Relevant bibliographies by topics / Catholics Bangladesh

Academic literature on the topic 'Catholics Bangladesh'

Author: Grafiati
Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Catholics Bangladesh"

1

Farid, Md Shaikh. "Social Justice and Inclusive Education in Holy Cross Education in Bangladesh: The Case of Notre Dame College." Religions 13, no. 10 (October 18, 2022): 980. http://dx.doi.org/10.3390/rel13100980.

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This paper examines how Holy Cross missionaries in Bangladesh have interpreted the Catholic Church’s teachings on social justice and inclusive education and have implemented its recommendations at Notre Dame College. The Catholic Church’s documents on education provide direction, purpose, and rationale for Catholics across the globe. These documents advocate Catholic educators toward social justice in education by making education available, accessible, and affordable to all. This leads to the question of how Holy Cross adopts social justice and inclusive education at its elite educational institutions such as NDC, which charges high tuition and enrolls mostly urban meritorious students. The paper is based primarily on a combination of the examination of written documents and fieldwork involving interviews with Holy Cross personnel. The study reveals that the Catholic concept of social justice, social teachings and inclusive education are applied partially at NDC. As recommended by the Catholic Church, Holy Cross educators have taken different educational programs and social projects—both formal and non-formal—to serve the poor and underprivileged at Notre Dame College. However, as the admission policy of the college is based on the results of previous examinations, there is very little scope for the poor and underprivileged groups to get admitted to the college. Furthermore, the institution fails to include children with special educational needs because there are no special opportunities at the college for students with special educational needs.
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2

Span, John. "Shared Presuppositions? The CAMEL Method and the Insider Movement." Unio Cum Christo 6, no. 1 (April 1, 2020): 29. http://dx.doi.org/10.35285/ucc6.1.2020.art2.

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This Article Explores Whether The CAMEL Method And The Insider Movement (IM) Paradigm Share Similar Philosophies, Approaches, And Underlying Presuppositions. After A Brief Overview Of The CAMEL Method And Its Contexts (twentieth-century Missions, The International Mission Board, And The Bangladeshi Context), I Will Discuss Four Themes Common To CAMEL And IM. We Will See That CAMEL And IM Share Similar Assumptions Yet With Different Outworkings. Both Seem To Share The Sentiment Of The Catholic Louis Massignon, Chief Architect Of Vatican II’s Approach To Non-Christian Religions: “Rather Than Destroy Islam, Might It Then Not Be Better To Expand It? … If A Moslem Followed His Soul’s Promptings To The End, He Would Come To Christ.” KEYWORDS: Camel Method, Insider Movement, mission, Islam, Bangladesh
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3

Samaddar Corrado, Sunanda. "Is Hamtramck Still Polish? Examining the Rise of Bangladeshi Visibility and Political Participation in Hamtramck." Polish American Studies 79, no. 2 (October 1, 2022): 50–66. http://dx.doi.org/10.5406/23300833.79.2.04.

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Abstract Hamtramck, known for its Polish, Catholic, working-class roots, has transmuted its Old World charm into a Small World appeal. With less than 7 percent of residents claiming Polish roots, how does the city's Polish history continue to provide an uninterrupted space for ethnic political participation? Hamtramck has become a port for more detailed explorations of the relationship between local governance and cultural self-determination and interrogations of the role of race, nationalism, citizenship, and belonging. This article explores the ascension of Bangladeshi visibility in a city experiencing tumultuous flux in population and culture. This article describes the Bangladeshi experience between the election of the first Polish female mayor in 2005 and the election of Hamtramck's first Muslim mayor in 2022 in terms of Bangladeshis’ political participation and how their contributions led to a renarrativization of the city.
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4

Fateh, Mohammad Abul. "Bangladesh: An Analysis of BRAC’s Shift from Freire’s Critical «Conscientization» to a Neoliberal Self-Optimization Approach of Development." Espacio, Tiempo y Educación 9, no. 1 (June 22, 2022): 99–121. http://dx.doi.org/10.14516/ete.542.

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This article provides a critical analysis of a Bangladeshi development-NGO BRAC’s shift from Paulo Freire’s «conscientizing» education to a neoliberal self-optimization approach of development. Focusing on BRAC’s founder Fazle Hasan Abed’s intentionality and BRAC’s adult literacy programs, I examine why BRAC abandoned Freire’s conscientizing education rooted in Catholic-Marxist social movements in Brazil, and embraced a market-driven development strategy based on market capitalism. In the analysis I place BRAC at the intersection of the international context of the early 1980s, examine BRAC’s relationship with the Bangladeshi regimes, and investigate the ramifications for BRAC and the people to whom this institution offered programs. My findings suggest that, although Freirean philosophy was foundational to BRAC’s organizing principles and the design of its adult education curriculum (Smillie, 2009; BRAC, 1977), BRAC deserted Freirean philosophy to submit to the local power structure and hegemony of the international aid industry. At the dawn of neoliberalism (1980–1995), BRAC adopted microfinance, microfinance literacy and profit-driven development initiatives to capitalize on the struggle of the poor in favour of its organizational growth and sustainability. In the process of evolving into the largest and most business-like NGO in the world (Economist, 2010), BRAC modified and depoliticized Freire’s radical conscientization in its curriculum and development strategy to align itself with the local power structure, the Bangladesh state, and international donors.
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5

Malik, Mohammad Manzoor. "Islamic bioethics of pain medication: an effective response to mercy argument." Bangladesh Journal of Bioethics 3, no. 2 (August 29, 2012): 4–15. http://dx.doi.org/10.3329/bioethics.v3i2.11700.

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Pain medication is one of the responses to the mercy argument that utilitarian ethicists use for justifying active euthanasia on the grounds of prevention of cruelty and appeal to beneficence. The researcher reinforces the significance of pain medication in meeting this challenge and considers it the most preferred response among various other responses. It is because of its realism and effectiveness. In exploring the mechanism and considerations related to pain medication, the researcher briefly touches the Catholic ethical position on the issue, a position that cannot be ignored in the development of contemporary bioethics. The researcher particularly deliberates on the contemporary Islamic discourse on the issue; by furthering the debate in line with the Islamic legal maxims and general guidance from the primary sources of Islamic law and ethics. The resolution on the issue is sought by synthesizing the views and legal maxims (al-Qawaid al-Fiqhiyyah) on the issue, which in conclusion provide justification for pain medication by considerably regarding pain as “necessity” and “pressing need”. However, such resolution allows pain medication to the limit and proportion that removes the pain and prohibits overdosing the patient with medication that may directly cause the death.DOI: http://dx.doi.org/10.3329/bioethics.v3i2.11700 Bangladesh Journal of Bioethics 2012; 3(2):4-15
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6

Campbell, Christine, Anne Douglas, Linda Williams, Geneviève Cezard, David H. Brewster, Duncan Buchanan, Kathryn Robb, et al. "Are there ethnic and religious variations in uptake of bowel cancer screening? A retrospective cohort study among 1.7 million people in Scotland." BMJ Open 10, no. 10 (October 2020): e037011. http://dx.doi.org/10.1136/bmjopen-2020-037011.

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ObjectiveCancer screening should be equitably accessed by all populations. Uptake of colorectal cancer screening was examined using the Scottish Health and Ethnicity Linkage Study that links the Scottish Census 2001 to health data by individual-level self-reported ethnicity and religion.SettingData on 1.7 million individuals in two rounds of the Scottish Bowel Cancer Screening Programme (2007–2013) were linked to the 2001 Census using the Scottish Community Health Index number.Main outcome measureUptake of colorectal cancer screening, reported as age-adjusted risk ratios (RRs) by ethnic group and religion were calculated for men and women with 95% CI.ResultsIn the first, incidence screening round, compared with white Scottish men, Other White British (RR 109.6, 95% CI 108.8 to 110.3) and Chinese (107.2, 95% CI 102.8 to 111.8) men had higher uptake. In contrast, men of all South Asian groups had lower uptake (Indian RR 80.5, 95% CI 76.1 to 85.1; Pakistani RR 65.9, 95% CI 62.7 to 69.3; Bangladeshi RR 76.6, 95% CI 63.9 to 91.9; Other South Asian RR 88.6, 95% CI 81.8 to 96.1). Comparable patterns were seen among women in all ethnic groups, for example, Pakistani (RR 55.5, 95% CI 52.5 to 58.8). Variation in uptake was also observed by religion, with lower rates among Hindu (RR (95%CI): 78.4 (71.8 to 85.6)), Muslim (69.5 (66.7 to 72.3)) and Sikh (73.4 (67.1 to 80.3)) men compared with the reference population (Church of Scotland), with similar variation among women: lower rates were also seen among those who reported being Jewish, Roman Catholic or with no religion.ConclusionsThere are important variations in uptake of bowel cancer screening by ethnic group and religion in Scotland, for both sexes, that require further research and targeted interventions.
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7

Farid, Md Shaikh. "Revisiting the aims of Catholic missionary education in Bangladesh: the case of Holy Cross Congregation." International Studies in Catholic Education, December 6, 2022, 1–19. http://dx.doi.org/10.1080/19422539.2022.2146390.

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Books on the topic "Catholics Bangladesh"

1

Rozario, Sunil Daniel. The Catholic directory of Bangladesh, 1992. 4th ed. Dhaka: Catholic Bishops' Conference of Bangladesh, 1992.

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2

Gomes, Joyanto S., and Bakul Charles D'Costa. The Catholic Directory of Bangladesh, 2011. 9th ed. Dhaka: Pratibeshi Prokashoni, 2011.

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3

Timm, R. W. The Church and development in Bangladesh. Dhaka: Caritas Bangladesh, 1994.

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4

The Rishi of Bangladesh: A history of Christian dialogues. London: RoutledgeCurzon, 2002.

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5

Catholic Church. Bishops' Conference of Bangladesh., ed. The Catholic directory of Bangladesh. 3rd ed. Dhaka: Catholic Bishops' Conference of Bangladesh, 1986.

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6

Zene, Cosimo. Rishi of Bangladesh: A History of Christian Dialogue. Taylor & Francis Group, 2015.

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Zene, Cosimo. Rishi of Bangladesh: A History of Christian Dialogue. Taylor & Francis Group, 2014.

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8

Zene, Cosimo. Rishi of Bangladesh: A History of Christian Dialogue. Taylor & Francis Group, 2014.

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9

The history of the diocese of Chittagong in Eastern Bengal, 1927-2003. Dhaka: Brother Alberic (Robert Houle), C.S.C., 2005.

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10

Perkins, Alisa. Muslim American City. NYU Press, 2020. http://dx.doi.org/10.18574/nyu/9781479828012.001.0001.

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Muslim American City studies how Muslim Americans test the boundaries of American pluralism as a model for secular inclusion. This ethnographic work focuses on the perspectives of both Muslims and non-Muslims in Hamtramck, Michigan, a small city situated within the larger metro Detroit region that has one of the highest concentrations of Muslim residents of any US city. Once famous as a center of Polish American life, Hamtramck’s now has a population that is at least 40 percent Muslim. Drawing attention to Muslim American expressions of religious and cultural identity in civic life—particularly in response to discrimination and gender stereotyping—the book questions the popular assumption that the religiosity of Muslim minorities hinders their capacity for full citizenship in secular societies, a viewpoint that has long played into hackneyed arguments about the supposed incompatibility between Islam and democracy. The study approaches the incorporation of Yemeni, Bangladeshi, and African American Muslim groups in Hamtramck as a social, spatial, and material process that also involves well-established Polish Catholic, African American Christian, and other non-Muslim Hamtramck residents. Extending theory on group identity, boundary formation, gender, and space-making, the book examines how Hamtramck residents mutually reconfigure symbolic divides in public debates and everyday exchanges, including and excluding others based on moral identifications or distinctions across race, ethnicity, and religion. The various negotiations of public space examined in this text advance the book’s main argument: that Muslim and non-Muslim co-residents expand the boundaries of belonging together, by engaging in social and material exchanges across lines of difference.
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Book chapters on the topic "Catholics Bangladesh"

1

Raja, Joshva. "United and Uniting Churches." In Christianity in South and Central Asia, edited by Kenneth R. Ross, Daniel Jeyaraj, and Todd M. Johnson, 236–47. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0022.

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In 1947, the Church of South India brought together Anglicans, Methodists, Presbyterians, Lutherans and Congregationalists. Since then, other churches have come together to form united churches in South Asian countries. Today the CSI is 4 million strong, within 15,000 congregations in 24 dioceses. The Church of North India (CNI) is a union of six churches and is spread out over northern, eastern, western, and mid-India. They grew from a sense of freedom from European institutions, a post-colonial fervour, and a global ecumenical movement. The Church of Pakistan, is the second largest church in the country after the Roman Catholic Church, called to unity in correspondence with the nationalistic movement in India. The Church of Bangladesh took shape through the Liberation War in 1971 uniting Anglicans and Presbyterians under the Church of Bangladesh. However, Christians from united churches are the most persecuted minorities. Christian fundamentalist groups from the USA and South Korea run public programmes against local faiths as part of their proclamation of the gospel. United churches must still address wage disparities, dependence on foreign donations, and following-up on education and social development in mission fields.
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