Peterloo, Shelley and Reform

PMLA ◽  
1925 ◽  
Vol 40 (1) ◽  
pp. 128-164 ◽  
Author(s):  
A. Stanley Walker
Keyword(s):  
Human Beings ◽  
The People ◽  
Political Theories ◽  
Equal Right

In her note appended to Shelley's Mask of Anarchy, Mrs Shelley remarks on the attitude of her husband to the current political theories of the time:Though Shelley's first eager desire to excite his countrymen to resist openly the oppressions existent during the “good old times” had faded with early youth, still his warmest sympathies were for the people. He was a republican and loved a democracy. He looked on all human beings as inheriting an equal right to possess the dearest privileges of our nature; the necessaries of life when fairly earned by labor, and intellectual instruction. His hatred of any despotism that looked upon the people as not to be consulted, or protected from want and ignorance, was intense … the news of the Manchester Massacre … roused in him violent emotions of indignation and compassion.

scholarly journals TO EXIST WITH AND FOR THE PEOPLE: PHILOSOPHICORELIGIOUS ROOTS AND THE NEED OF A MORAL COMMON FAITH

2019 ◽  
Vol 13 (2) ◽  
pp. 97-112
Author(s):  
Juan Jesús Álvarez Álvarez
Keyword(s):  
Old Testament ◽  
Human Beings ◽  
Modern Age ◽  
The People ◽  
Political Theories ◽  
Religious Dimensions

Historical dynamism, moral and religious dimensions, and even the sacral and soteriological sense of our journey through this world can all be found in Judaism. However, it was Christianity which overcame the temporal and national limitations proper to the Old-Testament conception, providing new traits to the idea of a ‘people’. This idea was at the root of political theories (especially, those of Spaniards Vitoria and Suárez) which decisively influenced Modern Age. Nevertheless, it was subsequently transformed and distorted by Liberal and Marxist traditions. Traditions which, however, have shown themselves incapable of building neither the unity needed by peoples, nor the universality to which our nature points, nor the attention demanded of the neediest human beings. Nowadays, to respond to these challenges in a democratic and pluralist environment, it is essential that a moral common faith, structured around a set of objective principles accessible to everybody (but of a Christian inspiration) exists. In the case of politicians, it demands to exist with and for the people.

The Place of Traditional Artists in the Preservation of Nigerian Art

2018 ◽  
pp. 75-88
Author(s):  
Victoria N Osuagwu
Keyword(s):  
Belief Systems ◽  
Sacred Grove ◽  
Art World ◽  
Human Beings ◽  
Open Spaces ◽  
Economic Resource ◽  
The People ◽  
Traditional Artists ◽  
Global Art ◽  
Source Of Information

Human beings have always left signs of their activities behind them. These signs take both tangible and intangible forms, including buildings, sites, sculptural works, antiquities, rock art paintings, belief systems, and traditions. The people of this millennium have recognized the remains of our fore-bears namely archaeological, architectural monuments, sites, and cultural works as an integral part of the cultural heritage of all humanity. They also recognized the fact that heritage is an invaluable source of information about the lives and activities of human beings and their artistic and technical capabilities over the centuries. The Nigerian Ancient Art Tradition which spans eight thousand years is a product of diverse artists from Dufuna, Nok, Igbo-Ukwu, Ife, Owo, Benin, Tada, etc. Also remarkable are the sculptural works created by late Susanne Wenger (an Austrian) and her New Sacred Art Movement in Osun-Osogbo Sacred Grove, which gave meaning to open spaces within the grove. This paper examines the role played by these artworks to project Nigeria to the global art world. The benefits to Nigeria and the global art traditions and recommendations on how to revive this dwindling economic resource will also be examined. The approach used was to study the artworks produced by some of these artists. Some of the findings were that the works were carefully done with suitable materials that have withstood climate change.

INTERPRETATION OF THE RELIGIOUS FACTOR IN MODERN POLITICAL THEORIES

2020 ◽  
Vol 3 (1) ◽  
pp. 89-96
Author(s):  
Sayyora Saidova ◽  
Keyword(s):  
Middle East ◽  
North Africa ◽  
Religious Belief ◽  
Human Heart ◽  
Religious Faith ◽  
Religious Policy ◽  
The People ◽  
Political Theories ◽  
Religious Factor ◽  
Religious Aspect

In the Middle East, the processes for leadership among religious and democratic progress in North Africa require that the state pursue secular policy on a scientific and dialectical basis. Because religious beliefs have become so ingrained in secular life that it is difficult to separate them. Because in the traditions and customs of the people, in various ceremonies, there is a secular as well as a religious aspect. Even the former Soviet Constitution, based on atheism, could not separate them. Religious faith has lived in the human heart despite external prohibitions. National independence has given freedom to religious belief, which is now breathing freely in the barrel. The religious policy of our state strengthens and expands this process and guarantees it constitutionally.

نُدرة الموارد وعلاقتها بالبيئة من وجهة نظر إسلاميّة The Issue of Scarcity of Resources and Its Relationship to the Environment

2014 ◽  
Vol 11 (1) ◽  
pp. 01
Author(s):  
حسن بن إبراهيم الهنداوي (Hassan Hendawi)
Keyword(s):  
Natural Resources ◽  
Human Existence ◽  
Economic Resources ◽  
Human Beings ◽  
Human Needs ◽  
Modern Economy ◽  
The People ◽  
The World ◽  
Scarcity Of Resources ◽  
Economic Dilemma

الملخّصإنّ الفقر والإملاق من المشكلات الرئيسة التي يواجهها العالم اليوم، ومن أسبابها ندرة الموارد الاقتصادية الشديدة وندرة الغذاء والماء. فندرة الموارد وقلتها كانت ذات أثر مباشر في قتل الملايين من الأنفس البشريّة. وتعدّ ندرة الموارد عند الاقتصاديين الخطر الأساس الذي يهدد الوجود البشري في هذا العصر. ويعتبرها الاقتصاديّون كذلك معضلة اقتصادية ناتجة عن رغبات الإنسان غير المتناهية مقابل موارد محدودة ومتناهية. ومن الأمور التي يقترحها الاقتصاديون من اجل التغلب على هذه المشكلة أن النّاسن ينبغي عليهم أن يختاروا الموارد الضرورية والحاجية لتلبية رغباتهم. فمفهوم الندرة من منظور الاقتصاد التقليدي يعني موارد محدودة في العالم مقابل حاجات ورغبات غير محدودة. وسبب ذلك عند الاقتصاديين أن الطبيعة لا توفر موارد كافية لتلبية حاجات الناس ورغباتهم غير المتناهية. ونظرة الإسلام التي يمثلها القرآن الكريم والسنة النبوية الشريفة لمسألة الندرة نظرة مختلفة تماما عن نظرة الاقتصاد التقليدي. ويعنى هذا البحث ببيان أن الندرة ليست مشكلة الطبيعة التس سخّرها الله تعالى للإنسان،  ولكن المشكلة في أخلاقيات الناس وتصرفاتهم في الموارد الطبيعية وطريقتهم في الانتفاع بها التي أدت إلى إدخال الضرر والفساد على الموارد الموجودة.الكلمات المفتاحية: الإسلام، ندرة الموارد، الاقتصاد المعاصر، الموارد الطبيعية، الطبيعة. **************************************               AbstractAmong the main problems that the world is facing today are poverty and destitution caused by severe scarcity of economic resources and the scarcity of food and water. The lack of resources has already caused the death of millions of human beings. The scarcity of resources is counted by economists as the primary danger that threatens the human existence. Economists also consider it an economic dilemma caused by infinite human desires against limited and finite resources. In order to overcome this problem among the suggestions made by economists is that human beings should choose only necessary resources to satisfy their desires. The conventional concept of scarcity is that the resources in the world are limited vis-à-vis the unlimited human needs and desires. The reason for that according to economists is that the nature does not provide sufficient resources to meet people’s endless needs and desires. Islamic approach as represented by the Holy Qur’an and the Sunnah to the issue of scarcity is essentially different from the conventional viewpoint of economists. This paper proposes and explains that the problem is not in the nature which Allah has made subservient to man, but it is in the ethics of the people and their behaviour and way of utilization of natural resources, which ultimately damage and corrupt the available resources.Keywords: Islam, Scarcity of Resources, Modern Economy, Environmental Resources, Nature.

Impact of Environmental Degradation on Human Health

2016 ◽  
Vol 3 (1) ◽  
pp. 1 ◽  
Author(s):  
_______ Archana ◽  
Charu Datta ◽  
Pratibha Tiwari
Keyword(s):  
Environmental Degradation ◽  
Human Population ◽  
Environmental Problems ◽  
Population Increase ◽  
Human Beings ◽  
The People ◽  
Wide Range ◽  
Different Types ◽  
Economic Institute ◽  
Day By Day

Degradation of environment is one of the most serious challenges before the mankind in today’s world. Mankind has been facing a wide range of problem arising out of the degradation of environment. Not only the areas under human inhabitation, but the areas of the planet without human population have also been suffering from these problems. As the population increase day by day, the amenities are not improved simultaneously. With the advancement of science and technologies the needs of human beings has been changing rapidly. As a result different types of environmental problems have been rising. Environmental degradation is a wide- reaching problem and it is likely to influence the health of human population is great. It may be defined the deterioration of the environment through depletion of resources such as air, water, and soil. The destruction of ecosystem and extinction of wildlife. Environmental degradation has occurred due to the recent activities in the field of socio-economic, institute and technology. Poverty still remains a problem as the root of several environmental problems to create awareness among the people about the ill effect of environmental pollution. In the whole research it is clear that all factors of environmental degradation may be reduced through- Framing the new laws on environmental degradation, Environment friend policy, Controlling all the ways and means of noise, air, soil and water pollution, Through growing more and more trees and by adapting the proper sanitation policy.  

scholarly journals Amazonian worlds of other-than-human beings and the Apurinã through the materiality of oral stories

Multilingua ◽  
2021 ◽  
Vol 0 (0) ◽  
Author(s):  
Pirjo Kristiina Virtanen ◽  
Francisco Apurinã ◽  
Sidney Facundes
Keyword(s):  
Language Documentation ◽  
Human Beings ◽  
Linguistic Resources ◽  
Origin Stories ◽  
The People ◽  
Communicative Practice ◽  
History Of ◽  
Origin Story ◽  
Community Meeting ◽  
Southwestern Amazonia

Abstract This article looks at what origin stories teach about the world and what kind of material presence they have in Southwestern Amazonia. We examine the ways the Apurinã relate to certain nonhuman entities through their origin story, and our theoretical approach is language materiality, as we are interested in material means of mediating traditional stories. Analogous to the ways that speakers of many other languages who distinguish the entities that they talk to or about, the Apurinã make use of linguistic resources to establish the ways they interact with different entities. Besides these resources, the material means of mediating stories is a crucial tool to narrate the worlds of humans and nonhumans. Storytelling requires material mediation, and a specific context of plant substances. It also involves community meeting as a space of trust in order to become a communicative practice and effectively introduce the history of the people. Our sources are ethnography, language documentation, and autoethnography.

כסתות, מספחות and נפשות (Ezek 13:17–23)

2020 ◽  
Vol 132 (2) ◽  
pp. 301-305
Author(s):  
Daewook Kim
Keyword(s):  
Human Beings ◽  
Content Type ◽  
Conceptual Connection ◽  
The People ◽  
The Dead

AbstractThe expression נפשות in Ezekiel 13 refers to two different meanings: (living) human beings and the spirits of the dead. The words כסתות and מספחות seem to refer to the paraphernalia involved in the women’s practice of necromancy and in the fall of the people, respectively. The expression נפשות is employed as antanaclasis to establish a conceptual connection between necromancy and ruin.

TRENDS IN HEALTH LEGISLATION AND ADMINISTRATION

PEDIATRICS ◽  
1948 ◽  
Vol 2 (3) ◽  
pp. 357-360
Keyword(s):  
Child Health ◽  
Parent Education ◽  
Maternal And Child Health ◽  
Good Life ◽  
Child Life ◽  
Human Beings ◽  
Public And Private ◽  
The People ◽  
The Status ◽  
And Child Health

TWO months ago when some of the salient features of the National Health Assembly were reviewed in this column (July issue), the report of the Maternal and Child Health Section was reserved for more complete presentation. This Section report is far too bulky to be quoted fully here. It includes first a factual summary of the present status of maternal and child health under the heading: "Where are we now in Maternal and Child Health?" Sub-committees, each of which submitted separate reports, were appointed to consider the following topics: 1. Training of personnel 2. Health of the School Age Child 3. Parent Education 4. Program to Raise Standards of Maternity, Newborn, and Pediatric Hospital Care 5. Research Program in Child Life 6. Care of the Handicapped, Including Prevention of Accidents Because other sections of the Assembly considered nutrition, dental care, environmental sanitation, mental hygiene and the chronic diseases common in childhood, these important factors were not considered in detail by the Maternal and Child Health Section. The most important part of the report is a summary entitled: "Goals for Maternal and Child Health." This statement includes the Sub-committee recommendations which were agreed upon as the most significant. This summary is therefore quoted in full as follows: Goals for Maternal and Child Health Whenever stock is taken of achievements designed to increase the chances of a good life and to improve the conditions of living, the people turn to examine the status of public and private action in behalf of children and to assess the extent and quality of care provided. This is natural because we recognize that the good life for mankind and world peace lies in the health and vigor of children, in their capacity to learn, in their ability to grow as thinking, reasoning human beings, and to develop from infancy through childhood and youth until they reach adulthood as fully mature persons, secure in their ability to take their places as citizens and as parents.

DRESSES, FABRIC AND SPECIAL ITEMS AND VALUES OF THE OTTOMAN PADIŞAH AND BÜROKRATS (1670-1672)

ATLAS JOURNAL ◽  
2021 ◽  
Vol 7 (40) ◽  
pp. 1740-1758
Author(s):  
Kayhan ATİK
Keyword(s):  
Social Sciences ◽  
Human Beings ◽  
Dress Code ◽  
Arrival Date ◽  
Special Items ◽  
Research Article ◽  
The People ◽  
The World ◽  
Cultural Structure ◽  
Over Time

The need for cover is a requirement in all parts of the world. More or less this need has been realized in almost every society. In addition, clothing is one of the basic needs of human beings. This basic need has become a pleasure over time, and the temporary innovation that has entered the life of society with the desire to dress completely or the need for change has turned into an excessive, common indulgence shown by the society for a certain period of time. When we evaluate clothing in terms of nations, it has gained very different meanings with the effect of the cultural structure of the society. Considering this situation in the context of civilizations, of course, we can say that it has presented a similar privilege. In short, every society has made its dress code suitable for its culture and civilization. As in the rest of the world, the robes, dresses, turbans and fabrics of the Ottoman sultans showed themselves clearly as an indicator of the position, wealth and status. Especially caftans, fabrics and patterns, each one is a masterpiece of art. Despite having a simple form according to researches, Ottoman caftans have a very magnificent appearance and beauty. The decorations made for these caftans, lining and moldings, fur ornaments, ornaments made with buttons are very perfect. These caftans have aroused the admiration of the whole world with their fabric, motif and splendor, and many researches have been done on these caftans, which have been exhibited and preserved in various local and foreign museums. The sultan's clothes in the Topkapı Palace Museum Sultan's Clothes Archive consist of approximately 2500 pieces. Most of these are hilat, robes and shalwars. In addition, although it is less, there are also children's (prince's) clothes, so there are no women's clothes. RESEARCH ARTICLE ATLAS Journal International Refereed Journal On Social Sciences e-ISSN:2619-936X Arrival Date : 19.03.2021 Published Date : 30.04.2021 2021, Vol:7, Issue:40 pp: 1740- 1758 DOI: http://dx.doi.org/10.31568/atlas.676 ATLAS INTERNATIONAL REFEREED JOURNAL ON SOCIAL SCIENCES Year: 2021 Vol:7 Issue: 40 1740 Here, 21 caftans belonging to Fatih Sultan Mehmet, 77 caftans belonging to Suleiman the Magnificent, 13 caftans belonging to I. Ahmet, II. 30 caftans belonging to Osman, IV. While it is known that there were 27 caftans belonging to Murat, the caftans belonging to six rulers before Fatih Sultan Mehmet were not mentioned by name. In this study, the money spent for the clothes of the sultan in the Archives of the Prime Ministry Ottoman Archives, Topkapı Palace Museum, the cocks and dresses that the sultan had to buy from the council; In dâbü's-sâ, we will focus on the kafân, sarık, other items and values that are deserved by the landlords, the palace-i Atiq aghas, the boys, the Treasury, the cellar, the lords of the Voyage rooms and the people in charge. Keywords: Ottoman, Sultan, Bureaucrat, Clothes, Fabric, Special Items.

Education as Arikara Spiritual Renewal and Cultural Evolution

2014 ◽  
Vol 54 (3) ◽  
pp. 303-322 ◽  
Author(s):  
KuuNUx TeeRIt Kroupa
Keyword(s):  
Deep Understanding ◽  
Cultural Development ◽  
Human Beings ◽  
Old People ◽  
New Beginning ◽  
The People ◽  
History Of ◽  
The Creation ◽  
First Time ◽  
The Universe

In May 2009, the Arikara returned to the land of their ancestors along the Missouri River in South Dakota. For the first time in more than a half century, a Medicine Lodge was built for ceremony. The lodge has returned from its dormant state to regain its permanent place in Arikara culture. This event will be remembered as a significant moment in the history of the Arikara because it symbolizes a new beginning and hope for the people. Following this historic event, Arikara spiritual leader Jasper Young Bear offered to share his experience and deep insight into Arikara thought: You have to know that the universe is the Creator's dream, the Creator's mind, everything from the stars all the way to the deepest part of the ocean, to the most microscopic particle of the creation, to the creation itself, on a macro level, on a micro level. You have to understand all of those aspects to understand what the lodge represents. The lodge is a fractal, a symbolic representation of the universe itself. How do we as human beings try to make sense of that? That understanding, of how the power in the universe flows, was gifted to us through millennia of prayer and cultural development… It is important for us to internalize our stories, internalize the star knowledge, internalize those things and make that your way, make that your belief, because we're going to play it out inside the lodge. It only lives by us guys interacting with it and praying with it and bringing it to life… We're going to play out the wise sayings of the old people… So you see that it's an Arikara worldview. A learning process of how the universe functions is what you're actually experiencing [inside the Medicine Lodge]. What the old people were describing was the functioning of how we believed the universe behaves. And we had a deep, deep understanding of what that meant and how it was for us. So that's what you're actually seeing in the Medicine Lodge.

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