Journal articles: 'World Congress of Faiths'

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Miles, Grahame B. "World Congress of Faiths: The Language of Dialogue in World Religions." Journal of Beliefs & Values 7, no. 2 (January 1986): 22–23. http://dx.doi.org/10.1080/1361767860070205.

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Moriya, Tomoe. "D.T. Suzuki at the World Congress of Faiths in 1936." Journal of Religion in Japan 10, no. 2-3 (July 14, 2021): 135–60. http://dx.doi.org/10.1163/22118349-01002001.

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Abstract This paper examines the speeches that D.T. Suzuki presented at the World Congress of Faiths in London in 1936 and analyzes his interactions with Buddhists, sympathizers, and critics in the West during the interwar period. It will uncover how various reactions and historical contexts constructed Suzuki’s discourses, which prepared Suzuki for popularizing Zen in postwar Western countries. Compared to his early years and post-1949 lectures in the United States, as well as his English publications on Mahayana Buddhism, his half-year journey through Europe in 1936 is understudied. With limited access to primary sources in Japanese and English, previous studies tended to label him a “nationalist.” Instead, I analyze Suzuki’s discourses and other newly discovered primary sources from a historical perspective. Through this analysis, this paper will clarify Suzuki’s scheme to present Mahayana Buddhism, particularly Zen, to Westerners during the interwar period.

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MOULIN, DANIEL. "Tolstoy, Universalism and the World Religions." Journal of Ecclesiastical History 68, no. 3 (January 9, 2017): 570–87. http://dx.doi.org/10.1017/s0022046916001469.

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Leo Tolstoy was one of the most prolific religious figures of his time. Yet his religious thought and its influence have seldom been explored by church historians. Drawing upon themes within his literature, non-fiction and previously unconsidered primary sources, this paper considers Tolstoy's religious position in relation to other similar nineteenth-century religious movements. It exposes Tolstoy's links with British Unitarians and also considers Tolstoy's influence upon the founder of Britain's first interfaith organisation, the World Congress of Faiths. It is argued that Tolstoy provides a paradigmatic example by which to examine the relationship between the legacy of the Enlightenment and changing attitudes towards non-Christian religions.

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Whaling, Frank. "Braybrooke, Marcus. 1996. Wider Vision: A History of the World Congress of Faiths 1936–1996. Oxford: One World, £10.99 Paperback." Studies in World Christianity 3, no. 2 (October 1997): 246–48. http://dx.doi.org/10.3366/swc.1997.3.2.246.

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Whaling, Frank. "Braybrooke, Marcus. 1996.Wider Vision: A History of the World Congress of Faiths 1936–1996. Oxford: One World, £10.99 Paperback." Studies in World Christianity 3, Part_2 (January 1997): 246–48. http://dx.doi.org/10.3366/swc.1997.3.part_2.246.

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Lazebnyk, Stanislav. "Ukrainian World Tribune." Diplomatic Ukraine, no. XX (2019): 194–207. http://dx.doi.org/10.37837/2707-7683-2019-13.

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The article refers to the World Congress of Free Ukrainians (WCFU), founded in New York in November 1967. The WCFU united 150 Ukrainian public, political and faith-based organizations. The elected Presidium of the Congress established special committees, which began to work on the coordination of Ukrainian organizations in the West regarding the provision of assistance to Ukrainian refugees and communities in the Americas, Western Europe and Australia, protection of human rights and of political prisoners of Ukrainian descent in the USSR, development of Ukrainian education and culture in the expatriate environment, etc. The WCFU opened its information office at the UN, which brought to the attention of diplomats from different countries the facts about the struggle of the Congress for an independent Ukraine, information about Ukrainian political prisoners, the russification process in Ukraine and Holodomor of 1932–1933. Owing to this effective influence, Canada, with its powerful and numerous Ukrainian community, was the first in the Western world to recognize the independence of Ukraine. In 1991, the WCFU organized a mass demonstration in front of the White House in Washington for the recognition of the young Ukrainian state. In December of the same year, the Congress, together with the Ukrainian World Foundation, announced the creation of the Ukrainian Reconstruction Fund. Since then, this organization has gradually become one of the consistent lobbyists of Ukraine’s national interests in the world. Having changed its name to the Ukrainian World Congress (UWC), it is constantly engaged in the establishment of a positive international image of Ukraine, promotion of its rich historical heritage as well as compelling changes in its society. At the same time, in the circles of this international association there is a certain disappointment with the social and economic situation in Ukraine and lack of real results in the fight against corruption. However, the UWC seeks to contribute to the further development of the historical homeland. Today UWC has an extensive network of constituent organizations and maintains relations with Ukrainian communities in 61 countries. Keywords: WCFU, Ukrainian World Congress, New York, Canada, historical homeland.

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Stepanyants, M. T. "IN REFUTATION OF STEREOTYPES: ABUL KALAM AZAD (1888–1958)." Islam in the modern world 14, no. 3 (October 2, 2018): 47–56. http://dx.doi.org/10.22311/2074-1529-2018-14-3-47-56.

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A convincing refutation of stereotypes about Islam as a religion of implacably hostility to the adherents of other faiths serves as an example of life, activity, and evolution of thinking that was demonstrated by an outstanding political leader of the Indian national liberation movement Abul Kalam Azad (1888-1958). Initially he was an ardent follower of Aligarh movement which stood for Muslim education and their cooperation with the colonial authorities. From 1911 to 1916 Azad is an active promoter of Muslim nationalism, Caliphate movement. From 1920 until the end of life Azad was a tough critic of the separatist Muslim nationalism, one of the most prominent leaders of the Indian National Congress Party, Minister of education of secular Republic of India. History of Azad’s personal evolution convincingly testiﬁ es to the dynamic nature of Islamic teaching which calls for renunciation of dogmatic views and maintaining the constant desire to discover the deep world outlook meanings

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Ambrosius, Lloyd E. "WORLD WAR I AND THE PARADOX OF WILSONIANISM." Journal of the Gilded Age and Progressive Era 17, no. 1 (December 20, 2017): 5–22. http://dx.doi.org/10.1017/s1537781417000548.

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One hundred years ago, on April 6, 1917, President Woodrow Wilson led the United States into the First World War. Four days earlier, in his war message to Congress, he gave his rationale for declaring war against Imperial Germany and for creating a new world order. He now viewed German submarine attacks against neutral as well as belligerent shipping as a threat to the whole world, not just the United States. “The present German submarine warfare against commerce is a warfare against mankind,” he claimed. “It is a war against all nations.” He now believed that Germany had violated the moral standards that “citizens of civilized states” should uphold. The president explained: “We are at the beginning of an age in which it will be insisted that the same standards of conduct and responsibility for wrong done shall be observed among nations and their governments that are observed among the individual citizens of civilized states.” He focused on protecting democracy against the German regime of Kaiser Wilhelm II. “A steadfast concert for peace,” he said, “can never be maintained except by a partnership of democratic nations. No autocratic government could be trusted to keep faith within it or observe its covenants.” Wilson called on Congress to vote for war not just because Imperial Germany had sunk three American ships, but for the larger purpose of a new world order. He affirmed: “We are glad, now that we see the facts with no veil of false pretense about them, to fight thus for the ultimate peace of the world and for the liberation of its peoples, the German peoples included: for the rights of nations great and small and the privilege of men everywhere to choose their way of life and of obedience. The world must be made safe for democracy. Its peace must be planted upon the tested foundation of political liberty.”

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McKinney, Blake. "“One Lord, One Faith, One Baptism” in the Land of ein Volk, ein Reich, ein Führer: The Fifth Baptist World Congress (Berlin, 1934)." Church History 87, no. 1 (March 2018): 122–48. http://dx.doi.org/10.1017/s0009640718000823.

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The interplay of religion, politics, and state in National Socialist Germany continues to defy facile characterizations. In 1934, mere weeks following the Röhm Putsch in which the Nazi regime committed dozens of political assassinations, Berlin hosted thousands of Baptists from across the globe who would unanimously decry nationalism and racialism and advocate for the separation of church and state. Held from August 4–10, 1934, the fifth Baptist World Congress marks the zenith of German Baptist publicity and international Baptist cooperation during the interwar period. The Congress thus provides a focal point for analyzing interwar British and German Baptist relations. This relationship reflected both international cooperation and the gradual divergence of doctrine along nationalistic lines. German Baptists experienced greater freedom of exercise under the Third Reich than under previous regimes, and they leveraged their international connections in order to further their mission. They refused to become involved in the well-documented “Church Struggle” of the Confessing Church and the “German Christian Movement,” and this refusal strained international partnerships. The German Baptist experience challenges many assumptions concerning the churches under the Third Reich as it illustrates the Nazi regime's permissive toleration of a biblicist Free Church group with propagandistically valuable international connections.

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Bornovolokov, Oleh. "Constituent Assembly of the Churches of the Christians of the Evangelical Faith in 1929: Historical and Religious Analysis." Ukrainian Religious Studies, no. 83 (September 1, 2017): 116–23. http://dx.doi.org/10.32420/2017.83.776.

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O.Bornovolokov. Constituent Assembly of the Churches of the Christians of the Evangelical Faith in 1929: Historical and Religious Analysis. Many different protestant movements are present in the modern Ukraine of the beginning of the XXI century. Pentecostal churches make up a large part of those movements. Pentecostal movement is the second largest one (after Baptist) in protestant world. This article reviews historical issues of the development of the Pentecostal churches of the Christian of Evangelical Faith. Inaugural Congress of Christians of Evangelical Faith’ Churches of Ukraine which took place in 1929 is reconstructed on the basis of archive materials, monographs and memoirs. The first part of the article introduces the subject, revealing its general historical aspects. The By-Laws and main beliefs of the Union of Christian of Evangelical Faith of Ukraine as of 1929 are analyzed; the article is making a summary of their most important component parts.

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Lozko, Halyna. "THE EUROPIAN CONGRESS OF ETHNIC RELIGIONS AS INTERNATIONAL FORUM OF HEATHENS." Sophia. Human and Religious Studies Bulletin 13, no. 1 (2019): 38–42. http://dx.doi.org/10.17721/sophia.2019.13.9.

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From the beginning of the 20th century the crisis of world religions caused to the search for autochthonous spiritual alternatives. There is a steady trend towards the revival of ethnic religions in Europe for the whole century. In the article was considered the history and main conceptual foundations of The European Congress of Ethnic Religions (ECER) as an international forum for communication of European ethnoreligious communities, which revive authentic spiritual traditions and practices in their countries. In particular, a detailed ХVІ ECER (2018) report from the direct participant and Declaration XIV ECER (2014) were presented for illustration, as well as observations on the development of traditionalism in the Italian organization "Movimento Tradizionale Romano", which will have a scientific and applied value for religious studies. A conclusion was drawn about the historical patterns of ethnoreligious Renaissance. The Roman ethnic religion, whose development was interrupted by the expansion of Christianity in the 4th century, did not disappear suddenly after the decrees of the Emperor Theodosius I, but continued to exist in deeply veiled forms. Many literary sources of faith have been preserved, which gives the opportunity for Italian traditionalists to reliably revive their worldview, theological and ritual traditions. Now, the authentic Italian confession of the native faith is "Movimento Tradicionale Romano". The existence of common Indo-European sources of faith, such as the Vedas in India, the poems of Homer, the works of Hesiod, the orphan hymns in Greece, the works of ancient Greek and Roman philosophers, the German and Scandinavian epics, Slavic folklore, etc., provide an opportunity for scientific comparative methods to restore the ancient spiritual heritage of European nations with the aim of returning it in the living national environment.

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Merkley, Cari. "The Library of Congress, Dewey Decimal, and Universal Decimal Classification Systems are Incomplete and Unsystematic." Evidence Based Library and Information Practice 6, no. 4 (December 15, 2011): 134. http://dx.doi.org/10.18438/b8qk7s.

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Objective – To determine the extent to which knowledge is currently addressed by the Library of Congress (LCC), Dewey Decimal (DDC), and Universal Decimal (UDC) classification systems. Design – Comparative analysis of the LCC, DDC, and UDC systems using Zin’s 10 Pillars of Knowledge. Setting – The Faculty of Philosophy and Science at a Brazilian university. Subjects – Forty one subject-related classes and 386 subclasses from the first two levels of the LCC, DDC, and UDC systems. Methods – To evaluate the LCC, DDC, and UDC systems, the researchers employed the 10 Pillars of Knowledge, a “hierarchical knowledge tree” developed by the lead author of this study (p. 878). According to the authors, the 10 Pillars of Knowledge seek to illustrate relationships between fields of knowledge while capturing their breadth. The first level of the Pillars consists of the following categories: Knowledge, Supernatural, Matter and Energy, Space and Earth, Nonhuman Organizations, Body and Mind, Society, Thought and Art, Technology, and History. Each of the 10 Pillars is further subdivided, resulting in a four level hierarchical structure of 76 categories. Of the 76 categories, 55 are unique subject areas. A selection of subject-based classes and subclasses from the first two levels of the LCC, DDC, and UDC systems were then mapped to the relevant subclasses within the Pillars. Analysis was limited to the first two levels of LCC, DDC, and UDC, except for the LCC categories of BF and BL where further subclasses were analyzed. Classes or subclasses in LCC, DDC, or UDC that were not subject based (for example, those based on publication type) were excluded from the study. In total, 41 main classes and 386 subclasses from LLC, DDC, and UDC were categorized using the 10 Pillars. Main Results – The LLC, DDC, and UDC systems were deemed to be complete and systematic in their coverage of only three of the 10 Pillars: Matter and Energy, Thought and Art, and History. This means that there was at least one class or subclass in each of the three systems that corresponded to the subclasses in these pillars. The remaining seven pillars were only partially covered by the three systems to varying degrees. For example, the coverage of religion in LCC and DDC show evidence of a bias towards Christianity and incomplete coverage of other faiths. In addition to the lack of completeness in terms of subject coverage, the researchers found inconsistencies and problems with how relationships between subjects were illustrated by the systems. For example, botany should be a subclass of biology, but the subjects occupy the same level in the LCC, DDC, and UDC systems. Researchers also noted cases where subclasses on the same level were not mutually exclusive e.g., the BR (Christianity) and BS (The Bible) subclasses in LCC. Overall, LLC performed slightly better than DDC or UDC, covering 47 of the 55 unique subject categories in the 10 Pillars. It was followed by UDC with 44 out of 55, and DDC with 43 out of 55. Some of the 55 unique subject categories in the 10 Pillars system were not represented by any of the systems: 3 subclasses under Society (Society at Large – Area Based, Social Groups – Age, and Social Groups – Ethnicity), 2 under Technology (Technologies – Materials and Technologies – Processes), and 1 under Foundations (Methodology). Conclusion – The researchers conclude that none of the three major classification systems analyzed provides complete and systematic coverage of the world of knowledge, and call for the library community to move to new systems, such as the 10 Pillars of Knowledge.

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13

Pearce, Brian. "Book Review: World Faiths Encounter." Theology 96, no. 770 (March 1993): 169–70. http://dx.doi.org/10.1177/0040571x9309600228.

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Hakanen, Ernest A., and Alison Novak. "Mather work incentive posters and the rhetoric of scientific management in the 1920s." Journal of Visual Political Communication 6, no. 1 (June 1, 2020): 9–35. http://dx.doi.org/10.1386/jvpc_00002_1.

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The Charles Mather work incentive posters of the 1920s promoted the philosophy of scientific management that just ten years earlier the US Congress deemed reductionist and dehumanizing. In a time where the rise of middle management and the growing faith in the powers of capitalism were omnipresent, the posters and rhetoric of scientific management made great sense to those in control of big business. Mather’s 78 work posters hung in offices and factories all over the country, and describe what it meant to be efficient, productive and a good member of business society in the 1920s. As a medium, Mather’s posters served to create and reinforce workplace practices of managers and leaders that would advance 1920s corporation and society. As propaganda, the posters appealed to worker’s attitudes, behaviours, emotions and sense of social belonging. This study evaluates the rhetoric and themes of Mather’s 71 posters in the 1926‐27 catalogue (the most popular year for the posters). It finds that in a propaganda-like manner, the posters encourage and discourage workplace behaviours that support management at the expense of workers’ thoughts and self-protection in the form of unionism. Further, as Mather worked to create posters that would influence the workplace ecology, his posters dissolved into the environment. The rhetoric used within the posters became adopted by organization leaders and employees, thus facilitating the linguistic transition of 1920s corporate society. An evaluation of these posters lends insight into the history of motivational posters and signs within organizational culture. Today, newer motivational posters are hung in offices around the world, with similar intentions to those of Mather. Because Mather’s posters signify the beginning of motivational posters in the modern western organization, studying the originals could help describe transitions in corporate culture.

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Cooling, Trevor. "Book Review: Christian Teachers and World Faiths." Journal of Education and Christian Belief 1, no. 1 (March 1997): 64–66. http://dx.doi.org/10.1177/205699719700100111.

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Eastman, Peggy. "World Congress." Oncology Times 37, no. 17 (September 2015): 1. http://dx.doi.org/10.1097/01.cot.0000471638.24026.f9.

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Campbell, Anne, and Anne Campbell. "Spiritual care for sick children of five world faiths." Paediatric Nursing 18, no. 10 (December 2006): 22–25. http://dx.doi.org/10.7748/paed.18.10.22.s18.

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Knight, Christopher C. "The Christian Tradition and the Faiths of the World." Theology 111, no. 863 (September 2008): 336–45. http://dx.doi.org/10.1177/0040571x0811100503.

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Hermesse, Julie. "Coexistence de croyances pentecôtistes et de croyances coutumières mayas." Social Compass 58, no. 2 (June 2011): 176–86. http://dx.doi.org/10.1177/0037768611402612.

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The author aims at analyzing the relationship of the Mayan and the Evangelical Pentecostal world views experienced by pentecostalized Maya Mam natives of Quetzaltenango County, Guatemala. While their conversion to and membership of a Pentecostal Church suggests the enunciation of a discourse at odds with their Mayan ancestral faiths, analysis of their utterances explaining the catastrophic passage of hurricane Stan brings nuances to the frame of analysis that fences off these faiths. Their social membership of the Pentecostal Church has not completely eliminated their faith in the effectiveness of the rites carried out by shamans or an interpretation of the world drawing on the inherited world view of earlier Mayas.

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Sepiashvili, Revaz. "Congress Announcement: XVII World Asthma Congress." Allergy & Clinical Immunology International - Journal of the World Allergy Organization 14, no. 5 (2002): 0228–29. http://dx.doi.org/10.1027/0838-1925.14.5.228.

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Arora, Ashoni. "World Vaccine Congress." Expert Review of Vaccines 8, no. 2 (February 2009): 135–38. http://dx.doi.org/10.1586/14760584.8.2.135.

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Fontaine, Jean La. "World Archaeological Congress." Anthropology Today 2, no. 2 (April 1986): 1. http://dx.doi.org/10.2307/3033027.

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Vaitkuviene, Aurelija, and Juozas Vaitkus. "WORLD LASEROLOGY CONGRESS." LASER THERAPY 22, no. 4 (2013): 290–92. http://dx.doi.org/10.5978/islsm.13-mr-04.

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Din, Kadir H., and Muzaffer Uysal. "World business congress." Annals of Tourism Research 22, no. 3 (January 1995): 696–97. http://dx.doi.org/10.1016/0160-7383(94)00104-z.

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Stüttgen, Günter. "World Congress 1987." International Journal of Dermatology 27, no. 6 (July 1988): 381–82. http://dx.doi.org/10.1111/j.1365-4362.1988.tb02381.x.

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Engstrom, Shari. "World Allergy Congress." Allergy & Clinical Immunology International - Journal of the World Allergy Organization 17, no. 06 (2005): 251–52. http://dx.doi.org/10.1027/0838-1925.17.6.251.

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CHADWICK, RUTH. "2006 WORLD CONGRESS." Bioethics 20, no. 6 (November 2006): ii. http://dx.doi.org/10.1111/j.1467-8519.2006.00505.x.

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Tan, P. H. "World Transplant Congress." Expert Opinion on Biological Therapy 6, no. 10 (September 21, 2006): 1061–65. http://dx.doi.org/10.1517/14712598.6.10.1061.

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Capus, Joseph M. "PM2008 World Congress." Powder Metallurgy 51, no. 3 (September 2008): 202–7. http://dx.doi.org/10.1179/174329008x324133.

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Jurcan, Emil. "Abraham - the father of dialogue in three major world faiths." Altarul Reîntregirii, no. 2 (2018): 47–60. http://dx.doi.org/10.29302/ar.2018.2.2.

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Beamis, John F. "12TH WORLD CONGRESS FOR BRONCHOLOGY AND 12TH WORLD CONGRESS FOR BRONCHOESOPHAGOLOGY." Journal of Bronchology 9, no. 4 (October 2002): 336. http://dx.doi.org/10.1097/00128594-200210000-00026.

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Sharma, Hari Shanker. "5th World Congress: Official Congress of the World Institute of Pain." Future Neurology 4, no. 4 (July 2009): 399–404. http://dx.doi.org/10.2217/fnl.09.25.

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Dunne, Manda. "World Congress of Nurse Anaesthetists Congress 2012." British Journal of Anaesthetic and Recovery Nursing 12, no. 3-4 (August 2011): 37. http://dx.doi.org/10.1017/s1742645612000034.

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Shuster, Bud. "Put Truth Back Into Budgeting: Take the Transportation Trust Funds Off Budget." Public Works Management & Policy 1, no. 1 (July 1996): 5–9. http://dx.doi.org/10.1177/1087724x9600100102.

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In 1968, President Johnson placed the Highway Trust Fund within a general unified budget. Today four trust funds—Highway, Aviation, Inland Waterways, and Harbor Maintenance—are shown as part of the General Fund, and today their combined balances have risen to nearly $31 billion. Why are these funds used for offsetting deficit spending instead of improving infrastructure as promised? Congressman Bud Sinister introduced H.R. 842—the Truth in Budgeting Act—in February 1995 with a simple purpose. It would take all four trust funds out of the General Fund budget. With over 200 cosponsors, H.R. 842 was passed by the house 284–143. Yet some members of Congress oppose this effort because they believe off-budget trust funds will eliminate their oversight off these programs. Quite the contrary, Congress and the executive branch would retain all their controls on trust fund expenditures. Another controversy concerns whether off budget funds will lessen the control of overall spending. Yet, if Congress is to be accountable to the contributors of these funds, they will expend the funds for the intended infrastructure needs, restoring the public's faith in their government and ensuring the integrity of these self financed programs.

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Burrows, William R. "Book Review: Faiths in Conflict: Christian Integrity in a Multicultural World." Missiology: An International Review 29, no. 4 (October 2001): 508–9. http://dx.doi.org/10.1177/009182960102900429.

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Knight, Christopher C. "Reciprocal Inclusivism: A Methodology for Understanding the Faiths of the World." Journal of Ecumenical Studies 55, no. 4 (2020): 609–29. http://dx.doi.org/10.1353/ecu.2020.0048.

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Fischer-Rirsrnzrssrri, Wiggo. "The coming World Congress." Acta Obstetricia et Gynecologica Scandinavica 76, no. 6 (January 1997): 495–96. http://dx.doi.org/10.3109/00016349709024572.

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Taniguchi, Akira. "Fourth World Fisheries Congress." TRENDS IN THE SCIENCES 10, no. 12 (2005): 53–56. http://dx.doi.org/10.5363/tits.10.12_53.

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KAMIO, Akihiko. "57th World Foundry Congress." Journal of Japan Institute of Light Metals 41, no. 1 (1991): 75–76. http://dx.doi.org/10.2464/jilm.41.75.

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Johnson, Reviewed by Tim. "SAE 2008 World Congress." Platinum Metals Review 53, no. 1 (January 1, 2009): 37–39. http://dx.doi.org/10.1595/147106708x391382.

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Johnson, Timothy V. "SAE 2009 World Congress." Platinum Metals Review 54, no. 1 (January 1, 2010): 37–43. http://dx.doi.org/10.1595/147106709x481660.

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Ceh, Victoria. "2020 World Congress Tidbits." International Society of Hair Restoration Surgery 30, no. 5 (September 2020): 198. http://dx.doi.org/10.33589/30.5.198.

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Károly, Krisztina. "XVIII FIT World Congress." Across Languages and Cultures 10, no. 1 (June 2009): 131–34. http://dx.doi.org/10.1556/acr.10.2009.1.6.

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Vančura, K., and S. Vacek. "XII. World Forestry Congress." Journal of Forest Science 50, No. 11 (January 11, 2012): 497–99. http://dx.doi.org/10.17221/4645-jfs.

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XII. World Forestry Congress have been held in Quebec, Canada from September 21 to 28, 2003. Forestry issues were discussed on three basic areas: Forests for People, Forests for the Planet, People and Forests in Harmony. The Czech Republic was represented by 9 contributions.

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SHAMEL, ROGER E. "2nd World Chemical Congress." Chemical & Engineering News 70, no. 27 (July 6, 1992): 37. http://dx.doi.org/10.1021/cen-v070n027.p037.

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Fowler, P. J. "World Archaeological Congress 2." Antiquity 64, no. 245 (December 1990): 829. http://dx.doi.org/10.1017/s0003598x00078911.

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After an adventurous birth bouncing from Venezuela to Colombia and back, the Second World Archaeological Congress duly and amicably took place in Barquisimeto, Venezuela, between 4 and 8 September 1990. Some 500 people attended, many of them gratifyingly young. Sadly absent were representatives from the USSR, China and the Middle East, but otherwise participants came from the Americas, North (not many), Middle (Mexico), and South (notably Venezuelans, Peruvians and Colombians); the whole of Europe (including former Eastern bloc countries but numerically mainly Britons); Africa and India, intellectually articulate and influential as ever; and Australasia. Jack Golson (Canberra) was elected new President with Larry Zimmerman (South Dakota) taking over as Secretary, and Sue Bulmer (Auckland) as Treasurer.

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Rodríguez, Jon Paul. "The World Conservation Congress." Trends in Ecology & Evolution 12, no. 4 (April 1997): 131–32. http://dx.doi.org/10.1016/s0169-5347(97)01027-6.

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Goswami, Yogi. "Solar World Congress 2005." Refocus 6, no. 2 (March 2005): 21. http://dx.doi.org/10.1016/s1471-0846(05)00325-2.

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Woodard, Joe. "World Congress of Families." Chesterton Review 22, no. 4 (1996): 527. http://dx.doi.org/10.5840/chesterton1996224121.

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Van Tonder, Gerrit, and Roger Tucker. "Karoo fracking and the Christian faith community." HTS Teologiese Studies / Theological Studies 70, no. 2 (October 13, 2014). http://dx.doi.org/10.4102/hts.v70i2.2631.

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Abstract:

One of the challenges for Practical Theology in Africa is to engage with the continent’s concerns and challenges in such a way that the kingdom of God is realised in society and is seen to be relevant to these issues by people who are outside of academia. In our article, which was first presented at the Practical Theology congress in Pretoria in January 2014, the authors seek to demonstrate how this may be accomplished by applying insights to one concern, namely ‘fracking’. The objective is to mobilise the influential Christian faith community in South Africa to begin to exercise prophetic discernment concerning fracking in the Karoo. The fracking debate is a product of the tension between the environmental degradation that its waste products may cause, on the one hand, and, on the other, the greater energy demands of a rapidly increasing world population along with its expectations of an ever-increasing standard of living. Shale gas fracking in the Karoo region of South Africa promises to make vast reserves of oil and gas available to help meet a significant percentage of the country’s energy needs for many years to come, and so thus aid development and contribute to raising the standard of living of many people. Yet the management of the waste products associated with the process is an area of serious environmental concern. The article aims to apprise the South African Christian faith community of the technology and risks involved. Theological guidelines are presented by which fracking’s benefits and dangers can be interrogated so that the community may come to an informed decision as to whether or not to support fracking.

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