download Issue 27 As
Policy & Practice A Development Education Review ISSN: 1748-135X Editor: Stephen McCloskey "The views expressed herein are those of individual authors and can in no way be taken to reflect the official opinion of Irish Aid." © Centre for Global Education 2018 The Centre for Global Education is accepted as a charity by Inland Revenue under reference number XR73713 and is a Company Limited by Guarantee Number 25290 Contents Editorial Rethinking Critical Approaches to Global and Development Education Sharon Stein 1 Focus Critical History Matters: Understanding Development Education in Ireland Today through the Lens of the Past Eilish Dillon 14 Illuminating the Exploration of Conflict through the Lens of Global Citizenship Education Benjamin Mallon 37 Justice Dialogue for Grassroots Transition Eilish Rooney 70 Perspectives Supporting Schools to Teach about Refugees and Asylum-Seekers Liz Hibberd 94 Empowering more Proactive Citizens through Development Education: The Results of Three Learning Practices Developed in Higher Education Sandra Saúde, Ana Paula Zarcos & Albertina Raposo 109 Nailing our Development Education Flag to the Mast and Flying it High Gertrude Cotter 127 Global Education Can Foster the Vision and Ethos of Catholic Secondary Schools in Ireland Anne Payne 142 Policy & Practice: A Development Education Review i |P a g e Joining the Dots: Connecting Change, Post-Primary Development Education, Initial Teacher Education and an Inter-Disciplinary Cross-Curricular Context Nigel Quirke-Bolt and Gerry Jeffers 163 Viewpoint The Communist -
4920 10 Cc D22-01 2Pac D43-01 50 Cent 4877 Abba 4574 Abba
ALDEBARAN KARAOKE Catálogo de Músicas - Por ordem de INTÉRPRETE Código INTÉRPRETE MÚSICA TRECHO DA MÚSICA 4920 10 CC I´M NOT IN LOVE I´m not in love so don´t forget it 19807 10000 MANIACS MORE THAN THIS I could feel at the time there was no way of D22-01 2PAC DEAR MAMA You are appreciated. When I was young 9033 3 DOORS DOWN HERE WITHOUT YOU A hundred days had made me older 2578 4 NON BLONDES SPACEMAN Starry night bring me down 9072 4 NON BLONDES WHAT´S UP Twenty-five years and my life is still D36-01 5 SECONDS OF SUMMER AMNESIA I drove by all the places we used to hang out D36-02 5 SECONDS OF SUMMER HEARTBREAK GIRL You called me up, it´s like a broken record D36-03 5 SECONDS OF SUMMER JET BLACK HEART Everybody´s got their demons even wide D36-04 5 SECONDS OF SUMMER SHE LOOKS SO PERFECT Simmer down, simmer down, they say we D43-01 50 CENT IN DA CLUB Go, go, go, go, shawty, it´s your birthday D54-01 A FLOCK OF SEAGULLS I RAN I walk along the avenue, I never thought I´d D35-40 A TASTE OF HONEY BOOGIE OOGIE OOGIE If you´re thinkin´ you´re too cool to boogie D22-02 A TASTE OF HONEY SUKIYAKI It´s all because of you, I´m feeling 4970 A TEENS SUPER TROUPER Super trouper beams are gonna blind me 4877 ABBA CHIQUITITA Chiquitita tell me what´s wrong 4574 ABBA DANCING QUEEN Yeah! You can dance you can jive 19333 ABBA FERNANDO Can you hear the drums Fernando D17-01 ABBA GIMME GIMME GIMME Half past twelve and I´m watching the late show D17-02 ABBA HAPPY NEW YEAR No more champagne and the fireworks 9116 ABBA I HAVE A DREAM I have a dream a song to sing… -
Diversity and Transnational Links in Afghan Religious Education
Independent • International • Interdisciplinary PRIO PAPER 7 gate Hausmanns Address: Visiting Norway Oslo, NO-0134 Grønland, 9229 PO Box Peace Research Institute Oslo(PRIO) Beyond Borders: Diversity and Beyond Borders: Diversity and Transnational Links in Afghan Transnational Links in Afghan Religious Education Religious Education Visiting Address: Hausmanns gate 7 7 gate Hausmanns Address: Visiting Norway Oslo, NO-0134 Grønland, 9229 PO Box Peace Research Institute Oslo(PRIO) (CSCW) War Civil of Study the for Centre Do madrasas produce terror- han government has initiated the relationship between reli- ists? Are all madrasas funda- a comprehensive reform of the gious schools across the Afg- mentalist? In the aftermath of Islamic education sector, rais- han–Pakistani border. The 9/11, madrasas have become a ing important questions about present study hopes to remedy subject of great controversy. the independence of religious that, shedding light on some institutions and the role of the of the most critical issues and The growing insurgency in government in religious af- providing some recommenda- Afghanistan – and particularly fairs. That the religious educa- tions for change in policy. the increase in suicide attacks, tion sector in Afghanistan is coupled with the recruitment in need of change is a concern The report presents an over- of Afghan religious students shared by many within the view over the madrasas sector ISBN: 978-82-7288-362-0 978-82-7288-362-0 ISBN: www.studoisju.no 7 Studio Design: from Pakistani madrasas to government and the madrasa in Afghanistan; scrutinizes the the Taliban – has brought the sector. The question is what relationship between madra- topic of religious education to change should this entail, and sas in Pakistan and Afghanis- the centre of the Afghan state- how can it best be brought tan; examines the relationship building agenda. -
Madrasa Enhancement and Global Security
MADRASA ENHANCEMENT AND GLOBAL SECURITY A Model for Faith–Based Engagement BY DOUGLAS JOHNSTON, AZHAR HUSSAIN, AND REBECCA CATALDI Foreword In the wake of the October 30, 2006 bombing of a madrasa in Chingai, Pakistan, enormous pressure was exerted on our indigenous Deobandi and Ahle-Hadith (Wahhabi) partners to discontinue their relationship with our Center and its effort to reform the madrasas. In response, we issued a statement that paid deference to the past accomplishments of these schools, which extend as far back as the Middle Ages when they were the unrivaled peaks of learning excellence in the world and inspired the establishment of our own university system in the West. We also stated our belief that “the madrasas should be viewed as sacrosanct institutions devoted solely to providing a morally- based education to students from all levels of Pakistani society. Just as they should not be the targets of military action by governments or other armed bodies, they should also not be misused by ‘freedom fighters’ in pursuit of political ends.” As this statement began to appear in the local Pakistan media, the pressure subsided and our partners were able to continue working with us in our joint efforts to help the madrasas regain their former footing. As a result, more than 2,000 madrasa leaders have undergone our training, and many of them are now making the kinds of adjustments to their curriculums and teaching techniques that will enable students to achieve their full potential. Once this initiative is fully implemented, it will go far toward providing a brighter future for the children of Pakistan. -
Middle East-I 9 Modern and Liturgical Scripts
The Unicode® Standard Version 13.0 – Core Specification To learn about the latest version of the Unicode Standard, see http://www.unicode.org/versions/latest/. Many of the designations used by manufacturers and sellers to distinguish their products are claimed as trademarks. Where those designations appear in this book, and the publisher was aware of a trade- mark claim, the designations have been printed with initial capital letters or in all capitals. Unicode and the Unicode Logo are registered trademarks of Unicode, Inc., in the United States and other countries. The authors and publisher have taken care in the preparation of this specification, but make no expressed or implied warranty of any kind and assume no responsibility for errors or omissions. No liability is assumed for incidental or consequential damages in connection with or arising out of the use of the information or programs contained herein. The Unicode Character Database and other files are provided as-is by Unicode, Inc. No claims are made as to fitness for any particular purpose. No warranties of any kind are expressed or implied. The recipient agrees to determine applicability of information provided. © 2020 Unicode, Inc. All rights reserved. This publication is protected by copyright, and permission must be obtained from the publisher prior to any prohibited reproduction. For information regarding permissions, inquire at http://www.unicode.org/reporting.html. For information about the Unicode terms of use, please see http://www.unicode.org/copyright.html. The Unicode Standard / the Unicode Consortium; edited by the Unicode Consortium. — Version 13.0. Includes index. ISBN 978-1-936213-26-9 (http://www.unicode.org/versions/Unicode13.0.0/) 1. -
Hasad (Malicious Envy)
logy Khan and Ghani, J Psychol Psychother 2018, 8:2 ho & P yc s s y P c h DOI: 10.4172/2161-0487.1000337 f o o l t h a e n r r a u p o y J Journal of Psychology & Psychotherapy ISSN: 2161-0487 ReviewResearch Article Article OpenOpen Access Access Hasad (Malicious Envy) and Ghibtah (Descent Envy): History, Culture and Philosophy Iqbal Akhtar Khan1* and Umair Ghani2 1Independent Scholar, Lahore, Pakistan 2Department of English, Government College for Boys, Gulberg Lahore, Pakistan Abstract Hasad, an Arabic word, comes from ḥa-sa-da which is ‘to dislike that someone should possess a blessing and/or happiness and to want that blessing and/or happiness to be removed from that individual and/or be transferred from him to oneself’. Its widely accepted substitute, in English, is ‘Envy’. The origin of Hasad can arguably be traced to social comparison, usually of “Aristotle’s Potters against Potters” pattern. The classification into malicious envy and Ghibtah (descent envy) is based on the focus of the envier (Subject) on the ‘Rival’ or the ‘good’, respectively. The focus on the ‘Rival’ is the outcome of negative emotions which give rise to destructive energy, culminating in deleterious consequences for the ‘Subject’, ‘pulling him further down’. This morally reproachable approach is ‘Hasad’ (malicious envy). Conversely, the focus on ’good’ is the outcome of constructive emotions which produce pro-active energy making the ‘Subject’ feel motivated to ‘pulling himself up’, resulting in self-improvement. This morally laudable approach is Ghibtah (descent envy). Envy is simultaneously a fascinating and a dreadful emotion with positive and negative facets, depending upon the doctrine of Khair (good) and Sharr (evil). -
A Vernacular Aramaic Statement from the 10Th Century History of Mosul by Al-Azdī
Hugoye: Journal of Syriac Studies, Vol. 20.2, 365-373 © 2017 by Beth Mardutho: The Syriac Institute and Gorgias Press A VERNACULAR ARAMAIC STATEMENT FROM THE 10TH CENTURY HISTORY OF MOSUL BY AL-AZDĪ AMIR HARRAK UNIVERSITY OF TORONTO ABSTRACT Vernacular Aramaic is usually a spoken language but to find a sentence uttered in this dialect as early as the 8th century CE is both rare and remarkable. The 10th century al-Azdi, in his History of Mosul, quoted this sentence said by a boatman and gave its translation in Arabic in the context of the invasion of Mesopotamia by the Abbasids. Even though the transmission of the Aramaic sentence partially distorted it and its translation is thus a bit problematic, there is no doubt about the linguistic origin and meaning of thesentence. Yazīd ibn Muammad ibn Zakariyyah al-Azdī is well known to modern historians of Middle Eastern studies through his major work entitled Tārīkh al-Mawil (History of Mosul).1 We know next to nothing about his life, except that he was a member of the Azd tribe, Yemenite of origin, lived in Mosul 1 The manuscript was edited by A. abībah: Yazīd Ibn Muammad ibn Zakariyyah al-Azdī: Tārīkh al-Mawil (Cairo, 1967). 365 366 Amir Harrak where he must have written his History, and died around AD 945 (AH 334). His History of Mosul is mostly local, focusing on the political, social and economic conditions of Mosul and the Jazirah (Upper Syria) during the early centuries of Arab rule. Al-Azdī discusses the history of the 8th and 9th centuries in an annalistic manner, using the lunar calendar of Islam as a reckoning system. -
General Comments
[vrh]A.S. Roald[/vrh] [rrh]Islam and Christian–Muslim Relations[/rrh] [fn]Email [email protected][/fn] The conversion process in stages: new Muslims in the twenty-first century Anne Sofie Roald Chr. Michelsen Institute, Bergen, Norway. This study deals with stages in the process of conversion to Islam. However, unlike the extensive research on pre-conversion stages, this contribution looks at post-conversion development. The initial stage after conversion brings with it a zealotry in which converts tend to become ‘more royal than the king’. The second stage tends to be a period of disappointment with the new peer-group. The third stage is one of acceptance, when converts accept that Muslims are ‘ordinary’ human beings with shortcomings rather than saints who manage to totally live up to the ‘ideal’ of Islam. The fourth stage is one of secularization, when converts tend to adopt a private religious attitude to the religion. This stage is to a great extent linked to the post-9/11 situation, in which many Muslims feels targeted as potentially terrorists, but it also reflects the extent to which converts integrate into Muslim communities. Some converts continue to practise religious precepts in this fourth stage, while others leave their religious practice and become non-practising Muslims. The stages in the conversion process are also discussed in terms of Susman’s modal types of ‘character’ versus ‘personality’. Converts tend to adopt the modal type of ‘character’ as they embrace Islam. In the fourth stage, however, converts tend to return 1 fully to the modal type of ‘personality’, the modal type into which most of them were socialized. -
Aretha Franklin Looking out on the Morning Rain I Used to Feel So
A1: Natural Woman – Aretha Franklin Looking out on the morning rain I used to feel so uninspired And when I knew I had to face another day Lord, it made me feel so tired Before the day I met you, life was so unkind But your the key to my peace of mind 'Cause you make me feel You make me feel You make me feel like A natural woman (woman) When my soul was in the lost and found You came along to claim it I didn't know just what was wrong with me Till your kiss helped me name it Now I'm no longer doubtful, of what I'm living for And if I make you happy I don't need to do more 'Cause you make me feel You make me feel You make me feel like A natural woman (woman) Oh, baby, what you've done to me (what you've done to me) You make me feel so good inside (good inside) And I just want to be, close to you (want to be) You make me feel so alive You make me feel You make me feel You make me feel like A natural woman (woman) (repeat to close) A2: Across the Universe - Beatles Words are flowing out like endless rain into a paper cup, They slither while they pass, they slip away across the universe Pools of sorrow, waves of joy are drifting through my open mind, Possessing and caressing me. Jai guru deva om Nothing's gonna change my world, Nothing's gonna change my world. -
Christian Universities and Muslim Students Gregg A
Forum on Public Policy Thedocracy: Christian Universities and Muslim Students Gregg A. Chenoweth, Vice President for Academic Affairs, Olivet Nazarene University Abstract Few cultural institutions so potently foster free thought and speech, appreciation for others unlike self, and community service as higher education. As such, universities catalyze democracy. One calls them the ―Messiah‖ of that cause. Christian universities in particular, though not designed as political or religiously pluralist entities, assist democracy under theological warrant. This convergence of theology and democracy make Christian campuses a venue in ―thedocracy‖ for moderating social problems. This paper develops the thedocracy construct, then applies it to the politicized strain between Islam and America. Christian schools often fail to contribute either because American Muslims are off their radar, numbering under 1% of the U.S. population, or comity is perceived unnatural to their religious mission. This project analyzed admission policies among all 111 CCCU member institutions and found 16, or 1 in 7, limit enrollment to Christian applicants. Thedocracy is proposed through open admission, socially conservative campus environments, campus evangelism emphasized on free will and human dignity. Thedocracy: Christian Universities and Muslim Students Lest moderns doubt whether religion and politics congeal, the events of 9/11 settled the question. Presidents Bush, Obama, and Osama bin Laden illustrate political consequences from religious actions and religious consequences from political actions. On September 20, 2001, just nine days after the attack by al-Qaeda on U.S. citizens in three locations, Bush distinguished extremism from Islam itself before a joint session of Congress, but did point to Islamic pretense in the violence.1 Bin Laden‘s own ―Letter to America‖ featured sanction by Allah and the Quran (4:76 and 22:39): 2 "Those who believe, fight in the cause of Allah, and those who disbelieve, fight in the cause of Taghut (anything worshipped other than Allah is Satan). -
Pre-K3's Februray Newsletter
Pre-K3’s Februray Newsletter MashaAllah, our month of February has been quite eventful! We celebrated Cultural Day at ECC with lots of wonderful treats and artifacts from several different countries. The Children enjoyed learning the different customs and tra- ditions! JazakAllah Khairun, Parents for making this event so memorable by sending in your cul- tural items and snacks! We also had a fun Fire Truck visit and learned about fire safety from our brave Fire Fighters! Our Pre-K3 DiG theme that we covered in Feb- ruary is, “Living Things.” Students learned about the difference between living and non- living things and the basic needs of plants and animals. We learned the letters “Z, I, V and L” We have sounded out, traced and made crafts for each letter. In Math we introduced Addition Concepts and continued with our Number pack- ets and rhymes! JazakAllah Khairun, Parents for your contribu- tion towards our Pre-K3 Bake Sale!!! We are so blessed to have your Amazing Support!!! JazakAllah Khair! Homeroom: Sister Amber ambreen.khalid@ilm- academy.com Arabic: Sister Raja [email protected] Quran/IS: Sister Rima [email protected] اَل َّسلَ مَ َع َل ْي ك ْمَ َو َر ْح َمةَ هللاَ َوبَ َر َكا ت هَ Assalamu alaykum wa Rahmatullahi wa Barakatu Our Class was Learning: In Quran: Surat Al-Falaq & An-Nas kids are enjoying the game we’re playing while learning (Qur’an train). We also covered few manners from Qur’an such as to ask permission before we take something, to say Alhamdulillah as a way to thanks Allah for the many blissing he gave us, and to speak with calm voice to others.