Kids Abroad: Ignore Them, Abuse Them Or Protect Them? Lessons on How to Protect Children on the Move from Being Exploited
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The Ministerial Exemption Seems to Take Religious Autonomy As the Core Value to Be Effectively Cancelling Their ‘Special’ Status
This is an electronic reprint of the original article. This reprint may differ from the original in pagination and typographic detail. The Ministerial Exception – Comparative Perspectives Slotte, Pamela; Årsheim, Helge Published in: Oxford Journal of Law and Religion DOI: 10.1093/ojlr/rwv008 Published: 01/01/2015 Document Version (Peer reviewed version when applicable) Link to publication Please cite the original version: Slotte, P., & Årsheim, H. (2015). The Ministerial Exception – Comparative Perspectives. Oxford Journal of Law and Religion, 4(2), 171–198. https://doi.org/10.1093/ojlr/rwv008 General rights Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. Take down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. This document is downloaded from the Research Information Portal of ÅAU: 30. Sep. 2021 This is a pre-copyedited, author-produced version of an article accepted for publication in Special Issue Article Oxford Journal of Law and Religion following peer review. The version of record, Pamela Slotte and Helge Årsheim, ‘The Ministerial Exception – Comparative Perspectives’, Oxford The Ministerial Exception – Comparative Perspectives Journal of Law and Religion, 2015, 4, 171-198, is available online at: https://academic.oup.com/ojlr/article/4/2/171/1396294 , doi: 10.1093/ojlr/rwv008 . ABSTRACT: This essay introduces the theme of the special issue on the legal practice of granting ‘ministerial exceptions’ to religious organizations and the relation of this practice to the principle of collective religious autonomy. -
Dress and Fabrics of the Mughals
Chapter IV Dress and Fabrics of the Mughals- The great Mughal emperor Akbar was not only a great ruler, an administrator and a lover of art and architecture but also a true admirer and entrepreneur of different patterns and designs of clothing. The changes and development brought by him from Ottoman origin to its Indian orientation based on the land‟s culture, custom and climatic conditions. This is apparent in the use of the fabric, the length of the dresses or their ornamentation. Since very little that is truly contemporary with the period of Babur and Humayun has survived in paintings, it is not easy to determine exactly what the various dresses look like other than what has been observed by the painters themselves. But we catch a glimpse of the foreign style of these dresses even in the paintings from Akbar‟s period which make references, as in illustrations of history or chronicles of the earlier times like the Babar-Namah or the Humayun-Namah.1 With the coming of Mughals in India we find the Iranian and Central Asian fashion in their dresses and a different concept in clothing.2 (Plate no. 1) Dress items of the Mughals: Akbar paid much attention to the establishment and working of the various karkhanas. Though articles were imported from Iran, Europe and Mongolia but effort were also made to produce various stuffs indigenously. Skilful master and workmen were invited and patronised to settle in this country to teach people and improve system of manufacture.2 Imperial workshops Karkhanas) were established in the towns of Lahore, Agra, Fatehpur Sikri and Ahmedabad. -
The Sari Ebook
THE SARI PDF, EPUB, EBOOK Mukulika Banerjee | 288 pages | 16 Sep 2008 | Bloomsbury Publishing PLC | 9781847883148 | English | London, United Kingdom The Sari PDF Book Anushka Sharma. So shop for yourself or gift a sari to someone, we have something for everyone. The wavy bun completed her look. Face Deal. Long-time weaving families have found themselves out of work , their looms worthless. Sari , also spelled saree , principal outer garment of women of the Indian subcontinent, consisting of a piece of often brightly coloured, frequently embroidered, silk , cotton , or, in recent years, synthetic cloth five to seven yards long. But for some in Asian American communities, the prospect of the nation's first Black and South Asian Vice President wearing a traditional sari at any of the inauguration events -- even if the celebrations are largely virtual -- has offered a glimmer of positivity amid the tumult. Zari Work. As a politician, Dimple Kapadia's sarees were definitely in tune with the sensibilities but she made a point of draping elegant and minimal saree. Batik Sarees. Party Wear. Pandadi Saree. While she draped handloom sarees in the series, she redefined a politician's look with meticulous fashion sensibility. Test your visual vocabulary with our question challenge! Vintage Sarees. Hence there are the tie-dye Bandhani sarees, Chanderi cotton sarees and the numerous silk saree varieties including the Kanchipuram, Banarasi and Mysore sarees. You can even apply the filter as per the need and choose whatever fulfil your requirements in the best way. Yes No. Valam Prints. Green woven cotton silk saree. Though it's just speculation at this stage, and it's uncertain whether the traditional ball will even go ahead, Harris has already demonstrated a willingness to use her platform to make sartorial statements. -
Glitter Text
All That Glitters – Spark and Dazzle from the Permananent Collection co-curated by Janine LeBlanc and Roger Manley Randy and Susan Woodson Gallery January 23 – July 12, 2020 Through the ages, every human society has demonstrated a fascination with shiny objects. Necklaces made of glossy marine snail shells have been dated back nearly 135,000 years, while shiny crystals have been found in prehistoric burials, suggesting the allure they once held for their original owners. The pageantry of nearly every religion has long been enhanced by dazzling displays, from the gilded statues of Buddhist temples and the gleaming mosaics of Muslim mosques and Byzantine churches, to the bejeweled altarpieces and reliquaries of Gothic cathedrals. As both kings and gods, Hawaiian and Andean royalty alike donned garments entirely covered with brilliant feathers to proclaim their significance, while their counterparts in other cultures wore crowns of gold and gems. High status and desirability have always been signaled by the transformative effects of reflected light. Recent research indicates that our brains may be hard-wired to associate glossy surfaces with water (tinyurl.com/glossy-as-water). If so, the impulse drawing us toward them may have evolved as a survival mechanism. There may also be subconscious associations with other survival necessities. Gold has been linked to fire or the sun, the source of heat, light, and plant growth. The glitter of beads or sequins may evoke nighttime stars needed for finding one’s way. The flash of jewels may recall an instinctive association with eyes. In jungles as well as open grasslands, both prey and predator can be so well camouflaged that only the glint of an eye might reveal a lurking presence. -
1 Mapping Monastic Geographicity Or Appeasing Ghosts of Monastic Subjects Indrani Chatterjee
1 Mapping Monastic Geographicity Or Appeasing Ghosts of Monastic Subjects Indrani Chatterjee Rarely do the same apparitions inhabit the work of modern theorists of subjectivity, politics, ethnicity, the Sanskrit cosmopolis and medieval architecture at once. However, the South Asianist historian who ponders the work of Charles Taylor, Partha Chatterjee, James Scott and Sheldon Pollock cannot help notice the apparitions of monastic subjects within each. Tamara Sears has gestured at the same apparitions by pointing to the neglected study of monasteries (mathas) associated with Saiva temples.1 She finds the omission intriguing on two counts. First, these monasteries were built for and by significant teachers (gurus) who were identified as repositories of vast ritual, medical and spiritual knowledge, guides to their practice and over time, themselves manifestations of divinity and vehicles of human liberation from the bondage of life and suffering. Second, these monasteries were not studied even though some of these had existed into the early twentieth century. Sears implies that two processes have occurred simultaneously. Both are epistemological. One has resulted in a continuity of colonial- postcolonial politics of recognition. The identification of a site as ‘religious’ rested on the identification of a building as a temple or a mosque. Residential sites inhabited by religious figures did not qualify for preservation. The second is the foreshortening of scholarly horizons by disappeared buildings. Modern scholars, this suggests, can only study entities and relationships contemporaneous with them and perceptible to the senses, omitting those that evade such perception or have disappeared long ago. This is not as disheartening as one might fear. -
Zardozi Embroidery
ZARDOZI EMBROIDERY List of Contents 1. Introduction 1.1 History of the craft 2. Regions Known for Zardozi Work in India 3. Producer Communities 4. Raw Material 4.1. Metal Wire 4.2. Embellishments 4.3 Raw Material Procurement 5. Tools Used 5.1. Adda / frame 5.2. Needle 5.3. Scissors 6. The Process of Zardozi Embroidery 6.1. Designing 6.2. Tracing 6.3. Setting the Adda / Frame 6.4. The Embroidery 7. Uses of the Product 8. Marketing 9. Changes in Recent Years 10. References 1. Introduction Different styles of Indian embroidery have been handed down from generation to generation such as Zardozi, Chikankari, Sujni, Kantha, Kasuti, Toda, mirror work. The passion for embroidery in India has led to great experimentation in the field, with several styles, creating dazzling effects such as the 'stained glass' look, the long cross stitch, rice stitch, textured panels and much more. One can see embroidery on wall hangings, saris, textiles and garments, incorporating unique motifs and patterns. Zardozi is one of the oldest and most beautiful embroidery styles of India. It is used extensively in clothing and home decoration. Painstakingly and delicately done by hand, creations in Zardozi work are timeless, unbounded by the shackles of trends. 1.1 History of the craft Zardozi — the magnificent metallic embellishment of India — dates back to ancient times. It finds mention in Vedic literature, the Ramayana and the Mahabharata, and all accounts of the Sultanate period. The country, from very early times, was known for the use of gold embroidery on a variety of objects including furnishings, trappings, parasols, and equestrian ornaments. -
Chapter 2 Review of Literature…
Chapter 2 Review of Literature… Review of Literature….. CHAPTER- II REVIEW OF LITERATURE 2.1 Conceptual review 2.1.1 History of Kachchh 2.1.1.1 The State 2.1.1.2 Origin of name 2.1.2 History of rulers of Kachchh 2.1.3 Assortment of Textiles in Court of Western India 2.1.3.1 Brocades 2.1.3.2 Silks 2.1.3.3 Mashru 2.1.3.4 Bandhani 2.1.3.5 Laheriya 2.1.3.6 Textile Crafts for Royal wardrobe 2.1.4 History of Indian Royal Garments for Men 2.1.4.1 Upper garments 2.1.4.1.1 Jama 2.1.4.1.2 Angarkha 2.1.4.1.3 Chogha 2.1.4.1.4 Atamsukh 2.1.4.1.5 Chapkan 2.1.4.1.6 Achkan 2.1.4.1.7 Bagalbandi 2.1.4.1.8 Sadri 2.1.4.1.9 Angarkhi 2.1.4.2 Lower garments: Paijama 2.1.4.3 Headdress 2.1.4.3.1 Pagh 2.1.4.3.2 Patka [13] Review of Literature….. 2.1.5 History of Indian Royal Garments for Women 2.1.5.1 Upper garments 2.1.5.1.1 Choli 2.1.5.1.2 Kanchali 2.1.5.1.3 Angia 2.1.5.1.4 Peshwaz 2.1.5.1.5 Kurta 2.1.5.1.6 Saris 2.1.5.2 Lower garments 2.1.5.2.1 Paijama 2.1.5.2.2 Ghaghra 2.1.5.3 Headdress: Odhani 2.1.6 Children’s costume 2.1.7 Ceremonies and festivals of Rulers of Kachchh 2.2 Empirical review 2.2.1 Studies related to traditional costumes of rulers of India 2.1 Conceptual Review 2.1.1 History of Kachchh 2.1.1.1 The State Kachchh is the Princely State with 17 gun salute, 19 guns local. -
CS Lewis and the True Myth: a Reconciliation of Theology
LIBERTY UNIVERSITY SCHOOL OF DIVINITY C.S. Lewis and the True Myth: A Reconciliation of Theology, Philosophy, and Mythology A Thesis Submitted to the Faculty of the School of Divinity in Candidacy for the Degree of Master of Divinity School of Divinity By Courage Lowrance August 21, 2018 Abstract C.S. Lewis was both a student of pagan philosophy and mythology and a Christian. He never was divided between these two pursuits in his life, though he gave the latter its proper priority. What allowed Lewis to keep this balance was his idea of the gospel as the True Myth, an idea that helped lead to his conversion and remained at the core of his thinking throughout his life. By this idea of True Myth, Lewis was able to not only unite the pagan myths to Christian truth, but also the rest of human thought as well. Thus, in order to understand the nature of this key idea in Lewis’s thinking, this paper outlines what Lewis thought of mythology in general as a human phenomenon that bears explaining. The way in which Lewis saw mythology is analyzed in the first chapter according to the categories of the nature, the origin, and the function of mythology. In the second chapter, Lewis’s thoughts concerning the idea of the True Myth itself are considered. That various dichotomies of thought were united in Lewis’s mind by receiving this new idea is demonstrated. After this, the third chapter shows how Lewis’s thought fits in with historic and Evangelical orthodox Christian theology. -
EXPRESSION of INTEREST for TESTING of SAMPLES.Pdf
EXPRESSION OF INTEREST FOR TESTING OF SAMPLES UNDER INDIA HANDLOOM BRAND Government of India Ministry of Textiles Office of the Development Commissioner for Handlooms Udyog Bhawan, New Delhi-110 011 Tel : 91-11-2306-3684/2945 Fax: 91-11-2306-2429 1. Introduction 1.1 India Handloom Brand (IHB) has been launched by the Govt. of India to endorse the quality of the handloom products in terms of raw material, processing, embellishments, weaving, design and other parameters besides social and environmental compliances. The IHB is given only to high quality defect free product to cater to the needs of those customers who are looking for niche handmade products. 1.2 The list of products eligible for registration under the IHB is enclosed at Annexure – 1(A). However, as per recommendation of IHB Review Committee, new items can be included/ existing specifications can be changed/ new specifications may be added in the list from time to time. 1.3 For registration under IHB, the applicant has to submit on-line application in the website www.indiahandloombrand.gov.in. The applicant has to then submit the printout of the online application form and the sample of the product of atleast 0.25 mt. length in full width to the concerned Weavers’ Service Centre (WSC). The applicant also has to submit registration fee of Rs. 500 plus service taxes in the form of Demand Draft or through on-line payment. The WSCs will then send the sample to the testing laboratory for testing. 1.4 The sample received by the laboratory has to be tested as per standard testing procedure and testing result has to be submitted before Evaluation Committee in the Evaluation committee meeting which is generally held in Textiles Committee, Mumbai. -
Traditional Clothes of the Country(Joint
Message froM PRESIDENT Dear Rotaractors, Warm Rotaract Greetings from Rotaract Club of Thane North (RID 3142- India) We are glad sharing an editorial space with you and find great pleasure introducing the Traditional attire of our country. As you know India is a diverse country and has 29 states and 7 union territories. Every state has their own diverse language and traditional attire. We even have diversity in religion maximum people following Hinduism and the rest being Islam, Christianity and Sikhism; leave aside the other tribes which have their own traditional attire. Living in such a diversified country it is difficult to write about the entire traditional clothing, but here I will just try giving you a glimpse of the same. For men, traditional clothes are the Achkan/Sherwani, Bandhgala, Lungi, Kurta, Angarkha, Jama and Dhoti or Pajama. Additionally, recently pants and shirts have been accepted as traditional Indian dress by the Government of India. In India, women's clothing varies widely and is closely associated with the local culture, religion and climate. Traditional Indian clothing for women in the north and east are saris worn with choli tops; a long skirt called a lehenga or pavada worn with choli and a dupatta scarf to create an ensemble called a gagra choli; or salwar kameez suits, while many south Indian women traditionally wear sari and children wear pattu langa. Saris made out of silk are considered the most elegant. Mumbai, formerly known as Bombay, is one of India's fashion capitals. In many rural parts of India, traditional clothes is worn. -
2455-068X Vol.3 Issue 1 (2017) 26 - 36
Scope International Journal of Science, Humanities, Management and Technology. ISSN : 2455-068X Vol.3 Issue 1 (2017) 26 - 36. Submitted 4/03/2016. Published 28/03/2017 A STUDY ON PRESENT SCENARIO OF SILK HANDLOOM INDUSTRY IN KANCHIPURAM DISTRICT TAMILNADU A. Arul Prakash Research Scholar, Bharathidasan University And Assistant Professor, Faculty of Management Srm University, Kattankulathur-603 203 & Dr. A. Selvendran Associate Professor and Research Supervisor P.G and Research Department Of Commerce Trichy Government Arts College, Trichy-620 022 ABSTRACT Kanchipuram silk initially started with the nine yard sarees that were woven to blend well with the culture of designing and patterning temple stories. Over a period of time, these sarees were converted to six yards with gold zari weaving. To make it available for every budget, these days there are Kanchipuram silk sarees woven in artificial gold zari, without losing upon the shining glory of this textile.Innovationsthesaree has evolved in terms of textures and shapes have taken over the scriptures and art of the silk sarees. 1. INTRODUCTION Kanchipuram silk sarees are famous by its gorgeous use of colours and fine golden thread work that produce gorgeous patterns and weaves. Created in the city of Kanchipuramis south part of Tamilnadu. This particular type of saree is universally known as Kanchipuram silk sarees. This municipal in the southern India is also known by the name of Silk City, because people living there earn their employment by weaving silk sarees. If anybody is planning to attend a South Indian wedding-celebration, must to buy Kanchipuram silk saree directly or through the online from this collection. -
Religion As a Virtue: Thomas Aquinas on Worship Through Justice, Law
RELIGION AS A VIRTUE: THOMAS AQUINAS ON WORSHIP THROUGH JUSTICE, LAW, AND CHARITY Submitted by Robert Jared Staudt A Dissertation Presented in Partial Fulfillment of the Requirements for the Degree Doctorate in Theology Director: Dr. Matthew Levering Ave Maria University 2008 1 TABLE OF CONTENTS INTRODUCTION CHAPTER ONE: THE CLASSICAL AND PATRISTIC TRADITION CHAPTER TWO: THE MEDIEVAL CONTEXT CHAPTER THREE: WORSHIP IN THE WORKS OF ST. THOMAS AQUINAS CHAPTER FOUR: JUSTICE AS ORDER TO GOD CHAPTER FIVE: GOD’S ASSISTANCE THROUGH LAW CHAPTER SIX: TRUE WORSHIP IN CHRIST CONCLUSION BIBLIOGRAPHY ABBREVIATIONS 2 INTRODUCTION Aquinas refers to religion as virtue. What is the significance of such a claim? Georges Cottier indicates that “to speak today of religion as a virtue does not come across immediately as the common sense of the term.”1 He makes a contrast between a sociological or psychological evaluation of religion, which treats it as “a religious sentiment,” and one which strives for truth.2 The context for the second evaluation entails both an anthropological and Theistic context as the two meet within the realm of the moral life. Ultimately, the study of religion as virtue within the moral life must be theological since it seeks to under “the true end of humanity” and “its historic condition, marked by original sin and the gift of grace.”3 Aquinas places religion within the context of a moral relation to God, as a response to God’s initiative through Creation and 4 Redemption. 1 Georges Cardinal Cottier. “La vertu de religion.” Revue Thomiste (jan-juin 2006): 335. 2 Joseph Bobik also distinguished between different approaches to the study of religion, particularly theological, philosophical, and scientific, all of which would give different answers to the question “what is religion?.” Veritas Divina: Aquinas on Divine Truth: Some Philosophy of Religion.