Journal articles: 'Sunday in the Park with George'

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GRUBB, BLAIR P. "Sunday in the Park with George." Pacing and Clinical Electrophysiology 25, no. 5 (May 2002): 854–55. http://dx.doi.org/10.1046/j.1460-9592.2002.t01-1-00854.x.

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Kim, Ki-il. "Study about concept: musical through 『Sunday in the Park with George』." Korean Association for Visual Culture 37 (December 31, 2020): 297–316. http://dx.doi.org/10.21299/jovc.2020.37.11.

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Brett D. Johnson. "Sunday in the Park with George (review)." Theatre Journal 60, no. 4 (2008): 638–39. http://dx.doi.org/10.1353/tj.0.0108.

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Schultz, Ray. "Sunday in the Park with George by Stephen Sondheim and James Lapine." Theatre Journal 67, no. 2 (2015): 336–38. http://dx.doi.org/10.1353/tj.2015.0068.

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Bouchard, Larry. "Religion and the Limits of Metatheatre in Our Town and Sunday in the Park with George." Religions 11, no. 2 (February 18, 2020): 94. http://dx.doi.org/10.3390/rel11020094.

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This essay explores theatrical drama alongside aspects of religious dimensionality David Tracy analyzes in terms of limit experience, limit language, and limit questions. The claim is that metatheatrical forms can correlate with limit dimensions, a correlation which may prove as pertinent as ritual for linking drama with religious experience, thought, and practice. Here, metatheatre and limit dimensions are further defined in respect to Thornton Wilder’s 1938 play, Our Town, and Stephen Sondheim and James Lapine’s 1984 musical, Sunday in the Park with George. The essay identifies distinct though often overlapping forms of metatheatre: plays or performances that (1) explicitly refer to themselves, or (2) represent theatrical or theatre-like works within their stories and expressed worlds (e.g., plays within plays), or (3) dramatize theatre-like and performative aspects of ordinary life. Just as Wilder foregrounds metatheatrical relations to create an impression of the eternal, Sondheim and his collaborators reflect on their work’s ontological conditions of possibility by bringing to life another work, a painting, at distantly separated moments in time. Our Town and Sunday in the Park invite us to enter social and ritualized spaces inhabited by commonplace yet archetypal persons; they culminate in moments where the audience is to discern past, present, and future in simultaneous proximity; and with their different contents and forms, they prove good plays for elaborating relations among theatre, limit experience, and religious dimensionality.

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MURAWSKI, ELISABETH. "SUNDAY WITH GEORGE." Yale Review 107, no. 3 (July 2019): 63. http://dx.doi.org/10.1111/yrev.13522.

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MURAWSKI, ELISABETH. "SUNDAY WITH GEORGE." Yale Review 107, no. 3 (2019): 63. http://dx.doi.org/10.1353/tyr.2019.0004.

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Hadas, R. "Spring Sunday in the Park." Literary Imagination 17, no. 1 (September 19, 2011): 64. http://dx.doi.org/10.1093/litimag/imr042.

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Ormerod, David. "Number Theory in George Herbert's "Trinity Sunday" and "Trinitie Sunday"." George Herbert Journal 12, no. 2 (1989): 27–36. http://dx.doi.org/10.1353/ghj.1989.0000.

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Herring, Jane. "Sunday in the Park With Boy." Critical Quarterly 46, no. 1 (April 2004): 64–72. http://dx.doi.org/10.1111/j.0011-1562.2004.00548.x.

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Payne, John. "Sunday in the Park: An Ecumenical Procession." Liturgy 12, no. 4 (March 1995): 38–41. http://dx.doi.org/10.1080/0458063x.1995.10392315.

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Witt, William G. "George Herbert's Approach to God." Theology Today 60, no. 2 (July 2003): 215–34. http://dx.doi.org/10.1177/004057360306000206.

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This article examines the way practices and doctrines formed the spirituality of the sixteenth-century Anglican priest George Herbert, as reflected in his poetry (The Temple) and prose (The Country Parson). The practices of virtuous living, Sunday worship, public and private prayer, hearing and proclaiming the Word, and partaking of sacraments combine to shape virtuous Christian character. The doctrines of God, creation, sin, Christ, and grace, as well as the problem of affliction, combined to form Herbert's faith.

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DOLAN, ANNE. "KILLING AND BLOODY SUNDAY, NOVEMBER 1920." Historical Journal 49, no. 3 (September 2006): 789–810. http://dx.doi.org/10.1017/s0018246x06005516.

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21 November 1920 began with the killing of fourteen men in their flats, boarding houses, and hotel rooms in Dublin. The Irish Republican Army (IRA) alleged that they were British spies. That afternoon British forces retaliated by firing on a crowd of supporters at a Gaelic football match in Croke Park, killing twelve and injuring sixty. The day quickly became known as Bloody Sunday. Much has been made of the afternoon's events. The shootings in Croke Park have acquired legendary status. Concern with the morning's killing has been largely limited to whether or not the dead men were the spies the IRA said they were. There has been little or no consideration of the men who did the killing. This article is based on largely unused interviews and statements made by the IRA men involved in this and many of the other days that came to constitute the guerrilla war fought against the British forces in Ireland from January 1919 until July 1921. This morning's killings are a chilling example of much of what passed for combat during this struggle. Bloody Sunday morning is used here as a means to explore how generally young and untrained IRA men killed and how this type of killing affected their lives.

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Timpanaro, Michael. "Fatal Sunday: George Washington, the Monmouth Campaign, and the Politics of Battle." New Jersey Studies: An Interdisciplinary Journal 4, no. 1 (February 2, 2018): 219. http://dx.doi.org/10.14713/njs.v4i1.117.

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Thompson, David, Brian Van Bussel, Han Yao, and Michael Engelmann. "Glass Sculpture at Dr. George Robert Grasett Park." ce/papers 2, no. 5-6 (October 2018): 465–73. http://dx.doi.org/10.1002/cepa.946.

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Salemink, Oscar. "Editorial." Focaal 2008, no. 51 (June 1, 2008): v—vi. http://dx.doi.org/10.3167/fcl.2008.510101.

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On Sunday, 23 February 2003, around twelve thousand foreign domestic workers in Hong Kong—largely, but not exclusively, Filipina “maids”—demonstrated in Victoria Park against government plans to levy a new charge on migrant labor contracts while lowering the minimum wage.

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Prufer, Kevin. "Sunday Afternoon in the Park, and: The Poetry Conference, and: Strange Lullaby." Ecotone 6, no. 2 (2011): 40–43. http://dx.doi.org/10.1353/ect.2011.0070.

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Ferraro, William M. "Fatal Sunday: George Washington, the Monmouth Campaign, and the Politics of Battle." Journal of American History 104, no. 1 (June 2017): 176–77. http://dx.doi.org/10.1093/jahist/jax027.

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Ford, R. "George C. Tilyou: developer of the contemporary amusement park." Cornell Hotel and Restaurant Administration Quarterly 41, no. 4 (August 2000): 62–71. http://dx.doi.org/10.1016/s0010-8804(00)80036-1.

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TUNA, Didem. "Çevirmek İçin Çözümlemek: Bel Kaufman’ın Sunday in the Park Başlıklı Öyküsünde Anlam Arayışı." RumeliDE Dil ve Edebiyat Araştırmaları Dergisi, no. 5 (April 21, 2016): 76–97. http://dx.doi.org/10.29000/rumelide.336479.

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Eggertsson, Thráinn. "In the woods: darkness at noon or Sunday in the park with Lin?" Public Choice 143, no. 3-4 (March 5, 2010): 275–82. http://dx.doi.org/10.1007/s11127-010-9624-7.

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Taneepanichsku, Nutta, Wassana Loonsamrong, Tanasorn Tungsaringkarn, Bizu Gelaye, and Michelle A. Williams. "Occupational exposure to BTEX compounds among enclosed multi-storey car park workers in central Bangkok area." Indoor and Built Environment 27, no. 5 (January 22, 2017): 622–29. http://dx.doi.org/10.1177/1420326x16689408.

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Multi-storey parking structures have potentially high concentrations of benzene (B), toluene (T), ethylbenzene (E) and xylene (X) – known as BTEX which could cause adverse health effects to humans. This study sought to estimate BTEX exposure concentrations among car park workers and to evaluate the extent to which, if at all, changes in urine metabolites are associated with BTEX exposure. Personal BTEX samples were collected from workers. Pre-shift and post-shift urinary metabolites, trans,trans-muconic acid (t,t-MA), hippuric acid (HA) and methyl hippuric acid were assessed using standard procedures. Linear regression models were used to examine associations between BTEX exposure concentrations and changes in urinary metabolites. BTEX concentrations in the car park on Sunday were lower than other days of the week, for instance median concentrations of toluene were 23.3 µg/m3 on Sunday and 48.3 µg/m3 during average weekdays (Tuesday–Friday). Benzene and toluene concentrations adjusted for day of week differences were associated with changes from pre-shift to post-shift in urine t,t-MA and HA, respectively. Car park workers were more likely to be exposed to lower concentrations of BTEX during weekdays compared to weekends. Provision of personal chemical safety protection and rigorous evaluation of its effectiveness in reducing BTEX exposure should be provided to protect workers of car parks.

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Boas, Nancy. "David Park and George Staempfli: A Painter and His Dealer." Archives of American Art Journal 54, no. 1 (March 2015): 46–62. http://dx.doi.org/10.1086/683150.

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Lippy, Charles H. "Chastized by Scorpions: Christianity and Culture in Colonial South Carolina, 1669–1740." Church History 79, no. 2 (May 18, 2010): 253–70. http://dx.doi.org/10.1017/s000964071000003x.

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Early in 1740, actor-turned-revivalist George Whitefield journeyed to Savannah after a preaching tour that had taken him to Philadelphia and New York before heading south to Charleston, where he arrived in January that year. At the time, Charleston was experiencing communal angst. A few months before, in September 1739, an uprising occurred in this colony where African slaves were a majority—perhaps even two-thirds of the population. Around two dozen whites lost their lives, and several plantations were burned. Popular belief held that a Catholic priest inspired the revolt since apparently many involved in the uprising were Catholic Kongo people who hoped to escape to St. Augustine where Spanish Catholic authorities had promised them freedom. The assault came on a Sunday early in September. Later that month new colonial legislation that required white men to be armed at all times—even while attending Sunday worship—would become law. Whites assumed that the timing was intended to assure that the revolt occurred before that provision took effect, since most did not ordinarily carry firearms to church on Sunday.

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Moore, Thomas, Louise-Marie Dembry, and Michael S. Saag. "Sunday in the Park with Infectious Disease: Workforce Mismatch in a Colorful Universe of Possibilities." Journal of Infectious Diseases 216, suppl_5 (September 15, 2017): S581—S587. http://dx.doi.org/10.1093/infdis/jix323.

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Righter, Robert W. "Glacier National Park: A Culmination of Giants. America’s National Park Series. By George Bristol. Foreword by Dayton Duncan." Western Historical Quarterly 49, no. 2 (2018): 215–16. http://dx.doi.org/10.1093/whq/why023.

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Hammond, Joseph. "William S. Bucklin and George P. Bartle: Accomplished Artists of Phalanx, New Jersey." New Jersey Studies: An Interdisciplinary Journal 7, no. 2 (July 22, 2021): 188–200. http://dx.doi.org/10.14713/njs.v7i2.256.

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This narrative describes the lives and artistic careers of William Savery Bucklin (1851–1928) and George Parker Bartle (1853–1918), both of Phalanx, a hamlet in Colts Neck, Monmouth County, New Jersey. Three of the works illustrated come from the art collection of the Monmouth County Park System. They acquired them because the paintings depict woodland scenes on the opposite side of the Swimming River Reservoir from their Thompson Park campus, the back areas of which still retain this wooded character.

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Reynon, Glenn Irwin Cruz. "Sunday TV Mass as a Ritual Communication among the youth." JOURNAL OF SOCIAL SCIENCE RESEARCH 8, no. 2 (July 4, 2015): 1591–99. http://dx.doi.org/10.24297/jssr.v8i2.6616.

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Sunday TV Mass (STVM) is one of the Catholic Churchs initiatives for evangelization via media. Primarily produced to spread the Good News, it is specifically for the sick and physically incapable since they cannot go to churches to attend Mass and fulfill their Sunday obligation. However, since the broadcast Mass is communicated through a mass medium and is exposed to a wider audience than necessarily targeted, some people, the adolescents (youth) in particular, make STVM an excuse to forego Mass attendance in their respective churches. This experimental study will focus on STVM on its role as evangelizer and catalyst to ritual formation. James Careys theory of Ritual Communication describes this practice as an enabler to the creation of a community of believers among the youth and George Gerbners Cultivation Theory on how television creates a worldview that unravels ritualistic experience by watching STVM. The respondents of the study are 40 high school students of Angelicum College. Selected purposively, the students were instructed and monitored to watch STVM for four Sundays. These students are top achievers in their Religion subjects and are exposed to different religious activities in their school.

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Snediker, Michael D. "Survey Review of a Year's Essays on Stevens: Metonymies, or Sunday in the Park with Wallace." Wallace Stevens Journal 35, no. 2 (2011): 291–95. http://dx.doi.org/10.1353/wsj.2011.0039.

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Loveland, Ian. "Reforming Libel Law: The Public Law Dimension." International and Comparative Law Quarterly 46, no. 3 (July 1997): 561–85. http://dx.doi.org/10.1017/s0020589300060802.

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The British press has lately been awash with stories of libel actions commenced by MPs against newspapers which have published critical accounts of their behaviour. Rupert Allason has been the most assiduous litigator,1 but he has not ploughed a lone furrow. David Ashby's ill-fated action against the Sunday Times and Neil Hamilton's aborted case against the Guardian are the most memorable cases,2 but others come quickly to mind. Jonathan Aitken is pursuing actions against the Guardian which led to his resignation from the Cabinet in 1994, while Peter Bottomley recovered some £40,000 against the Sunday Express for an article accusing him of “fraternising” with Sinn Fein.3 Paddy Ashdown acted promptly against a local paper which aired ludicrous allegations about his personal life.4 Labour's Keith Vaz announced he would sue both the Sun and the Guardian for alleging that he favoured segregationist housing policies, and his colleague George Howarth accepted damages from the Guardian over an article falsely accusing him of drunkenness.5

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Shende, Virendra A., and Kishor G. Patil. "Richness of Avifauna in Gorewada International Bio-Park, Nagpur, Central India." Asia Pacific Journal of Energy and Environment 4, no. 2 (December 31, 2017): 57–64. http://dx.doi.org/10.18034/apjee.v4i2.243.

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The present study comprises the biodiversity of birds in Gorewada International bio-park situated at north-west of Nagpur city with geographical location 21°11′N 79°2′E and a good habitat for avian biodiversity. Bird watching and recording were done from March 2011 to February 2014, in the morning and evening hours during Sunday and holidays. 190 species belonging to 128 genera, 51 families and 17 orders (Podicipediformes, Pelecaniformes, Ciconiiformes, Anseriformes, Falconiformes, Galliformes, Gruiformes, Charadriiformes, Columbiformes, Psittaciformes, Cuculiformes, Strigiformes, Caprimulgiformes, Apodiformes, Coraciiformes, Piciformes and Passeriformes) were recorded. The order Passeriformes is the largest order belonging to 20 families and 75 bird species. Out of total bird species, 89 (46.84%) are resident, 77 (40.53%) are resident migrant and 24 (12.63%) are migratory species. Forest region of this bio-park provides heterogeneity in vegetation and lake is rich in aquatic fauna and other food for avian species. Therefore, this region is well suitable for feeding, resting and roosting site for aves. The report obtains information regarding resident birds, migratory birds and resident migratory birds of Gorewada bio-park.

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Sprinkle, John H. "Operation Overview and the Creation of Piscataway Park." Public Historian 38, no. 4 (November 1, 2016): 79–100. http://dx.doi.org/10.1525/tph.2016.38.4.79.

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During the post–World War II period, a combination of individuals and institutions worked together to secure the permanent stewardship of the vista visible across the Potomac River from George Washington’s Mount Vernon plantation. Called “Operation Overview,” the campaign resulted in the creation of the only unit of the National Park System designed to protect the viewshed from a historic property. The establishment of Piscataway Park required cooperation, creativity, and compromise among those parties interested in stabilizing the setting of the iconic view from Washington’s home.

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CASTANEDA, TERRI. "Alternative Pathways to Exhibit Review: A Roundtable Session on the George Ranch Historical Park." Public Historian 25, no. 4 (2003): 98–102. http://dx.doi.org/10.1525/tph.2003.25.4.98.

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The George Ranch Historical Park in Richmond, Texas, interprets the state's farming and ranching heritage, as experienced by four generations of a pioneer Texas family. Located a short drive from Houston, this 480-acre outdoor museum offers a unique historical experience to a wide variety of visitors, ranging from schoolchildren to international tourists. The April 2003 meetings of the National Council on Public History featured a roundtable session on the George Ranch as part of an ongoing experiment in alternative forms of museum and exhibit review.

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Coker, Richard. "Civil Liberties and Public Good: Detention of Tuberculous Patients and the Public Health Act 1984." Medical History 45, no. 3 (July 2001): 341–58. http://dx.doi.org/10.1017/s0025727300000041.

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On 30 August 1998, the Mail on Sunday, under the headline “TB refugee ‘must be held in hospital’”, described the case of a Somalian man who had been “ordered by a court to remain in hospital for six months to prevent him spreading a highly infectious deadly disease”. That disease was tuberculosis and a court order had been issued “after the man had twice staggered into Northwick Park Hospital in Harrow, North-West London, for treatment but left without trace. He failed to take prescribed treatment and his condition rapidly deteriorated, forcing him to return to hospital a third time.”

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Tucker, Doug. "WHISTLEBLOWING WITHOUT TEARS: THE EXPOSURE OF BRISBANE'S KING GEORGE SQUARE CAR PARK FRAUD." Australian Journal of Public Administration 54, no. 4 (December 1995): 475–82. http://dx.doi.org/10.1111/j.1467-8500.1995.tb01161.x.

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Tippett, Julian. "Walkers' Navigational Needs–Steam or the Chip?" Journal of Navigation 49, no. 1 (January 1996): 53–57. http://dx.doi.org/10.1017/s0373463300013096.

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Surveys reveal that walking is by far the most popular leisure activity in the UK, and still growing. Each year some half a billion ‘leisure day visits’ specifically involve walking in the countryside and over 60 percent of the adult population claim to participate in walking as a ‘sport’. These statistics serve to confirm our own experience that enormous numbers of walkers go out to enjoy the countryside, but when we say ‘walker’ we include Sunday afternoon strollers in Windsor Great Park, a rambling group following the coastal path in Dorset, strong fit youths doing the Pennine Way, or Munro baggers in the Scottish highlands. Walkers come in many a hue.

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Bowman, Matthew. "Antirevivalism and Its Discontents: Liberal Evangelicalism, the American City, and the Sunday School, 1900–1929." Religion and American Culture: A Journal of Interpretation 23, no. 2 (2013): 262–90. http://dx.doi.org/10.1525/rac.2013.23.2.262.

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AbstractThis article examines the rise of antirevivalism among a certain strain of American evangelicals in the first years of the twentieth century. It argues that, influenced by the new discipline of psychology of religion and growing fear of the chaotic environment of the early twentieth-century city, these evangelicals found revivalist evangelicalism to be psychologically damaging and destructive of the process of Christian conversion. Instead, they conceived of a form of evangelicalism they called “liberal evangelicalism,” which repudiated the emotional and cathartic revivalist style of worship and, instead, insisted that evangelicalism could be rational, moderate, and targeted toward the cultivation of socially acceptable virtues. The venue they chose to pursue this form of evangelicalism was the Sunday school. Throughout the nineteenth century, liberal evangelicals feared, the Sunday school had emerged as a revival in miniature, one in which teachers were encouraged to exhort their students to come to cathartic, emotional conversion experiences— a strategy that had found its apotheosis in the “Decision Day,” a regular event in which students were subjected to emotional preaching and encouraged to confess their faith in Christ. Though the Decision Day was itself an evangelical attempt to deal with the transient nature of the city, liberal evangelicals began, in the early twentieth century, to redefine it in ways that would better facilitate the sort of gradual and developmental form of conversion in which they placed their faith. Leading the effort was George Albert Coe, a professor and Sunday school organizer who used his school to experiment with such reforms.

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&NA;. "International Society of Gynecological Pathologists Annual Business Meeting, Sunday, March 23, 2003 Marriott Wardman Park Hotel, Washington, D.C." International Journal of Gynecological Pathology 22, no. 3 (July 2003): 317–18. http://dx.doi.org/10.1097/01.pgp.0000080300.57698.ef.

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Taiz, Lillian. "Applying the Devil's Works in a Holy Cause: Working-Class Popular Culture and the Salvation Army in the United States, 1879-1900." Religion and American Culture: A Journal of Interpretation 7, no. 2 (1997): 195–223. http://dx.doi.org/10.1525/rac.1997.7.2.03a00020.

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Forty-eight hours after they landed in New York City in 1880, a small contingent of the Salvation Army held their first public meeting at the infamous Harry Hill's Variety Theater. The enterprising Hill, alerted to the group's arrival from Britain by newspaper reports, contacted their leader, Commissioner George Scott Railton, and offered to pay the group to “do a turn” for “an hour or two on … Sunday evening.” In nineteenth-century New York City, Harry Hill's was one of the best known concert saloons, and reformers considered him “among the disreputable classes” of that city. His saloon, they said, was “nothing more than one of the many gates to hell.”

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Ross, Melanie. "Evangelical Worship: A Conversation with Three Publics." International Journal of Public Theology 12, no. 2 (July 19, 2018): 178–94. http://dx.doi.org/10.1163/15697320-12341534.

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Abstract In this article the author makes an argument for evangelical worship as a form of public theology. The analysis proceeds in three parts. The first section examines depictions of evangelicals in American public media in order to show how evangelicalism and worship are closely linked in society’s imagination. The second section draws on debates between David Tracy and George Lindbeck to explain evangelicals’ distinctive approach to worship and witness. The third section presents a case study of a Sunday service at an evangelical megachurch, and suggests that increased attention to congregational worship practices can mitigate tensions between populist and academic understandings of public theology.

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KEPPIE, LAWRENCE. "New Light on Excavations at Bar Hill Roman fort on the Antonine Wall, 1902–05." Scottish Archaeological Journal 24, no. 1 (March 2002): 21–48. http://dx.doi.org/10.3366/saj.2002.24.1.21.

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This paper reconstructs the events surrounding the Bar Hill excavations attributed to George Macdonald and Alexander Park. Manuscripts from the Glasgow University Archives and contemporary newspaper accounts are used to supplement the published accounts and provide insights into these seminal excavations on the Roman Wall.

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Murray, L., M. H. Papst, and J. D. Reist. "First Record of the Deepwater Sculpin, Myoxocephalus thompsonii, from George Lake in Whiteshell Provincial Park, Manitoba." Canadian Field-Naturalist 117, no. 4 (October 1, 2003): 642. http://dx.doi.org/10.22621/cfn.v117i4.815.

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Two adult female specimens of Deepwater Sculpin, Myoxocephalus thompsonii, were collected by gillnet from George Lake near Point Du Bois, Manitoba, 36.8 km east of Lac Du Bonnet on 21 September 2000. This constitutes the first confirmed occurrence of the species in George Lake. The only other Manitoba lakes with known populations of Deepwater Sculpin are Lake Athapapuskow and West Hawk Lake. Deepwater Sculpins have also been collected from Reindeer Lake; however, these individuals were collected from the deeper Saskatchewan side of the lake.

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Henry, Nancy. "GEORGE ELIOT AND THE COLONIES." Victorian Literature and Culture 29, no. 2 (September 2001): 413–33. http://dx.doi.org/10.1017/s1060150301002091.

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Women are occasionally governors of prisons for women, overseers of the poor, and parish clerks. A woman may be ranger of a park; a woman can take part in the government of a great empire by buying East India Stock.— Barbara Bodichon, A Brief Summary in Plain Language, of the Most Important Laws Concerning Women (1854)ON OCTOBER 5, 1860, GEORGE HENRY LEWES VISITED a solicitor in London to consult about investments. He wrote in his journal: “[The Solicitor] took me to a stockbroker, who undertook to purchase 95 shares in the Great Indian Peninsular Railway for Polly. For £1825 she gets £1900 worth of stock guaranteed 5%” (qtd. in Ashton, Lewes 210). Thus Marian Evans, called Polly by her close friends, known in society as Mrs. Lewes and to her reading public as George Eliot, became a shareholder in British India. Whether or not Eliot thought of buying stock as taking part in the government of a great empire, as her friend Barbara Bodichon had written in 1854, the 5% return on her investment was a welcome supplement to the income she had been earning from her fiction since 1857. From 1860 until her death in 1880, she was one of a select but growing number of middle-class investors who took advantage of high-yield colonial stocks.1 Lewes’s journals for 1860–1878 and Eliot’s diaries for 1879–80 list dividends from stocks in Australia, South Africa, India, and Canada. These include: New South Wales, Victoria, Cape of Good Hope, Cape Town Rail, Colonial Bank, Oriental Bank, Scottish Australian, Great Indian Peninsula, Madras. The Indian and colonial stocks make up just less than half of the total holdings. Other stocks connected to colonial trade (East and West India Docks, London Docks), domestic stocks (the Consols, Regents Canal), and foreign investments (Buenos Aires, Pittsburgh and Ft. Wayne) complete the portfolio.2

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Collinson, D. W. "Stanley Keith Runcorn. 19 November 1922 – 5 December 1995." Biographical Memoirs of Fellows of the Royal Society 48 (January 2002): 391–403. http://dx.doi.org/10.1098/rsbm.2002.0023.

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Stanley Keith Runcorn was born in 1922 in Southport, Lancashire, the son of a monumentalmason of staunch Congregationalist persuasion. He was educated at the King George VGrammar School, where his strongest subjects were history and mathematics. When in thesixth form his headmaster persuaded him to take science subjects, and he was subsequentlyawarded a State Scholarship to study at Cambridge University. At an early age his father hadtaken him to a small local observatory, encouraging his interest in astronomy. On the sportingside, in spite of his later interest in rugby he refused to play the game at school and insteadconcentrated on swimming. Under his captaincy his house regularly won the swimming trophy. Runcorn showed an early interest in religious and cultural matters, which was to stay with him throughout his life. He attended a Methodist Sunday school and for some time provided a Sunday evening service for his sister and grandmother while his parents attended church. He read extensively and went to London on his own, visiting museums and architectural landmarks. Later, while at Cambridge, he developed a love of music. In 1940 he entered Gonville and Caius College at Cambridge to read electrical engineering. After graduating in 1943 he commenced research at the Royal Radar Establishment (RRE), remaining there until the end of the war. During his time at the RRE he was confirmed into the Church of England.

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Jackson, Royal. "An Oral History Program on the Battle of Little Bighorn from the Perspective of the Indian Descendants." UW National Parks Service Research Station Annual Reports 9 (January 1, 1985): 30–33. http://dx.doi.org/10.13001/uwnpsrc.1985.2473.

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The general objective of this research is to develop an oral history program on the Battle of Little Bighorn from the perspective of the Northern Cheyenne Indian descendants of this famous encounter with General George A. Custer and the U.S. 7th Cavalry. The specific objectives are: 1. Complete oral history interviews with no less than 15 informants of the Northern Cheyenne Tribe, who shall be selected by the National Park Service; 2. Transcribe all interviews in the form of typed manuscripts; and 3. Develop a cross-referenced retrieval index system. An optional objective is to provide training in oral history methodology for personnel identified by the National Park Service who might continue the program.

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Scharff, Benjamin G. "Fatal Sunday: George Washington, the Monmouth Campaign, and the Politics of Battle by Mark Edward Lender and Garry Wheeler Stone." Journal of Southern History 83, no. 2 (2017): 399–400. http://dx.doi.org/10.1353/soh.2017.0090.

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Williams, Chris. "Championing the 'Alien Church': The Religious Politics of Late Victorian and Edwardian Wales – in Cartoons." Journal of Religious History, Literature and Culture 7, no. 1 (June 1, 2021): 34–68. http://dx.doi.org/10.16922/jrhlc.7.1.2.

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J. M. Staniforth was a popular cartoonist working (from the early 1890s until his death in 1921) for the Cardiff Western Mail and the Sunday News of the World. Himself an Anglican, he took a keen interest in the religious politics of the day, particularly those which involved Nonconformist and Liberal attacks on the position of the Established Church. Recognized as an important commentator by both opponents (such as David Lloyd George) and fellow Anglicans (including a number of Anglican clerics), Staniforth's cartoons challenged the assumptions which governed the arguments in favour of disestablishment and disendowment, as well as critiquing the motives and ethics of their proponents. A study of his work affords fascinating insights into the visual culture of some of the most hardfought debates of late Victorian and Edwardian Wales.

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Efendi, Erwatul, Nurdin Kaso, and Baderiah Baderiah. "Humanist Education." International Journal of Asian Education 1, no. 3 (December 1, 2020): 155–68. http://dx.doi.org/10.46966/ijae.v1i3.68.

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This study aims to determine the models and constraints of humanistic education carried out by educators for the child scavengers in the garbage dumps in Palopo City. This research is qualitative research for disclosing facts—Miles and Huberman's analysis using data collection, data reduction, data presentation, and conclusion. The results showed that: Education of scavenger children at TPA Mancani, Palopo City is more directed to public and religious educational institutions outside the garbage dumps area, educational guidance on Sundays at church for those who are Christian while those who are Muslim get an education at the Al-Qur'an Education Park (TPQ); humanist education is developing in Sunday schools with the concept of primary religious education, regular discussions, counseling, the formation of work and study groups with materials consisting of: beliefs, politeness/ethics, and memorizing verses. The methods used include: exemplary and discipline, habituation, advice and guidance, deliberation and discussion, stories or stories, as well as balancing the giving of praise and punishment; The obstacles faced in implementing humanist education for child scavengers at TPA Mancani Palopo City include; the recruitment as fostered children in Sunday School, the lack of support from parents, child scavengers feel that their freedom is losing after entering school, and not guarantee their worthiness of life. Another obstacle is the limited number of assistants of child scavengers, limited facilities, infrastructure, funds, and the character traits of scavenger children that are difficult to change.

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Saiman, Chaim. "Jesus' Legal Theory—A Rabbinic Reading." Journal of Law and Religion 23, no. 1 (2007): 97–130. http://dx.doi.org/10.1017/s0748081400002617.

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These are heady times in America's law and religion conversation. On the campaign trail in 1999, then-candidate George W. Bush declared Jesus to be his favorite political philosopher. Since his election in 2001, legal commentators have criticized both President Bush and the Supreme Court for improperly basing their decisions on their sectarian Christian convictions. Though we pledge to be one nation under God, a recent characterization of the law and religion discourse sees America as two sub-nations divided by God. Moreover, debate concerning the intersection between law, politics and religion has moved from the law reviews to the New York Times Sunday Magazine, which has published over twenty feature-length articles on these issues since President Bush took office in 2001. Today, more than anytime in the past century, the ideas of an itinerant first-century preacher from Bethlehem are relevant to American law.

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Dochuk, Darren. "“Praying for a Wicked City”: Congregation, Community, and the Suburbanization of Fundamentalism." Religion and American Culture: A Journal of Interpretation 13, no. 2 (2003): 167–203. http://dx.doi.org/10.1525/rac.2003.13.2.167.

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Sunday, March 21, 1993, was a memorable day for the more than two thousand members of Highland Park Baptist Church (HPBC) in Southfield, Michigan, for it marked the end of the church's fiftieth annual missions conference. The event had gathered people from HPBC and other churches to discuss the many social, economic, and moral issues threatening the vitality of community life in metro-politan Detroit. Following several rousing hymns, including “Raise Up an Army, O God” and “The City Is Alive, O God,” HPBC senior pastor Leonard Crowley ended the historic proceedings by offering an impassioned sermon on the Judaic institution of “Jubilee,” an Old Testament mandate that called for restoration of land and property to original ownership. Crowley had much to say about this antiquated ideal and its personal application to HPBC members, but the most pointed and intriguing elements of his jeremiad concerned the con-gregational body as a whole.

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Journal articles on the topic 'Sunday in the Park with George'

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