Letteratura scientifica selezionata sul tema "Black people in missionary work"
Cita una fonte nei formati APA, MLA, Chicago, Harvard e in molti altri stili
Consulta la lista di attuali articoli, libri, tesi, atti di convegni e altre fonti scientifiche attinenti al tema "Black people in missionary work".
Accanto a ogni fonte nell'elenco di riferimenti c'è un pulsante "Aggiungi alla bibliografia". Premilo e genereremo automaticamente la citazione bibliografica dell'opera scelta nello stile citazionale di cui hai bisogno: APA, MLA, Harvard, Chicago, Vancouver ecc.
Puoi anche scaricare il testo completo della pubblicazione scientifica nel formato .pdf e leggere online l'abstract (il sommario) dell'opera se è presente nei metadati.
Articoli di riviste sul tema "Black people in missionary work"
1
Morton, Berlisha Roketa. "Let Him Use You: Southern Womanism, Utterance, and Saint Katharine Drexel's Educational Philosophy". Journal of Curriculum Studies Research 4, n. 1 (18 febbraio 2022): 18–30. http://dx.doi.org/10.46303/jcsr.2022.3.
Testo completoAbstract (sommario):
As a theoretical perspective and methodological tool, Southern Womanism continues the life-long work of Father Cyprian Davis by acknowledging the African roots of Catholicism and the existence of a Afro-Catholic diaspora. This scholarship invites readers into the Afro-Catholic Diaspora where the histories and experiences of Black Catholics are not isolated incidents, whimsical memories, or anecdotal musings. Instead, they are testimonies to the presence of socio-religious agency in the Black Catholic Community. In the Afro-Catholic Diaspora, Mother Katharine is neither hero nor villain; she is a beloved witness of the movement for self-determined Black Catholic education. And, as a witness to this self-determination, Mother Katharine experienced a shift from being a missionary to unchurched black souls to becoming an accomplice to the holistic survival of Black people -- mind, body, spirit.
2
Chen, Shih-Wen Sue. "Give, give; be always giving’: Children, Charity and China, 1890-1939". Papers: Explorations into Children's Literature 24, n. 2 (1 luglio 2016): 5–32. http://dx.doi.org/10.21153/pecl2016vol24no2art1104.
Testo completoAbstract (sommario):
In lieu of an abstract, the first paragraph is included here:
Before he reveals the answer to the riddle, nine-year-old Matty Bryan asks his father for a penny and his mother and grandmother for a halfpenny each. He then takes out his new missionary-box, explaining that the money is for ‘black people, to buy them Bibles, and to send them preachers to tell them about God, and how they’re to get to heaven; and Mr. Graham [his teacher] said that it was the same as giving them the Bread of life’ ( Elliott 1872, p. 17). This scene from Emily Elliott’s novella Matty’s Hungry Missionary-Box and the Message It Brought (1872) is an example of the creative ways children in nineteenth-century Britain were depicted as engaging in charity. Although not everyone agreed with the value of foreign missions, by the mid-nineteenth century, missionary societies such as the London Missionary Society (LMS, established 1795) and the Church Missionary Society (CMS, established 1799) had placed missionary boxes like Matty’s in many homes, and children were taught to donate regularly (Cox 2008, p. 97). According to historian Frank Prochaska ‘[n]owhere in the charitable world did the young play a more important part than in the evangelical missionary movement’ (1978, p. 103). While it is impossible to provide exact figures for the amount of money Victorian children raised for missionary societies, it was a significant amount . The funds raised supported missionary ships, paid for specific cots in hospitals, and sponsored ‘native teacher[s]’ (Prochaska 1978, p. 107; Thorne 1999, p. 126; Elleray 2011, pp. 229-230). In the early twentieth century, children were told that for one penny a week, they could help support the LMS’s eighty-three missionaries in China who were involved in the work of ‘leper asylums, training homes, orphanages and schools for both boys and girls’ (J.M.B. [c 1900], p. 15).
3
Hendrich, Gustav. "Vereniger en opheffer: Die Nederduitse Gereformeerde Kerk in Rhodesië (1890-2007)". New Contree 62 (30 novembre 2011): 23. http://dx.doi.org/10.4102/nc.v62i0.344.
Testo completoAbstract (sommario):
In the missionary and church history of Rhodesia (present day Zimbabwe) the Dutch Reformed church did not concentrate exclusively on the unity of the local Afrikaner community, but also played a pivotal role in the upliftment of the indigenous population. Ever since the coming into being of Rhodesia during the 1890’s, Afrikaner immigrants had brought with them their Christian values and religion. Rhodesia being pre-eminently an Englishspeaking colony of the British Empire until 1965, the Dutch Reformed Church considered it necessary to serve its Afrikaner members, thereby acting as a stronghold against Anglicisation and assimilation. Since 1895 Dutch Reformed congregations were established across the entire country as a reflection of their fellow countrymen in Africa. Between 1890 and 1980 the Dutch Reformed Church in Rhodesia would play an instrumental role in the spiritual life of many Afrikaners. At the same time the Dutch Reformed Church extended its missionary work to the black people – not merely to convert them to the Christian-Calvinist faith, but also to uplift them socioeconomically by means of education and the establishment of self-sufficient congregations. In this article the two-fold role of the Dutch Reformed Church in Rhodesia in unifying and uplifting both Afrikaners and indigenous peoples is analised.
4
LUKIN, Yury F. "About Russian Alaska and Its Ruler A.A. Baranov". Arctic and North, n. 45 (22 dicembre 2021): 229–55. http://dx.doi.org/10.37482/issn2221-2698.2021.45.229.
Testo completoAbstract (sommario):
The purpose of this study is to analyze the present and past of the history of Alaska. Such a combination of times highlighted the most difficult problem of ambiguous attitude to the historical past in the USA from the standpoint of modernity. In the process of destroying monuments under the onslaught of the Black Lives Matter movement, the local Indian population accused the long-gone A. A. Baranov of racism, persecution of the indigenous population, enslavement of Tlingits and Aleuts for hunting fur-bearing ani-mals. On July 14, 2020, the Sitka town and district assembly supported these accusations and decided to move his monument from the town square to the local museum. The review article reveals the objective conditions of the historical process during the period of A.A. Baranov's activity in Alaska in 1790–1818, us-ing the methods of historicism, search and systematization of information, analysis and synthesis. The assessment of his personality is updated. The article shows the beginning of G.I. Shelikhov's and A.A. Baranov's activity in the North-Eastern Company, and then its transformation in 1799 into the Russian-American Company (RAC). The article examines the war with the Tlingit people of 1802–1804, the missionary work of Herman Alaskinskiy, three assessments of the nature of Russian colonization, N.P. Rezanov's plan for the modernization of RAC. The episode with Russia's sale of Alaska to the United States is also being clarified.
5
Bugge, K. E. "Menneske først - Grundtvig og hedningemissionen". Grundtvig-Studier 52, n. 1 (1 gennaio 2001): 115–65. http://dx.doi.org/10.7146/grs.v52i1.16400.
Testo completoAbstract (sommario):
First a Man - then a Christian. Grundtvig and Missonary ActivityBy K.E. BuggeThe aim of this paper is to clarify Grundtvig’s ideas on missionary activity in the socalled »heathen parts«. The point of departure is taken in a brief presentation of the poem »Man first - and then a Christian« (1838), an often quoted text, whenever this theme is discussed. The most extensive among earlier studies on the subject is the book published by Georg Thaning: »The Grundtvigian Movement and the Mission among Heathen« (1922). The author provides valuable insights also into Grundtvig’s ideas, but has, of course, not been able to utilize more recent studies.On the background of the revival movement of the late 18th and early 19th century, The Danish Missionary Society was established in 1821. In the Lutheran churches such activity was generally deemed to be unnecessary. According to the Holy Scripture, so it was argued, the heathen already had a »natural« knowledge of God, and the word of God had been preached to the ends of the earth in the times of the Apostles. Nevertheless, it was considered a matter of course that a Christian sovereign had the duty to ensure that non-Christian citizens of his domain were offered the possibility of conversion to the one and true faith. In the double-monarchy Denmark-Norway such non-Christian populations were the Lapplanders of Northern Norway, the Inuits in Greenland, the black slaves in Danish West India and finally the native populations of the Danish colonies in West Africa and East India. Under the influence of Pietism missionary, activity was initiated by the Danish state in South India (1706), Northern Norway (1716), and Greenland (1721).In Grundtvig’s home the general attitude towards missionary work among the heathen seems to have reflected traditional Lutheranism. Nevertheless, one of Grundtvig’s elder brothers, Jacob Grundtvig, volunteered to become a missionary in Greenland.Due to incidental circumstances he was instead sent to the Danish colony in West Africa, where he died after less than one year of service. He was succeeded by his brother Niels Grundtvig, who likewise died within a year. During the period when Jacob Grundtvig prepared himself for the journey to Greenland, we can imagine that his family spent many an hour discussing his future conditions. It is probable that on these occasions his father consulted his copy of the the report on the Greenland mission published by Hans Egede in 1737. It is a fact that Grundtvig imbibed a deep admiration for Hans Egede early in his life. In his extensive poem »Roskilde Rhyme« (1812, published 1814), the theme of which is the history of Christianity in Denmark, Grundtvig inserted more than 70 lines on the Greenland mission. Egede’s achievements are here described in close connection with the missionary work of Bartholomäus Ziegenbalg in Tranquebar, South India, as integral parts of the same journey towards the celestial Jerusalem.In Grundtvig’s famous publication »The Church’s Retort« (1825) he describes the church as an historical fact from the days of the Apostles to our days. This historical church is at the same time a universal entity, carrying the potential of becoming the church of all humanity - if not before, then at the end of the world. A few years later, in a contribution to the periodical .Theological Monthly., he applies this historicaluniversal perspective on missionary acticity in earlier times and in the present. The main features of this stance may be summarized in the following points:1. Grundtvig rejects the Orthodox-Lutheran line of thought and underscores the Biblical view: That before the end of time the Gospel must be preached out into all comers of the world.2. Our Lutheran, Biblically founded faith must not lead to inactivity in this field.3. Correctly understood, missionary activity is a continuance of the acts of the Apostles.4. The Holy Spirit is the intrinsic dynamic power in the extension of the Christian faith.5. The practical procedure in this extension work must never be compulsion or stealth, but the preaching of the word and the free, uninhibited decision of the listeners.We find here a total reversion of the Orthodox-Lutheran way of rejection in principle, but acceptance in practice. Grundtvig accepts the principle: That missionary activity is a legitimate and necessary Christian undertaking. The same activity has, however, both historically and in our days, been marred by unacceptable practices, on which he reacts with forceful rejection. To this position Grundtvig adhered for the rest of his life.Already in 1826, Grundtvig withdrew from the controversy arising from the publication of his .Retort.. The public dispute was, however, continued with great energy by the gifted young academic, Jacob Christian Lindberg. During the 1830s a weekly paper, edited by Lindberg, .Nordisk Kirke-Tidende., i.e. Nordic Church Tidings, became Grundtvig’s main channel of communication with the public. All through the years of its publication (1833-41), this paper, of which Grundtvig was also an avid reader, brought numerous articles and reports on missionary activity. Among the reasons for this editorial practice we find some personal motives. Quite a few of Grundtvig’s and Lindberg’s friends were board members of the Danish Missionary Society. Furthermore, one of Lindberg’s former students, Christen Christensen Østergaard was appointed a missionary in Greenland.In the present paper the articles dealing with missionary activity are extensively reported and quoted as far as the years 1833-38 are concerned, and the effects on Grundtvig of this incessant .bombardment. of information on missionary activity are summarized. Generally speaking, it was gratifying for Grundtvig to witness ho w many of his ideas on missionary activity were reflected in these contributions. Furthermore, Lindberg’s regular reports on the progress of C.C. Østergaard in Greenland has continuously reminded Grundtvig of the admired Hans Egede.Among the immediate effects the genesis of the poem »First the man - then the Christian« must be mentioned. As already observed by Kaj Thaning, Grundtvig has read an article in the issue of Nordic Church Tidings, dated, January 8th, 1838, written by the Orthodox-Lutheran, German theologian Heinrich Møller on the relationship between human nature and true Christianity. Grundtvig has, it seems, written his poem in protest against Møller’s assertion: That true humanness is expressed in acceptance of man’s fundamental sinfulness. Against this negative position Grundtvig holds forth the positive Johannine formulations: To be »of the truth« and to hear the voice of the Good Shepherd. Grundtvig has seen a connection between Møller’s negative view of human nature and a perverted missionary practice. In the third stanza of his poem Grundtvig therefore inserted some critical remarks, clearly inspired by his reading of Nordic Church Tidings.Other immediate effects are seen in the way in which, in his sermons from these years, Grundtvig meticulously elaborates on the Biblical argumentation in favour of missionary activity. In this context he combines passages form the Old and New Testament - often in an ingenious, original manner. Finally must be mentioned the way in which Grundtvig, in his hymn writing from the middle of the 1830s, more often than hitherto recognized, interposes stanzas dealing with the preaching of the Gospel to heathen populations.Turning from general observations and a study of immediate impact, the paper considers the effects, which become apparent in a longer perspective. In this respect Grundtvig’s interpretation of the seven churches mentioned in chapters 2-3 of the Book of Revelation is of crucial importance. According to Grundtvig, they symbolize seven stages in the historical development of Christianity, i.e. the churches of the Hebrews, the Greeks, the Romans, the English, the Germans and the »Nordic« people. The seventh and last church will reveal itself sometime in the future.This vision, which Grundtvig expounds for the first time in 1810, emerges in his writings from time to time all through his life. The most impressive literary monument describing the vision is his great poem, »The Pleiades of Christendom« from 1856-60.In 1845 he becomes convinced that the arrival of the sixth stage is revealed in the breakthrough of a new and vigourous hymn-singing in the church of Vartov. As late as the spring of 1863 Grundtvig voices a contented optimism in a church-historical lecture, where the Danish missions to Greenland and to Tranquebar in South India are characterized as .signs of life and good omens.. Grundtvig here refers back to his above-mentioned »Roskilde Rhyme« (1812, 1814), where he had offered a spiritual interpretation of the names of persons and localities involved in the process. He had then observed that the colony founded in Greenland by Hans Egede was called »Good Hope«, a highly symbolic name. And the church built by the missionaries in Tranquebar was called »Church of the New Jerusalem«, a name explicitly referring to the Book of Revelation, and thus welding together his great vision and his view on missionary activity. After Denmark’s humiliating defeat in the Danish-German war of 1864, the optimism faded away. Grundtvig seems to have concluded that the days of the sixth and .Nordic. church had come to an end, and the era of the seventh church was about to commence. In accordance with his poem on »The Pleiades« etc. he localizes this final church in India.In Grundtvig’s total view missionary activity was the dynamism that bound his vision together into an integrated process. Through the activity of »Denmark’s apostle«, Ansgar, another admired mis-sionary, the universal church had become a locally rooted reality. Through the missions of Hans Egede and Ziegenbalg the Gospel was carried out to the ends of the earth. The local Danish church thus contributed significantly to the proliferation of a universal church. In the development of this view, Grundtvig was inspired as well as provoked by his regular reading of Nordic Church Tidings in the 1830s.
6
Goetz, Rebecca Anne. "From Protestant Supremacy to Christian Supremacy". Church History 88, n. 3 (settembre 2019): 763–66. http://dx.doi.org/10.1017/s0009640719001896.
Testo completoAbstract (sommario):
Over the last generation, historians have begun to explain Christianity's impact on developing ideas of race and slavery in the early modern Atlantic. Jon Sensbach's A Separate Canaan: The Making of an Afro-Moravian World in North Carolina, 1763–1840 showed how Moravians struggled with both race and slavery, ultimately concluding that Moravians adopted the racist attitudes of their non-Pietist North Carolina neighbors. Travis Glasson's Mastering Christianity: Missionary Anglicanism and Slavery in the Atlantic World showed how the Anglican church accustomed itself to slavery in New York and the Caribbean. Richard Bailey's Race and Redemption in Puritan New England unraveled changing puritan ideas about race and belonging in New England. My own book, The Baptism of Early Virginia: How Christianity Created Race, argued that Protestant ideas about heathenism and conversion were instrumental to how English Virginians thought about the bodies and souls of enslaved Africans and Native people, and to how they developed a nascent idea of race in seventeenth-century Virginia. Heather Kopelson's Faithful Bodies: Performing Religion and Race in the Puritan Atlantic traced puritan ideas about race, the soul, and the body in New England and Bermuda. From a different angle, Christopher Cameron's To Plead Our Own Cause: African Americans in Massachusetts and the Making of the Antislavery Movement outlined the influence of puritan theologies on black abolitionism. Engaging all this scholarly ferment is Katharine Gerbner's new book, Christian Slavery: Conversion and Race in the Protestant Atlantic World. Gerbner's work both synthesizes and transforms this extended scholarly conversation with a broad and inclusive look at Protestants—broadly defined as Anglicans, Moravians, Quakers, Huguenots, and others—and race in the seventeenth and eighteenth centuries over a geography stretching from New York to the Caribbean. The book is synthetic in that it builds on the regional and confessionally specific work of earlier scholars, but innovative in its argument that Protestants from a variety of European backgrounds and sometimes conflicting theologies all wrestled with questions of Christian conversion of enslaved peoples—could it be done? Should it be done? And, of overarching concern: how could Protestant Christians in good conscience hold fellow African and Native Christians as slaves?
7
Harris, Paula. "Calling Young People to Missionary Vocations in a “Yahoo” World". Missiology: An International Review 30, n. 1 (gennaio 2002): 33–50. http://dx.doi.org/10.1177/009182960203000103.
Testo completoAbstract (sommario):
Despite a possibly fruitful context for missionary recruitment, in the midst of fast-moving cultural change, North American missionary numbers are dropping steadily. The primary factor correlating with the development and implementation of long-term missionary commitments is a previous short-term mission experience. There are many obstacles to missionary recruitment, but high quality short-term mission programs can help young missionaries identify and work through the obstacles to a missionary vocation. The missionary community needs to develop more effective recruitment methods and can helpfully start with young people's cultural expectations as we provide spiritual guidance into missionary vocations.
8
Dickerson, Dennis C. "Building a Diasporic Family: The Women’s Parent Mite Missionary Society of the African Methodist Episcopal Church, 1874–1920". Wesley and Methodist Studies 15, n. 1 (gennaio 2023): 27–45. http://dx.doi.org/10.5325/weslmethstud.15.1.0027.
Testo completoAbstract (sommario):
ABSTRACT This article argues that the missionary language of the Women’s Parent Mite Missionary Society of the African Methodist Episcopal Church was cast in familial and kinship nomenclature that eschewed the evil of racial hierarchy. Although routine missionary vernacular about heathen Africa and its need for Christianization and civilization appeared in the rhetoric of AME women, they more deeply expressed a diasporic consciousness that obligated Black people on both sides of the Atlantic to resist Euro-American hegemony. The capacious embrace of the WPMMS for Black women—whether in the United States, the Caribbean, or Africa—actualized their vision for maternal and sisterly interaction in contrast to the racial condescension prevalent among white women in their respective American and European missionary groups.
9
Odeigah, Theresa Nfam. "Christian Missions and Economic Empowerment of the People of Cross River State, Nigeria, 1885-1960". Oguaa Journal of Religion and Human Values 7, n. 1 (1 dicembre 2023): 18–30. http://dx.doi.org/10.47963/ojorhv.v7i1.1407.
Testo completoAbstract (sommario):
The nineteenth century Christian missionary activities in Cross River State as in other parts of Nigeria were mainly targeted at evangelisation of the people. Christianity has become the dominant religion in Cross River State and the people believe that it is a religion of civilisation and development. The resultant effect of different positions of some scholars is that colonialism has become a stigma for Christianity in contemporary times. To this extent, missionary work in Africa will continue to attract stringent and critical historical examination. It will however be intellectual dishonesty to write off the positive results of missionary work in Cross River State. This paper therefore, examines the contributions of missionary work in empowering the people of Cross River State from 1885 to 1960. The research adopted historic-structural approaches using primary and secondary sources. This includes qualitative interviews and books and journals. The findings of this research show that modern medical practise, theological education as well as education generally, skills acquisition, poverty alleviation and attention to the vulnerable such as children, orphans, widows, the sick and the elderly, through appropriate influence on negative traditions are some of the areas where missionary work has impacted positively on the people. It concludes that the Christian Missions contributed tremendously to the economic empowerment and enlightenment of the people of Cross River State of Nigeria.
10
Mbenga, Bernard K. "The Reverend Kenneth Mosley Spooner: African-American missionary to the BaFokeng of Rustenburg district, South Africa, 1915-1937". New Contree 81 (30 dicembre 2018): 25. http://dx.doi.org/10.4102/nc.v81i0.66.
Testo completoAbstract (sommario):
This article examines the missionary and educational work and impact of Kenneth Spooner, an African-American missionary among the BaFokeng African community in Rustenburg district, South Africa from 1915 to 1937. Originally from Barbados, Spooner immigrated to the USA from where he came to South Africa as an International Pentecostal Holiness Church (IPHC) missionary. Spooner’s church became very popular among the African communities of Rustenburg. His school, for example, for the first time in the region used English as a medium of teaching, unlike the much older German Lutheran Church school’s teaching medium of Setswana; in the mid-1910s in rural South Africa, a black man preaching only in English, with another black person interpreting into an African language, was a spectacle – and another of Spooner’s draw-cards. The article situates Spooner and his work in the sociopolitical context of agitation by white politicians for more and stronger racial discrimination and segregation.
Tesi sul tema "Black people in missionary work"
1
Harrill, Edward Keith. "Outreach evangelism to people in one of life's major transitions". Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
Testo completo
2
Smith, Andrew Potter. "Toward an increased effectiveness of single missionaries". Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
Testo completo
3
Oka, Megan. "Volunteerism and Marital Quality Among LDS Senior Missionary Couples". Diss., CLICK HERE for online access, 2007. http://contentdm.lib.byu.edu/ETD/image/etd2079.pdf.
Testo completo
4
Petersen, Vernon J. "A missionary church pastor developing a seniors ministry in a church in Michigan". Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
Testo completo
5
Weaver, Jay R. "The role of missionary radio as a change agent with reference to church planting among unreached people groups". Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
Testo completo
6
Macon, Larry. "Toward a model for discipling black males at Mt. Zion Missionary Baptist Church, Oakwood Village, Ohio". Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
Testo completo
7
Stringer, Henry C. "A comparison of selected marital characteristics in black-white interracial marriages and same race marriages". Connect to resource, 1991. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1240592754.
Testo completo
8
Bartholomew, Melissa Wood. "Suicide and Spiritual Resistance Among Black People in the U.S.: From Death Consciousness to Divine Consciousness". Thesis, Boston College, 2021. http://hdl.handle.net/2345/bc-ir:109136.
Testo completoAbstract (sommario):
Thesis advisor: Thanh V. TranSuicide is an escalating public health crisis for Black people in the United States, yet the majority of the suicide research in the United States is based on the European American population. The psychological impact of the centuries of persistent stress and pain Black Americans have endured in the U.S., fueled by racism since the tragic period of slavery, is well-documented. However, despite the unrelenting historical and contemporary manifestations of racism and other systems of oppression in U.S. society, Black Americans have chosen death by suicide at rates lower than White Americans. Previous research has established the complexity of suicide and revealed that there are multiple personal and societal stress factors that contribute to creating risk factors for Black suicide. Research has also established that Black Americans historically have cultivated a resistance to the desire to take their own lives, seemingly linked to religious/spiritual and cultural coping resources that have served as a protective factor against suicidal behavior. Yet, there is a lack of scholarship that explores the impact of these resources on suicide in this population. Suicidologists are calling for suicide to be examined within a multidimensional contextual framework and for there to be a shift from a deficit approach to a strengths-based approach. There is a need for greater research focus on the factors that influence suicidal behavior in Black Americans, as well as the factors that are associated with creating a shield of protection against this self-destructive behavior. Through a convergent mixed-method approach, and guided by a robust cluster of theories, with Critical Race Theory and the Afrocentric Worldview as the overarching theoretical and philosophical approaches, this dissertation aims to address the gaps in the literature by examining several research questions. The following questions are examined through quantitative research: (1) Do racial discrimination and personal stress influence suicide attempts among Black people in the U.S., and does religion/spirituality serve as a protective factor and moderate the relationship between attempted suicide and racial discrimination and personal stress?; (2) Do post-incarceration status and personal stress influence suicide attempts among Black people in the U.S., and does religion/spirituality serve as a protective factor and moderate the relationship between attempted suicide and post-incarceration and personal stress?; (3) Do veteran status and personal stress influence suicide attempts among Black people in the U.S., and does religion/spirituality serve as a protective factor and moderate the relationship between attempted suicide and veteran status and personal stress? The data for this study were drawn from the cross-sectional National Epidemiologic Survey on Alcohol and Related Conditions (NESARC) III which covers April 2012-June 2013. Logistic regression was employed to analyze the data. The quantitative research explores the impact of personal and societal stressors on the mental health of Black people and the role of religion/spirituality in cultivating a healthy emotional and mental environment that insulates them from suicide. The qualitative data include interviews with three adult Black men from the researcher’s family across three generations. Through three generations of Black men from one family, this dissertation further aims to examine whether religion/spirituality is a protective factor insulating Black people in the U.S. from developing suicidal behavior as they navigate societal stress factors including racial discrimination, post-incarceration status, and veteran status and whether religion/spirituality as a protective factor is passed down intergenerationally. If so, it aims to explore whether there are any intergenerational patterns and/or differences in the utilization of religion/spirituality as a source of protection against developing suicidal behavior. Assessed together, the findings from the quantitative and the qualitative research underscore the potential impact of stress and societal stress factors on suicidal behavior among Black people. Specifically, the quantitative research shows an association between personal stress and societal stress factors including racial discrimination, post-incarceration status, veteran status, and suicide attempts. The quantitative research also underscores the complexity of the role of religion/spirituality as a protective factor, as the findings from the quantitative research show that religion/spirituality was not a buffer against suicide attempts for the participants in that study. The findings from the qualitative research reveal that religion/spirituality can serve as a buffer and illustrates religion/spirituality functioning as an extension of Afrocentric culture and serving as a protective shield enabling some Black people to resist the full psychological impact of personal and societal stressors. This dissertation provides the foundation for the broader work highlighted through this study encapsulated in the Ubuntu Relational Framework for the Study of Black Suicide, an Afrocentric framework I developed that emerged as a guide for exploring the risks and protective factors of Black suicide. The constructs of death consciousness and Divine consciousness emerged during the analysis of the qualitative research as a way of conceptualizing the influence of societal stressors and protective factors on suicidal behavior, and they are an expression of Afrocentric culture. This framework highlights the need to equally prioritize the concern of what animates Black people’s desire to live, which was illuminated through the qualitative research, along with the question of what factors make them at risk for cultivating a desire to die. It further attends to the need for social workers to address the conditions of the racist U.S. environment these factors are assessed within. This dissertation also includes my autoethnography which serves as an analytic review and critical analysis of key concepts related to the study of Black suicide. It is a resource for further grounding in the historical and contemporary context of the Black experience and the Afrocentric worldview incorporated in this work. Autoethnography is an epistemological site for exploring Divine consciousness and the role of religion/spirituality and culture passed down intergenerationally as a protective factor against suicidal behavior. It further outlines a methodology for employing spiritual and cultural resources and operationalizing spiritual resistance. Finally, this dissertation goes beyond identifying risk and protective factors for suicidal behavior in Black people. It outlines a structure for training social work clinicians and researchers in this Afrocentric framework that would expand social workers’ knowledge of African-centered social work, and a method appropriate for responding to this multidimensional mental health problem that requires a creative, culturally rich approach. The training includes a methodology for employing religious/spiritual and cultural resources that operationalizes spiritual resistance that will equip social workers for supporting Black people in developing a healthy holistic mental and social environment within an oppressive racist environment
Thesis (PhD) — Boston College, 2021
Submitted to: Boston College. Graduate School of Social Work
Discipline: Social work
9
Sallah, Momodou. "Working with young people in the UK : considerations of race, religion and globalisation". Thesis, De Montfort University, 2011. http://hdl.handle.net/2086/6085.
Testo completoAbstract (sommario):
This thesis overall is concerned with three cardinal considerations in relation to working with young people in a modern and fundamentally demographically changed Britain. These themes include considerations of how young people’s racial/ethnic origins and religious identity continue to shape how mainstream services interact with them as well as understanding how an increasingly globalised world changes how young people from Britain see or are seen in a new way at the personal, local, national and global levels. This thesis argues that the majority of these considerations are not currently well understood; hence the need for practitioners in youth and community development to gain cultural competency and global literacy. It has been evidenced that Black young people continue to be disadvantaged in education, employment, criminal justice and a host of other socialisation spaces in comparison to the rest of society. In addition, the furore raised constantly and continuously in relation to the vulnerability of young Muslims to violent extremism deserves more critical attention. Furthermore, globalisation means that the world is much closer economically, politically, environmentally, technologically and culturally and there is increasing consciousness about the repercussions of these connections at the personal, local, national and global levels. However, questions remain as to whether practitioners who work with young people have the required competency to work across these racial, religious and global considerations. This thesis, consisting of the author’s published works and this overview explores these three cardinal considerations of race, religion and globalisation when working with young people in a multicultural, multi-ethnic, multi-racial and multi-faith modern Britain. The thesis comprises an exploration of working with Black young people within a historical and social policy context, as well as presenting research that explores the views of young Black children and parents. The author’s key contributions consist of explaining how cultural relativism and dogmatism, as extreme positions, are constructed, with potentially fatal consequences. The second dimension of working with young people in Britain explored in this thesis is that arena of Global Youth Work within both a theoretical and practice setting, especially in relation to the training of practitioners. This section also reports on research in relation to how Global Youth Work is conceptualised and operationalised in British Higher Education Institutions delivering youth work training. The last section of the thesis focuses on the contemporary issue of working with young Muslims. Against a backdrop of the government’s policy context of the “Prevent" agenda, perceptions of barriers young Muslims face in accessing mainstream services are explored, as well as the wider implications of fostering a culturally and religiously competent way of working with young Muslims.
10
Bothur, Eric C. "Common stressors and coping resourses for single missionaries of the International Mission Board". Theological Research Exchange Network (TREN) Access this title online, 2007. http://www.tren.com.
Testo completoLibri sul tema "Black people in missionary work"
1
Oldfield, Carolyn. Anti-racist youth work: Youth work with young black people and anti-racist work with young white people. Leicester: National Youth Agency, 1993.
Cerca il testo completo
2
Souder, Patricia. Alex Leonovich: A heart for the soul of Russia : one man's quest to reach his people for Christ. Camp Hill, Pa: Horizon Books, 1999.
Cerca il testo completo
3
D, Crafford, e University of Pretoria. Institute for Missiological Research., a cura di. Trail-blazers of the gospel: Black pioneers in the missionary history of Southern Africa. Bloemfontein: Pro Christo Publications, 1992.
Cerca il testo completo
4
Science, Department of Education &. Youth work with black young people: A report by HMI. Stanmore: Department of Education and Science, 1990.
Cerca il testo completo
5
The cobra's den: And other stories of missionary work among the Telugus of India. New York: Fleming H. Revell, 1986.
Cerca il testo completo
6
Angels in charge. Exmouth: J.M. Emmens, 1997.
Cerca il testo completo
7
Elle, Aitch. Life After Sex Work. Montreal, Quebec, Canada: Elora Powell, 2020.
Cerca il testo completo
8
Reaching for the crescent moon: The Michael and Mary Cawthorne story. Fearn: Christian Focus, 1995.
Cerca il testo completo
9
In the tiger jungle: And other stories of missionary work among the Telugus of India. 3a ed. New York: Fleming H. Revell, 1986.
Cerca il testo completo
10
Smith, Glen. Caribbean call: The missionary story of Glen and Rachel Smith. Hazelwood, Mo: Word Aflame Press, 1991.
Cerca il testo completoCapitoli di libri sul tema "Black people in missionary work"
1
Park, Eunjin. "Problems of Missionary Work force: Bi-racial Era". In “White” Americans in “Black” Africa, 115–52. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781003250104-4.
Testo completo
2
Smith, David. "Black People, Crime and Social Control". In Criminology for Social Work, 133–50. London: Macmillan Education UK, 1995. http://dx.doi.org/10.1007/978-1-349-23901-6_7.
Testo completo
3
Ballard, Roger. "Social work with black people: What's the difference?" In The Haunt of Misery, 123–47. London: Routledge, 2023. http://dx.doi.org/10.4324/9781032635118-7.
Testo completo
4
Goddard-Durant, Sadie K., Andrea Doucet e Jane-Ann Sieunarine. "“If You're Going to Work with Black People, You Have to Think About These Things!”". In Facilitating Community Research for Social Change, 17–32. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003199236-3.
Testo completo
5
Duncan, Graham A. "The Origins and Early Development of Scottish Presbyterian Mission in South Africa, 1824–65". In Bantu Presbyterian Church of South Africa, 18–29. Edinburgh University Press, 2022. http://dx.doi.org/10.3366/edinburgh/9781399503938.003.0003.
Testo completoAbstract (sommario):
This chapter examines the concepts od dependence and independence in mission. It focusses on the beginnings of mission in work in South Africa, mission stations and mission institutions. It also considers the early participation of black people in missionary activity.
6
Duncan, Graham A. "The Role of Mission Councils in the Scottish Mission in South Africa, 1864–1923". In Bantu Presbyterian Church of South Africa, 44–56. Edinburgh University Press, 2022. http://dx.doi.org/10.3366/edinburgh/9781399503938.003.0005.
Testo completoAbstract (sommario):
Mission councils were introduced into South Africa in order to facilitate the work of mission. However, they had the effect of hindering the progress of black people in missionary work, as well as the policies relating to mission emanating from Scotland. They were instruments of the control of personnel, property and finance.
7
Harris, Paul William. "Turning Inward". In A Long Reconstruction, 203–30. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197571828.003.0009.
Testo completoAbstract (sommario):
Chapter 8 focuses on the efforts Blacks made toward racial uplift both at home and through missionary work in Liberia, efforts that still failed to gain them the recognition they sought within the Methodist Episcopal Church. Frustrated in their efforts to advance within the denomination, Blacks in the M.E.C. increasingly looked to themselves during the early twentieth century. Events like the Young People’s Congress made uplift less about gaining white acceptance and more about strengthening the Black community. In their efforts to elect a bishop of African descent, Black leaders increasingly came to accept that such a bishop could only be elected if he were effectively restricted to working solely with Black conferences. Hopes for Atlanta were dashed by the violent riot of 1906. In Liberia, Alexander Camphor, frustrated in the insular and prideful community of Monrovia, became convinced that missions could be more effectively carried out in the interior among the indigenous groups, and he quit his position after ten years to undertake an unsuccessful campaign to raise funds for such a venture.
8
Wright, Almeda M. "James Lawson". In Teaching to Live, 113–30. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197663424.003.0007.
Testo completoAbstract (sommario):
Abstract Chapter 6 overviews the unique life and pedagogy of James Lawson, the central strategist on nonviolence in the civil rights movement. An advocate for nonviolence, Lawson’s conviction can be traced from his mother’s admonition for a better way to Lawson’s inspiration by the works of Ghandi, and even to his missionary work centered on international resistance. Solidifying this conviction of nonviolence is its alignment with Christian values. This chapter illustrates how Lawson skillfully imparted this conviction of nonviolence to passionate, energetic young people. Lawson’s radical pedagogy involved warning his students of the dangers of unchecked emotions, leading his students in Christian praxis, and giving space for his students to speak and cultivate leadership skills. Lawson’s pedagogy also included the practice of radical listening, honoring the stories and experiences of Black men and women. Lastly, this chapter describes the application of Lawson’s educational activism: through practice, rehearsal, and preparation, Lawson and his students developed the mental fortitude required to stay true to their conviction of nonviolence.
9
Graham, Sandra Jean. "The Jubilee Singers of Fisk University". In Spirituals and the Birth of a Black Entertainment Industry. University of Illinois Press, 2018. http://dx.doi.org/10.5622/illinois/9780252041631.003.0002.
Testo completoAbstract (sommario):
This chapter recounts the history of the founding of Fisk University in Nashville, Tennessee, in 1866 by the American Missionary Association and a trio of its agents: Erastus Milo (E. M.) Cravath, Edward Parmelee Smith, and John Ogden. The school’s educational philosophy emphasized teacher training, theology, training for craft work, and liberal arts. George L. White, hired as treasurer, initiated an informal music program that grew into an avenue for generating profit and promoting Fisk’s educational agenda, thanks to a choir he put together with the assistance of Ella Sheppard, who as music teacher was the first and only black staff member at Fisk from 1870 to 1875. In public, the Fisk choristers sang music from the white popular tradition, known as “people’s song” in the words of composer George Frederick Root. In private they introduced their spirituals to the white teachers, doing so under some duress, as they associated the songs with an enslaved past to be forgotten. Around early 1871 George White began urging the American Missionary Association to let him take his choristers on the road to raise money for the school; the group would be modeled on “singing families” such as the Hutchinson Family Singers. After much debate his plan was approved, and after a few weeks on the road White named his choir the Jubilee Singers. Although initially a dismal failure, the troupe’s rebranding, decision to sing more spirituals and less people’s song, and the patronage of Henry Ward Beecher in Brooklyn led to a reversal of fortune. By early 1872 the Jubilee Singers were on their way to fame and fortune. They presented their concerts as a “service of song,” to remind the public that their singing was not entertainment but rather had a religious and moral mission.
10
Aikau, Hokulani K. "Called to Serve: Labor Missionary Work and Modernity". In A Chosen People, a Promised Land, 91–122. University of Minnesota Press, 2012. http://dx.doi.org/10.5749/minnesota/9780816674619.003.0004.
Testo completoAtti di convegni sul tema "Black people in missionary work"
1
Paulo, Avner, Carlos Eduardo Oliveira De Souza, Bruna Guimarães Lima e Silva, Flávio Luiz Schiavoni e Adilson Siqueira. "Black Lives Matter". In Simpósio Brasileiro de Computação Musical. Sociedade Brasileira de Computação - SBC, 2019. http://dx.doi.org/10.5753/sbcm.2019.10459.
Testo completoAbstract (sommario):
The Brazilian police killed 16 people per day in 2017 and 3/4 of the victims were black people. Recently, a Brazilian called Evaldo Rosa dos Santos, father, worker, musician, and black, was killed in Rio de Janeiro with 80 rifle bullets shot by the police. Everyday, the statistics and the news show that the police uses more force when dealing with black people and it seems obvious that, in Brazil, the state bullet uses to find a black skin to rest. Unfortunately, the brutal force and violence by the state and the police to black people is not a problem only in this country. It is a global reality that led to the creation of an international movement called Black Lives Matter (BLM), a movement against all types of racism towards the black people specially by the police and the state. The BLM movement also aims to connect black people of the entire world against the violence and for justice. In our work, we try to establish a link between the reality of black people in Brazil with the culture of black people around the world, connecting people and artists to perform a tribute to the black lives harved by the state force. For this, the piece uses web content, news, pictures, YouTube’s videos, and more, to create a collage of visual and musical environment merged with expressive movements of a dance, combining technology and gestures. Black culture beyond violence because we believe that black lives matter. such as the Ku Klux Klan, which bring the black population of the world into concern for possible setbacks in their rights. In Brazil, it is not different. Brazil is the non African country with the biggest afro descendant population in the world and one of the last country in the world to abolish slavery. Nowadays, a black person is 3 times more propense to be killed and most part of the murders in the country happened to afro Brazilians. Marielle Franco, a black city councillor from Rio, the only black female representative and one of seven women on the 51-seat council was killed in 2018. The killers were two former policeman. According to Human Rights Watch, the police force in the state of Rio de Janeiro, Brazil, killed more than 8,000 people between 2005 and 2015, 3/4 of them were black men. At the same time, the African culture strongly influenced the Brazilian culture and most part of the traditional Brazilian music and rhythms can be considered black music.
2
Araujo, Victor Flávio de Andrade, Diogo Hartmann Muller Schaffer, Angelo Brandelli Costa e Soraia Raupp Musse. "Perception of Computer Graphics Characters in Groups with Skin Color Diversity". In Anais Estendidos do Simpósio Brasileiro de Games e Entretenimento Digital. Sociedade Brasileira de Computação, 2021. http://dx.doi.org/10.5753/sbgames_estendido.2021.19763.
Testo completoAbstract (sommario):
This paper aims to assess the human perception of groups about charisma, comfort and realism in relation to black and white skin colors of characters created with Computer Graphics (CG) in different media, such as movies, games, animations, simulations, among others. We created a form that contained images of groups of CG characters with black and white skin colors, and asked participants to rate perceived comfort, charisma and realism. After that, we compared these results with data collected from related work. The results indicated that people can feel comfortable, and observe charisma similarly to CG characters with black and white skin colors.
3
Maddox, Samuel. "From the Ground Up: Regenerative Regional Design in the Alabama Black Belt". In 112th ACSA Annual Meeting. ACSA Press, 2024. http://dx.doi.org/10.35483/acsa.am.112.40.
Testo completoAbstract (sommario):
It is all but inarguable that students of architecture today will face an entirely new paradigm of practice within their lifetimes. In an increasingly fragile world, what capacity does architecture have for repair and renewal? On an ever-more interconnected globe, what responsibilities do architects have to think and work systemically, not only across disciplines but beyond the traditional realms of the designer? And how does good design resist the entanglement of our profession with uneven development and inequitable urbanizing processes? For the next generation, such existential questions could not be further from hyper-bole; they are prerequisite to practice. From the Ground Up: Regenerative Design in the Alabama Black Belt is a senior-level, design-research architecture studio at Wentworth Institute of Technology that has been exploring exactly these questions through its work with the people, places, and processes that define life in the heart of the Deep South. The studio draws pedagogically from a variety of professional practices and design discourses—intertwining landscape-eco-logical sensibilities of placemaking through systems thinking with socio-spatial planning strategies—to empower students to propose large-scale, holistic change through a tactical network of architectural proposals. Along the way, students also engage with critical questions about the countryside: How is the rural inherently tied to the urban through resource extraction, refinement, and flows? Is rural settlement sustainable environ-mentally, socially, and economically in a hyper-connected world and economy, on a planet threatened by a warming climate? And, very important still, how might design help support the transition away from purely production-based patterns in rural areas?
4
Arapu, Valentin. "From „black plague” to „red plague”: meanings, symbols and impact (historical, literary, medical, imagological and ethnocultural)". In Patrimoniul cultural: cercetare, valorificare, promovare. Institute of Cultural Heritage, Republic of Moldova, 2021. http://dx.doi.org/10.52603/9789975351379.21.
Testo completoAbstract (sommario):
The „Black Plague” pandemic (1347–1351) was a biological and epidemiological phenomenon. The term „red plague” was first used by F. Reinhardt in his work „Die Rote Pest” (1930). The „Red Plague” is a plague of Bolshevik / communist ideological, political and military fanaticism, installed in October 1917 in Russia and later spread to several countries. The origin of these two plagues is totally different; at the same time, there are multiple affinities of imagological, symbolic, ethnological, demographic, demonological and semiotic type between them. The medieval plague appeared simultaneously with Death, Hunger and War, respectively, the communist regimes, associated with the „red plague”, are guilty of mass extermination of tens and even hundreds of millions of people worldwide. The “red plague” has far outweighed its disastrous impact on any plague or pandemic in human history.
5
Рогацкина, Марина Леонидовна. "HISTORICAL POEMS BY N. I. RYLENKOV. POEM “GREAT FLUFF ” (1940): TRUTH AND FICTION". In Международная конференция «Феномен пограничного и трансграничного в истории и культуре». Crossref, 2023. http://dx.doi.org/10.54016/svitok.2023.67.85.036.
Testo completoAbstract (sommario):
Статья посвящена анализу поэмы Н. И. Рыленкова «Великая замятня», написанной в 1940 г. В ней повествуется о восстании «черных людей» Смоленска против представителей власти Великого князя Литовского в XV в. Автор статьи рассматривает данное произведение» с точки зрения соотношения правды и художественного вымысла. Законы исторического документа требуют, как известно, однозначного соответствия факту, документу. Художественное произведение строится по другим законам - писатель имеет право трансформировать исторические события в соответствии со своим видением, идеей, включать художественный вымысел. Н. И. Рыленков, обратившись к далекой истории Смоленска, сохраняя ключевые исторические факты, дополняет событие своими мыслями и интерпретацией, идеями, оживляя художественностью, персонифицирует образ «черных людей» и вводит современную для 1940-х годов тему. The article is devoted to the analysis of the poem N. I. Rylenkova “Great Flinking”, written in 1940. It narrates about the uprising of the “black people” of Smolensk against representatives of the Grand Duke of Lithuania in the 15th century. The author of the article considers this work “ from the point of view of the ratio of truth and artistic fiction. The laws of a historical document require, as you know, unambiguous compliance with the fact, document. A work of art is built on other laws - the writer has the right to transform historical events in accordance with his vision, idea, and include artistic fiction. N. I. Rylenkov, turning to the distant history of Smolensk, preserving the key historical facts, complements the event with his thoughts and interpretation, ideas, reviving artistry, personifies the image of “black people” and introduces a modern theme for the 1940s.
6
Vatle, Jan-Marius, Bjørn-Olav Holtung Eriksen e Ole J. Mengshoel. "Green Urban Mobility with Autonomous Electric Ferries: Studies of Simulated Maritime Collisions using Adaptive Stress Testing". In 14th Scandinavian Conference on Artificial Intelligence SCAI 2024, June 10-11, 2024, Jönköping, Sweden. Linköping University Electronic Press, 2024. http://dx.doi.org/10.3384/ecp208006.
Testo completoAbstract (sommario):
With 90% of the world's goods transported by sea vessels, it is crucial to investigate their safety. This is increasingly important as autonomy is being introduced into sea vessels, which transport goods and people. To study the safety of an autonomous ferry's collision avoidance system, we consider the Adaptive Stress Testing (AST) method in this work. AST uses machine learning, specifically reinforcement learning, along with a simulation of a system under test---in our case, an autonomous and electric ferry---and its environment. Whether that simulation is fully or partially observable has implications for the integration into existing engineering workflows. The reason is that the fully observable simulation induces a more complex interface than the partially observable simulation, meaning that the engineers designing and implementing AST need to acquire and comprehend more potentially complex domain knowledge. This paper presents maritime adaptive stress testing (MAST) methods, using the world's first autonomous, electric ferry used to transport people as a case study. Using MAST in multiple scenarios, we demonstrate that AST can be productively utilized in the maritime domain. The demonstration scenarios stress test a maritime collision avoidance system known as Single Path Velocity Planner (SP-VP). Additionally, we consider how MAST can be implemented to test using both fully observable (gray box) and partially observable (black box) simulators. Consequently, we introduce the Gray-Box MAST (G-MAST) and Black-Box MAST (B-MAST) architectures, respectively. In simulation experiments, both architectures successfully identify an almost equal number of failure events. We discuss lessons learned about MAST including the experiences with both the Gray-Box and Black-Box approaches.
7
Vargas-Salgado, Carlos, Cristian Chiñas-Palacios, Jesús Aguila-León e David Alfonso-Solar. "Measurement of the black globe temperature to estimate the MRT and WBGT indices using a smaller diameter globe than a standardized one: Experimental analysis". In CARPE Conference 2019: Horizon Europe and beyond. Valencia: Universitat Politècnica València, 2019. http://dx.doi.org/10.4995/carpe2019.2019.10203.
Testo completoAbstract (sommario):
Heat stress can affect negatively human performance, behavior and even health, therefore, mean radiant temperature (MRT) and wet-bulb globe temperature (WBGT) measurement and monitoring should be obtained for any environment in which people are constantly exposed. The aim of this work is to compare the globe thermometer temperature (tg), used for calculating both MTR and WBGT, using a smaller globe compared to a standardized diameter. For such purpose, a prototype has been designed. The device consists of an Arduino MEGA board, three temperature sensors, two black globes (Copper globe, matt black painted) and an anemometer. As an effort to use a device with a globe easier to handle in a real measuring device, a 9 cm diameter globe has been used which has a smaller diameter than a standardized one (15 cm); the third temperature sensor is used to measure the air temperature. MRT monitoring tests were carried out using the proposed prototype, collected data were compared between the smaller and the standardized diameter globes measurements according to UNE EN ISO 7723 and NTP 322 recommendations. Results of this work show that it is possible to use a smaller diameter globe in a heat stress monitor, with an acceptable margin of error compared to a standardized size globe.
8
"An Examination of Trendyol’s Legendary-Days Youtube Ads Through Comments". In COMMUNICATION AND TECHNOLOGY CONGRESS. ISTANBUL AYDIN UNIVERSITY, 2021. http://dx.doi.org/10.17932/ctcspc.21/ctc21.035.
Testo completoAbstract (sommario):
The internet, where people spend a big chunk of their time, has become an indispensable part of life. Thanks to online e-commerce websites, being able to choose from different categories and products and procure everything needed, from clothes to technology, from major appliances to groceries, is one of the most important conveniences of our age. As the interest of consumers increased, so did the number of e-commerce websites. These websites started to make numerous special offers and marketing campaigns to differentiate themselves from their competitors. One of these campaigns, the Black Friday, has taken the shopping habits within the context of consumption culture to a whole new level the moment it was introduced in Turkey. This discount tradition that went beyond the borders of the US with globalization, has spread around the world. An example to the fact that traditional shopping has given its place to e-commerce applications thanks to the rapid development of digitalization, one of Turkey’s pioneer e-commerce applications, Trendyol has transformed Black Friday and started the “Legendary Days” campaign. The frequency of the promotion work within the process of this campaign has caused the emergence of a different range of perceptions in the target audience. Encountering Trendyol’s “Legendary Days” advertising campaign too often has created both positive and negative perception, especially during COVID-19 lockdowns where people spend most of their time watching TV, browsing the internet, or playing online games. In this study, 429 YouTube comments on Trendyol’s four commercial films on YouTube for Trendyol’s “Legendary Days” campaign that took place on 25th, 26th, and 27th of November 2020, have been examined through a content analysis of 13 items. Additionally, a text analysis was conducted on comments. According to the results of the study, it was found that being exposed to YouTube advertisements on a frequent basis, especially during a pandemic where people cannot leave their homes, had created a negative reputation for Trendyol’s “Legendary Days” campaign among YouTube users. This case causes a discrepancy between the positive reputation works Trendyol has conducted during the pandemic period.
9
Oliveira, Rogério Nazário de, Eudes Pedro e Norman Joseph. "Teaching physical education through projects and its applicability in the education of young people and adults in prison in Brazil". In V Seven International Multidisciplinary Congress. Seven Congress, 2024. http://dx.doi.org/10.56238/sevenvmulti2024-069.
Testo completoAbstract (sommario):
This article brings reflections on the teaching of Physical Education through projects and its applicability in the Education of Young People and Adults in prison, given that Brazil has the third largest prison population in the world, made up mostly of poor, black and brown people, people who live in peripheral regions and in the LBTQIA+ group. It aims to identify how this pedagogical approach oriented towards the Physical Education discipline can contribute, develop and enrich the acquisition of knowledge of Young Adult Education (EJA) students, within the scope of the Brazilian prison system. The methodology used was bibliographical research, carried out from November 2023 to January 2024. The research was based on references from books, articles, monographs, dissertations and theses and on authors such as Foucault (1987), Arroyo (2006), Mazur (2015), Onofre (2016), Miranda (2016), Mattar (2017), Costa (2020), among others, which guided the theoretical framework of the topic under debate. From the perspective of what the National Curricular Parameters (PCNs) recommend, it is expected that the student coming from EJA can have autonomy and benefit from a set of knowledge acquired at school, recognized as necessary for insertion into the world of work and preparation for the exercise of citizenship, even in places with unfavorable conditions. In view of this, using active methodologies that include the teaching of Physical Education through projects, will enable the adoption of practices that will allow the student to better participate in the learning process, delegating to the EJA student the possibility of building their unique knowledge base. As a pedagogical resource that meets the Basic Education Curriculum Guidelines, project-based teaching is an active methodology that proposes practical activity as a tool and aims to acquire knowledge, skills and values, under the guidance of the Physical Education teacher. The results indicate that Physical Education learning based on project-based instructional activities can engage incarcerated EJA students to become protagonists in the process of building their own knowledge, which is the key element for exercising citizenship, as well as , of their desired resocialization.
10
Malinetskii, Georgii Gennadyevich. "Paradigm. Synergetics. Genius". In 6th International Conference “Futurity designing. Digital reality problems”. Keldysh Institute of Applied Mathematics, 2023. http://dx.doi.org/10.20948/future-2023-2.
Testo completoAbstract (sommario):
Academician I.T. Frolov at one time made great efforts to make the problem of man central both in the activities of the Academy and in the research of all domestic science. He was ahead of his time. It is this problem that is at the forefront of post-industrial reality. Apparently, the study of genius was to become one of the key tasks in the work of the Institute of Human, which was created by I.T. Frolov. The fact is that the development of the world community, civilizations, individual countries is determined by the ability of society to find people with outstanding abilities and help them realize their potential. I consider the problem of genius from the standpoint of the theory of self-organization or synergetics. This interdisciplinary approach considers the interaction of the three spheres of rational–emotion–intuition, each of which is very significant, in application to the study of man and society. The concept of white, gray and black swans, reflecting the probability of the events under study and associated with the approach of Nassim Taleb, is the key to the analysis. Genius in this context is determined by the appearance of Black Swans in various areas of creativity. I show that it is the phenomenon of self-organization that makes it possible to comprehend and describe the manifestation and embodiment of genius. Currently, there is a serious challenge that can determine the development of civilization. This challenge is connected with the revolution taking place in the theory of artificial intelligence. The emerging technologies have made it possible to effectively use the phenomenon of self-organization in the course of training neural networks. This allows computers to "teach each other" and achieve results far beyond human capabilities. These changes affect worldview issues, scenarios of interaction between people and technology, the problem of human essence. The comprehension of genius outlines the path to solving these problems.
Rapporti di organizzazioni sul tema "Black people in missionary work"
1
Kibler, Amanda, René Pyatt, Jason Greenberg Motamedi e Ozen Guven. Key Competencies in Linguistically and Culturally Sustaining Mentoring and Instruction for Clinically-based Grow-Your-Own Teacher Education Programs. Oregon State University, maggio 2021. http://dx.doi.org/10.5399/osu/1147.
Testo completoAbstract (sommario):
Grow-Your-Own (GYO) Teacher Education programs that aim to diversify and strengthen the teacher workforce must provide high-quality learning experiences that support the success and retention of Black, Indigenous, and people of color (BIPOC) teacher candidates and bilingual teacher candidates. Such work requires a holistic and systematic approach to conceptualizing instruction and mentoring that is both linguistically and culturally sustaining. To guide this work in the Master of Arts in Teaching in Clinically Based Elementary program at Oregon State University’s College of Education, we conducted a review of relevant literature and frameworks related to linguistically responsive and/or sustaining teaching or mentoring practices. We developed a set of ten mentoring competencies for school-based cooperating/clinical teachers and university supervisors. They are grouped into the domains of: Facilitating Linguistically and Culturally Sustaining Instruction, Engaging with Mentees, Recognizing and Interrupting Inequitable Practices and Policies, and Advocating for Equity. We also developed a set of twelve instructional competencies for teacher candidates as well as the university instructors who teach them. The instructional competencies are grouped into the domains of: Engaging in Self-reflection and Taking Action, Learning About Students and Re-visioning Instruction, Creating Community, and Facilitating Language and Literacy Development in Context. We are currently operationalizing these competencies to develop and conduct surveys and focus groups with various GYO stakeholders for the purposes of ongoing program evaluation and improvement, as well as further refinement of these competencies.
2
Drury, J., S. Arias, T. Au-Yeung, D. Barr, L. Bell, T. Butler, H. Carter et al. Public behaviour in response to perceived hostile threats: an evidence base and guide for practitioners and policymakers. University of Sussex, 2023. http://dx.doi.org/10.20919/vjvt7448.
Testo completoAbstract (sommario):
Background: Public behaviour and the new hostile threats • Civil contingencies planning and preparedness for hostile threats requires accurate and up to date knowledge about how the public might behave in relation to such incidents. Inaccurate understandings of public behaviour can lead to dangerous and counterproductive practices and policies. • There is consistent evidence across both hostile threats and other kinds of emergencies and disasters that significant numbers of those affected give each other support, cooperate, and otherwise interact socially within the incident itself. • In emergency incidents, competition among those affected occurs in only limited situations, and loss of behavioural control is rare. • Spontaneous cooperation among the public in emergency incidents, based on either social capital or emergent social identity, is a crucial part of civil contingencies planning. • There has been relatively little research on public behaviour in response to the new hostile threats of the past ten years, however. • The programme of work summarized in this briefing document came about in response to a wave of false alarm flight incidents in the 2010s, linked to the new hostile threats (i.e., marauding terrorist attacks). • By using a combination of archive data for incidents in Great Britain 2010-2019, interviews, video data analysis, and controlled experiments using virtual reality technology, we were able to examine experiences, measure behaviour, and test hypotheses about underlying psychological mechanisms in both false alarms and public interventions against a hostile threat. Re-visiting the relationship between false alarms and crowd disasters • The Bethnal Green tube disaster of 1943, in which 173 people died, has historically been used to suggest that (mis)perceived hostile threats can lead to uncontrolled ‘stampedes’. • Re-analysis of witness statements suggests that public fears of Germany bombs were realistic rather than unreasonable, and that flight behaviour was socially structured rather than uncontrolled. • Evidence for a causal link between the flight of the crowd and the fatal crowd collapse is weak at best. • Altogether, the analysis suggests the importance of examining people’s beliefs about context to understand when they might interpret ambiguous signals as a hostile threat, and that. Tthe concepts of norms and relationships offer better ways to explain such incidents than ‘mass panic’. Why false alarms occur • The wider context of terrorist threat provides a framing for the public’s perception of signals as evidence of hostile threats. In particular, the magnitude of recent psychologically relevant terrorist attacks predicts likelihood of false alarm flight incidents. • False alarms in Great Britain are more likely to occur in those towns and cities that have seen genuine terrorist incidents. • False alarms in Great Britain are more likely to occur in the types of location where terrorist attacks happen, such as shopping areass, transport hubs, and other crowded places. • The urgent or flight behaviour of other people (including the emergency services) influences public perceptions that there is a hostile threat, particularly in situations of greater ambiguity, and particularly when these other people are ingroup. • High profile tweets suggesting a hostile threat, including from the police, have been associated with the size and scale of false alarm responses. • In most cases, it is a combination of factors – context, others’ behaviour, communications – that leads people to flee. A false alarm tends not to be sudden or impulsive, and often follows an initial phase of discounting threat – as with many genuine emergencies. 2.4 How the public behave in false alarm flight incidents • Even in those false alarm incidents where there is urgent flight, there are also other behaviours than running, including ignoring the ‘threat’, and walking away. • Injuries occur but recorded injuries are relatively uncommon. • Hiding is a common behaviour. In our evidence, this was facilitated by orders from police and offers from people staff in shops and other premises. • Supportive behaviours are common, including informational and emotional support. • Members of the public often cooperate with the emergency services and comply with their orders but also question instructions when the rationale is unclear. • Pushing, trampling and other competitive behaviour can occur,s but only in restricted situations and briefly. • At the Oxford Street Black Friday 2017 false alarm, rather than an overall sense of unity across the crowd, camaraderie existed only in pockets. This was likely due to the lack of a sense of common fate or reference point across the incident; the fragmented experience would have hindered the development of a shared social identity across the crowd. • Large and high profile false alarm incidents may be associated with significant levels of distress and even humiliation among those members of the public affected, both at the time and in the aftermath, as the rest of society reflects and comments on the incident. Public behaviour in response to visible marauding attackers • Spontaneous, coordinated public responses to marauding bladed attacks have been observed on a number of occasions. • Close examination of marauding bladed attacks suggests that members of the public engage in a wide variety of behaviours, not just flight. • Members of the public responding to marauding bladed attacks adopt a variety of complementary roles. These, that may include defending, communicating, first aid, recruiting others, marshalling, negotiating, risk assessment, and evidence gathering. Recommendations for practitioners and policymakers • Embed the psychology of public behaviour in emergencies in your training and guidance. • Continue to inform the public and promote public awareness where there is an increased threat. • Build long-term relations with the public to achieve trust and influence in emergency preparedness. • Use a unifying language and supportive forms of communication to enhance unity both within the crowd and between the crowd and the authorities. • Authorities and responders should take a reflexive approach to their responses to possible hostile threats, by reflecting upon how their actions might be perceived by the public and impact (positively and negatively) upon public behaviour. • To give emotional support, prioritize informative and actionable risk and crisis communication over emotional reassurances. • Provide first aid kits in transport infrastructures to enable some members of the public more effectively to act as zero responders.