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… and yet they did not believe they were human. Douglass also asked why the slave owners did not want converted slaves to attend religious gatherings. The purpose of asked all these questions was to reveal the hypocrisy of slave owners and slavery apologists. To show that blacks ……
Works cited
Douglass, Frederick. \\\\\\\\\\\\"The Civil Rights Case.\\\\\\\\\\\\" speech at Lincoln Hall, Washington, DC 22 (1883): 1950-75.
Douglass, Frederick. \\\\\\\\\\\\"The meaning of July Fourth for the Negro.\\\\\\\\\\\\" Frederick Douglass: Selected speeches and writings (1852): 188-206.
DuBois, Ellen Carol. Feminism and suffrage: The emergence of an independent women\\\\\\\\\\\\'s movement in America, 1848-1869. Cornell University Press, 1978.
Fredrickson, George M. Racism: A short history. Princeton University Press, 2002.
Gooding-Williams, Robert. In the shadow of Du Bois: Afro-modern political thought in America. Harvard University Press, 2009.
Jefferson, Thomas. Notes on the State of Virginia. Penguin, 1999.
Lee, Maurice S., ed. The Cambridge Companion to Frederick Douglass. Cambridge University Press, 2009.
McCarthy, Thomas. Race, empire, and the idea of human development. Cambridge: Cambridge University Press, 2009.
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… of the Pentecostal and Charismatic churches there as well as because of traditions among older tribes. Thus, to a small degree, the native religious tribal practices have some form of faith healing as well. It is one reason the Charismatic churches have caught on in states like … esteem and social status. Caring for the elderly is a natural and expected part of life and also has its roots in strong religious beliefs, securing the caregiver’s future, as when the elderly pass on, they would protect and prepare the caregiver’s place in the next life.
……
References
Afro-centric Alliance, A. (2001). Indigenisingorganizational change: Localisation in Tanzania and Malawi. Journal of Managerial Psychology, 16(1), 59-78.
Asiseh, F., Owusu, A., & Quaicoe, O. (2017). An analysis of family dynamics on high school adolescent risky behaviors in Ghana. Journal of Child & Adolescent Substance Abuse, 26(5), 425-431.
Austin, G. (2010). African economic development and colonial legacies (Vol. 1, No. 1, pp. 11-32). Institut de hautes études internationales et du développement.
Brager, G., Specht, H., Torczyner, J. L., &Torczyner, J. (1987). Community organizing. Columbia University Press.
Bratton, M., & Van de Walle, N. (1997). Democratic experiments in Africa: Regime transitions in comparative perspective. Cambridge university press.
Burnham, G. M., Pariyo, G., Galiwango, E., & Wabwire-Mangen, F. (2004). Discontinuation of cost sharing in Uganda. Bulletin of the World Health Organization, 82, 187-195.
Dillard, C., Duncan, K. L., & Johnson, L. (2017). Black History Full Circle: Lessons from a Ghana Study Abroad in Education Program. Social Education, 81(1), 50-53.
Ehui, S. (2020). Protecting food security in Africa. Retrieved from https://www.brookings.edu/blog/africa-in-focus/2020/05/14/protecting-food-security-in-africa-during-covid-19/
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… whatever information was online about the main sites, and trying to find things I would specifically find to be interesting, like heritage sites, religious sites, learning about the food, the beaches, the cities, and the history. All of those things came into my view in a much ……
References
Hofstede Insights (2020) Country comparison: Portugal. Hofstede Insights. Retrieved May 24, 2020 from https://www.hofstede-insights.com/country-comparison/portugal/
Mudge, E. (2019) Portuguese culture: food, fado and festivals. Portugal.com. Retrieved May 24, 2020 from https://portugal.com/portugal-blogs/portuguese-culture
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… equal—for as Brown (1981) points out, “differences of class and education played no significant role” in the development of these communities and the religious rituals that they partook in (p. 19). What united these people was their faith in the vision and the mission of the Church. … all. Thus, the wealthy and poor mingled and became as one, and the wealthy used their resources to facilitate the practice of the religious rites, turning parts of their homes, or their gardens, or their cemeteries into shrines for the saints or places of worship where the ……
References
Brown, P. (1981). The Cult of the Saints: Its Rise and Function in Latin Christianity. Chicago: University of Chicago Press.
Daft, R. L. (2013). Organization theory & design. Mason, OH: South-Western Cengage Learning.
De Vries, M. F. K. (1998). Charisma in action: The transformational abilities of Virgin\\\\\\'s Richard Branson and ABB\\\\\\'s Percy Barnevik. Organizational Dynamics, 26(3), 7-21.
Henry, M. (n.d.). Acts 4 Matthew Henry\\\\\\'s Commentary. Retrieved from http://biblehub.com/commentaries/mhc/acts/4.htm
Kotter, J. P. (2012). Accelerate! Harvard Business Review, 90(11), 44–58.
Price, J. (2012). Structured to Flourish: Organization Design Lessons from the Early Church. Journal of Strategic Leadership, 4, 42-47.
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God of the Old Testament is the same as the God of the New Testament
Mathewson, Dave. \"Reading Heb 6: 4-6 in light of the Old Testament.\" Westminster theological journal 61, no. 2 (1999): 209-226.
This particular article aims to propose an additional aspect that has not been adequately considered in the interpretation of Hebrews 6:4-6 to offer new exegetical understanding into comprehending this confusing passage. More precisely, the author looks to suggest reading Hebrews 6:4-6 in light of an Old Testament matrix since according to the author, a great portion of the interpretation of this part of Hebrews arises from the failure of not appreciating its Old Testament background.
Osredkar, Mari Jo�e. \"Forgiveness as the Summation of the Gospel Ethics of God.\" Bogoslovni vestnik 78 (2018): 313-323.
Here, the author maintains that the revelation of God doesn't necessarily fall from the heavens, but man acknowledges the word of God in the human word.……
References
Astika, Made. \\\\\\\\\\\\"The Relationship Between Old And New Testament: A Study On Contemporary Debate Of Methodology Of The Old Testament Theology.\\\\\\\\\\\\" Jurnal Jaffray 11, no. 1 (2013): 129-149.
Baah-Odoom, Dinah, and Frimpong Wiafe. \\\\\\\\\\\\"The Importance Of The Old Testament To The Christian Spirituality.\\\\\\\\\\\\" The International Journal of Social Sciences and Humanities Invention, Vol. 3 iss. 7, (2016); 2414-2425.
Baker, David L. Two Testaments, One Bible: The Theological Relationship between the Old and New Testaments. InterVarsity Press, 2010.
Jasper, F. N. \\\\\\\\\\\\"The Relation of the Old Testament to the New: Part I.\\\\\\\\\\\\" The Expository Times 78, no. 9 (1967): 228-232.
Lamb, David T. God Behaving Badly: Is the God of the Old Testament Angry, Sexist and Racist?. InterVarsity Press, 2011.
Longman, Tremper III. Making Sense of the Old Testament (Three Crucial Questions): Three Crucial Questions. Baker Books, 1999.
Mathewson, Dave. \\\\\\\\\\\\"Reading Heb 6: 4-6 in light of the Old Testament.\\\\\\\\\\\\" Westminster theological journal 61, no. 2 (1999): 209-226.
Newman, Kelly D. \\\\\\\\\\\\"To Know the One True God: Reconciling the God of the Old Testament with the God of the New Testament.\\\\\\\\\\\\" Masters of Arts in Religious Education, Brigham Young University. (2006).
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...Religious Introduction
The three dominant religions of Christianity, Judaism and Islam all shares some common characteristics when it comes to burial rites, and yet each has their own cultural quirks and issues. Each religion has different sects as well. Christianity was dominated essentially by Roman Catholicism and Eastern Orthodox for most of its history, but Protestant Christianity introduced myriad sects over the past five hundred years. Judaism has also seen various sectarian movements arise, but can generally be divided into Orthodox, Conservative and Reform Judaism. Islam has its sects as well, including Sunni and Shia. This paper will compare and contrast the general burial rituals of Roman Catholics, Jews and Muslims, highlighting sectarian differences when appropriate, while also relying on my own personal history with family and friends to shed more light on the subject from my own perspective.
Rituals at the Time of Death
In the Roman Catholic tradition, the……
Works Cited
Brener, Anne. Mourning and Mitzvah: A Guided Journal for Walking the Mourner’s Path Through Grief to Healing. Jewish Lights/Turner Publishing, 2017.
Goldstein, Z. “The Jewish Burial.” https://www.chabad.org/library/article_cdo/aid/368092/jewish/The-Burial.htm
Goodman, Arnold M. A Plain Pine Box: A Return to Simple Jewish Funerals and Eternal Traditions. Ktav Publishing House, 2003.
Reform Judaism. https://www.funeralwise.com/customs/jewish/reform/
Sheikh, Aziz, and Abdul Rashid Gatrad, eds. Caring for Muslim patients. Radcliffe Publishing, 2008.
Siddiqui, Abdul Hamid. Sahih Muslim. Peace Vision, 2012.
Toner, Patrick. "Extreme Unction." The Catholic Encyclopedia. Vol. 5. New York: Robert Appleton Company, 1909.
Wilde, Melissa J. Vatican II: A sociological analysis of religious change. Princeton University Press, 2018.
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… community leaders, going house to house to provide important information about Ebola and searching for active cases and contacts, and they helped local religious leaders to expand their education and outreach strategies, especially in efforts to reduce transmission during funerals and burials” (p. 867).
Beyond the foregoing ……
References
Allam, M. F. (2014, September). Ebola hemorrhagic fever: Case fatality rate 90%? Central European Journal of Public Health 22(3), 207-210.
Allam, M. F. & Vonka, V. (2015, March). Ebola virus disease: Temperature checks for travelers? Central European Journal of Public Health, 23(1), 84.
Brand, J. E. & Stela, D. (2014, October). Ebola is here: Knowledge, identification, and appropriate infection control are key. American Nurse Today, 9(10), 37-39.
Brown, G. (2015, Winter). Ebola in America: An epidemic or a pandemic? ABNF Journal, 26(1), 3-5.
Ebola. (2019). Doctors without Borders. Retrieved from https://www.doctorswithout borders.org/what-we-do/medical-issues/ebola.
Ebola outbreak. (2019). U.S. Centers for Disease Control and Prevention. Retrieved from https://www.cdc.gov/vhf/ebola/history/2014-2016-outbreak/index.html .
Ebola virus disease. (2019). U.S. Centers for Disease Control and Prevention. Retrieved from https://www.cdc.gov/vhf/ebola/index.html .
Hancock, M. (2019, September). After Ebola. African Business, 422, 56-58.
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… mental health issues. For some it stems from trauma, while for others it stems from a lack of faith, hope and charity—i.e., a religious conviction that a greater good exists and that God is there watching over one in spite of all the suffering one might feel ……
References
Bonde, J. P., Utzon-Frank, N., Bertelsen, M., Borritz, M., Eller, N. H., Nordentoft, M., ... & Rugulies, R. (2016). Risk of depressive disorder following disasters and military deployment: systematic review with meta-analysis. The British Journal of Psychiatry, 208(4), 330-336.
Bonelli, R., Dew, R. E., Koenig, H. G., Rosmarin, D. H., & Vasegh, S. (2012). Religious and spiritual factors in depression: review and integration of the research. Depression research and treatment, 2012.
Casey Jr, G. W. (2011). Comprehensive soldier fitness: A vision for psychological resilience in the US Army. American Psychologist, 66(1), 1.
Dolphin, K. E., Steinhardt, M. A., & Cance, J. D. (2015). The role of positive emotions in reducing depressive symptoms among Army wives. Military Psychology, 27(1), 22-35.
Griffith, J., & West, C. (2013). Master resilience training and its relationship to individual well-being and stress buffering among Army National Guard soldiers. The journal of behavioral health services & research, 40(2), 140-155.
Kang, H. K., Bullman, T. A., Smolenski, D. J., Skopp, N. A., Gahm, G. A., & Reger, M. A. (2015). Suicide risk among 1.3 million veterans who were on active duty during the Iraq and Afghanistan wars. Annals of epidemiology, 25(2), 96-100.
Maslow, A. H. (1943). A theory of human motivation. Psychological Review, 50(4), 370.
Reivich, K. J., Seligman, M. E., & McBride, S. (2011). Master resilience training in the US Army. American Psychologist, 66(1), 25.
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...Religious One of the most ubiquitous features of human culture, myth relies on storytelling as its primary vehicles. As a type of storytelling, myth depends on symbolism, which is why the substantive nature of a myth remains the same even when the details of the story may change or assume new meaning when it is applied to another society or historical epoch. The cross-cultural study of myths may explore similarities and differences between the overarching narratives told in different societies. Or, focusing on one society, an anthropologist might demonstrate how myth functions as a means of perpetuating the norms and values that bind together members of the community. Moreover, anthropologists study the way myth embeds itself into dimensions of culture such as art, music, language, or politics. Myth embodies meaning, adding tremendous weight to the differentiation between the sacred and profane aspects of life. Ultimately, myth is integral to the construction……
Bibliography
Eliade Mircea. “Myth.”
Eller, Jack David. “Studying Religion Anthropologically.”
Lee, Dorothy. “Religious Perspectives in Anthropology.”
Lewis, M. “The Anthropologists’ Encounter with the Supernatural.”
Malinowski, Bronislaw. “Rational Mastery by Man of His Surroundings\\\\"
Nash, June. \\\\"Devils, Witches and Sudden Death\\\\"
Turner, Victor W. “Religious Specialists.”
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...Religious Women Creating Culture: Sofonisba Anguissola, Mary Wollstonecraft and Emily Dickinson
Introduction
While the patriarchal heritage of the West commonly references the contributions of men to history and culture, the West would not be what it is today without the contributions to culture made by women as well. This paper will look at the contributions of three women in particular—Sofonisba Anguissola, the Italian Renaissance painter whose skill caught the attention of Michelangelo and ultimately won her a position in the court of King Phillip II of Spain; Mary Wollstonecraft, whose Vindication of the Rights of Women in the 18th century opened the door for the 19th and 20th centuries’ women’s movements; and Emily Dickinson, whose poetry of the 19th century was lauded by second wave feminists such as Adrienne Rich, who identified Dickinson as an important inspiration in her own work. These women helped shape but were also shaped by their……
References
Chisholm, H. (1911). Sophonisba Angussola. Encyclopædia Britannica, 2 (11th ed.), Cambridge University Press, p. 44.
Jones, E. M. (2000). Libido dominandi: Sexual liberation and political control. South Bend, IN: St. Augustine’ Press.
Juhasz, S. (1983). Feminist Critics Read Emily Dickinson. Bloomington: Indiana University Press.
Sewall, R. B. (1974). The life of Emily Dickinson. NY: Farrar, Strauss and Giroux.
Wollstonecraft, M. (1792). Vindication of the Rights of Woman. https://www.bartleby.com/144/4.html
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