Cultural Enrichment Quotes

I want to experience as many different tastes, sights, emotions, conflicts, and cultures as possible, so that I can expand the canvas of my memory and enrich my comedy.

To be scientifically illiterate is to remain essentially uncultured. And the chief virtue of a cultural activity--be it art, music, literature, or science--is the way it enriches our lives.

Work pressures, multitasking, social media, news updates, multiplicities of entertainment sources—these all induce us to become lost in thoughts, frantic activities, gadgets, meaningless conversations. We are caught up in pursuits of all kinds that draw us on not because they are necessary or inspiring or uplifting, or because they enrich or add meaning to our lives, but simply because they obliterate the present.

The ceremonies that persist—birthdays, weddings, funerals— focus only on ourselves, marking rites of personal transition. […] We know how to carry out this rite for each other and we do it well. But imagine standing by the river, flooded with those same feelings as the Salmon march into the auditorium of their estuary. Rise in their honor, thank them for all the ways they have enriched our lives, sing to honor their hard work and accomplishments against all odds, tell them they are our hope for the future, encourage them to go off into the world to grow, and pray that they will come home. Then the feasting begins. Can we extend our bonds of celebration and support from our own species to the others who need us? Many indigenous traditions still recognize the place of ceremony and often focus their celebrations on other species and events in the cycle of the seasons. In a colonist society the ceremonies that endure are not about land; they’re about family and culture, values that are transportable from the old country. Ceremonies for the land no doubt existed there, but it seems they did not survive emigration in any substantial way. I think there is wisdom in regenerating them here, as a means to form bonds with this land.

The cognitive orientations and skills of East Asians and people of European cultures are sufficiently different that it seems highly likely that they would complement and enrich one another in any given setting.

Culture is not something you put on like a ready-made suit of clothes, but a nourishment you absorb to build up your personality, just as food builds up the body of a growing boy; it is not an ornament to decorate a phrase, still less to show off your knowledge, but a means, painfully acquired, to enrich the soul.

But I think I cannot own a thing and love it at the same time. Owning diminishes the innate sovereignty of a thing, enriching the possessor and reducing the possessed. -- Barbara Kingsolver writes, 'It's going to take the most selfless kind of love to do right by what we cherish and give it the protection to flourish outside our possessive embrace'.

White culture is not marked by its uniquely creative and enriching social contributions. Rather, it is distinguished by its ability to promote the sanctity of whiteness by devaluing that which is non-White.

Mearcstapa is not a comfortable role. Life on the borders of a group— and in the space between groups—is prone to dangers literal and figurative, with people both at “home” and among the “other” likely to misunderstand or mistrust the motivations, piety, and loyalty of the border-stalker. But mearcstapa can be a role of cultural leadership in a new mode, serving functions including empathy, memory, warning, guidance, mediation, and reconciliation. Those who journey to the borders of their group and beyond will encounter new vistas and knowledge that can enrich the group.

While reading, we can leave our own consciousness, and pass over into the consciousness of another person, another age, another culture. "Passing over," a term used by the theologian John Dunne, describes the process through which reading enables us to try on, identify with, and ultimately enter for a brief time the wholly different perspective of another person's consciousness. When we pass over into how a knight thinks, how a slave feels, how a heroine behaves, and how an evildoer can regret or deny wrongdoing, we never come back quite the same; sometimes we're inspired, sometimes saddened, but we are always enriched. Through this exposure we learn both the commonality and the uniqueness of our own thoughts -- that we are individuals, but not alone.

Yet I loathe the thought of annihilating myself quite as much now as I ever did. I think with sadness of all the books I’ve read, all the places I’ve seen, all the knowledge I’ve amassed and that will be no more. All the music, all the paintings, all the culture, so many places: and suddenly nothing. ... If it had at least enriched the earth; if it had given birth to… what? A hill? A rocket? But no. Nothing will have taken place. I can still see the hedge of hazel trees flurried by the wind and the promises with which I fed my beating heart while I stood gazing at the gold-mine at my feet: a whole life to live. The promises have all been kept. And yet, turning an incredulous gaze towards that young and credulous girl, I realise with stupor how much I was gypped.

The more you keep your door closed, the more you will rot! Open your door! Let different ideas, different beliefs, different cultures and different attitudes flow into your mind. Anything different will help you to enlarge your little world! By opening your door, you invite the whole universe to your tiny house! Enlarge your house and enrich yourself! As long as your door remains closed, you shall continue rotting in your poor world!

Black culture has contributed hugely to American society: The civil rights movement brought meaning to American notions of equality and freedom; black contributions to politics, science, music, and art have helped enrich all of us. To demean these accomplishments and contributions by listing rap among them is to demean black culture as a whole.

In multicultural societies, there is a mutual enrichment of the cultures and the inter-penetration of certain cultural elements in the course of interaction

If immigration and diversity bring cultural enrichment, why do whites move out of those very parts of the country that are being “enriched”?

When one individual succeeds, their success generates a ripple effect, creating jobs, sharing cultural enrichment, and fostering innovation.

If you’re going to build a strong culture, it’s paramount to make diversity one of your core values. This is what separates Bridgewater’s strong culture from a cult: The commitment is to promoting dissent. In hiring, instead of using similarity to gauge cultural fit, Bridgewater assesses cultural contribution.* Dalio wants people who will think independently and enrich the culture. By holding them accountable for dissenting, Dalio has fundamentally altered the way people make decisions. In a cult, core values are dogma. At Bridgewater, employees are expected to challenge the principles themselves. During training, when employees learn the principles, they’re constantly asked: Do you agree? “We have these standards that are stress tested over time, and you have to either operate by them or disagree with them and fight for better ones,” explains Zack Wieder, who works with Dalio on codifying the principles. Rather than deferring to the people with the greatest seniority or status, as was the case at Polaroid, decisions at Bridgewater are based on quality. The goal is to create an idea meritocracy, where the best ideas win. To get the best ideas on the table in the first place, you need radical transparency. Later, I’m going to challenge some of Dalio’s principles, but first I want to explain the weapons he has used to wage a war on groupthink.

Culture is any and all human effort and labor expended upon the cosmos, to unearth its treasures and its riches and bring them into the service of man for the enrichment of human existence unto the glory of God.

Of course, as the United States built a safety net that excluded and punished black families, it created a wealth-building apparatus to buoy and enrich white ones. It is not market forces and individual effort alone that determine who succeeds and prospers and who remains impoverished and excluded in the United States, but government policy and deep-seated cultural and societal mores.

Translation is like any art: in the best of cases, it helps shed light on ourselves, on those hidden corners of ourselves that we barely knew existed, and whose discovery has enriched us. It exposes us to minds and voices able to awaken in us a particular sense of delight, an irreplaceable thrill of discovery that is avail- able nowhere else. The ability of these minds and voices to do this is unique, not because they come from a foreign land—or at least, not solely because of it—but because they are sui generis, as exceptional in their own culture as they appear in ours.

it becomes obvious that people with disabilities have experiences, by virtue of their disabilities, which non-disabled people do not have, and which are [or can be] sources of knowledge that is not directly accessible to non-disabled people. Some of this knowledge, for example, how to live with a suffering body, would be of enormous practical help to most people…. Much of it would enrich and expand our culture, and some of it has the potential to change our thinking and our ways of life profoundly.

They (evangelicals)could enrich their faith (with C.S. Lewis) without diluting it, and engage secular culture in ways other than through reasoned argument. Lewis allowed his readers to grasp and benefit from the importance of images and stories for the life of faith, without losing sight of the robustly reasonable nature of the Christian gospel”.

Originality comes not from people who match the culture, but from those who enrich it.

This new diversity will give us a better understanding of the world and enrich our cultural choices, yet

Life should be full of- Compassion, Peace, Companionship, Honor, Love, Honesty, Joy, Rapture, Euphoria, Friendship, Family, Spiritual Enrichment, Enlightenment, Trust, Truth, Loyalty, Passion, Cultural Enrichment, Unity, Serenity, Zen, Wonder, Respect, Beauty of All Kinds, Balance of all Creation, Philosophy, Adventure, Art, Happiness, Bliss, Serendipity, Kismet, Fantasy, Positivity, Yin, Yang, Color, Variety, Excitement, Sharing, Fun, Sound, Paradise, Magick, Tenderness, Strength, Devotion, Courage, Conviction, Responsibility, Wisdom, Justice, Satisfaction, Fulfillment, Purpose, Mystery, Healing, Learning, Virtue, History, Creativity, Imagination, Receptiveness and Faith. For through these things you are One with your Creator.

Public concern for the environment cannot be addressed by placing the blame on growth without spelling out the causes of growth. Nor can an explanation be exhausted by citing “consumerism” while ignoring the sinister role played by rival producers in shaping public taste and guiding public purchasing power. Aside from the costs involved, most people quite rightly do not want to “live simply.” They do not want to diminish their freedom to travel or their access to culture, or to scale down needs that often serve to enrich human personality and sensitivity.

That people you don’t know are worth knowing, that they have something to teach you. That learning about them – that encountering new ideas – doesn’t threaten you, it enriches you. (Celeste Ng)

Only three of the naturally occurring elements were manufactured in the big bang. The rest were forged in the high-temperature hearts and explosive remains of dying stars, enabling subsequent generations of star systems to incorporate this enrichment, forming planets and, in our case, people. For many, the Periodic Table of Chemical Elements is a forgotten oddity—a chart of boxes filled with mysterious, cryptic letters last encountered on the wall of high school chemistry class. As the organizing principle for the chemical behavior of all known and yet-to-be-discovered elements in the universe, the table instead ought to be a cultural icon, a testimony to the enterprise of science as an international human adventure conducted in laboratories, particle accelerators, and on the frontier of the cosmos itself.

The expansion of this country was accomplished at the cost of decimation to the Native American population. The American Indian death toll due to the United States’ march to the Pacific was massive. Much of the land we stole from the Native Americans is uninhabited to this day; basically, the Indians could have stayed where they were. Had America expanded its boundaries yet been true to its conscience, the American Indian nations could have remained intact. And were there a greater prevalence of Native American philosophy and culture in the United States today, the life of our nation would be immeasurably enriched.

Stories are like DNA, they shape the culture that they’re a part of. A society is not a society without its own unique stories. But we allow machines to make our stories, nowadays, or at least to tell them. We allow things to shape our understanding of who we are. We are entertained, not nurtured. We are given Twinkies for our mind, things that amuse but do not enlighten. It tickles our taste buds, but it does not enrich us.

I was once asked to pick a couple of records for an interview I was doing on Radio 2. I picked one by Will Oldham and one by Joanna Newsom. Someone on the production phoned me to say that I couldn't have either record because they were 'too alternative' and I could just pick two from their playlist. Now, personally, I think that Radio 2's listeners would dig both Joanna Newsom and Will Oldham if they heard their records, and that the fact they don't get to hear them contributes to the cultural wasteland we live in. I told them that I'd been to see Joanna Newsom in the Albert Hall a couple of weeks before and it had been sold out. How could she be 'too alternative'? 'Alternative' and 'mainstream' aren't strictly to do with whether things are popular or minority interest. They are ideological labels. Someone like Joe Pasquale would be called 'mainstream' and regularly pops up on TV, but would play the smaller end of the touring-theatre circuit. If Joanna Newsom can sell out Albert Hall, why can't she get played on Radio 2? I would agree that it's because her work is too layered, challenging and interesting. Think about that. What you get to hear about is filtered, and not filtered to get rid of useless cunts like Joe Pasquale, but of things that might enrich your life.

We are caught up in pursuits of all kinds that draw us on not because they are necessary or inspiring or uplifting, or because they enrich or add meaning to our lives, but simply because they obliterate the present.

Once everyone can enrich their souls for free, government subsidies for enrichment forfeit their rationale. To object, 'But most people don't use the Internet for spiritual enrichment' is actually a damaging admission that eager students are few and far between. Subsidized education's real aim isn't to make ideas and culture accessible to anyone who's interested, but to make them mandatory for everyone who *isn't* interested . . . The rise of the Internet has two unsettling lessons . . . First: the humanist case for education subsidies is flimsy today because the Internet makes enlightenment practically free. Second: the humanist case for education subsidies was flimsy all along because the Internet proves low consumption of ideas and culture stems from apathy, not poverty or inconvenience. Behold: when the price of enlightenment drops to zero, remains embarrassingly scarce.

A truly enlightened attitude to language should simply be to let six thousand or more flowers bloom. Subcultures should be allowed to thrive, not just because it is wrong to squash them, because they enrich the wider culture. Just as Black English has left its mark on standard English Culture, South Africans take pride in the marks of Afrikaans and African languages on their vocabulary and syntax. New Zealand's rugby team chants in Maori, dancing a traditional dance, before matches. French kids flirt with rebellion by using verlan, a slang that reverses words' sounds or syllables (so femmes becomes meuf). Argentines glory in lunfardo, an argot developed from the underworld a centyry ago that makes Argentine Spanish unique still today. The nonstandard greeting "Where y'at?" for "How are you?" is so common among certain whites in New Orleans that they bear their difference with pride, calling themselves Yats. And that's how it should be.

In focusing on “cultural change” and “conflict between cultures,” these studies avoid fundamental questions about the formation of the United States and its implications for the present and future. This approach to history allows one to safely put aside present responsibility for continued harm done by that past and the questions of reparations, restitution, and reordering society.9 Multiculturalism became the cutting edge of post-civil-rights-movement US history revisionism. For this scheme to work—and affirm US historical progress—Indigenous nations and communities had to be left out of the picture. As territorially and treaty-based peoples in North America, they did not fit the grid of multiculturalism but were included by transforming them into an inchoate oppressed racial group, while colonized Mexican Americans and Puerto Ricans were dissolved into another such group, variously called “Hispanic” or “Latino.” The multicultural approach emphasized the “contributions” of individuals from oppressed groups to the country’s assumed greatness. Indigenous peoples were thus credited with corn, beans, buckskin, log cabins, parkas, maple syrup, canoes, hundreds of place names, Thanksgiving, and even the concepts of democracy and federalism. But this idea of the gift-giving Indian helping to establish and enrich the development of the United States is an insidious smoke screen meant to obscure the fact that the very existence of the country is a result of the looting of an entire continent and its resources. The fundamental unresolved issues of Indigenous lands, treaties, and sovereignty could not but scuttle the premises of multiculturalism.

The best legacy a man can leave his children is the memory and influence of a large, broad, finely developed mentality, a well-disciplined, highly cultured mind, a sweet, beautiful character which has enriched everybody who came in contact with it, a refined personality, a magnanimous spirit.

Preserving knowledge is easy. Transferring knowledge is also easy. But making new knowledge is neither easy nor profitable in the short term. Fundamental research proves profitable in the long run, and, as importantly, it is a force that enriches the culture of any society with reason and basic truth.

It must be admitted that the West has reached a level of scientific mastery and outstanding specialisation. In its points of reference, this evolution commands admiration and all civilisations have to benefit from the dynamic of this rationality, as they can derive lessons from the progress achieved. "Benefiting", "deriving lessons" do not, nevertheless, mean submission. In the same way, it must be acknowledged that other civilisations and cultures propose a rich vision of the world, and that some of these have managed to preserve the basic values of life, and glimpses of their fundamental shape are beginning to be seen in the West. It is not a question of suggesting a new wave of "love for exoticism and folklore". On the contrary, it is a question of engaging in an exigent reflection about cultural specificities and possible enrichment starting from within cultures and not at their peripherals.

Ultimately, given the current cultural norms, only one kind of woman can pursue her life with absolute peace of mind, enjoying both her own satisfaction and society’s approval: the woman who has one or more children she wants to have, who feels enriched by this experience and has not paid too high a price for it, whether thanks to her comfortable financial circumstances, to a working life that is fulfilling but still leaves time for family, to a partner who does their share of the educational and domestic tasks, to a wider circle—of relatives and friends—that helps out, or thanks to all these things at once.

Greeks and Romans were anti-Mediterranean cultures, in the sense of being at odds with much of the political heritages of Persia, Egypt, and Phoenicia. While Hellenism was influenced—and enriched—at times by Near Eastern, Egyptian, and Persian art, literature, religion, and architecture, its faith in consensual government and free markets was unique. Greek and Latin words for “democracy,” “republic,” “city-state,” “constitution,” “freedom,” “liberty,” and “free speech” have no philological equivalents in other ancient languages of the Mediterranean (and few in the contemporary languages of the non-West as well).

In thirty years or so, the majority will no longer be European Americans; the first generation of mostly babies of color has already been born. This new diversity will give us a better understanding of the world and enrich our cultural choices, yet there are people whose sense of identity depends on the old hierarchy.

The scars on his back told the story of how an innocent boy had been hurt and wickedly crafted into the man his father had so carefully molded. The scars on his back and chest sang a harrowing song of a little boy crying out to be heard and loved, only to be soured against the variety of life, cultures and all the colors that enrich this world.

One might object that belly dancing originates in a culture which is foreign to the West and therefore unsuited to Western women, yet this is precisely what makes it an even more enriching experience, apart from the fact that it is perfectly suited to the female body. By experiencing unfamiliar movements, a woman can allow her body to break through cultural norms.

This new diversity will give us a better understanding of the world and enrich our cultural choices, yet there are people whose sense of identity depends on the old hierarchy. It may just be their fear and guilt talking: What if I am treated as I have treated others? But with all the power and money that is behind it, this backlash could imprison us in a hierarchy all over again. As

This highlights the massive difference between criticism and cancel culture. Criticism attacks ideas, cancel culture punishes people. Criticism enriches discussion, cancel culture shuts down discussion. Criticism helps lift up the best ideas, cancel culture protects the ideas of the culturally powerful. Criticism is a staple of liberalism, cancel culture is the epitome of illiberalism

If you’re going to build a strong culture, it’s paramount to make diversity one of your core values. This is what separates Bridgewater’s strong culture from a cult: The commitment is to promoting dissent. In hiring, instead of using similarity to gauge cultural fit, Bridgewater assesses cultural contribution.* Dalio wants people who will think independently and enrich the culture. By holding them accountable for dissenting, Dalio has fundamentally altered the way people make decisions. In a cult, core values are dogma. At Bridgewater, employees are expected to challenge the principles themselves. During training, when employees learn the principles, they’re constantly asked: Do you agree? “We have these standards that are stress tested over time, and you have to either operate by them or disagree with them and fight for better ones,” explains Zack Wieder, who works with Dalio on codifying the principles. Rather than deferring to the people with the greatest seniority or status, as was the case at Polaroid, decisions at Bridgewater are based on quality. The goal is to create an idea meritocracy, where the best ideas win. To get the best ideas on the table in the first place, you need radical transparency.

All cultures have, furthermore, an economic, social, and political base, and no culture can continue to live if its political destiny is not in its own hands. “Any political and social regime which destroys the self-determination of a people also destroys the creative power of that people.” When this has happened the culture of that people has been destroyed. And it is simply not true that the colonizers bring to the colonized a new culture to replace the old one, a culture not being something given to a people, but, on the contrary and by definition, something that they make themselves. Nor is it, in any case, in the nature of colonialism to wish or to permit such a degree of well-being among the colonized. The well-being of the colonized is desirable only insofar as this well-being enriches the dominant country, the necessity of which is simply to remain dominant.

In the first case it emerges that the evidence that might refute a theory can often be unearthed only with the help of an incompatible alternative: the advice (which goes back to Newton and which is still popular today) to use alternatives only when refutations have already discredited the orthodox theory puts the cart before the horse. Also, some of the most important formal properties of a theory are found by contrast, and not by analysis. A scientist who wishes to maximize the empirical content of the views he holds and who wants to understand them as clearly as he possibly can must therefore introduce other views; that is, he must adopt a pluralistic methodology. He must compare ideas with other ideas rather than with 'experience' and he must try to improve rather than discard the views that have failed in the competition. Proceeding in this way he will retain the theories of man and cosmos that are found in Genesis, or in the Pimander, he will elaborate them and use them to measure the success of evolution and other 'modern' views. He may then discover that the theory of evolution is not as good as is generally assumed and that it must be supplemented, or entirely replaced, by an improved version of Genesis. Knowledge so conceived is not a series of self-consistent theories that converges towards an ideal view; it is not a gradual approach to truth. It is rather an ever increasing ocean of mutually incompatible alternatives, each single theory, each fairy-tale, each myth that is part of the collection forcing the others in greater articulation and all of them contributing, via this process of competition, to the development of our consciousness. Nothing is ever settled, no view can ever be omitted from a comprehensive account. Plutarch or Diogenes Laertius, and not Dirac or von Neumann, are the models for presenting a knowledge of this kind in which the history of a science becomes an inseparable part of the science itself - it is essential for its further development as well as for giving content to the theories it contains at any particular moment. Experts and laymen, professionals and dilettani, truth-freaks and liars - they all are invited to participate in the contest and to make their contribution to the enrichment of our culture. The task of the scientist, however, is no longer 'to search for the truth', or 'to praise god', or 'to synthesize observations', or 'to improve predictions'. These are but side effects of an activity to which his attention is now mainly directed and which is 'to make the weaker case the stronger' as the sophists said, and thereby to sustain the motion of the whole.

The dumbing down, oversimplification, or flattened character of public speech may make our declamations and documents more accessible, but it deprives us all of a measure of beauty and clarity that could enrich our lives together. In more and more venues where speech and writing are required, adequate is adequate. A most exhilarating denunciation of this sort of mediocrity may be found in Mark Twain's acerbic little essay, "Fenimore Cooper's Literary Offenses," in which he observes: When a person has a poor ear for music, he will flat and sharp right along without knowing it. He keeps near the tune, but it is not the tune. When a person has a poor ear for words, the result is a literary flatting and sharping; you perceive what he is intending to say, but you also perceive that he doesn't say it. This is Cooper. He was not a word-musician. His ear was satisfied with the approximate word.

Our understanding of life has only been enriched by the discovery that living flesh is composed of molecular clockwork rather than quivering protoplasm, or that birds soar by exploiting the laws of physics rather than defying them. In the same way, our understanding of ourselves and our cultures can only be enriched by the discovery that our minds are composed of intricate neural circuits for thinking, feeling, and learning rather than blank slates, amorphous blobs, or inscrutable ghosts.

The Wellbriety path does not compete with A.A. or any other pathway of personal recovery, but instead enriches those pathways by embracing them within the web of Native American tribal histories and cultures.  In these pages, you will meet people who have committed themselves to live their lives on the Red Road.  Here you will meet Native people whose stories embody the living history of Native American recovery.  You will hear the details of their addiction and recovery journeys and feel the life and hope in

Unhappiness and dissatisfaction with life are common themes in the American culture today. Folks sometimes mistake my meaning when I say, “You have the freedom of choice and the ability to create your best life”, because they all too often rush to drop everything that is weighing them down. They quit the job, ditch the unhappy marriage, cut out negative friends and family, get out of Dodge, etc. I do not advocate such hastiness; in fact, I believe that rash decision-making leads to more problems further down the road. Another unsatisfying job manifests; another unhappy relationship results. These people want a new environment, yet the same negative energy always seems to occupy it. This is because transformation is all about the internal shift, not the external. Any blame placed on outside sources for our unhappiness will forever perpetuate that unhappiness. Pointing the finger is giving away your power of choice and the ability to create our best life. We choose: “That person is making me unhappy” vs. “I make myself happy.” When you are in unhappy times of lack and feelings of separation – great! Sit there and be with it. Find ways to be content with little. Find ways to be happy with your Self. As we reflect on the lives of mystics past and present, it is not the things they possess or the relationships they share that bring them enlightenment – their light is within. The same light can bring us unwavering happiness (joy). Love, Peace, Joy – these three things all come from within and have an unwavering flame – life source – that is not dependent on the conditions of the outside world. This knowing is the power and wisdom that the mystics teach us that we are all capable of achieving. When I say, “You have the freedom of choice and the ability to create your best life”, I am not referring to external conditions; I am referring to the choice you have to look inward and discover the ability to transform the lead of the soul into gold. Transformation is an inner journey of the soul. Why? Because, as we mentioned above, wherever we go, ourselves go with us. Thus, quitting the job, dumping relationships, etc. will not make us happy because we have forgotten the key factor that makes or breaks our happiness: ourselves. When we find, create, and maintain peace, joy, and love within ourselves, we then gain the ability to embrace the external world with the same emotions, perspective, and vibration. This ability is a form of enlightenment. It is the modern man’s enlightenment that transforms an unsatisfying life into one of fulfillment.

From a cultural point of view the richest moments in civilization, in history, have occurred when the boundaries separating popular and creative literature disappear, and literature becomes simultaneously both things-something that enriches all audiences, something that can satisfy all kinds of mentalities and knowledge and education, and at the same time is creative and artistic and popular. Dickens, Hugo, and Dumas are extraordinary cases in point; and in Spain in the nineteenth century there are many other examples, such as Perez Galdos.

Fixate on whole cultures, not specific pieces of poverty. No specific intervention is going to turn around the life of a child or an adult in any consistent way, but if you can surround a person with a new culture, and different web of relationships, then they will absorb new habits of thought and behavior in ways you will never be able to measure or understand. And if you do surround that person with a new, enriching culture, then you had better keep surrounding them with it, because if they slip back into a different culture, and most of the gains will fade away.

The original condition of human beings, prior to the development of self-reflective consciousness, must have been a state of inner peace disturbed only now and again by tides of hunger, sexuality, pain, and danger. The forms of psychic entropy that currently cause us so much anguish—unfulfilled wants, dashed expectations, loneliness, frustration, anxiety, guilt—are all likely to have been recent invaders of the mind. They are by-products of the tremendous increase in complexity of the cerebral cortex and of the symbolic enrichment of culture. They are the dark side of the emergence of consciousness.

To have a life devoted to art, to spiritual practice, to service to one’s community and ecosystem, restores faith in our collective human enterprise. Work on the culture is work on the self. Art can serve activism by teaching an attentiveness to existence and by enriching the culture in which our roots are set down. Culture is both the crop we grow and the soil in which we grow it. And human culture is the most powerful evolutionary force on Earth these days…art is necessary because it gives us a new way of thinking and speaking, shows us what we are and what have been blind to, and gives us a new language and forms in which to see ourselves

a metaphor, visiting the Sistine chapel does more than conceptually advance your knowledge of Michaelango’s view of final judgment, as visiting the Grand Canyon does more than provide you information about the history of the Colorado River. There are sensibilities and emotions that are shaped by the whole experience. So also patristic and medieval theology can function to shape theological values and inclinations we will likely lack so long as we work narrowly within Reformation and modern theology alongside the Bible. It is an enriching, formative experience, comparable to traveling to a foreign country and being immersed in the culture and geography.

Whereas painters of the early and middle 1400s enriched their own (and their countrymen's) understanding of the Gospel by recreating it in reality, their successors used this technique to study (and broaden) their entire world view. Hieronymus Bosch mastered a whole genre by merging the realism of Flemish painting with fantastic allegories of the human condition. His pictures of vermin and birds in men's clothing, atrocities, and weirdly juxtaposed objects use the realism of the earlier masters as a means of stark caricature. It was in this form, the most extreme possible, that character and moral differentiation were introduced into the realm of realistic depiction.

In America, straightforward talk about class inequality is all but impossible, indeed taboo. Political appeals to the economic self-interest of ordinary voters, as distinct from their wealthy compatriots, court instant branding and disfigurement in the press as divisive “economic populism” or even “class warfare.”39 On the other hand, divisive political appeals composed in a different register, sometimes called “cultural populism,” enlist voters’ self-concept in place of their self-interest; appealing, in other words, to who they are and are not, rather than to what they require and why. Thus, the policies of the 1980s radically redistributed income upward. Then, with “economic populism” shooed from the public arena, “cultural populism” fielded something akin to a marching band. It had a simple melody about the need to enrich the “investing” classes (said to “create jobs”), and an encoded percussion: “culture wars”; “welfare mothers”; “underclass”; “race-and-IQ”; “black-on-black crime”; “criminal gene”; on and on.40 Halfway through the decade, as the band played on, a huge economic revolution from above had got well under way. The poorest 40 percent of American families were sharing 15.5 percent of household income, while the share of the richest 20 percent of families had risen to a record 43.7 percent, and the trend appeared to be (and has turned out to be) more and more of the same.41 The

Even if there is no connection between diversity and international influence, some people would argue that immigration brings cultural enrichment. This may seem to be an attractive argument, but the culture of Americans remains almost completely untouched by millions of Hispanic and Asian immigrants. They may have heard of Cinco de Mayo or Chinese New Year, but unless they have lived abroad or have studied foreign affairs, the white inhabitants of Los Angeles are likely to have only the most superficial knowledge of Mexico or China despite the presence of many foreigners. Nor is it immigrants who introduce us to Cervantes, Puccini, Alexander Dumas, or Octavio Paz. Real high culture crosses borders by itself, not in the back pockets of tomato pickers, refugees, or even the most accomplished immigrants. What has Yo-Yo Ma taught Americans about China? What have we learned from Seiji Ozawa or Ichiro about Japan? Immigration and the transmission of culture are hardly the same thing. Nearly every good-sized American city has an opera company, but that does not require Italian immigrants. Miami is now nearly 70 percent Hispanic, but what, in the way of authentic culture enrichment, has this brought the city? Are the art galleries, concerts, museums, and literature of Los Angeles improved by diversity? Has the culture of Detroit benefited from a majority-black population? If immigration and diversity bring cultural enrichment, why do whites move out of those very parts of the country that are being “enriched”? It is true that Latin American immigration has inspired more American school children to study Spanish, but fewer now study French, German, or Latin. If anything, Hispanic immigration reduces what little linguistic diversity is to be found among native-born Americans. [...] [M]any people study Spanish, not because they love Hispanic culture or Spanish literature but for fear they may not be able to work in America unless they speak the language of Mexico. Another argument in favor of diversity is that it is good for people—especially young people —to come into contact with people unlike themselves because they will come to understand and appreciate each other. Stereotyped and uncomplimentary views about other races or cultures are supposed to crumble upon contact. This, of course, is just another version of the “contact theory” that was supposed to justify school integration. Do ex-cons and the graduates—and numerous dropouts—of Los Angeles high schools come away with a deep appreciation of people of other races? More than half a century ago, George Orwell noted that: 'During the war of 1914-18 the English working class were in contact with foreigners to an extent that is rarely possible. The sole result was that they brought back a hatred of all Europeans, except the Germans, whose courage they admired.

‎"Politicians and ideologues may continue to appeal to national essences based on imagined ethnicities or races to exclude new groups of undesirables, but there is, in the end, no escaping the fact that 'we are all Moors," that we are all minorities in a world of diversities. It is high time we banish the specter of the Moor from our consciousness and embrace the differences that enrich us all. It is far more sensible to start preparing for a new golden age when every human being on earth and every cultural tradition will be embraced with the love and care now accorded to any species threatened with extinction. For the margin between life and death seems to have narrowed considerably in the last few years.

The analysis in this book does not just apply to the extreme cases it has examined, where the whole of government has morphed into a criminal organization bent to no other business than personal enrichment, and has retooled the crucial gears of state power to that end. To highlight the problem of kleptocracy only in places like Nigeria and Afghanistan is to reinforce a tacit superiority complex: those populations, of the global south, are somehow unsuited to rational government. They are culturally prone to predation. Reform is not possible, only containment. It is also to duck the significance of the global economic meltdown of 2008. The analysis here applies, and strikingly, to countries closer to home, where governments have been dangerously encroached upon in recent years—even partially colonized—by what John Locke would call “some party of men.

Walking in an ancient forest or snorkeling in a coral reef, I have felt an aliveness, a sense of many interlocking pieces clicking together into a living and dynamic whole. These are places that naturally exude abundance. Sadly, this feeling was lacking in any human-made landscape I had experienced. Natural landscapes seem so rich; they seethe with activity; they hum with life in comparison to our own. Why is it that nature can splash riotous abundance across forest or prairie with careless grace, while we humans struggle to grow a few flowers? Why do our gardens offer so little to the rest of life? Our yards seem so one-dimensional, just simple places that offer a few vegetables or flowers, if that much. Yet nature can do a thousand things at once: feed insects and birds, snakes and deer, and offer them shelter; harvest, store, and purify water; renew and enrich the soil; clean the air and scent it with perfume; and on and on.

If the ecological community is ever achieved in practice, social life will yield a sensitive development of human and natural diversity, falling together into a well balanced, harmonious whole. Ranging from community through region to entire continents, we will see a colorful differentiation of human groups and ecosystems, each developing its unique potentialities and exposing members of the community to a wide spectrum of economic, cultural and behavioral stimuli. Falling within our purview will be an exciting, often dramatic, variety of communal forms—here marked by architectural and industrial adaptations to semi-arid ecosystems, there to grasslands, elsewhere by adaptation to forested areas. We will witness a creative interplay between individual and group , community and environment, humanity and nature. The cast of mind that today organizes differences among humans and other lifeforms along hierarchical lines, defining the external in terms of its "superiority" or "inferiority," will give way to an outlook that deals with diversity in an ecological manner. Differences among people will be respected, indeed fostered, as elements that enrich the unity of experience and phenomena. The traditional relationship which pits subject against object will be altered qualitatively; the "external," the "different," the "other" will be conceived of as individual parts of a whole all the richer because of its complexity. This sense of unity will reflect the harmonization of interests between individuals and between society and nature. Freed from an oppressive routine, from paralyzing repressions and insecurities, from the burdens of toil and false needs, from the trammels of authority and irrational compulsion, individuals will finally, for the first time in history, be in a position to realize their potentialities as members of the human community and the natural world.

Friendship: the word has come to mean many different things among the various races and cultures of both the Underdark and the surface of the Realms. In Menzoberranzan, friendship is generally born out of mutual profit. While both parties are better off for the union, it remains secure. But loyalty is not a tenet of drow life, and as soon as a friend believes that he will gain more without the other, the union - and likely the other's life - will come to a swift end. I have had few friends in my life, and if I live a thousand years, I suspect that this will remain true. There is little to lament in this fact, though, for those who have called me friend have been persons of great character and have enriched my existence, given it worth. First there was Zaknafein, my father and mentor who showed me that I was not alone and that I was not incorrect in holding to my beliefs. Zaknafein saved me, from both the blade and the chaotic, evil, fanatic religion that damns my people. Yet I was no less lost when a handless deep gnome came into my life, a svirfneblin that I had rescued from certain death, many years before, at my brother Dinin's merciless blade. My deed was repaid in full, for when the svirfneblin and I again met, this time in the clutches of his people, I would have been killed - truly would have preferred death - were it not for Belwar Dissengulp. My time in Blingdenstone, the city of the deep gnomes, was such a short span in the measure of my years. I remember well Belwar's city and his people, and I always shall. Theirs was the first society I came to know that was based on the strengths of community, not the paranoia of selfish individualism. Together the deep gnomes survive against the perils of the hostile Underdark, labor in their endless toils of mining the stone, and play games that are hardly distinguishable from every other aspect of their rich lives. Greater indeed are pleasures that are shared. - Drizzt Do'Urden

Culture and civilization are two inseparable aspects of the lifestyle of a community, country, or nation. A man may be considered cultured if he dresses nicely and then presents himself before others—but this does not necessarily make him a civilized person. Civilization refers to the way a nation thinks and feels; to its development of ideals such as non-killing, compassion, sincerity, and faithfulness. Culture is an external way of life. Culture is a flower, while civilization is like the fragrance of the flower. A man may be poor and yet be a civilized person. A cultured man, without civilization, who may be successful in the external world is not helpful for society, because he lacks the inner qualities and virtues which enrich the growth of the individual and the nation. Culture is external, civilization is internal. In the modern world the integration of these two is necessary. Indian civilization is very rich, but its culture has become a pseudo-English culture which still creates problems in India today.

The lives of scientists, considered as Lives, almost always make dull reading. For one thing, the careers of the famous and the merely ordinary fall into much the same pattern, give or take an honorary degree or two, or (in European countries) an honorific order. It could be hardly otherwise. Academics can only seldom lead lives that are spacious or exciting in a worldly sense. They need laboratories or libraries and the company of other academics. Their work is in no way made deeper or more cogent by privation, distress or worldly buffetings. Their private lives may be unhappy, strangely mixed up or comic, but not in ways that tell us anything special about the nature or direction of their work. Academics lie outside the devastation area of the literary convention according to which the lives of artists and men of letters are intrinsically interesting, a source of cultural insight in themselves. If a scientist were to cut his ear off, no one would take it as evidence of a heightened sensibility; if a historian were to fail (as Ruskin did) to consummate his marriage, we should not suppose that our understanding of historical scholarship had somehow been enriched.

Credit arrangements of one kind or another have existed in all known human cultures, going back at least to ancient Sumer. The problem in previous eras was not that no one had the idea or knew how to use it. It was that people seldom wanted to extend much credit because they didn’t trust that the future would be better than the present. They generally believed that times past had been better than their own times and that the future would be worse, or at best much the same. To put that in economic terms, they believed that the total amount of wealth was limited, if not dwindling. People therefore considered it a bad bet to assume that they personally, or their kingdom, or the entire world, would be producing more wealth ten years down the line. Business looked like a zero-sum game. Of course, the profits of one particular bakery might rise, but only at the expense of the bakery next door. Venice might flourish, but only by impoverishing Genoa. The king of England might enrich himself, but only by robbing the king of France. You could cut the pie in many different ways, but it never got any bigger. That’s why many cultures concluded that making bundles of money was sinful.

Terms and sayings like “I’m not racist” and “race neutral” and “post-racial” and “color-blind” and “only one race, the human race” and “only racists speak about race” and “Black people can’t be racist” and “White people are evil” are bound to fail in identifying and eliminating racist power and policy. Stratagems flouting intersectionality are bound to fail the most degraded racial groups. Civilizing programs will fail since all racial groups are already on the same cultural level. Behavioral-enrichment programs, like mentoring and educational programs, can help individuals but are bound to fail racial groups, which are held back by bad policies, not bad behavior. Healing symptoms instead of changing policies is bound to fail in healing society. Challenging the conjoined twins separately is bound to fail to address economic-racial inequity. Gentrifying integration is bound to fail non-White cultures. All of these ideas are bound to fail because they have consistently failed in the past. But for some reason, their failure doesn’t seem to matter: They remain the most popular conceptions and strategies and solutions to combat racism, because they stem from the most popular racial ideologies.

*Africans, Embrace One Another* -------------------------- My fellow African, when you look at another African, what do you see? Do you not see the reflection of yourself? Do you not see someone who was once a victim of the dark past? Someone who has now emerged as a survivor at last; just as your forefathers did before the shadows enslaved your kins! Do you not see the same colour of your skin? Do you not see the same texture of your hair? Yes, you see yourself, it's clear. Now, since you're looking at your reflection, don't you wish to cover yourself with affection? Beloved Africans, you were once the victims of confusion in the past. But you shouldn't remain in that disillusioned class. Today you're free and enriched with resources to maintain yourselves. Let the victim mentality go as a start. Like the three wise men, embrace your survivor status. Be wise and be resourceful. Africans, you have the permission to celebrate your roots, your heritage, and the teachings of your books. Go on and heal your bodies with your traditional herbs. And teach your children the secrets of your ancestors. Tell your children that your ancestors were self-sufficient. Efficient, your ancestors lived well — with little to nothing. Yet, they were the happiest. The merriest. Embrace the secrets of your traditions, just like the seas. You're safe and free.

To understand how shame is influenced by culture, we need to think back to when we were children or young adults, and we first learned how important it is to be liked, to fit in, and to please others. The lessons were often taught by shame; sometimes overtly, other times covertly. Regardless of how they happened, we can all recall experiences of feeling rejected, diminished and ridiculed. Eventually, we learned to fear these feelings. We learned how to change our behaviors, thinking and feelings to avoid feeling shame. In the process, we changed who we were and, in many instances, who we are now. Our culture teaches us about shame—it dictates what is acceptable and what is not. We weren’t born craving perfect bodies. We weren’t born afraid to tell our stories. We weren’t born with a fear of getting too old to feel valuable. We weren’t born with a Pottery Barn catalog in one hand and heartbreaking debt in the other. Shame comes from outside of us—from the messages and expectations of our culture. What comes from the inside of us is a very human need to belong, to relate. We are wired for connection. It’s in our biology. As infants, our need for connection is about survival. As we grow older, connection means thriving—emotionally, physically, spiritually and intellectually. Connection is critical because we all have the basic need to feel accepted and to believe that we belong and are valued for who we are. Shame unravels our connection to others. In fact, I often refer to shame as the fear of disconnection—the fear of being perceived as flawed and unworthy of acceptance or belonging. Shame keeps us from telling our own stories and prevents us from listening to others tell their stories. We silence our voices and keep our secrets out of the fear of disconnection. When we hear others talk about their shame, we often blame them as a way to protect ourselves from feeling uncomfortable. Hearing someone talk about a shaming experience can sometimes be as painful as actually experiencing it for ourselves. Like courage, empathy and compassion are critical components of shame resilience. Practicing compassion allows us to hear shame. Empathy, the most powerful tool of compassion, is an emotional skill that allows us to respond to others in a meaningful, caring way. Empathy is the ability to put ourselves in someone else’s shoes—to understand what someone is experiencing and to reflect back that understanding. When we share a difficult experience with someone, and that person responds in an open, deeply connected way—that’s empathy. Developing empathy can enrich the relationships we have with our partners, colleagues, family members and children. In Chapter 2, I’ll discuss the concept of empathy in great detail. You’ll learn how it works, how we can learn to be empathic and why the opposite of experiencing shame is experiencing empathy. The prerequisite for empathy is compassion. We can only respond empathically if we are willing to hear someone’s pain. We sometimes think of compassion as a saintlike virtue. It’s not. In fact, compassion is possible for anyone who can accept the struggles that make us human—our fears, imperfections, losses and shame. We can only respond compassionately to someone telling her story if we have embraced our own story—shame and all. Compassion is not a virtue—it is a commitment.

It is important to record that the ‘Keep Calm and Carry On’ poster was never mass-produced until 2008. It is a historical object of a very peculiar sort. By 2009, when it had first become hugely popular, it seemed to respond to a particularly English malaise, one connected directly with the way Britain reacted to the credit crunch and the banking crash. From this moment of crisis, it tapped into an already established narrative about Britain’s ‘finest hour’ – the aerial Battle of Britain in 1940–41 – when it was the only country left fighting the Third Reich. This was a moment of entirely indisputable – and apparently uncomplicated – national heroism, one which Britain has clung to through thick and thin. Even during the height of the boom, as the critical theorist Paul Gilroy spotted in his 2004 book After Empire, the Blitz and the Victory were frequently invoked, made necessary by ‘the need to get back to the place or moment before the country lost its moral and cultural bearings’. ‘1940’ and ‘1945’ were ‘obsessive repetitions’, ‘anxious and melancholic’, morbid fetishes, clung to as a means of not thinking about other aspects of recent British history – most obviously, its Empire. This has only intensified since the financial crisis began. The ‘Blitz spirit’ has been exploited by politicians largely since 1979. When Thatcherites and Blairites spoke of ‘hard choices’ and ‘muddling through’, they often evoked the memories of 1941. It served to legitimate regimes which constantly argued that, despite appearances to the contrary, resources were scarce and there wasn’t enough money to go around; the most persuasive way of explaining why someone (else) was inevitably going to suffer. Ironically, however, this rhetoric of sacrifice was often combined with a demand that the consumers enrich themselves – buy their house, get a new car, make something of themselves, ‘aspire’.

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While Egypt gave the world its astronomy and science, China its art, and Mesopotamia its religion, the sole contribution of Nordic civilization was the factory. “As a system of culture,” Du Bois announced, white civilization “runs chiefly to marvelous contrivances for enslaving the many, and enriching the few, and murdering both.”42

For when a bride enters the husband’s house she brings with her not just the promise of a new generation but also new food, a new culture and with that new thoughts that enrich her husband’s household.

Speech can be reactionary or it can create initiative. This dynamic exists in life, too. Our experience of words is largely based on our communal culture and what realities seem important at the time. At present our society is in danger of creating a reactionary story of fear, hate, and aggression.

A somber energy settled inside the classroom, like the darkness outside. Our goal, BSU officers told each other, was to free the Jena 6. But were we willing to do anything? Were we willing to risk our freedom for their freedom? Not if our primary purpose was making ourselves feel better. We formulate and populate and donate to cultural and behavioral and educational enrichment programs to make ourselves feel better, feeling they are helping racial groups, when they are only helping (or hurting) individuals,

Thus, the collapse of religion is problematic for all intelligent societies, but especially for European ones, because they have followed this ‘genius strategy.’ When religiousness declines, God - who for so long has protected the society from the negative consequences of having high intelligence – is dead. Accordingly, the society’s intelligence leads to its own destruction. Most importantly, intelligence predicts being trusting. There is a naivety to being intelligent. High in trust, highly intelligent people will let foreigners into the society and assume that they are ultimately honest and good and everything will be okay in the end. Low in self-esteem, they will perceive their own culture as worthless and backward and not worth preserving. They are likely to believe that their culture will be improved by being ‘enriched’ by somehow superior elements of the cultures whose adherents are entering their country. Registering high in Openness, those of high intelligence will be excited and fascinated by the immigrants and they will be prone to try to look for the positive in them. Being high in empathy, if the immigrants, or potential immigrants, are from poorer societies then the intelligent will be strongly inclined to help them. Being trusting, they will assume that this will be reciprocated; that the invaders will be extremely grateful. Denuded of their religion, the highly intelligent are woefully naïve. They are decadent and they are invaded by the Enemy at the Gate.

known as Aztlan was to obtain gold and to enrich cultures and races that preceded the Mayas, [and] the forefathers of Aztecs were the people of Aztlan and that the great floods drove them from their original, ancestral homeland.” The aliens needed gold—and later silver—exclusively as part of their craft’s propulsion system.

Throughout the history of Buddhism in Vietnam many distinguished monks, both foreign and native, contributed to the nation's welfare and enriched Vietnamese culture through their Buddhist activities, often serving as national masters or advisors to the king on important matters, compiling or writing various Buddhist works, and excelling in literary accomplishments.

Monk Travel: Connecting Souls through Globetrotting Monk Travel seamlessly connects souls through the transformative power of globetrotting. As a beacon in the travel industry, we go beyond destinations, curating journeys that enrich the spirit. Immerse yourself in unique cultures, breathtaking landscapes, and profound experiences. Discover the world with Monk Travel, where every adventure is a meaningful connection waiting to be explored. Visit us at: monktravel.com/

We may have to make some sacrifices to be a part of a community, and that's good. Giving and serving others doesn't just strengthen our communities; it enriches our lives and strengthens our own bonds to the community and our sense of value and purpose. It protects us against loneliness. But in order to come together, we shouldn't have to deny or hide the parts of us that make us who we are. As To Tait proved in Anaheim, kindness can play a vital role in this balancing act, which makes it an essential element of third-bowl cultures. Kindness can bridge the divides between us, healing our society even as it relieves our personal loneliness and brings us together.

In that moment, I knew I never wanted to stop travelling, and discovering. I knew that for as long as I could I needed to use each journey to enrich my mind, heart and life. I would take chances, go to strange places, and dive into the culture of the world. And I would never take it for granted.

Systemic study of national differences requires a certain generosity as well as tough-mindedness. The study of comparative religions has flourished only when men are secure enough in their own convictions to be unusually generous. They might be Jesuits or Arabic savants or unbelievers, but they could not be zealots. The study of comparative cultures too cannot flourish when men are so defensive about their own way of life that it appears to them to be by definition the sole solution in the world. Such men will never know the added love of their own culture which comes from a knowledge of other ways of life. They cut themselves off from a pleasant and enriching experience.

Talk of equality of educational opportunity is hollow so long as hard economic reality reminds you that society considers you inferior. Beyond what it buys, pay is a symbol of social status; and a levelling of pay will produce a revolution in self-esteem. Increased comfort and security for the mass of working class people would be accompanied by a rise in their expectations for themselves and their children. If society values people equally in terms of money, it encourages them to aspire to equality in terms of education and culture. Education is an enrichment that goes beyond money, but ‘to him that hath shall be given’. At present educational opportunity runs alongside money. Once working-class people win economic equality they will have the confidence to seek cultural and educational equality for themselves and their children. In the process a huge economic potential will be liberated. Human creativity and ingenuity is our ultimate resource—develop that through education and economic progress follows. 

the profits of one particular bakery might rise, but only at the expense of the bakery next door. Venice might flourish, but only by impoverishing Genoa. The king of England might enrich himself, but only by robbing the king of France. You could cut the pie in many different ways, but it never got any bigger. That’s why many cultures concluded that making bundles of money was sinful. As Jesus said, ‘It is easier for a camel to pass through the eye of a needle than for a rich man to enter into the kingdom of God’ (Matthew 19:24). If the pie is static, and I have a big part of it, then I must have taken somebody else’s slice.

UNCONVENTIONAL DESTINATION WEDDING LOCALES Destination Wedding Jan 6 This wedding season, fall in love with endearing unconventional destination wedding locales Theme Weavers Designs Since all the travel restrictions have been lifted, destination weddings are back in vogue. However, the pandemic has led to a major paradigm shift. In this case, Indian couples are looking into hidden gems to take on as their wedding destination, instead of opting for an international location. With the rich cultural heritage and a myriad of local traditions, it has been observed by industry insiders that couples feel closer to their past and history after getting married in a regional wedding destination. At the same time, it is a very cumbersome task to find the perfect wedding destination - it has to be perfectly balanced in terms of the services it offers as well as having breathtaking views. This wedding season, choose something offbeat, by opting for an unexplored destination, that is both visually appealing and has a romantic vibe to them. Start off your wedding journey with an auspicious location. Rishikesh, on the banks of the holy river Ganges is one of the most sacred places a couple can tie the knot. This tiny town’s interesting traditions, picturesque locales, and ancient customs make this one of the most underrated places to get married in india. Perfect for a riverside wedding in extravagant outdoor tents, this wedding season, it is high time Rishikesh gets the hype it deserves. “The Glasshouse on the Ganges,” is one of the most stunning places to get married. While becoming informed travellers, this place is interred with a vast and vibrant cultural history. It offers an extremely unique experience as it revitalises ruined architectural wonders for the couple to tour or get married in, making it a heartwarming and wonderful experience for all those who are involved. Steep your wedding party in the lap of nature, in Naukuchiatal, Nainital, Uttarakhand. This place is commonly referred to as “treasure of natural beauty,” where it offers mesmerising natural spectacles for a couple to get married in a gorgeous outdoor ceremony. Away from the hustle and bustle of the urban jungles that have slowly been taking over the Indian subcontinent, this location provides a much needed breath of fresh air. This location also provides much needed reprieve from the fast paced lifestyle that we live, making a wedding a truly relaxing affair. As this is a quaint hill station, surrounded with lush greens, there are numerous ideas to create a natural and sustainable wedding. The most distinguishing feature of this location is the nine-cornered lake, situated 1,220 m above sea level. There is something classic and timeless about the Kerala backwaters. This location is enriching and chock full of unique cultural traditions. With spectacular and awe-inspiring views of the backwaters, Kumarakom in Kerala easily qualifies as one of the top wedding destinations in india. Just like Naukuchiatal, this space is a study in serenity, where it is far away from the noisy streets and bazaars. Perfect for a cozy and intimate wedding, the Kerala backwaters are a gorgeous choice for couples who are opting for a socially distant wedding, along with having a lot of indigenous flora and fauna. Punctuated with the salty sea and the sultry air, the backwaters in Kerala are an underrated gem that presents couples with a unique wedding location that is perfect for a historical and regal wedding. The beaches of Goa and the forts of Rajasthan are a classic for a reason, but at the same time, they can get boring. Couples have been exploring more underrated wedding locations in order to experience the diverse local cultures of India that can also host their weddings

Enrich Diversity-Avtar As an organization that is committed to build equitable and inclusive culture to sustain diversity, we suggest you start here. Whether you have policies and practices or you are looking to start your journey to inclusion, the best way to is to start with assessing yourself. It helps to chart the way forward when you understand where you are and what it will take to go further. Our Assessment frameworks are backed by years of deep research and insights from working with diverse organizations and teams across industries and geographies. Participate in the country’s largest DEI analytics exercises for an opportunity to be recognized as a Best Company and also to benchmark your practices against the Industry Best Practices.

We didn’t need to read the puranas or epics, we just grew up listening to the stories narrated by our grandmothers. It caught our fancy, it fired and enriched our imagination, gave ideas and metaphors, and colour to our language! It is sad that the oral tradition kept alive by grandmothers is slowly dying! Though there are exceptions! I was pleasantly surprised when I heard my daughter-in-law sing Krishna songs in her mother tongue Gujarati, and Ashtapati while bathing her babies or when putting them to sleep!

Bax Brown, a Toronto enthusiast, thrives in the vibrant energy of the city. As a resident, Bax immerses in its diverse culture, culinary scene, and bustling streets. With a passion for urban exploration, Bax navigates Toronto's neighborhoods, discovering hidden gems and embracing the city's rich history. From the serene waterfront to the eclectic Kensington Market, Bax finds inspiration around every corner. An advocate for community engagement, Bax actively participates in local events and initiatives, fostering connections that enrich Toronto's social fabric.

Aimshala's Vision for Education: Empowering Educators, Enriching Lives In the heart of every learner's journey, there exists a light of inspiration, a guide through the moving seas of knowledge and discovery. This guide, often hidden and ignored, is the educator. At Aimshala, we understand the transformative power of educators not just in imparting knowledge, but in enriching lives and empowering minds. Our vision for education is deeply rooted in the belief that by empowering educators, we can create ripples of change that extend beyond classroom walls, enriching the lives of countless individuals and, by extension, society itself. The Unknown Heroes of Our Society Educators are the unknown heroes of our society, the architects of the future, shaping minds and inspiring hearts. They do more than teach; they awaken curiosity, instill resilience, and foster a lifelong love for learning. The impact of a passionate educator extends far beyond academic achievements; it touches on the very essence of who we become. At Aimshala, we recognize the challenges educators face daily juggling administrative tasks, adapting to new technologies, and meeting each student's unique needs. Yet, despite these hurdles, their commitment never wavers. They continue to light the path for their students, often with little recognition for their monumental impact. It's for these unsung heroes that Aimshala dedicates its mission: to empower educators and acknowledge their invaluable contribution to shaping our future. A Journey of Empowerment Empowerment is at the core of Aimshala's vision for education. But what does it truly mean to empower educators? It means providing them with the tools, resources, and support they need to thrive in their roles. It means creating an environment where their voices are heard, their challenges are addressed, and their achievements are celebrated. We believe in a holistic approach to empowerment. From continuous professional development opportunities to innovative teaching tools, Aimshala is committed to ensuring educators have what they need to succeed. But empowerment goes beyond material resources; it's about fostering a community of educators who can share experiences, challenges, and successes. A community where collaboration and support are the norms, not the exceptions. Enriching Lives Through Education Education has the power to transform lives. It opens doors to new opportunities, develops horizons, and builds bridges across cultures. Aimshala's vision extends to every student touched by our educators. By enriching the lives of educators, we indirectly enrich the lives of countless students. An enriched life is one of purpose, understanding, and continual growth. Through our support for educators, Aimshala aims to cultivate learning environments where students feel valued, respected, and inspired to reach their full potential. These environments encourage critical thinking, creativity, and the courage to question. They nurture not just academic skills but life skills—empathy, resilience, and the ability to adapt to change. Building a Future Together The future of education is a collaborative vision, one that requires the efforts of educators, students, families, and communities. Aimshala stands at the forefront of this collaborative effort, bridging gaps and fostering partnerships that enhance the educational experience for all. Technology plays a pivotal role in shaping this future. Aimshala embraces innovative educational technologies that make learning more accessible, engaging, and effective. However, we also recognize that technology is but a tool in the hands of our capable educators. It is their wisdom, passion, and dedication that truly transform education. At Aimshala, our vision for education is clear: to empower educators and enrich lives. We understand the challenges and celebrate the triumphs. We believe in the power of education to transform society.

It is implicit in the idea of the agricultural engineering students... that their farm of the future would require the blending of human values. To propose to blend the farm with human values is simply to propose that it has no human values. That human values have been removed from it. The analogy is not accidental I think between this blending with human values and  the enrichment of bread after the nutrients have been removed from the wheat. If human values are removed from production, how can they be preserved in consumption? How can we value our lives if we devalue them in making a living? If we do not live where we work and when we work, we are wasting our lives, and our work too.

As an Iranian woman in the West, I see and share a lot of concern about the fate of my country’s women. But I’m also disturbed at how commonly the Western people I know view female Iranians as either helpless victims or brainwashed enemies—even if they personally know vibrant, successful, multicultural Persian women. In both Iran and the West it’s still widely assumed that males have always been the authors of Iranian culture, business, law, religion, art, education, literature, agriculture, science, architecture, philosophy, social mores, and the writing of history. But of course Iranian women have always been creative, influential players in all of these fields. They’ve always had their own goals, values, passions, and accomplishments, whatever challenges they've faced, and their contributions have enriched the world. As I recall the commonly obscured female half of my heritage, I want to paint a big picture of women’s initiatives in every period of Iranian history. Of course many excellent authors and scholars have been working on that for decades, and their work has helped to dispel traditional bias. But I and my Western male co-author hope to make our own contribution. We want to link the insights and accounts of many Iranian women together, show their significance for the world, and do it through a stream of stories that people of all cultures might enjoy.

BayFestSD.com hosts the San Diego Bayfest and Mission Bayfest, premier music festivals in San Diego known for featuring top reggae and alternative rock artists. Held at scenic venues like Waterfront Park, these festivals showcase renowned acts such as Sublime, Atmosphere, and Goldfinger. Our mission is to create unforgettable experiences through well-organized events, VIP offerings, diverse food vendors, and exclusive merchandise, enriching San Diego’s cultural landscape with live music.

207, 2nd Floor, 3rd Main Rd, Chamrajpet, Bengaluru, Karnataka 560018 Call – +91 7022122121 Kannada Books Purchase: Where to Buy Kannada Books? Finding a good place to buy authentic, diverse, and high-quality Kannada books is essential for readers. Veeraloka Books is a beacon for readers who are enthusiastic about Karnataka's extensive literary heritage. Veeraloka Books is a reliable resource for all things Kannada literature, including contemporary fiction, poetry, and academic titles. Why literature in Kannada? One of India's oldest languages, Kannada has a rich and varied literary tradition. The world of Kannada literature is vast and rich, from epics like Pampa Bharata to contemporary works by Jnanpith award winners like Kuvempu and U.R. Ananthamurthy. Whether they are interested in folklore, spiritual texts, history, or contemporary novels, readers of all ages and interests can find books that pique their interest. It is difficult to locate a dependable and dedicated platform for Kannada Books Purchase in the digital age of today. Veeraloka Books, with its extensive collection of Kannada literature for book lovers, emerges as an essential destination in this area. Veeraloka Books – Your Reliable Source for Kannada Books Veeraloka Books is more than just a bookstore; it is also a gathering place for Kannada literature enthusiasts looking for a wide range of books in one location. The goal of the platform is to make high-quality Kannada books available to readers in Karnataka and elsewhere. Veeraloka Books has books for everyone, whether you're looking for new releases, classics, or rare books. Characteristics of Veeraloka Books: Complete Collection: Veeraloka Books takes great pride in its extensive collection of Kannada books. The platform ensures that readers have access to a diverse selection of options, ranging from literary works to academic publications, children's books to biographies, and everything in between. Support for Authors in the Area: Veeraloka Books is focused on advancing neighborhood writers and distributers. Veeraloka Books not only helps readers discover new voices but also supports the development of Kannada literature by providing a platform for upcoming authors. Titles that are hard to find: Veeraloka Books is a good option if you want to buy rare Kannada books or are a book collector. They make it easier for readers to complete their collections or discover long-lost literary treasures by curating rare and difficult-to-find books. Easy-to-Use Online Purchase: Convenience is essential in the fast-paced world of today. Veeraloka Books makes it simple to buy books online. You can browse, select, and purchase your favorite Kannada books with just a few clicks, and they will be delivered to your door. A focus on the customer: Customer satisfaction is a top priority at Veeraloka Books. They make sure that customers have a pleasant and easy shopping experience with their dedicated customer service. Their team is always ready to help, whether you need advice, have questions, or run into problems. Why Shop at Veeraloka Books for Kannada Books? Platforms like Veeraloka Books are crucial to the preservation and promotion of Kannada literature in a time when mainstream content frequently takes precedence over regional literature. You are not only adding to your personal library by purchasing Kannada books from Veeraloka, but you are also supporting the ongoing development of Kannada literary culture. In addition, Veeraloka Books provides competitive pricing, making it possible for readers from all walks of life to purchase their preferred books without breaking the bank. In conclusion, Veeraloka Books is your one-stop shop if you want to buy Kannada books. Veeraloka Books makes purchasing Kannada literature a pleasurable and enriching experience with a large collection, a strong emphasis on author promotion, and a simple platform.

The Christian has still to work, with mind as well as body, to suffer, hope, and die; but he may now perceive that all his bents and faculties have a purpose which can be redeemed. So great is the bounty with which he has been treated that he may now, perhaps, fairly dare to guess that in Fantasy [and all of our culture making and faithful naming] he may actually assist in the effoliation and multiple enrichment of creation.34

The best legacy a man can leave his children is the memory and influence of a large, broad, finely developed mentality, a well-disciplined, highly cultured mind, a sweet, beautiful character which has enriched everybody who came in contact with it, a refined personality, a magnanimous spirit. To leave a clean record, an untarnished name, a name which commanded respect for honesty and integrity which were above suspicion ; this is a legacy worthwhile, a wealth beyond the reach of fire or flood, disaster or accident on land or sea. This is a legacy allied to divinity.

Friendship scattered across the globe is an enriching exchange: A look outside the box to understand people and their different cultures.

Having grown up in such a rich Catholic culture as Poland, John Paul knew that the enrichment of faith usually comes through a convergence of various avenues, channels, and influences. We might understand this idea through a water analogy: A little country brook meandering through a meadow isn’t so impressive. But when a thousand little brooks converge and pour into a mighty river, well, then, we’re dealing with something substantial! Or, to use one of Newman’s own descriptions, an accumulation of influences are “like a bundle of sticks, each of which … you could snap in two, if taken separately from the rest,”112 but as a bundle, they’re virtually unbreakable.

For the Church, the option for the poor is primarily a theological category rather than a cultural, sociological, political, or philosophical one. God shows the poor "his first mercy." This divine preference has consequences for the faith life of all Christians, because we are called to have "this mind...which was in Jesus Christ" (Phil. 2:5). Inspired by this, the Church has made an option for the poor, which is understood as a "special form of primacy in the exercise of Christian charity, to which the whole tradition of the Church bears witness." This option - as Benedict XVI has taught - "is implicit in our Christian faith in a God who became poor for us, so as to enrich us with his poverty." This is why I want a Church that is poor and for the poor. They have much to teach us. Not only do they share in the sensus fidei, but in their difficulties they know the suffering Christ. We need to let ourselves be evangelized by them. The new evangelization is an invitation to acknowledge the saving power at work in their lives and to put them at the center of the Church's pilgrim way. We are called to find Christ in them, to lend our voice to their causes, but also to be their friends, to listen to them, to speak for them, and to embrace the mysterious wisdom that God wishes to share with us through them.