Having defined ethnic origin, the next task was to apply that definition to Sikhs to consider whether they could be said to be ‘people defined…by reference to… ethnic origins’. Lord Denning launched into a potted and largely inaccurate history of the word ‘Sikh’ and the people who follow the teaching of Guru Nanak. Again, in a subjective and arbitrary manner, Lord Denning decided that: (a) Sikhs can only be distinguished by religion, and therefore (b) they are not defined by ‘ethnic origins’, and therefore (c) they are not a racial group, and therefore (d) it is not illegal to discriminate against Sikhs. Lord Denning’s entire reasoning process rests on dictionary definitions and homespun inaccurate conclusions. He went on to criticise the CRE for bringing the case, stating that schools should not be interfered with when they properly manage their affairs. Oliver LJ in the same court said that the dictionary shows ‘ethnic’ to be a vague word and he doubts whether only the most general assistance can be obtained from dictionaries. Can one discern a community in a loose sense among Sikhs, he asked rhetorically? Without providing evidence, he says no, customs among Sikhs are so disparate they cannot be said to be members of an ethnic group. However, the essence of the discrimination legislation is that the ‘man in the street’ is the one to discriminate. The court concluded that Sikhs were not an ethnic group. The CRE appealed to the House of Lords. The House of Lords reversed the decision of the Court of Appeal, allowing the appeal. The House of Lords found that, to be an ethnic group, a group must be regarded by itself and others as a distinct community with, for instance, a shared culture, history, language, common descent or geography, customs, religion. Not all of these factors need be present. The main judgment given was by Lord Fraser. He discussed the views of Lord Denning and Oliver LJ in the Court of Appeal. He dispensed with the dictionary arguments and the suggestion that ethnic denotes race by saying, in favour of a teleological approach:

2012 ◽  
pp. 121-121
Keyword(s):  
Ethnic Group ◽  
Ethnic Origin ◽  
Common Descent ◽  
The People ◽  
House Of Lords ◽  
History Of ◽  
General Assistance ◽  
The One ◽  
Court Of Appeal ◽  
Ethnic Origins

The General History of the Middle Ages at the V. Babeş University of Cluj (1951-1952)

2021 ◽  
Vol 65 (2) ◽  
pp. 3-20
Author(s):  
Ionuț Costea
Keyword(s):  
Education Reform ◽  
Middle Ages ◽  
Cultural Revolution ◽  
Teaching Staff ◽  
Political Transformations ◽  
The People ◽  
Socialist Realist ◽  
History Of ◽  
The One ◽  
The Middle Ages

"The General History of the Middle Ages at the V. Babeş University of Cluj (1951-1952). The 1948 education reform represented, besides a new institutional architecture transposed in accordance with the model of the soviet universities, a process of recycling professors. The process of changing the teaching staff was carried out on at least two levels – the definitive or temporary elimination (sometimes accompanied by incarceration) from the education system on the one hand, and the exertion of severe surveillance and intimidation, thus remodelling the discourse and the behaviour in the spirit of the socialist realist “cultural revolution” on the other hand. The study shed light on a method that led to the expulsion of the professors was the public defamation, the accusation of immorality and of their lack of understanding of the new political transformations of the country, thus labelling the professors as “enemies of the people”. The atmosphere of fear and humiliation was sustained through press campaigns of defamation. Especially the younger university professors were instructed to attack, in the press, the more professionally well reputed and publicly well-known professors. These articles contained not only analyses of the professors’ works and ideas, but also their dismantling, their “exposé” and their human undermining. This paper is a case study on a professor from medieval department of Cluj university, Francisc Pall at the beginning of 1950s years. Keywords: Communism, Romania, education reform, cultural revolution, violence, surveillance. "

Karl Barth's Doctrine of the Sabbath

1966 ◽  
Vol 19 (4) ◽  
pp. 409-425
Author(s):  
James Brown
Keyword(s):  
Old Testament ◽  
Karl Barth ◽  
Theological Ethics ◽  
People Of God ◽  
Church Dogmatics ◽  
The People ◽  
The New Testament ◽  
History Of ◽  
Summary Statement ◽  
The One

‘In general, theological ethics has handled this command of God [the fourth Mosaic commandment] … with a casualness and feebleness which certainly do not match its importance in Holy Scripture or its decisive material significance’ (Church Dogmatics, 111.4, P. 50). Thus Karl Barth in the English translation of his Kirchliche Dogmatik (hereafter referred to as CD.). His own treatment is neither fragmentary nor perfunctory. There are references to ‘Sabbath’ in the indexes of six of twelve volumes of the Dogmatics so far published. The particular discussion of the Fourth Commandment occurs in his treatment of Special Ethics in CD. 111.4, where ‘the one command of God’ the Creator is set forth ‘in this particular application’ of ‘The Holy Day’ (p. 50). But for Barth the scriptural references to Sabbath rest have relevance to the doctrines of God, and Revelation; to the relation of God's Eternity to man's temporal being; to the biblical conception of Creation as the setting for the Covenant history of the Old Testament and the New Testament fulfilment of the divine purpose in redemption in Christ, to be completed and perfected in the ‘rest that remaineth to the people of God’ (Heb. 4.9). The treatment of the topic throughout the Dogmatics constitutes a corpus of exegesis and doctrine of which even a summary statement such as is here attempted might well be a useful contribution towards modern efforts at rethinking the Christian use of the Lord's Day.

scholarly journals THE ECCLESIASTICAL COUNCIL OF MANAZKERT AND THE DOGMATIC SYSTEM OF THE ARMENIAN CHURCH

2016 ◽  
pp. 106-129
Author(s):  
ARTHUR MATEVOSYAN
Keyword(s):  
Human Nature ◽  
Complete System ◽  
The Body ◽  
Body Of Christ ◽  
Divine Nature ◽  
Holy Trinity ◽  
Perfect System ◽  
The People ◽  
History Of ◽  
The One

In the history of the Armenian Apostolic Church there is a dogmatic document of exceptional clarity and integrity in which its doctrine is set forth as a complete system. We mean 10 anathemas adopted in 726 A.D. by by the ecclesiastical council of Manazkert. This council was convened by the leaders of the Armenian and the Syrian Jacobite churches-Catholicos John of Odzun and Patriarch Athanasius of Antioch in order to overcome doctrinal differences between them. According to this anathemas, the dogmatic system of the Armenian Church can be described as follows. God is the Holy Trinity that has three Persons and one nature, and the Persosns are equally perfect. The one Person of the Holy Trinity, God the Son, incarnated Ban and became a perfect man, who had all the qualities of human nature- soul, body and mind. The human nature, accepted by Christ, was sinful and mortal like the nature of every human being. Christ had one, but not sole, divine nature. Between divine and human natures of Christ existed ontological, and not only moral connection. Christ's humanity, although it was not naturally incorruptible, was incorruptible owing to its unspeakable unity with divine nature. Christ suffered voluntarily, and not by the natural necessity. Christ was consubstantial by divinity to the Father, and by humanity to S. Virgin and all the people. The body of Christ was incorruptible since birth to resurrection. The Council of Manazkert made the doctrine of the Armenian Church solid and perfect system. It is important to note that the doctrine of the Armenian Church is quite unique, and does not coincide with doctrines of other Churches. The decisions of the Council of Manazkert still retain their importance for the Armenian Church.

scholarly journals Makna Ungkapan “Petiklah Kecapi Baik-Baik” Dalam Mazmur 33: 3 Sebagai Upaya Peningkatan Kualitas Pelayanan Musik

2020 ◽  
Vol 5 (1) ◽  
pp. 1-25
Author(s):  
Sri Wahyuni Kusradi
Keyword(s):  
Musical Instruments ◽  
Human Being ◽  
Word Of God ◽  
The People ◽  
God's Love ◽  
History Of ◽  
Music Ministry ◽  
The One ◽  
The Right

Pelayanan musik adalah sangat penting dalam ibadah. Karena itu Kitab Mazmur juga menyatakan hal-hal mengenai pelayanan tersebut. “petiklah kecapi baik-baik” memberikan pengertian bahwa pelayanan musik bukanlah semata-mata menyangkut kemampuan memainkan alat musik saja. Tetapi lebih jauh dari hal itu adalah menyangkut kedalaman batin pemusik dalam penyembahannya kepada Tuhan yang menyangkut keseluruhan kehidupan sang pelayan tersebut.              Ia adalah orang yang benar di dalam Tuhan: ia adalah seorang yang memiliki hati yang telah dibaharui oleh Tuhan, dia adalah seorang yang dosanya telah diampuni, telah diselesaikan di hadapan Tuhan. Dia adalah seorang yang jujur artinya dia adalah seorang yang berintegritas dan tidakada kemunafikan. Seorang pelayan musik yang benar adalah yang memiliki sikap yang benar yang jiwanya penuh sukacita dalam memuji Tuhan, yang hatinya penuh dengan pujian kepada Allah. Dia juga dapat memainkan alat-alat musik dengan benar: ia memahami musik dengan benar dan memahami bagaimana bermusik yang dikenan Tuhan. Seorang pelayan musik juga memiliki kesungguhan hati dan perlu mempersiapkan dengan matang melalui latihan-latihan sebelum memulai pelayanannya. Seorang pelayan musik juga adalah seorang yang tiap waktu mengharapkan kasih setia Tuhan, sehingga ia tidak mengandalkan dirinya sendiri, yang hatinya penuh pengagungan dan kekaguman kepada Tuhan. Ia hendaknya mengetahui alasan kenapa ia bermain musik dan melayani musik dengan baik-baik. Ia mengerti alasannya yaitu karena Firman Tuhan telah menjadikan segala sesuatu, bahwa Tuhan yang ia layani adalah yang memiliki rancangan ygng menentukan sejaah umat-Nya, yang perhatian-Nya kepada manusia seluruhnya, dan Ia adalah Tuhan yang menyelamatkan orang yang takut akan Dia. Pemahaman akan hal-hal tersebut akan sangat berpengaruh pada seluruh ibadah dan kemajuan penyembahan umat kepada Allah dan kehidupan umat yang mempermuliakan Allah, Sang Juruselamat. Music ministry is very important in worship. Therefore the Psalms also state matters regarding the ministry. "Pick the harp well" gives the sense that the service of music is not solely concerned with the ability to play an instrument. But further than that it concerns the inner depth of the musician in his worship of God concerning the whole life of the servant. He is a righteous person in God: he is a person who has a heart that has been renewed by God, he is a person whose sins have been forgiven, resolved before God. He is an honest person meaning he is a person of integrity and no hypocrisy. A true music steward is one who has the right attitude whose soul is full of joy in praising God, whose heart is full of praise to God. He can also play musical instruments correctly: he understands music correctly and understands how music is pleasing to God. A music steward also has sincerity and needs to prepare carefully through exercises before starting his ministry. A music steward is also someone who is always expecting God's love, so he does not rely on himself, whose heart is full of admiration and admiration for God. He should know the reasons why he plays music and serves music well. He understands the reason that is because the Word of God has made everything, that the Lord he serves is the one who has a design that determines the history of His people, whose attention is to the whole human being, and He is the God who saves those who fear Him. Understanding these things will greatly affect the entire worship and progress of the worship of the people to God and the lives of people who glorify God, the Savior.

scholarly journals The landscape code “water / river” in the ritual folklore of the Forest Yukaghir and its significance in the ethnic history of the people

2020 ◽  
pp. 36-49
Author(s):  
L. N. Zhukova ◽  
Keyword(s):  
Fairy Tale ◽  
The Other ◽  
Taiga Zone ◽  
Quick Response ◽  
Potential Danger ◽  
The People ◽  
Ethnic History ◽  
History Of ◽  
Magical Power ◽  
The One

The paper considers one of the main landscape codes of Kolyma Yukaghir hunters and fishermen, namely, the code of water / river. The significance of the water resources of the forest and taiga zone as lactating, transporting, and serving as a reference point in space is captured in the oral folklore of the forest Yukaghirs (Oduls). The image, functions, and significance of water/river according to folklore genres are considered. The pagan appeals to the deified “nursing” elements, their attendant rites, and modern functioning are analyzed. Lyric songs are closely adjacent to this genre, with the maternal nature of the water element functionally highlighted in them. In prosaic texts, the poetic component of the macro image of the water / river is reduced, and the text can directly or indirectly report a real or potential danger emanating from the water. The nursing function of the elements in them is only implied; the river acts as a transport artery, serving as a landmark on the ground. The ambivalent symbolism of water is clearly reflected in the ancient fairy-tale cycle about Mythical old peoplecannibals, legends about the struggle with neighboring peoples, little stories. In the stories about shamans, the magical power of water is actualized. The analysis of the multi-genre texts showed the ambivalence of the water element, on the one hand, lyrically sung in songs and ritual folklore, on the other, bearing a real threat and the potentiality of meeting with hostile creatures. The basis of this algorithm is the feeling of constant anxiety, the need for a quick response, and the adoption of protective responses. The factors identified could influence the formation of the ethno-psychological world of the northern nomad.

scholarly journals Ejvind Larsen: Grundtvig - om noget om Marx

1974 ◽  
Vol 27 (1) ◽  
pp. 86-90
Author(s):  
Kaj Thaning
Keyword(s):  
Research Work ◽  
German Idealism ◽  
Original Sin ◽  
Political Activity ◽  
The People ◽  
Starting Point ◽  
Conception Of Man ◽  
History Of ◽  
The One ◽  
The Church

Grundtvig and MarxEjvind Larsen: Grundtvig - og noget om Marx. Studenterkredsen, ÅrhusReviewed by Kaj ThaningEjvind Larsen has put a considerable amount of work into his book. It is obvious that he not only knows his Grundtvig and his Marx, but he has also studied the sociology of Grundtvigianism and is thoroughly conversant with the research work on Grundtvig. But above all, what he writes is based on strong personal commitment, which leads to criticism of both Grundtvig and Marx, but at the same time to a synthesis of both, since, to Ejvind Larsen, between them they indicate solutions to the social problems of today.The starting-point for both of them is a clash with German idealism on the one hand and the materialistic conception of man on the other. To Grundtvig man is a »Divine Experiment« of dust and spirit, to Marx man is the creator of history, while he is also a product of history, of production. Ejvind Larsen asserts emphatically that Marx is no economic determinist. The two great rebels can also be compared in that they oppose the dissociation of manual and spiritual work and are against all elites, hierarchies and bureaucracies. The people must be liberated from all this, but they must liberate themselves.Ejvind Larsen stresses, however, the influence that Grundtvig had on the emancipation of the Danish peasants and in connection with this gives the quotation, »Åndens løsen er bedrifter« (The watchword of the Spirit is deeds). It is in the significance of the spirit and in Grundtvig’s emphasis on dialogue as a basis for any emancipation of the people that he finds the explanation of the fact that the Danish peasantry was made free »despite the economic conditions« and »even though the prevailing tendencies should have reduced it to a powerless pettybourgeoisie and reactionary proletariat.«Ejvind Larsen emphasizes Grundtvig’s dissociation of his work in the Church and his work for the people, and is himself opposed to any mingling of religious and political activity. He rejoices in the fact that Grundtvig does not talk of »original sin« in a historical and political context, as opposed to the Church, which makes use of this concept to stop political progress. But he has not noticed that Grundtvig has, in a sense, secularized original sin, and as a mythologian and a historian talks of the »great calamity«, which »very early on« befell man, making his existence one of conflict and predicament. In Ejvind Larsen’s book there is a discrepancy, in that his reduction of the obvious conflicts of existence to historical calamities (in the plural), which can and should be overcome by mankind (as opposed to the sin that faith alone reveals in man and which can only be overcome through the grace of God), is at variance with his constant emphasis on the »principle of contradiction« and on the fight for man being considered a living person placed between absolute contradictions. Ejvind Larsen will, however, undoubtedly continue his work - and will deal with this inner contradiction in his book, which, despite its lack of clarity on various other points, is an inspiring achievement.

‘Appealing for Grace’, The Guinea Corn Festival of the Nawuris of Northern Ghana

2016 ◽  
Author(s):  
Samuel Aniegye Ntewusu
Keyword(s):  
Ethnic Group ◽  
Northern Region ◽  
Northern Ghana ◽  
Eastern Region ◽  
Cape Coast ◽  
The People ◽  
History Of ◽  
Local Residents ◽  
Volta Region ◽  
Local Traditions

Festivals are recurrent celebrations and often with ritual events and meanings. Festivals reveal something of the identity, values and world views of the community or ethnic group that celebrates them (Szabó, 2015). Festive occasions involve local residents and visitors. In Ghana, there are several festivals celebrated by different ethnic groups. For example the people of Accra, the capital of Ghana, celebrate the Homowo festival, which is a festival that literally ‘hoots at hunger’. The festival was initiated following a bumper harvest after years of famine and hunger. The people of Akropong, Akwapim in the eastern region of Ghana celebrate the Odwira festival. It is a festival that enables the people to purify ancestral stools 2 and spiritually cleanse the towns and villages in and around Akropong. In the same way the people of Cape Coast also celebrate the Fetu Afahye festival, which is a multi-purpose festival that marks cleansing of the people of Cape Coast from a plague in pre-colonial times. The festival also celebrates an abundant harvest of fish from the sea and offers the opportunity for the people in the area to thank the seventy-seven deities of the Cape Coast for their protection over the years (Opoku 1970). The Ewe people of Anlo, in the Volta Region of Ghana, celebrate a festival called Hogbetsotso. It is a migration festival that tells the story of the escape of a group of Ewes from one of their tyrannical rulers, King Agokoli. The Dagomba people of the Northern Region celebrate the Bugum or fire festival. Local traditions provide two explanations for the festival. The first credits the origin of the festival to the Prophet Noah whose Ark docked on Mount Ararat. Local historians claim that after the floods the occupants of the Ark came out with torches to find their way out and around. The second version indicates that at a point in the history of the Dagomba people a king lost his son. The king assembled his warriors who composed a search party. They finally found the son in the night sleeping under a tree. Because they managed to find him using torches made from grass, the king decreed that every year the event should be celebrated with torches made from grass.

Folklore in Baltic History

2019 ◽  
Author(s):  
Sadhana Naithani
Keyword(s):  
Life Stories ◽  
The Other ◽  
Soviet Rule ◽  
Linguistic Identity ◽  
Baltic Countries ◽  
The People ◽  
Folklore Studies ◽  
History Of ◽  
The One ◽  
The Baltic

Folklore in Baltic History: Resistance and Resurgence is a study of how the discipline of folklore studies was treated under the totalitarian rule of the USSR in the Baltic countries of Estonia, Latvia and Lithuania from 1945 to 1991 and what role the study of folklore has played since independence in 1991. It is a “dramatic history” of what happened to folklorists, folklore archives and folklore departments in the universities under the Soviet rule. On the one hand was a coercive and brutal state and on the other peoples conscious of their national, cultural and linguistic identity as comprised in their folklore. On the one hand, scholars and archivists fell in line and on the other, continued to subvert the coercion by devising ingenious ways of communicating among themselves. When freedom came in 1991 they were ready to create the record of undocumented brutality by documenting life stories and oral history. Sadhana Naithani juxtaposes the work of folklore scholars in the Baltic countries between 1945 and 1991 to the life of the people in the same period to reach an evaluation of the Baltic folkloristics. She concludes that the study of folklore has been an act of resistance and has aided in the resurgence of freedom and identity in the post-Soviet Baltic countries.

Reservation of title in England and New Zealand

Legal Studies ◽  
1992 ◽  
Vol 12 (2) ◽  
pp. 195-209 ◽  
Author(s):  
Gerard McCormark
Keyword(s):  
New Zealand ◽  
Subject Matter ◽  
The Other ◽  
Other Hand ◽  
House Of Lords ◽  
The Subject ◽  
The One ◽  
Court Of Appeal

Reservations of title clauses have enjoyed mixed fortunes in recent times at the hands of the courts in Britain. On the one hand, the House of Lords has upheld the validity and effectiveness of an ‘all-liabilities’ reservation of title clause. On the other hand, claims on the part of a supplier to resale proceeds have been rejected in a string offirst instance decisions. Reservation of title has however been viewed more favourably as a phenomenon in New Zealand. In the leading New Zealand case Len Vidgen Ski and Leisure Ltd u Timam Marine Supplies Ltd. a tracing claim succeeded. Moreover in Coleman u Harvey the New Zealand Court of Appeal gave vent to the view that the title of the supplier is not necessarily lost when mixing of goods, which are the subject matter of a reservation of title clause, has occurred. There are now a series of more recent New Zealand decisions, some of them unreported, dealing with many aspects of reservation of title.

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