scholarly journals Working With Community Organizations To Improve The Pipeline Of Minorities In Engineering

2020 ◽  
Author(s):  
Barbara Christie
Keyword(s):  
Community Organizations ◽  
Minorities In Engineering

Map of Religions of Ukraine

2000 ◽  
pp. 97-99
Author(s):  
Anatolii M. Kolodnyi ◽  
Oleksandr N. Sagan
Keyword(s):  
Community Organizations ◽  
Religious Community ◽  
Religious Schools ◽  
Sunday Schools ◽  
Religious Buildings

Ukraine is a multi-confessional state, where, as of January 1, 2000, 23 543 religious community organizations, monasteries, missions, fraternities, educational establishments belonging to 90 denominations, branches, churches are officially registered. (For comparison, at the beginning of 1991, the following organizations were registered in Ukraine: 9994, 1992 - 12962, 1993 - 15017, 1994 - 14962, 1995 - 16984, 1996 - 18 111, 1997 - 19110, 1998 - 20 406, 1999 - 21 843 organizations). In their property or use, there are over 16 637 religious buildings. Confessions have opened 250 convents, 184 missions, 49 brotherhoods, 121 religious schools, 7,165 Sunday schools and catechesis offices, and 194 periodicals. Religious needs of believers are satisfied by 21 281 priests, of whom 650 are foreigners.

Pribumisasi Islam dalam Tafsir al-Azhar Pada QS. At-Taubah ayat 60 tentang Mustahiq Zakat

2019 ◽  
Vol 4 (2) ◽  
pp. 232-248
Author(s):  
Rafika Ariandini
Keyword(s):  
Community Organizations ◽  
The Government ◽  
To Receive

One of the goals of zakat is to prosper Muslims. To achieve these objectives, the Qur'an guides the distribution of zakat, namely in the QS. At-Taubah verse 60. 8 groups are entitled to receive zakat, namely the destitute, poor, amil zakat, al-mu'allafah qulubuhum, ar-riqab, people who are in debt, fi sabilillah and ibnu sabil . In reality, there are still distributions of zakat that are not following these provisions, because there are people who are not included in the group mustahiq zakat, but he gets zakat. QS interpretation study is needed. At-Taubah verse 60 contextually, so that it can be used as a guide in the distribution of zakat in Indonesia. The theory used in this research is the theory of the Islamic Nativism (Pribumisasi Islam) of Gus Dur. The theory of Islamic Nativism tries to dialogue between universal meanings and civilizations outside of Arabia, in this case, namely Indonesia. With this theory of Islamic indigenization, the author tries to find universalism, cosmopolitanism, and indigenization in Hamka's interpretation of QS. At-Taubah verse 60 concerning mutahiq zakat. In Hamka's interpretation of QS. At-Taubah verse 60 about mustahiq zakat is indigenous of Islam. One of the natives found in the interpretation of Hamka is amil zakat, in Indonesia what is called amil zakat is divided into two, namely those appointed by the government and zakat committees formed by a group of Muslims, such as in the majlis talim, community organizations, schools, and offices.

Crispus Attucks Meets Jim Crow

2017 ◽  
Author(s):  
Mitch Kachun
Keyword(s):  
Popular Culture ◽  
African Americans ◽  
American Revolution ◽  
Jim Crow ◽  
Black Americans ◽  
Community Organizations ◽  
White Americans ◽  
High Regard ◽  
American Memory ◽  
History Books

As Jim Crow segregation came to define black Americans’ place in the nation by the end of the nineteenth century, American memory also became largely segregated. African Americans continued to hold Attucks in high regard, but his name was invoked far less frequently in mainstream popular culture and historical scholarship. As white America all but abandoned its concern for the basic welfare and rights of black citizens, a black hero like Crispus Attucks had little chance to enter the heroic pantheon of the nation. School textbooks, mainstream popular culture, and white Americans in general virtually erased Attucks from the story of the American Revolution. African Americans kept his memory alive in history books, public commemorations, and memorial acts like the naming of children and community organizations.

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