Millicent Garret Fawcett British Suffrage Activist

In the British campaign for woman suffrage, Millicent Garrett Fawcett was known for her constitutional approach: a more peaceful, rational strategy, in contrast to the more militant and confrontational strategy of the Pankhursts. Dates:Â  June 11, 1847 -Â  August 5, 1929Also known as: Mrs. Henry Fawcett, Millicent Garrett, Millicent Fawcett The Fawcett Library is named for Millicent Garrett Fawcett. It is the location of much archive material on feminism and the suffrage movement in Great Britain. Millicent Garrett Fawcett was the sister of Elizabeth Garrett Anderson, the first woman to successfully complete the medical qualifying exams in Great Britain and become a physician. Millicent Garrett Fawcett Biography Millicent Garrett Fawcett was one of ten children. Her father was both a comfortable businessman and a political radical. Millicent Garrett Fawcett married Henry Fawcett, an economics professor at Cambridge who was also a Liberal MP. He had been blinded in a shooting accident, and because of his condition, Millicent Garrett Fawcett served as his amanuensis, secretary, and companion as well as his wife. Henry Fawcett was an advocate of womens rights, and Millicent Garrett Fawcett became involved with the Langham Place Circle womens suffrage advocates. In 1867, she became part of the leadership of the London National Societies for Womens Suffrage. When Millicent Garrett Fawcett gave a speech advocating suffrage in 1868, some in Parliament denounced her action as especially inappropriate, they said, for the wife of an MP. Millicent Garrett Fawcett supported the Married Womens Property Act and, more quietly, the social purity campaign. Her husbands interests in reform in India led her to an interest in the subject of child marriage. Millicent Garrett Fawcett became more active in the suffrage movement with two events: in 1884, the death of her husband, and in 1888, the division of the suffrage movement over association with particular parties. Millicent Garrett Fawcett was a leader of the faction that supported non-alignment of the womens suffrage movement with political parties. By 1897, Millicent Garrett Fawcett had helped bring these two wings of the suffrage movement back together under the National Union of Womens Suffrage Societies (NUWSS) and assumed the presidency in 1907. Fawcetts approach to winning the vote for women was one of reason and patience, based on persistent lobbying and public education. She initially supported the more visible militancy of the Womens Social and Political Union, led by the Pankhursts. When the radicals staged hunger strikes, Fawcett expressed admiration of their courage, even sending congratulations on their release from prison. But she opposed the increasing violence of the militant wing, including deliberate property damage. Millicent Garrett Fawcett focused her suffrage efforts in 1910-12 on a bill to give the vote to single and widowed female heads of household. When that effort failed, she reconsidered the alignment issue. Only the Labour Party had supported womens suffrage, and so the NUWSS aligned itself formally with Labour. Predictably, many members left over this decision. Millicent Garrett Fawcett then supported the British war effort in World War I, believing that if women supported the war effort, suffrage would naturally be granted at the end of the war. This separated Fawcett from the many feminists who were also pacifists. In 1919, Parliament passed the Representation of the People Act, and British women over the age of thirty could vote. Millicent Garrett Fawcett turned over the NUWSS presidency to Eleanor Rathbone, as the organization transformed itself into the National Union of Societies for Equal Citizenship (NUSEC) and worked for lowering the voting age for women to 21, the same as for men. Millicent Garrett Fawcett disagreed, however, with several other reforms endorsed by the NUSEC under Rathbone, and so Fawcett left her position on the board of NUSEC. In 1924, Millicent Garrett Fawcett was given the Grand Cross of the Order of the British Empire and became Dame Millicent Fawcett. Millicent Garrett Fawcett died in London in 1929. Her daughter, Philippa Garrett Fawcett (1868-1948), excelled in mathematics and served as the principal assistant to the director of education of the London County Council for thirty years. Writings Millicent Garrett Fawcett wrote many pamphlets and articles over her lifetime, and also several books: Political Economy for Beginners, 1870, a textbookLife of Queen Victoria, 1895with E. M. Turner, Josephine Butler: Her Work and Principles, and Their Meaning for the Twentieth Century, 1927.The Womens Victory -- and After, 1920What I Remember, 1927

Key Tips For A Generous Financial Donations - 1495 Words

STAKERHOLDER KEY TIPS (1)Community Stakeholders a. Generous financial donations b. Innovative giving c. Support for education and job training programmes d. Direct involvement in community projects and affairs e. Community volunteer programmes f. Support for the local community g. Campaigning for environmental and social change h. An employee-led approach to philanthropy i. Efficient and effective community activity j. Disclosure of environmental and social performance (2)Environment Stakeholders a. Environmental policies, organisation and management b. Materials policy of reduction, reuse and recycling c. Monitoring, minimizing and taking responsibility for releases d. the environment e. Waste management f. Energy conservation g.†¦show more content†¦Good rate of long-term return to shareholders b. Disseminate comprehensive and clear information c. Encourage staff ownership of shares d. Develop and build relationships with shareholders e. Clear dividend policy and payment of appropriate dividends f. Corporate governance issues are well managed g. Access to company’s directors and senior managers h. Annual reports provide a picture of the company’s performance i. Clear long-term business strategy j. Open communication with financial community Source: (Spiller, 2000, pp. 153-154) All the companies need a tool to exam their social performance (Hanson, 1995). The Spiller’s (2000) CSR model provide a tool that the corporation can diagnose their performance. And it can combine various management technologies to develop the performance of the corporations. On the other hand, it offered a tool to exam employee satisfaction (Spiller, 2000). There are four main principles in Spiller’s CSR model: Honesty, Fairness, Caring, and Courage. First principle is honesty, which lying in the heart place of CSR model. The wise decision of the companies and the modern economic market all need honest (Spiller, 2000). 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DAVE MATTHEWS BAND VIDEO COMPILATION Essay Example For Students

DAVE MATTHEWS BAND VIDEO COMPILATION Essay dmbJuly 20, 2001National Car Rental CenterSunrise, FLTripping BilliesI Did ItAnts MarchingDecember 2, 1996Assembly HallChampaign, ILSo Much To SayToo MuchAugust 6, 2000Gorge AmphitheaterDAVE MATTHEWS BAND VIDEO COMPILATIONJuly 20, 2001National Car Rental CenterSunrise, FLTripping BilliesI Did ItAnts MarchingDecember 2, 1996Assembly HallChampaign, ILSo Much To SayToo MuchAugust 6, 2000Gorge AmphitheaterGeorge, WARecentlyIll Back You UpSeek UpJuly 7, 1999Coors AmphitheaterChula Vista, CAPigFebruary 19, 1999Palace TheaterLouisville, KYStay (Dave ; Tim)Pay For What You Get (Dave ; Tim)July 8, 1995Lorelei RockplastLorelei, GermanyTrue ReflectionsJune 21, 1998Lorelei RockplastLorelei, GermanyThe Last StopCrushMarch 27, 1995FactoryMilan, ItalyLover Lay DownDecember 9, 2000Pepsi ArenaAlbany, NYChristmas Song (Dave ; Carter)All Along The WatchtowerJuly 15, 2000Verterans StadiumPhiladelphia, PAGrey StreetJTRSweet Up And DownJuly 16, 2000Veterans StadiumPhiladelphia, PAWarehouseBest of Whats Ar oundDecember 5, 1998Pepsi ArenaAlbany, NYPantala Naga Pampa (with Tim Reynolds)Rapunzel (with Tim Reynolds)Two Step (with Tim Reynolds and Bela Fleck)September 29, 2001Farm Aid 2001Noblesville, INEveryday (Dave Solo)Crush (Dave Solo)One Sweet World (Dave Solo)October 2, 2001John Lennon TributeNew York, NYIn My Life (Dave Solo)July 17, 1999Gorge AmphitheaterGeorge, WAProudest MonkeySatelliteThe Dreaming TreeThe Song That Jane Likes#40 (Dave Solo)December 7, 2000Gund ArenaCleveland, OHCrash Into MeCortez The KillerAugust 1, 2000Shoreline AmphitheaterNoblesville, INThe MakerBartenderAugust 2, 2000Shoreline AmphitheaterNoblesville, INDancing NanciesDont Drink The WaterTypical SituationGrace is GoneDAVE MATTHEWS BAND VIDEO COMPILATIONJuly 20, 2001National Car Rental CenterSunrise, FLTripping BilliesI Did ItAnts MarchingDecember 2, 1996Assembly HallChampaign, ILSo Much To SayToo MuchAugust 6, 2000Gorge AmphitheaterGeorge, WARecentlyIll Back You UpSeek UpJuly 7, 1999Coors AmphitheaterChula Vista, CAPigFebruary 19, 1999Palace TheaterLouisville, KYStay (Dave Tim)Pay For What You Get (Dave Tim)July 8, 1995Lorelei RockplastLorelei, GermanyTrue ReflectionsJune 21, 1998Lorelei RockplastLorelei, GermanyThe Last StopCrushMarch 27, 1995FactoryMilan, ItalyLover Lay DownDecember 9, 2000Pepsi ArenaAlbany, NYChristmas Song (Dave Carter)All Along The WatchtowerJuly 15, 2000Verterans StadiumPhiladelphia, PAGrey StreetJTRSweet Up And DownJuly 16, 2000Veterans StadiumPhiladelphia, PAWarehouseBest of Whats AroundDecember 5, 1998Pepsi ArenaAlbany, NYPantala Naga Pampa (with Tim Reynolds)Rapunzel (with Tim Reynolds)Two Step (with Tim Reynolds and Bela Fleck)September 29, 2001Farm Aid 2001Noblesville, INEveryday (Dave Solo)Crush (Dave Solo)One Sweet World (Dave Solo)October 2, 2001John Lennon TributeNew York, NYIn My Life (Dave Solo)July 17, 1999Gorge AmphitheaterGeorge, WAProudest MonkeySatelliteThe Dreaming TreeThe Song That Jane Likes#40 (Dave Solo)December 7, 2000Gund ArenaClevela nd, OHCrash Into MeCortez The KillerAugust 1, 2000Shoreline AmphitheaterNoblesville, INThe MakerBartenderAugust 2, 2000Shoreline AmphitheaterNoblesville, INDancing NanciesDont Drink The WaterTypical SituationGrace is GoneGeorge, WARecentlyIll Back You UpSeek UpJuly 7, 1999Coors AmphitheaterChula Vista, CAPigFebruary 19, 1999Palace TheaterLouisville, KYStay (Dave ; Tim)Pay For What You Get (Dave ; Tim)July 8, 1995Lorelei RockplastLorelei, GermanyTrue ReflectionsJune 21, 1998Lorelei RockplastLorelei, GermanyThe Last StopCrushMarch 27, 1995FactoryMilan, ItalyLover Lay DownDecember 9, 2000Pepsi ArenaAlbany, NYChristmas Song (Dave ; Carter)All Along The WatchtowerJuly 15, 2000Verterans StadiumPhiladelphia, PAGrey StreetJTRSweet Up And DownJuly 16, 2000Veterans StadiumPhiladelphia, PAWarehouseBest of Whats AroundDecember 5, 1998Pepsi ArenaAlbany, NYPantala Naga Pampa (with Tim Reynolds)Rapunzel (with Tim Reynolds)Two Step (with Tim Reynolds and Bela Fleck)September 29, 2001Farm Aid 2001No blesville, INEveryday (Dave Solo)Crush (Dave Solo)One Sweet World (Dave Solo)October 2, 2001John Lennon TributeNew York, NYIn My Life (Dave Solo)July 17, 1999Gorge AmphitheaterGeorge, WAProudest MonkeySatelliteThe Dreaming TreeThe Song That Jane Likes#40 (Dave Solo)December 7, 2000Gund ArenaCleveland, OHCrash Into MeCortez The KillerAugust 1, 2000Shoreline AmphitheaterNoblesville, INThe MakerBartenderAugust 2, 2000Shoreline AmphitheaterNoblesville, INDancing NanciesDont Drink The WaterTypical SituationGrace is Gone .ua3938cb4b208d3d955ad76f9ca520718 , .ua3938cb4b208d3d955ad76f9ca520718 .postImageUrl , .ua3938cb4b208d3d955ad76f9ca520718 .centered-text-area { min-height: 80px; 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Jesus and the gospel in Africa Essay Example Essay Example

Jesus and the gospel in Africa Essay Example Paper Jesus and the gospel in Africa Essay Introduction A BOOK REVIEW ON JESUS AND THE GOSPEL IN AFRICA -HISTORY AND EXPERIENCE Is the Gospel in Africa? What would Jesus expression like in Africa? These remarks of J. V. Taylor were the flicker to the pursuit of Professor Kwame Bediako’s scholarly probe that gave birth to the book Jesus and the Gospel in Africa. Bedako was a Ghanese bookman, born in Ghana on 7ThursdayJuly, 1945 and he passed off in summer 2008. He gained international repute for his work on the disclosure in â€Å"Christianity in African Culture† Bediako could hold been employed in one of the top Universities of the World but he chose instead to be committed to working out the deduction of his religion in the context of Africa. Jesus and the gospel in Africa Essay Body Paragraphs Jesus and the Gospel in Africa is one of the scholarly plants of Prof. Kwame Bediako, it is a aggregation of articles by Bediako to show in full strong belief that God speaks into the African context, in African parlance and that God is through hearing in African tongues the great things that God has done that African divinity emerges to enlighten non merely the African Church but the whole broad World. Jesus and the Gospel in Africa was originally published in Yaounde , Cameroun by Regnum Africa in 2000 and was republished by Orbis books, USA, in 2004. The book of 124pages is made up of 10 chapters and sub-divided into three parts. Chapter’s 1-3 are grouped in the first portion captioned â€Å"the African Experience of Jesus. Chapters 4-6 are grouped as the 2nd portion captioned â€Å"Theology and Culture while chapters 7-10 are the 3rd portion captioned â€Å"Africa and the History of Christianity. Reappraisal: Part 1 – THE AFRICAN EXPERIENCE OF JESUS. In chapter o ne, Bediako presents the phenomenon referred to as the modern displacement of the Centre of gravitation of Christianity. The thought of this displacement of Centre of gravitation is that the heartlands of the Christian religion has shifted from the West and has found another land of relevancy in the Southern continents of Latin America, Asia, and peculiarly in Africa. He showed that in 1900 80 % of the World’s Christians lived in Europe and Northern America. Today over 60 % of the World’s Christians lived in Latin America and Africa. By AD 2000, there could be between 330 million and 350 million Christians in Africa ( pg3 ) . Bediako used the word â€Å"surprise† to depict the paradigm displacement of the Centre of Christianity. He refuted the term â€Å"Animism† used to depict the cardinal faiths of Africa in 1910 when the World conference was held in Edinburgh, by a adult male who has ne’er been to Africa. The general perceptual experience of the term Animism was that there was peculiarly no spiritual content in it. They were so locked up in their ain head that no 1 foresaw the outgrowth of vivacious Christian presence in Africa, allow entirely the outgrowth of a distinctively African experience of Jesus Christ. In what Bediako called â€Å"the surprise factor in the modern missional story† . He highlighted the turn of event indicating out the Africa conference held in Le Zoute, Belgium, in September 1927, it appeared that the missional was now reflecting on, and larning from its African experience ( pg4 ) . The Le Zoute conference stood on the rearward way with the Edinbrugh conference of 1910 by confirming the acknowledgment that Africans old experience that has high component of spiritual value prepared them for the response of the Gospel. Bediako in reflecting on Africa and the hereafter of Christianity posits that the present displacement of the Centre of gravitation of Christianity to non-Western universe offer s rather typical chances for Christian theological contemplation and for new apprehensions. He spoke clearly on Jesus of the deep: divinity from where the religion must populate, utilizing a potion of the self-generated supplication and congratulationss of Jesus by an nonreader Ghanese Christian adult female, he demonstrates the footing of African divinity which besides provides clear grounds that Christianity in Africa is strictly African experience. He disclosed that the pursuit and find of African divinity was launched by Africa’s academic theologists like Bolaji Idowu, John Mbiti and I suppose, himself in the late fiftiess and early 1960s under the changeless whipping from European public impatient with Africa because it was mostly without apprehension of the continent, these and other innovators of African divinity saw it as their undertaking to build the prescribed divinity ( pg16 ) . In chapter 2, Bediako expatiates the Jesus in African Culture and relates it to Ghanai an position. Here Jesus Christ is presented to both African Churches and African Christians and the universe at big as a cosmopolitan Saviour. However, one salient point is his recognition of the missionary’s attempt in pass oning the Gospel which the full community affirms. There is ever more to the hearing of the Word of God than can be contained in existent sermon of it by human agents ( pg20 ) . Bdiako as a Pastor and a sermonizer used the Bible to hit his ends. He demonstrated how The Apostle Paul grasped steadfastly the catholicity of the Gospel of Jesus the Messiah which includes all peoples without modesty, it is this idea that African theologists now portion. Again, it is notable that the rapid spread of Christianity is associated with the contact it had with other cardinal faiths correspondent to African Traditional Religion. And that the presences of these faiths were critical readying for the Gospel. The averment that traditional faith forms the spiritual belief o f more or less rearward and graded peoples all over the World and that it held no readying for the Christianity is refuted. The truth is that the cardinal faiths have been the most fertile dirt for religion of the huge bulk of Christians of all ages and all states ( pg21 ) . In his â€Å"Jesus as the Godhead vanquisher in the African world† , Bediako pictured the consciousness and intense consciousness of forces and powers at work that threaten the involvement of life and harmoniousness and with apprehension of human exposure in the spirit universe. Jesus Christ is seen as the 1 who possesses supreme power and authorization and is winning over the religious kingdom. Bediako created an ambiance that Jesus is all powerful to protect people over evil forces. He depicts Jesus as the Saviour who belongs basically to the more powerful kingdom of deity and stresses that there needs to be a deeper grasp of the traditional African universe, whose clasp is so strong that it exercises a powerful influence on the mode of apprehension and sing the Christ image ( pg22 ) . Bediako described Jesus as the One who fulfils and surpasses the map of the Ancestor. This has been the job of understanding Christ genuinely in the African universe. Africans believed that ascendants are powerful in their relationship with homo ; they reward the good workss and render penalty to evil. However, Biblical grounds has proved that the work of Christ surpasses the function of ascendants in what He has done and what He can make. Bediako decidedly pointed that the good intelligence as our narrative is no longer a inquiry of seeking to suit the Gospel in our civilization ; hence the Gospel is our narrative ( pg 25 ) . From Biblical point of position, Bediako argues that the epistle to the Hebrews is a missive to the Africans sing the function of Jesus Christ as a High Priest who fulfils absolutely the terminal that all forfeits search for to accomplish and the Priestly mediation of Christ w hich overrides all human priestly mediation. He positively appraised the work of Christian towards development claiming that â€Å"each of us with the Bible in our mother-tongue can truly claim to hear God talking in our ain language† ( 32 ) . Chapter 3 offers some galvanizing penetration into one of the most of import treatments in the survey of faith. Here Bediako efforts supplying an reply to the inquiry of â€Å"how Jesus Christ is Lord amid African spiritual pluralism† . He demonstrated with critical observation the singularity of Christ in the pluralistic environment of the African faith, indicating that Christ is alone in relation to other Godheads. Bediako sees the singularity of Christ non as an averment but as Christian avowal and acknowledgment. He states † . a Biblical avowal refering the singularity of Christ is non arbitrary claim or averment. † ( pg 38 ) . The singularity of Christ besides can be arrived by decision drawn from position of oth er universe faiths to show that Christ inhabit those universes as Lord, because faith is a tradition of response to the world and revelation of the Transcendent. Bediako draw our attending to that which Christ has confronted us with viz. : the Incarnation which is supremely the alone mark and presentation of godly exposure in history, the cross of Christ which shows His agony and redemptional work as expressed by His Godhead head and the logic of love and in conclusion, the Communion at the Lord’s tabular array which is an invitation to all who are united in religion. Consequently all faiths are invited by religion to react to this paradigm revelation of Jesus Christ in religion, penitence and obeisance. Part 2 – THEOLOGY AND CULTURE. Bediako started this portion with understanding African divinity in the 20th century in chapter 4. He elaborated on the two distinguishable tendencies that emerged from the African Christian idea in the post-missionary epoch of 1950s to t he late eightiess, taking to the Black divinity of release in the African scene with the purpose of accomplishing integrating between the African pre-Christian spiritual experience and the African Christian committedness in ways that would guarantee the unity of African Christian individuality and selfhood. He looked at the African spiritual yesteryear as the premier theological issue in the argument, critics of early literature in African divinity has characterized it as unhealthy. However, â€Å"African theologists have demonstrated that the African spiritual experience and heritage were non illusive. † ( pg 50 ) . To Bediako African Theology should be shaped and interpreted in a manner that it will reflect African theological individuality. We will write a custom essay sample on Jesus and the gospel in Africa Essay Example specifically for you for only $16.38 $13.9/page Order now We will write a custom essay sample on Jesus and the gospel in Africa Essay Example specifically for you FOR ONLY $16.38 $13.9/page Hire Writer We will write a custom essay sample on Jesus and the gospel in Africa Essay Example specifically for you FOR ONLY $16.38 $13.9/page Hire Writer