Ethnic Media & Diversity Style Guide
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Foreign Relations of India from Wikipedia, the Free Encyclopedia
Create account Log in Article Talk Read Edit View history Foreign relations of India From Wikipedia, the free encyclopedia India has formal diplomatic relations with most nations; it is the world's second most populous country, the Navigation Republic of India world's most-populous democracy and one of the fastest growing major economies.[1] With the world's seventh Main page largest military expenditure,[2] ninth largest economy by nominal rates and third largest by purchasing power Contents parity, India is a regional power,[3] a nascent great power and a potential superpower. India's growing Featured content international influence gives it a prominent voice in global affairs. Current events India is a newly industrialized country, it has a long history of collaboration with several countries and is Random article considered a leader of the developing world.[4][5] India was one of the founding members of several international Donate to Wikipedia organizations, most notably the United Nations, the Asian Development Bank, G20 industrial nations and the founder of the Non-aligned movement. India has also played an important and influential role in other Interaction international organizations like East Asia Summit,[6] World Trade Organization,[7] International Monetary Fund (IMF),[8] G8+5[9] and IBSA Dialogue Forum.[10] Regionally, India is a part of SAARC and BIMSTEC. India has Help taken part in several UN peacekeeping missions and in 2007, it was the second-largest troop contributor to the About Wikipedia United Nations.[11] India -
A Philosophical Investigation of the Nature of God in Igbo Ontology
Open Journal of Philosophy, 2015, 5, 137-151 Published Online March 2015 in SciRes. http://www.scirp.org/journal/ojpp http://dx.doi.org/10.4236/ojpp.2015.52016 A Philosophical Investigation of the Nature of God in Igbo Ontology Celestine Chukwuemeka Mbaegbu Department of Philosophy, Nnamdi Azikiwe University, Awka, Nigeria Email: [email protected] Received 25 February 2015; accepted 3 March 2015; published 4 March 2015 Copyright © 2015 by author and Scientific Research Publishing Inc. This work is licensed under the Creative Commons Attribution International License (CC BY). http://creativecommons.org/licenses/by/4.0/ Abstract In its general task, philosophy as an academic or professional exercise is a conscious, critical, per- sonal reflection on human experience, on man, and how he perceives and interprets his world. This article specifically examines the nature of God in Igbo ontology. It is widely accepted by all philosophers that man in all cultures has the ability to philosophize. This was what Plato and Aris- totle would want us to believe, but it is not the same as saying that man has always philosophized in the academic meaning of the word in the sense of a coherent, systematic inquiry, since power and its use are different things altogether. Using the method of analysis and hermeneutics this ar- ticle sets out to discover, find out the inherent difficulties in the common sense views, ideas and insights of the pre-modern Igbo of Nigeria to redefine, refine and remodel them. The reason is sim- ple: Their concepts and nature of realities especially that of the nature of God were very hazy, in- articulate and confusing. -
30 Days of Praying the Names and Attributes Of
30 Days of Praying the 1 God is Jehovah. 2 God is Jehovah-M’Kad- 3 God is infinite. The name of the independent, desh. God is beyond measure- self-complete being—“I AM This name means “the ment—we cannot define Him WHO I AM”—only belongs God who sanctifies.” A God by size or amount. He has no Names and Attributes of God to Jehovah God. Our proper separate from all that is evil beginning, no end, and no response to Him is to fall down requires that the people who limits. Though God is infinitely far above our ability to fully understand, He tells us through the Scriptures very specific truths in fear and awe of the One who follow Him be cleansed from —Romans 11:33 about Himself so that we can know what He is like, and be drawn to worship Him. The following is a list of 30 names possesses all authority. all evil. and attributes of God. Use this guide to enrich your time set apart with God by taking one description of Him and medi- —Exodus 3:13-15 —Leviticus 20:7,8 tating on that for one day, along with the accompanying passage. Worship God, focusing on Him and His character. 4 God is omnipotent. 5 God is good. 6 God is love. 7 God is Jehovah-jireh. 8 God is Jehovah-shalom. 9 God is immutable. 10 God is transcendent. This means God is all-power- God is the embodiment of God’s love is so great that He “The God who provides.” Just as “The God of peace.” We are All that God is, He has always We must not think of God ful. -
Names of God and Exodus 3:16
Names of God and Exodus 3:16 Jeffrey D. Oldham 2000 July 15 Starting with Exodus 3:16, we will explore the verse's translation and its context to learn about different names for God. (Start by listing as many different names for God as possible. Possibly transliterate a Hebrew word into the Latin alphabet.) 1 Translating the Verse from Hebrew to English Copying from [GRB43], I have listed a word-for-word translation of Exodus 3:16 from Hebrew to English in Table 1. Hebrew writers can add suf®xes to convert one word into a clause so English words appear next to the Hebrew words in the left column. By choosing among the the choices for each Hebrew word, adding punctuation, and rearranging, write the verse in English. Caveat reader: I obtained the Hebrew transliteration words from both [VeW96, Zod84], which differ in the use of accents and in tone. 2 The Verse's Meaning and Context What does the verse mean? What is its context? Who is the speaker, and who is the listener? What is the verse's context? Question to answer at home: What is the relationship with Gen 50:24±25? What verb is used for God's actions? 3 Names for God What names for God does the verse use? What do each of the different names mean? Why so many different names? What other names are used in Exodus 3? Is there a pattern to their use? c 2000 Jeffrey D. Oldham ([email protected]). All rights reserved. This document may not be redistributed in any form without the express permission of the author. -
Biblical Theology of God (Additional Notes on Character of God; Attributes and Who God Is)
Biblical Theology of God (Additional notes on character of God; attributes and who God is) Compilations from some of the pastors at The Grove Kerry Warren: Attributes of God are simply something that God has revealed about Himself. This can’t be confused with what we attribute to God or what we want God to be. I think for most people how they describe God will reveal what they know about Him. For instance, if they say that He is a spiteful God, then their first impression of Him must be that. I think it will say a lot about people when they are asked to list attributes about God. For me God is truth. He doesn’t lie to me or tell me things that I want to hear. He simply speaks truth even if that truth hurts (Deut. 32:4, Ps 33:4). What God says He will do, He will do. Matt Furby: Scripture Key Phrases Attributes Topic Like the appearance of a rainbow in the Ezekiel 1:13- clouds on a rainy day, so was the radiance Indescribable, glorious Awesome 28 around him Job 11:7-9 Can you fathom the mysteries of God? Indescribable, eternal Awesome Awesome, eternal, and the ancient of days took his seat Awesome, Daniel 9:9-14 unique, over all, sovereign given authority, glory, and sovereign power Eternal over all 1 Corinthians No one knows the thoughts of God except Eternal, far above us Eternal 2:11 the Spirit of God in the beginning Creator/maker John 1:1-5 Eternal made all things Eternal No one has ever seen God, but God the One Unique, eternal, far above John 1:18 Eternal and Only has made him known us from everlasting to everlasting you are God Psalm 90:1-4 Eternal Eternal a thousand years in your sight are like a day Revelation Holy Holy Holy Eternal Eternal 4:8-9 Who was, and is, and is to come I am God, and there is no other God is unique and Isaiah 46:9-13 Eternal what I have planned, that will I do unmatched Even to your old age and gray hairs I am he, I am he who will sustain you Sustains His people, does Eternal, Isaiah 46:3-5 To whom will you compare me or count me not grow old Sovereign equal? Be still and know that I am God. -
Ethnicity in the North East an Overview
EthnicityNORTH EAST Ethnicity in the North East an overview NORTH EAST ASSEMBLY THE VOICE FOR THE REGION Ethnicity in the Acknowledgements North East I would like to acknowledge the help and guidance received from everyone I have contacted while compiling this guidance. I am particularly indebted to the staff of the Home Office Drugs Prevention Advisory Service, particularly Robert Martin Government Office for the North East and Deborah Burns and Karen Kirkbride, for their continuous support, advice and encouragement. Veena Soni Diversity Advisor Drugs Prevention Advisory Service 1 Ethnicity in the Foreword by Angela Eagle North East The Home Office has committed itself to promoting race equality, particularly in the provision of public services such as education, health, law and order, housing and local government; and achieve representative workforces in its services areas. We are also working hard to promote cohesive communities and deal with the issues that cause segregation in communities. One of the Home OfficeÕs seven main aims is to support strong and active communities in which people of all races and backgrounds are valued and participate on equal terms by developing social policy to build a fair, prosperous and cohesive society in which everyone has a stake. To work with other departments and local government agencies and community groups to regenerate neighbourhoods, to support families; to develop the potential of every individual; to build the confidence and capacity of the whole community to be part of the solution; and to promote good race and community relations, combating prejudice and xenophobia. To promote equal opportunities both within the Home Office and more widely and to ensure that active citizenship contributes to the enhancement of democracy and the development of civil society. -
Practical Guide to Dealing with Religious Questions Within the Total Group
PRACTICAL GUIDE TO DEALING WITH RELIGIOUS QUESTIONS WITHIN THE TOTAL GROUP For employees and managers 08 Message from the Chairman and Chief Executive Officier 12 Diversity and religions 16 Principles and practical advice for managers and employees 29 Appendices Note that in the event of discrepancies between the original French text of this Guide and the translated document, the French text takes precedence. Published in May 2017 2 • PRACTICAL GUIDE TO DEALING WITH RELIGIOUS QUESTIONS WITHIN THE TOTAL GROUP PRACTICAL GUIDE TO DEALING WITH RELIGIOUS QUESTIONS WITHIN THE TOTAL GROUP For employees and managers PRACTICAL GUIDE TO DEALING WITH RELIGIOUS QUESTIONS WITHIN THE TOTAL GROUP • 3 PREFACE 6 INTRODUCTION: RESPECT FOR EACH OTHER 8 How and why to use this Guide and these resources 10 DIVERSITY AND RELIGIONS 12 Diversity 12 Religions around the world 12 PRINCIPLES AND PRACTICAL ADVICE FOR MANAGERS AND EMPLOYEES 16 Reminder of Group principles 16 Values and Code of Conduct 16 Human Rights Guide 17 General remarks 18 Available training 19 Practical advice for Group employees 20 Local approaches and advice for managers 21 Organisation of working hours and holidays 22 Community dining and food 23 Availability of rest or prayer rooms 24 Relationships between male and female colleagues 25 Clothing and behaviour 26 Hiring procedure 27 APPENDICES 29 Overview of religions and beliefs 30 Core dogma in various religions 30 The practice of prayer in different religions 35 Different religious feasts 38 Dietary practices and restrictions 44 Dress 47 -
Recognising a Model of Postmodern Pluralism Through Looking at Islam
Preliminary communication UDC 28:[221.7+23+24](045)(083.77) doi: 10.21464/sp31216 Received January 27th, 2016 Nevad Kahteran University of Sarajevo, Faculty of Philosophy, Franje Račkog 1, BA–71000 Sarajevo [email protected] Recognising a Model of Postmodern Pluralism through Looking at Islam from the Standpoint of Far Eastern Traditions1 A Dialogue between Islam, Hinduism, Buddhism, and Confucianism Abstract Being a Bosnian pioneer in the field of Eastern and comparative philosophy, the author of this essay on understanding is personally dedicated to the cultivation of a new spirit of phi- losophy that cuts across classical borders and opens its understanding of “universality” to a multitude of cultural and intellectual histories. Paving the way for establishing a platform for an Islamic-Hinduist-Buddhist-Confucian dialogue in the Balkans, while simultaneously joining hands with what has already been done in the meantime by other researchers in this field, and exploring Buddhist, Chinese and Islamic studies in the context of the persisting challenges that India, China, and the Islamic world face, he believes that the broadening of philosophical horizons in this regard will be an exciting experience and a cross-cultural exchange taking into account that dialogue between them is more than necessary today – especially when dialogue increases the effectiveness of listening as the basis for symbiotic coexistence. Also, this essay underlines the importance of a relation between the contempo- rary Islamic, Chinese, and Buddhist thought and civilisation, as well as the importance of Islamic works in the language of neo-Confucianism, and the rise of an intellectual current in China called Han Kitab and prominent Chinese-Muslim thinkers such as Liu Zhi, Ma Zhu, Wang Daiyu and others. -
The Names of God
The Names of God By Don Fortner © 2010 The Names of God 1 The Names of the Lord Psalm 9:10 “And they that know thy name will put their trust in thee: for thou, LORD, hast not forsaken them that seek thee.” Throughout the Word of God names were given to children that had special meaning and significance. Sometimes a person’ s name would be changed or a name would be ascribed to him, either by God or by someone else, indicating radical change of life. Here are some examples: Adam means “red earth,” indicating his being created by God from the dust of the earth. Jacob means “cheat, supplanter;” but God changed his name to Israel, which means “prince with God.” Moses means “drawn forth.” He was named that because Pharaoh’s daughter drew him out of the water. In the Bible, the name given to a person said something about that person. The same thing is true concerning the names of the Lord our God. However, no single word in human language is sufficient to serve as a name for him. Therefore, there are several words or names by which he has made himself known. The names applied to God in Scripture describe his glorious character, reveal his great attributes, and display his redemptive purpose. In this study we will simply look at the names by which God reveals himself in the Holy Scriptures and their meaning. There are ten specific names ascribed to our God in Holy Scripture. 1. The first revelation of God is found in Genesis 1:1-“In the beginning God created the heaven and the earth.” The name of God given there is “ELOHIM.” “Elohim” means “to worship.” This is the name of our God. -
The Names Of
THE NAMES OF GOD Adonai Avinu – The LORD Our Father (Isaiah 64:8) Yahweh Tsidkenu – The Lord Our Righteousness Names for God the Father (Jeremiah 23:5-6) Elohim – The Creator God (Genesis 1:1) Yahweh Shamma – The Lord is There (Ezekiel 48:35) Yahweh – The LORD God (Genesis 2:4) El Elyon – Most High God (Daniel 4:34-35) Adonai El Elyon – The LORD Most High God (Genesis Attiyq Youm – Ancient of Days (Daniel 7:9) 14:22) El-Channun – The Gracious God (Jonah 4:2) Adonai – Lord (Genesis 15:2) Ruler of Israel (Micah 5:2) El Roi – The God Who Sees (Genesis 16:13) El Echad – The One God (Malachi 2:10) El Shaddai – God almighty (Genesis 17:1) Abba – Daddy (Mark 14:36) El Olam – The Everlasting God (Genesis 21:33) Father of Mercies (2 Corinthians 1:3-4) Jehovah-Jireh – The Lord Who Provides (Genesis 22:14) Majesty (Hebrews 8:1) The Shiloh – The Peacemaker (Genesis 49:10) The God of Abraham (Exodus 3:2) Names for Jesus Ehyeh asher Ehyeh – I Am That I Am (Exodus 3:14) Emmanuel – God With Us (Isaiah 7:14) Jehovah-Rapha – The Lord Who Heals (Exodus 15:26) El Gibbor – The Mighty God (Isaiah 9:6) Jehovah-Nissi – The Lord Our Banner (Exodus 17:15) Everlasting Father (Isaiah 9:6) El-Kanno – The Jealous God (Exodus 20:5) Wonderful Counselor (Isaiah 9:6) Adonai Mekaddishkhem – The LORD Your Sanctifier Prince of Peace (Isaiah 9:6) (Exodus 31:13) My Righteous Servant (Isaiah 53:11) Go’el – Kinsman redeemer (Leviticus 25:26) Beloved Son of God (Matthew 3:17) El Rachum – The God Of Compassion (Deuteronomy Bridegroom (Matthew 9:15) 4:31) Son of the Most High (Luke -
Guidelines: Vaisakhi (Baisakhi) Festival During COVID-19
Date: 9th April 2021 Document Code: 62-01 Version: 01 Guidelines Vaisakhi (Baisakhi) Festival During COVID-19 1 Objective To provide guidelines to the local authorities, faith-based organizations, faith communities and local organizers of mass gatherings on education, preparedness, and response to reduce the risks of COVID- 19 transmission during Vaisakhi (Baisakhi festival) across 12th – 20th of April 2021. Rationale In the context of COVID-19, mass gatherings are events that could amplify the transmission of the virus. Vaisakhi also pronounced as Baisakhi is observed by Hindus and Sikhs as religious and cultural event, and is celebrated between 12-20th April every year. It signifies the Hindu Solar New Year, beginning of the harvest festival, birth of the Khalsa and Punjabi new year. The Baisakhi is the most important “Sikh Religious and cultural Gathering” marking the birth of the Sikh faith and every year Pakistan observes participation from all over the world at the shrines of Panja Sahib and Nankana Sahib. This year also the Sikh community will perform their religious rites during the festival, while observing social distancing, and adhering to COVID 19 SOPs. The main events/congregations of the celebrations will be held at the shrines of Panja Sahib and Nankana Sahib. Major Religious Activities and Celebrations at the Gurdwara includes: • Fairs and festivals, animal races are organized in different parts of Punjab. • Ritual Bathing • Amrit Sanchaar for new Khalsa • Parades • Nagar Kirtan (hymn singing) • Distribution of food • Observances of Prayers, Procession and raising of the Nishan Sahib flag. Guiding Principles The size of the festival gatherings will be determined based on National and local safety regulations under the guidance of local health authorities, while keeping view of the local transmission of the infection. -
The Name of God and the Linguistic Theory of the Kabbala II
Gershom Scholem THE NAME OF GOD AND THE LINGUISTIC THEORY OF THE KABBALA I "Thy word (or: essence) is true from the beginning"; thus reads the Psalmist's passage, oft quoted in kabbalistic literature (Psalm 119: 160). According to the originally conceived Judaistic meaning, truth was the word of God which was audible both acoustically and linguistically.* Under the system of the syna gogue, revelation is an acoustic process, not a visual one; or revelation at least ensues from an area which is metaphysically associated with the acoustic and the perceptible (in a sensual context). This is repeatedly emphasised with reference to the Translated by Simon Pleasance. * This article was originally a lecture given at the Eranos-meeting in Ascona, 1970. 59 The Name of God words of the Torah (Deuteronomy 4: 12): "Ye heard the voice of the words, but saw no similitude; only ye heard a voice." What precisely we are to understand by this voice and what is uttered through it is the very question which the various currents of Judaistic religious thought have constantly posed themselves. The indissoluble link between the idea of the revealed truth and the notion of language—is as much, that is, as the word of God makes itself heard through the medium of human language, if, otherwise, human experience can reach the knowledge of such a word at all—is presumably one of the most important, if not the most important, legacies bequeathed by Judaism to the history of religions. It will not, however, be possible, within the framework made available to us here, to investigate the full breadth and depth of the terms of this question.