While paying respect to Babasaheb Ambedkar, Kevin Brown saw shades of great leaders in the Black movement in the life of Babasaheb Ambedkar: as a jurist, he compared him with Thurgood Marshall, as an educationalist with Booker T Washington, and the educated erudite scholar with WEB DuBois, as the civil rights activists with Martin Luther King, and as an advocate power with Malcolm X.
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We know that to be sustainable, this effort must be measured by results. Our company is closely tracking the number of accounts opened, the number of mortgages funded, the pace and scale of new small business loans extended, and a host of other metrics to ensure that we are achieving results and listening to feedback so we can have even greater impact. In October 2021, we published a detailed report on our racial equity initiatives, including our Community Center branches and Community Managers, which we intend to continue to provide, letting others learn from our experience.
In the section on Investments, I described what we consider our most important investment: our people, who in accounting terms are not even considered an asset. But we all understand the value of building a great team.
Coastal ports like New Orleans, Charleston, Norfolk, and even Richmond became targets of steamboats and coastal carriers. Merchants, traders, skilled laborers, and foreign speculators and agents flooded the towns. In fact, the South experienced a greater rate of urbanization between 1820 and 1860 than the seemingly more industrial, urban-based North. Urbanization of the South simply looked different from that seen in the North and in Europe. Where most northern and some European cities (most notably London, Liverpool, Manchester, and Paris) developed along the lines of industry, creating public spaces to boost the morale of wage laborers in factories, on the docks, and in storehouses, southern cities developed within the cyclical logic of sustaining the trade in cotton that justified and paid for the maintenance of an enslaved labor force. The growth of southern cities, then, allowed slavery to flourish and brought the South into a more modern world.
Southern ministers contended that God himself had selected Africans for bondage but also considered the evangelization of enslaved people to be one of their greatest callings.36 Missionary efforts among enslaved southerners largely succeeded and Protestantism spread rapidly among African Americans, leading to a proliferation of biracial congregations and prominent independent Black churches. Some Black and white southerners forged positive and rewarding biracial connections; however, more often Black and white southerners described strained or superficial religious relationships.
Evangelical religion also shaped understandings of what it meant to be a southern man or a southern woman. Southern manhood was largely shaped by an obsession with masculine honor, whereas southern womanhood centered on expectations of sexual virtue or purity. Honor prioritized the public recognition of white masculine claims to reputation and authority. Southern men developed a code to ritualize their interactions with each other and to perform their expectations of honor. This code structured language and behavior and was designed to minimize conflict. But when conflict did arise, the code also provided rituals that would reduce the resulting violence.
The legal system was partially to blame for the prevalence of violence in the Old South. Although states and territories had laws against murder, rape, and various other forms of violence, including specific laws against dueling, upper-class southerners were rarely prosecuted, and juries often acquitted the accused. Despite the fact that hundreds of duelists fought and killed one another, there is little evidence that many duelists faced prosecution, and only one, Timothy Bennett (of Belleville, Illinois), was ever executed. By contrast, prosecutors routinely sought cases against lower-class southerners, who were found guilty in greater numbers than their wealthier counterparts.
Female labor was an important aspect of the southern economy, but the social position of women in southern culture was understood not through economic labor but rather through moral virtue. While men fought to get ahead in the turbulent world of the cotton boom, women were instructed to offer a calming, moralizing influence on husbands and children. The home was to be a place of quiet respite and spiritual solace. Under the guidance of a virtuous woman, the southern home would foster the values required for economic success and cultural refinement. Female virtue came to be understood largely as a euphemism for sexual purity, and southern culture, southern law, and southern violence largely centered on protecting that virtue of sexual purity from any possible imagined threat. In a world saturated with the sexual exploitation of Black women, southerners developed a paranoid obsession with protecting the sexual purity of white women. Black men were presented as an insatiable sexual threat. Racial systems of violence and domination were wielded with crushing intensity for generations, all in the name of keeping white womanhood as pure as the cotton that anchored southern society.
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Time is greater than space [222-225] Unity prevails over conflict [226-230] Realities are more important than ideas [231-233] The whole is greater than the part [234-237]
63. The Catholic faith of many peoples is nowadays being challenged by the proliferation of new religious movements, some of which tend to fundamentalism while others seem to propose a spirituality without God. This is, on the one hand, a human reaction to a materialistic, consumerist and individualistic society, but it is also a means of exploiting the weaknesses of people living in poverty and on the fringes of society, people who make ends meet amid great human suffering and are looking for immediate solutions to their needs. These religious movements, not without a certain shrewdness, come to fill, within a predominantly individualistic culture, a vacuum left by secularist rationalism. We must recognize that if part of our baptized people lack a sense of belonging to the Church, this is also due to certain structures and the occasionally unwelcoming atmosphere of some of our parishes and communities, or to a bureaucratic way of dealing with problems, be they simple or complex, in the lives of our people. In many places an administrative approach prevails over a pastoral approach, as does a concentration on administering the sacraments apart from other forms of evangelization.
73. New cultures are constantly being born in these vast new expanses where Christians are no longer the customary interpreters or generators of meaning. Instead, they themselves take from these cultures new languages, symbols, messages and paradigms which propose new approaches to life, approaches often in contrast with the Gospel of Jesus. A completely new culture has come to life and continues to grow in the cities. The Synod noted that today the changes taking place in these great spaces and the culture which they create are a privileged locus of the new evangelization.[61] This challenges us to imagine innovative spaces and possibilities for prayer and communion which are more attractive and meaningful for city dwellers. Through the influence of the media, rural areas are being affected by the same cultural changes, which are significantly altering their way of life as well.
100. Those wounded by historical divisions find it difficult to accept our invitation to forgiveness and reconciliation, since they think that we are ignoring their pain or are asking them to give up their memory and ideals. But if they see the witness of authentically fraternal and reconciled communities, they will find that witness luminous and attractive. It always pains me greatly to discover how some Christian communities, and even consecrated persons, can tolerate different forms of enmity, division, calumny, defamation, vendetta, jealousy and the desire to impose certain ideas at all costs, even to persecutions which appear as veritable witch hunts. Whom are we going to evangelize if this is the way we act?
132. Proclaiming the Gospel message to different cultures also involves proclaiming it to professional, scientific and academic circles. This means an encounter between faith, reason and the sciences with a view to developing new approaches and arguments on the issue of credibility, a creative apologetics[109] which would encourage greater openness to the Gospel on the part of all. When certain categories of reason and the sciences are taken up into the proclamation of the message, these categories then become tools of evangelization; water is changed into wine. Whatever is taken up is not just redeemed, but becomes an instrument of the Spirit for enlightening and renewing the world.
134. Universities are outstanding environments for articulating and developing this evangelizing commitment in an interdisciplinary and integrated way. Catholic schools, which always strive to join their work of education with the explicit proclamation of the Gospel, are a most valuable resource for the evangelization of culture, even in those countries and cities where hostile situations challenge us to greater creativity in our search for suitable methods.[111] 2ff7e9595c
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