辽阳市太子河区宗信社会公益服务中心开展农村留守儿童和困境儿童帮扶工作

近日,随着各地复工潮的来临,农村留守儿童和困境儿童在学习和生活上如何得到妥善照料和帮扶成了迫在眉睫的问题。针对这一情况,辽宁省辽阳市太子河区宗信社会公益服务中心(以下简称中心)积极发挥作用,开展疫情防控工作和儿童社会工作服务。

张宗信种大棚菜有新招

饶阳县北流满村张宗信,1987年投资1.2万元建起了一座占地1.4亩的钢筋结构塑料大棚。几年来他年年出新招,年年获高效。因此,已成为当地广大菜农争相学习的榜样户。仅以1993年春为例。绝大多数大棚户种植黄瓜,张宗信却本着人无我有的原则,在棚内栽种了西红柿。尔后又在头茬西红柿收获后,采用扦插再生枝法栽种了第二茬西红柿。

常宗信:没有兑现的诺言

采访抗美援朝老战士、原志愿军第二十七军七十九师参谋常宗信老人,记者始终被老人的一举一动、一言一行所感动。尽管硝烟已经散去整整70年,但人朝作战的那些事仿佛如昨,清晰地存储在老人的脑海里。打开常老的记忆,一段段英雄的壮举和一幕幕感人的事迹不断地敲打着记者的心灵,情至深处多次令记者潸然泪下。

现代语言学史研究的又一朵奇葩——《语言学理论与流派》评介

刘润清和封宗信的新著《语言学理论与流派》是刘润清于1995年出版的《西方语言学流派》的升级英语版本,代表了我国在语言学史研究方面的最新成果。该书共分十章,几乎囊括了现代语言学有影响的主要理论与流派。与《西方语言学流派》相比,该书有许多显著的特点,充分体现了它的学术价值。同时,该书也存在一些可以商榷之处。本文就是对这部语言学史新著进行了介绍和评述。

“番茄大王”谈市场

农产品批发市场离不开经销商,他们上连产地、中疏流通、下接终端,在做大做强自身经营的同时,为市场的繁荣作出了突出贡献,成为市场发展的中流砥柱。为了传递行业正能量,提高凝聚力和核心力,北京新发地农产品批发市场开展了农产品单品经营大王评选活动,2016年4月30日,42位2015年度综合实力最强的＂蔬菜大王＂出炉。这些＂蔬菜大王＂是怎样炼成的？他们应对变化莫测的市场有什么＂绝招＂？《中国蔬菜》编辑部特别策划出针对＂蔬菜大王＂的系列报道——蔬菜大王谈市场。本期,首推＂番茄大王＂邢宗信。

Doctors' faith

We make some efforts to find some connections between religion and medical science. Medical science can be regarded as sacred and holy as a religion for doctors to believe. The common points between them are the basis to successfully integrate them into doctors' faith. Furthermore, we explain that doctors need a faith to believe so as to meet the demand of humanitarian traits we should have and to do better in the scientific work and win in the battles with the diseases.

Vampire Essentiality Derivation From Religious Beliefs

This paper detracts vampires＇ traits from definitions by famous biblical exegetists and alike. Based on accounts of vampire-synonymous species from the Holy Bible （2000）, The Vampire Book （2010）, Encyclopedia of Vampire Mythology （2010）, etc., it attempts an analysis of essential vampire features derivation from religious beliefs with the aim to amply apprecitate vampire culture and paint evidentially-built vampire portraits as against totally self-imagined traits.

Mitt Romney, Mormonism, and Religion in the 2008 Presidential Election

This study examined the impact of Mormonism on the 2008 presidential campaign of Mitt Romney. Romney faced a situation that reminded observers of John F. Kennedy＇s 1960 campaign. In 1960, Kennedy faced doubts about his Catholicism while Ronmey faced questions about the Mormon religion. Kennedy faced those doubts directly with a speech in Houston, Texas late in the campaign. Romney tried to do the same thing with a speech on his religious beliefs early in the primary campaigns. Kennedy＇s speech was effective, and he went on to win the presidential election. Romney＇s speech was not effective, and he was out of the race within two months. Kennedy＇s speech directly addressed the public＇s questions about Catholicism, while Romney＇s speech was an appeal for religious tolerance. The speech is examined in terms of the Pharisee Effect, a hypothesis which argues that religious appeals in politics failure if they are over used. Some voters were turned off by the negative image of his religion--a response consistent with the fanaticism backlash of the Pharisee Effect. Others may have reacted negatively to his perceived inauthentic attempts to reach out to evangelicals--a move that is consistent with the intentionality dimension of the Pharisee Effect. The Mormon issue did not become an issue in the 2012 election; Romney avoided it by simply not talking about his religion.

The Psychological Causes and Identification of the Destructive Cult Belief

It is a worldwide problem to let the destructive cult believers detached from the destructive cult. The most difficult point is that it is difficult to change the destructive cult belief. The reason why the destructive cult faith is difficult to change is because that the destructive cults embezzled the basic concepts and doctrines of many legitimate religions in the construction of the destructive cult faith, which make the destructive cults and religious beliefs have many similarities in psychology, including the tenacity and stability of faith. The believers tend to believe it as a orthodox legitimate religion. The article points out the similarity that makes destructive cult beliefs hard to change and lists the ways to identify heretical beliefs.

Religion Conflicts in Indonesia Problems and Solutions

Religious perspectives which place religion as a source of conflict have initiated various attempts to reinterpret and accordingly find some common ground at a certain level which hopefully may reduce conflicts among religious communities due to the existence of mutual tolerance. At the exoteric level, religions are different, but at the esoteric level, religions are not similar. All religions are viewed as equally valid paths toward God. However, in many ways, the reality shows that the tension among religious communities is closely related to the factors that are beyond the scope of religion. It is important for all religious believers to keep the peace among them. As far as the record of religious conflicts in Indonesia is concerned, it shows three major patterns： conflicts among adherents of different religions, conflicts between one religion with a group accused as heretical, and internal conflicts of the same people of faith with those who have different understanding of the religion. In any point of views, however, such conditions would be so detrimental to the human race in general, and society and the state of Indonesia in particular. This paper examines intensively about the issues and attempts to uncover the nature of the root-causes underlying them.

Jan Haicksz Steen＇s Woman at Her Toilet： ＂Provocative Innuendos＂

Jan Haicksz Steen （1626-1679）, a Dutch actor, poet and painter, engaged the viewer with various innuendos and double entendres in his paintings about Woman at Her Toilet. Decoding the conceits introduces the viewer to Dutch artistic astuteness and popular culture. Steen drew the observer into his picture plane through a series of emblematic vignettes. Although he raised questions about cultural mores, morality, and religiosity, none are judgmental. On the contrary, it is the viewer who might or might not articulate a moral judgment according to personal experiences. For Steen, the imagery, filled with complex conceits, is an artistic visual representation to delight the eyes, tantalize the senses, and maybe even spark the intellect.

Twin Cities A Matter of Identity and Belonging

The term ＂twin cities＂ refers to a program in which cities from different places in the world form a ＂twinning＂ alliance that serves as a setting for educational, cultural, political, and social collaborations （Grosspietsch 2009）. The purpose of the program is to promote the twin cities in all aspects of life （Jayne, Hubbard, and Bell 2013） and facilitate a feeling of belonging and identity among their residents （Ogawa 2012）. In the current study, the cities of Beer Sheva and Nahariya were taken as case studies for examining the contribution of the program to promoting residents＇ feeling of belonging to their Jewish identity. Specifically, the current study attempted to examine the effect of town of residence and age group on feeling of belonging, and whether familiarity with the Twin Cities program affected the feeling of belonging to Jewish identity, in the assumption that residents familiar with the program would report a stronger feeling of belonging than residents not familiar with it. The study included 147 participants aged 17-64, of them 80 residents of Beer Sheva and 67 of Nahariya. All the participants were recruited to the study voluntarily and were requested to complete an online self-report questionnaire examining feeling of belonging to Jewish identity. Moreover, an interview was conducted with the representative of the delegations at the Amal school in Nahariya, to reaffirm the findings. The research findings refuted the main research assumption that the Twin Cities program would influence the feeling of belonging. In fact, the current study indicates that no correlation was found between feeling of belonging and any of the research measures, aside from religiosity. Furthermore, and in contrast to the hypothesis, the research findings indicate that participants who were not familiar with the program reported a stronger feeling of belonging than participants who were familiar with it. Due to the surprising findings, the current study raises the possibility that the Twin Cities program is undergoing a process of change and thus promotes individual values more than collective values. This contention changes the essential purpose of the program and this is the significance of the current study.

Ways of Destructive Cults to Steal Religious Affections

Religious affection is a kind of emotional experience that religious believers have to the gods after they have participated in religious activities and experienced religious rituals. Religious experience is what connects individuals and the gods. It can lead people to believe in religion and strengthen people＇s religious beliefs and is the basis of the establishment, dissemination and consolidation of religions. This article reveals that extreme cults create illusions for believers by conducting information and time control, making them exhausted physically and mentally and using ＂social hypnosis＂ and that they have stolen traditional religious affection and religious experience for their own usage by inducing believers religious affection through self-praise, intimidation and deception and wide insinuation.

Torture Museums： What Has Changed Today？

Torture has always been regarded as a tool for confession and applied throughout history. In cases when requesting and convincing do not work, threatening or torturing has been considered to be a ＂right＂ to do. Torture was used in Ancient Rome, in Europe in Medieval Age, and in England even though it was against unwritten law, and applied in USA secretly today. Since ancient times, people have been used to torturing for similar purposes. Today, torture is put into practice again for similar purposes such as forcing people to live according to religious beliefs and looking after the benefits of the government. Torture museums found in many European countries make visitors confused as these museums display terrifying tools applied to the Christian community in Medieval Age and then used by Christians to torture ＂Deviants＂.

Da＇awah Islaamiyyah （Islamic Proselytisation） and Its Essential Components

Islam, as a religion, has always been essentially and primarily propagated through Da＇awah （proselytisation） and it would continue to be so up to the end of human existence on this planet. Due to its universal nature, appeal, and guidance, Islam would have to be continuously propagated through proselytisation to all the nooks and crannies of the world particularly in this millennium when more and more people are increasingly becoming engrossed into the worship of democracy. Hence, the need for a paper in which the essential components of Da＇awah lslaamiyyah （Islamic proselytisation）, would be expatiated so that Islamic workers around the globe will rise up to the challenge. Apart from the definition of Da＇awah, the paper will discuss the four foundations of Da＇awah, namely： Ad-Da＇awah ilaa Allah （inviting people to God）, Ad-Daa＇iyah （the proselytiser, the caller, the inviter, or the person who invites people to God）, AI-Mad＇uww [the invitee（s） or person（s） that is/are being invited to God], the AI-Wusao-il wal-Asaaleeb （the means and the methods of invitation to God）, and conclusion.

Beyond the Concepts of the Secular and the Religious

The U.S. Supreme Court gave the privately owned company Hobby Lobby the authority to deny healthcare coverage to its employees, a decision by a secular authority involving the owner＇s religious beliefs. In France, the first issue released by the secular magazine Charlie Hebdo after the terrorist attack depicted a religious figure declaring, ＂All is forgiven.＂ In each instance the boundaries between the ＂secular＂ and ＂religious＂ were transgressed. In the academic study of religion, an additional direction methodology needs to take involves the lens formed by academic concepts and categories as shaped by the historical development of the university＇s discourses and lines of inquiry. The university is an epistemological project and we look ＂out there＂ through concepts and categories formed ＂in here＂, inside of the history of ＂the university＂. It is another dimension to the problem of the insider/outsider. This paper will use the characteristics of interdisciplinarity to historicize how the university as an epistemological project has developed the concepts of ＂religion＂, the ＂secular＂, and the binary they form, in order to suggest directions for their use to interpret events in the 21 st century through the academic study of religion.

Organizational Leadership in a Postmodern World： Practical Implications for Contemporary Religious Leaders

We live in an increasingly postmodern society. American Christianity, however, is imbued in a modem---even pre-modern--paradigm. As a result, many contemporary religious leaders find it difficult to communicate with their postmodern constituents, as evidenced by declining attendance rates and religious affiliation. The present study explores this dilemma by offering potential implications for contemporary religious leaders to communicate more effectively with emerging/emergent generation（s）. The author begins this exploration, first, by outlining the philosophical tenants of postmodemism： its epistemological, ontological, and axiological assumptions. Second, the author delineates several key characteristics of postmodern religious communication. Next, the author offers three practical implications for organizational leaders： （1） increased use of personal narrative, （2） removal of hierarchal boundary structures, and （3） increased awareness and appreciation for divergent perspectives. The author concludes this study with directions for future research.

Religious Beliefs in Pre-lslamic Poetry

The subject of this study is how pre-Islamic poets viewed religious beliefs and how the Arabs dealt with such beliefs in the period that preceded the emergence of Islam, known as the/ahiliyya. The study discusses Arab religious beliefs and rites, which were filled with mythical elements such as idol worship, treating some animals as sacred, and worship of the sun, plants, certain inanimate objects and birds. It describes the various stages through which these beliefs passed, from sanctification of trees and caves, through the worship of the sun and the stars, to idol worship and more. The study then proceeds to inquire into the traces of mythology to be found in Arabic poetry. It shows how humans did not only inherit their forefathers＇ beliefs, but also their ideas, and explains how poets were able to embody reality by means of artistic symbols that reflected such elements of their lives as emotions and objective mental states. Subsequently the study discusses the sanctity which the Arabs ascribed to some animals, and which they worshipped in the hope of obtaining a blessing, maintaining an intimacy with the animal or averting evil. Many Arabs in those days believed in the sanctity of animals, the sun, the moon and Venus, thought that trees and other p｜ants possessed a spirit, and considered some animals to be deities with extraordinary powers, among them the viper, the crocodile, the bull, the gazelle and the goat. Finally, the study shows how pre-lslamic Arabic poetry can serve as a reliable document that reflects the society of the times, and how even the restricted amount of verse that has survived from those times can provide considerable information about mythical elements that go back to the remotest times.

Max Weber on Religious Ethics and Life Conduct

The purpose of this paper is not to provide an overview of the contributions of Weber＇s sociology of religion, but to discuss an issue that guides his comparative studies of religions, which is to say the influence of religious beliefs on the life conduct. The principal aim is to highlight how the images of the world produced by world religions are responsible, in part, by the variability of economical conducts. In this sense, the paper discusses the explanation of Weber to the fact the capitalist system has been a singularity of the West, although in other civilizations, there has been some of the necessary conditions for its development. In the conclusion, it is said that the emphasis on the practical effects of religious beliefs, as well as the recognition of religion as a form of rationalization of the world, are the central dimensions of Weber＇s thought about religious phenomena.