Culture and religion are social factors that have significant influence on how individuals behave in the society. Analysis of various cultures and religions indicates that they have unique beliefs and traditions. The existence of varied traditions and beliefs affects intercultural communication among people from diverse cultural and religious backgrounds.
People from diverse cultural and religious backgrounds find it hard to communicate, interact, or worship together because they do not share the same language, traditions, and beliefs. Therefore, this essay examines how Jews behave in their synagogues relative to other cultures and religions.
To examine Jewish culture and religion, my friend and I visited an Orthodox synagogue during the time of worship, which is usually on Saturday (Shabbat). We stayed in the synagogue during the time of worship, from 8am to 12pm. The experience of attending a church service in a synagogue enriched us because we learned about Judaic beliefs, Jewish culture, and behaviors of Jews during worship. What surprised us was the separation of men and women in the synagogue.
Men and women entered into the synagogue through different doors and sat in their respective sections. The reason for separating women and men in the synagogue is to enhance their focus on worship and avoid discrimination based on marital status (Moss, 2013). Before visiting the synagogue, I did not know that Jews separate men and women as in the case of Muslims in their mosques. In this view, I noted that Jews and Muslims share the aspect of gender separation.
Since men and women were in separate sections of the synagogue, they were interacting with each other. Judaic beliefs prohibit congregation from turning the Shabbat, the day of worship, into a social event. Thus, the congregation kept quiet as it listened to the sermon of the day. In the synagogue, Judaic beliefs prohibit applause, use of cell phones, and cameras because they cause disturbances in the holy sanctuary.
When sermon started, the congregation bowed towards the Ark to honor the removal of holy book, the Torah. Additionally, no one was allowed to enter into or go out of the synagogue when the Ark was opened and the Torah removed. Such beliefs make synagogues to be unique places of worship, since people are not at liberty to perform activities that they want. After the sermon, people interacted freely because restrictions were only applicable in the synagogue.
Dressing code in the synagogue was a unique thing that I noticed in the synagogue. Given that the synagogue is a holy place, I noted that men wore suits while women wore dresses, which made them to appear decent. According to Strassfeld and Strassfeld (2012), men should wear a kippah on their head, while women should cover their hair with a headscarf.
The covering of the head signifies humility and acceptance of God as the head of the synagogue. Thus, I observed that all the people in the synagogue dressed well and covered their heads according to Jewish and Judaic beliefs.
The experience of visiting the synagogue on Shabbat enhanced my knowledge about Jewish culture and religion. Gender separation, covering of heads and decent dressing code are some of the Judaic practices in synagogues that are similar to Islamic practices in mosques.
The experience of the synagogue stretched my comfort zone since I thought that Islam and Judaism are distinct religions that do not have anything in common. Therefore, the experience gained and observations made in the synagogue have enhanced my intercultural knowledge, and thus have promoted my intercultural communication.
The characteristic feature of Daoist temples is the location at the mountainous territories which symbolizes the closeness to the heavens. Furthermore, the architecture of Daoist temples reflects the basic sacred concepts of the religion.
However, a lot of people regularly go to Daoist temples and believe in the significant role of worshipping there because they can worship Daoist idols or personal idols sharing the concepts of essence, immortality, energy, and spirit which are basics of their religious and philosophic visions.
Moreover, the elements of decoration in many temples reflect the features which are common for a lot of ordinary people. Coming to Daoist temples worshippers feel the closeness to their idols and they feel a kind of protection, as a result, people are inclined to believe the power of such important temples as the Daoist Temple and Thean Hou Temple.
The Daoist Temple is located in Cebu, Philippines. The temple was built in 1972, and it attracts millions of worshipers along with non-worshipers and tourists every year. The Daoist Temple is built according to Daoist architectural traditions which are based on Daoism religion and philosophy. The temple has 81 steps which are characterized by the sacred meaning for the followers of Daoism.
There are 81 chapters in Daoism scriptures, and climbing the temple’s steps, believers became closer to their gods and goddesses. Furthermore, Daoists believe that climbing these steps they can reach their immortality. Definite services held in the temple are oriented to techniques in which worshippers believe as in their paths to immortality. Inaction and immortality are two important concepts of Daoism.
The architectural style of the Daoist Temple reflects the important elements of the nature, and this feature is significant because Daoism is based on the harmony of nature and people which can be reflected in any objects. That is why, the Daoist Temple is a rather symmetric complex with the attached structures which symbolizes the natural powers.
The Thean Hou Temple
The Thean Hou Temple is located in Kuala Lumpur. This temple is rather unique in its architectural style and religious meaning because it presents the unity of traditions of Buddhism, Confucianism, and Daoism. Worshippers prefer to attend the temple because it symbolizes the basic elements of the mentioned religious and philosophic movements.
The followers of Daoism believe the Thean Hou Temple because it is built to reflect the main Daoist principles. Those persons who follow Daoism pay much attention to the concepts of order and equability. These concepts are reflected in the structure of the temple.
The building of the Thean Hou Temple is the unique highly-organized complex all the components of which are constructed to follow the definite religious meaning. The structure of the temple allows people worshiping their idols and gods separately.
Millions of worshipers go to the temple to celebrate their Goddess Tian Hou, Goddess Kuan Yin and Goddess of the Waterfront. These procedures are important for the spiritual growth of Daoism followers.
Furthermore, the decorations of the temple in the form of statues and wall paintings can be discussed as familiar for the majority of Daoism followers. Similar statues and paintings can be also observed in houses of worshippers.
Thus, Daoism is close people, and this principle is reflected in the temples. In addition, such temples as the Thean Hou Temple are discussed by believers as the place which contributes to the interaction of immortal idols and gods with ordinary people. The Thean Hou Temple is also the place when believers can become more virtuous because of their closeness to gods.
Throughout the history of humanity, people have always had a great number of various objects that had a symbolic meaning and played a great role in the life of society. The reasons why these artifacts were given such great power and significance were different, however, one should accept the role they played in the development of the whole world. Traditionally, these artifacts were closely connected with some religious or supernatural matters because being not able to explain some phenomena and having the need for the object of worship humanity believed in the unusual character of some common things. The combination of peoples beliefs, natural phenomena, and sociocultural conditions led to an increase in the role of artifacts in the life of society.
Analysis
Nowadays, the development of science resulted in the appearance of new knowledge that dispels a great number of myths, however, there are still some artifacts that are given a great deal of attention. The fact is that the majority of modern objects of worship are connected with religion as people need an idea to believe. One of them, Mecca, the sacred city of all Muslims, could be taken as the greatest artifact of the modern world which has an outstanding influence on the life of millions of people all over the world. This city is the main symbol of the Muslim world and has its own unique history. Nevertheless, there are several aspects that should be analyzed in order to understand Meccas symbolism and importance for people.
Mecca is an ancient city situated on the territory of modern Saudi Arabia. It is believed that it was founded by Ishmaels descendants in the 1st century BC (“The History of Mecca” para. 1). Being a small town in the area, it was not given great attention until the birth of Muhammad. According to Islam, he was born in a cave near Mecca. This fact led to the reconsideration of the role of the city and an increase in its importance for people who adhered to Islam. Muhammad also had his first revelation in Mecca which resulted in the creation of the Quran and further development of the given religion. That is why very often Mecca is called the origin of Islam.
Realizing the great importance of the city for their world, Muslims, headed by Mohammad, entered the city and conquered it. All people who lived there converted to Islam. This event could be taken as the turning point of the citys history because since that time the importance and role of Mecca for the Muslim world had increased. The rulers devoted great attention to the development of the city, building new mosques and promoting the spread of Islam in the region. Despite the lowering of political importance, Mecca remained the cultural and spiritual center of the region (Arjomand 23). Having conquered this land, the rulers of the Ottoman Empire realized the importance of the city and protected it, guaranteeing its fee development. The history of Mecca is very eventful as it was the main aim for states that wanted to conquer the region and demonstrate their power. However, there are various Islams movements in the region and people who belonged to them had different perspectives on the way in which the city should develop. At the beginning of the 20th century, Mecca was conquered by a state which later became known as Saudi Arabia. Wahabis destroyed about 95% of historical buildings of the city, however, the main Muslims relics remained untouched (Quamar 76).
Kaaba is one of these relics and the main Meccas artifact. Pilgrims all over the world try to reach and touch it. Kaaba is situated in the center of another Muslims sanctuary the Al-Masjid al-Haram mosque and millions of people performing hajj gather there. However, it should be said that Kaaba was built not by Muslims. The facts show that pagans, who lived in the area before the Arab conquerors, also took it as the object of worship, considering it to be their great sanctuary (Hatrash 55). Besides, it was not destroyed by the new owners of the land and became very important for them.
Kaaba is a cubic building about 13m high (Hatrash 56). It is made of marble and some other materials which make it look mysterious. Inside the building marble and limestone are also used. Kaaba is covered by a special coverlet called kiswah which is changed once a year (Hatrash 57). It is also important to mention the Black Stone which is inbuilt in Kaabas wall. It was added by pagan tribes however, Mohammad did not destroy it and it became one of the main Muslim artifacts. People. who perform hajj tries to touch it.
Conclusion
With this in mind, it is possible to make a certain conclusion. Nowadays, people still believe in the power of artifacts, and Mecca, with the Holy Mosque and Kaaba, remains the main symbol for the whole Arab world. Every Moslem has to visit this city at least once in his/her life in order to see and admire the relic.
Works Cited
Arjomand, Said. “Islam, Political Change and Globalization”. Thesis Eleven. 78.1(2004): 9-28. Web.
Hatrash, Hasan. “Following the Hajj”. World Policy Journal. 29.4(2012):54-65. Web.
Religion has always been an integral aspect of human society. It appeared at the dawn of civilization and helped people to accept some phenomena which could not be explained. The further evolution of society also promoted the development of this phenomenon which acquired new features and peculiarities. Furthermore, the creation of special places of great religious value became the main trend of human civilization as these sites helped people to relax, reconsider their life, and find peace and harmony.
In these regards, one realizes the fact that the location and surroundings of a certain religious object play a crucial life in the creation of the needed atmosphere. This statement could be evidenced by the real-life example.
Setting and surrounding
Hsi Lai Temple is considered a very important religious building that is visited by thousands of people every year. At first gaze, it impresses a common person by its beauty and greatness. It is a mountain monastery in Puente Hills, California. This great Buddhist temple lies on the picturesque hills, and it is taken as part of the surrounding scenery. Moreover, one could admit the perfect balance between the peculiarities of the local landscape and the architectural style of the building.
This fact conditions the great beauty of the given ensemble and improves the image of the temple. Inside it also looks perfect. Being decorated in traditional Buddhist style, it impresses any visitor and makes him/her enjoy its beauty.
Ritual acts
Hsi Lai Temple could also be considered as the important religious center which is visited by numerous adheres of Buddhism, who come from the region and even from other countries. That is why one could easily admit several people who seek solitude and pray their God. They might enjoy the beauty of the building, stand calm trying to find some answers, or participate in various activities. Numerous prayer services are held on Saturdays. They attract Buddhists and tourists who want to discover the peculiarities of the given religion. However, both common people and followers of the given religion are calm and relaxed as the atmosphere of the given place impacts them.
Feelings
Nevertheless, speaking about the atmosphere, it is vital to admit the feeling of peace and serenity which seizes a person. Several important aspects condition the appearance of the given feelings. First, it is the smell of incenses. One could feel it and experience its influence. It helps a person to relax and forget the nagging problems and troubles. Additionally, the sound also has a soothing effect. There are no loud noises or any other unpleasant stressors. A person might enjoy calmness and silence. Finally, numerous Buddhist statues and motifs complete the temples image and contribute to the creation of a special mystical atmosphere that influences a person and makes him/her believe in the great religious value of the given site.
Demography
Furthermore, the given atmosphere and the image of the given temple attracts many people. They could be considered representatives of various social groups as their clothes could evidence their status and the level of income. However, they similarly conduct themselves. It is possible to suppose that social differences do not play a significant role here. Besides, analyzing the demographics, it is crucial to admit that the majority of visitors were males while females could hardly be seen. The same goes for children as all visitors were older than 30 years. Several religious specialists knew all peculiarities of religious services and tried to adhere to them strictly. Yet, they did not try to show other people what to do and how to pray.
Impressions
In general, the given place met my expectations. Having some information about Buddhism and its certain peculiarities, I could imagine the atmosphere and some other aspects of this temple. That is why the majority of the discovered facts did not surprise me. On the contrary, I was glad to admit that the site harmonized with the surrounding scenery perfectly. I think that this aspect is crucial as it impacts visitors and conditions the formation of a certain image.
Additionally, the relaxed and peaceful atmosphere is another concern that contributes to the creation of a certain image and influences all people who come here trying to reconsider their lives or just hoping to find peace. Finally, peoples behavior was another thing that surprised me. They were not aggressive or excited; on the contrary, their manners and conduct were appropriate and helped to enjoy the place.
Conclusion
Altogether, the Hsi Lai Temple could be characterized as a unique religious site. Its beauty and favorable location contribute to the creation of a positive image. Moreover, the temples atmosphere and beauty could not but impact any visitor. Representatives of all social groups and religions could come here to obtain solitude and reconsider their lives as there are numerous opportunities for everyone to join some practice or remain alone for a while. Hsi Lai Temple is a good example of an important religious site that helps people to feel their belonging to a certain religion.
Sermon 1: You Are the Light of the World (Matthew 5 Verses 14 to 16)
Read Matthew 5 Verses 14-16.
In this chapter of the Gospel of Matthew, the Lord Jesus Christ teaches about the obligation of not only Christians but human beings in general towards fellow men and women and towards God. These particular teachings recorded in verse 5 are of special importance in guiding our day-to-day interactions with others and the need for love, compassion, and meekness in our dealings. Verses 14 to 16, which will be our reading today, talks about the responsibility to the world that individuals to whom God has extended the favor to be top amongst others have to the world. Such top individuals include you, young sportsmen, whom the rest of the school looks up to.
You Are Elevated Out of Favor: Verses 14-15
In verse 14, the word of God asserts that you are the light of the world. At the outset, this seems to imply two things;
there is darkness in the world, as light can only be perceived amid darkness, and
You are illuminated amongst others.
The second part of verse 14 is very clear in its pronunciation: “a town built on a hill cannot be hidden.” Even in the practical sense of these words, it is impossible to hide objects at elevated heights, as much as it would be counterproductive in the first place. My younger brothers, you are that town that has been elevated through your capabilities in sports.
In verse 15, the Lord says that people do not light a lamp. Only for them to hide it under a bowl. When God created you, he predetermined who you are, including your talent in sports. Therefore, it is imperative that you use your talent by working hard in practice for your betterment and that of humanity. It is akin to lighting a lamp and hiding it under a bowl if you do not do so. In the second part of Verse 15, the Lord instructs that the lit lamp be mounted on a stand to illuminate the whole house. In the Biblical context, this act of mounting a lamp refers to spreading the good news of our Lord rather than hoarding it when someone receives it by grace. However, this should not be construed to limit it in the context of spreading the Gospel. In our day-to-day lives, good deeds and the values that define us as people must be elevated. They must be communicated and appreciated.
Applying: Matthew 5 Verses 14-16
Young men, the Bible says you are the light of the world. As we know, light illuminates through the darkness, and light ultimately wins. Therefore, as elevated young men, by the grace of God, it is prerogative upon us that we set an excellent example to the rest of the students. How shall we do this then, you may ask? First, we shall achieve this by entirely using our God-given talents and abilities. Attend practice on time, work hard, and give your all to the team. Win matches so that your fellow students can see the light in you. Secondly, we shall achieve this by being men of value and setting the highest moral standards. We must epitomize the best behavior amongst our fellow students by working hard in academics and respecting everyone around us. May our Good Lord be your guide always. Amen!
Sermon 2: Losing and Winning as Part and Parcel of Life (Luke 5 verses 1 to 11)
Read Luke 5 verses 1-11
In this text, Luke gives his account of the call of the early disciples by the Lord Jesus Christ. While the highlighted incident may not be inexplicably linked to sports, it abounds with relevant themes of the disappointment of losing, success, and winning.
We Are Faced with Failure Every Once in A While, And It Is Frustrating: Luke 5 Verses 1-5
When Jesus was preaching on the shores of Lake of Gennesaret, he encountered fishermen washing their nets in resignation by their two boats. Jesus gets into Simon’s boat, from where he preaches to the crowd. After he had finished preaching, he instructed Simon to recast their nets deep into the water for a catch. Simon sees the whole operation as futile and only obliges because Jesus said so. Remember, the fishermen had worked the entire night with little success. The predicament the fishermen led by Peter face in this scenario is quite common in the game and life in general. Sometimes we might work hard in practice and the game but still register dismal results.
We might practice harder than our opponents or even outplay them on the field, yet at the end of the day still lose. Just like Simon, it is pretty normal to feel frustrated. Our frustration arises from our innate desire to win, which is in itself a good thing. However, we must understand that failure is part of the trajectory toward success. Even the greatest of men failed in one way or another before they became successful. The most important thing is to pick up lessons from that failure and use them to improve yourself. It is in not allowing that failure to define us or sway us off our intended part. As we see in verse 5, our persistence and belief ultimately realize success.
We Shall Achieve Success, But It Is Not Everything: Luke 5 Verses 5-11
In verse 5, despite his reservations, Simon accepts Jesus’ request and casts the net into the water. To the surprise of the fishermen and the crowds, they catch voluminous amounts of fish, something that was initially improbable, given that it was daytime, and fish was conventionally caught at night. So huge is the catch that it fills two boats to the extent that they nearly sink. Then, in an unexpected twist of events, two things happen: first, Simon, in the face of this miracle, realizes and confesses his sinful nature. Secondly, after catching unprecedented amounts of fish, and when we would expect Simon to anticipate profits from the fish’s sale enthusiastically, he abandons his catch and follows Jesus. Simon Peter instead accepts a new vocation as a follower of Jesus, whose job description involves “fishing men” into the kingdom of God, as Jesus puts it.
This is an essential lesson to all of us that we might gain unprecedented levels of success, whether in our sport or life in general, but it is superficial. You might win a match, but then there would still be the next match to consider, win a championship, but still, the next season would be beckoning. At times, success is rather superficial, and winning alone cannot assure an individual of fulfillment. The most outstanding achievement in life is to find lasting Joy, personal purpose, and inner joy. Those are life’s most significant imperatives. May God guide your paths to finding Joy.
Sermon 3: Pain and Tribulations Are Ephemeral (Psalms 23 Verses 4 To 6)
Read Psalms 23 verses 4-6
In this Psalm of David, we encounter an expression of absolute faith in God. David asserts that although he may face trials and tribulations, his faith shall remain steadfast as God would never abandon him.
Pain and Suffering Are Inherent to The Human Experience: Psalms 23 Verse 4
The first part of Verse 4 begins with a declaration that even though “I walk through the darkest valley.” This line is of particular importance, and especially to you, us young athletes. It is an acceptance that you will go through the pain and other challenges in life. This pain may be psychological, from issues arising from home or here at school, or it might be physical pain. The second line begins by declaring, “I will fear no evil.”
David says he would not fear any evil despite the afflictions. As it should be for any player, fear emanating from our afflictions could negatively impact our well-being. The following lines declare that he shall fear no evil because God is with him—God’s rod and staff comfort him. Here we are faced with an essential conscious decision. That we fully trust in God to comfort us from pain seated in our hearts or pain from that surgery we need to undergo. At the end of it all, God always takes care of those who call upon him. Pain and suffering are part of the human experience, but God will always offer reprieve when he calls upon him as his children.
Despite The Pain, There Will Be a Victory: Psalms 23 Verse 5
It is vital to hold onto the assurance that we are children of God and that God will never abandon us despite the pain. At the end of the day, the victory will be ours. Verse five assures us of this by forwarding that God prepares a table for us in the presence of our enemies. For you young sportsmen, this calls for your need to believe in yourselves as you go out to face your rivals. To you, God has given victory. Despite the pain and brokenness, God still chooses you. The last part of verse 5 says, “You anoint my head with oil; my cup overflows.” God has looked at you and found you worthy, and to you, he shall give in abundance; love, joy, and victory. May the love of God guide you through pain, and may you feel worthy and find success. Amen.
Applying: Psalms 23 verses 4 to 6
Adolescence is a challenging stage of life, and as such, you, as high school sportsmen, may be going through a lot. Whether it is a pain arising from familial issues, maybe your parents are going through a divorce, or you are facing a toxic environment in some other way. Whether you are having relationship problems or general problems here at school. Whether your grades are not good or you are not performing as expected on the team, it is important to always remember that God loves you. God has your back, and He will not leave you to yourself. Therefore, do not despair. Instead, bring your burdens to him in prayer, and He shall give you rest. In addition, whenever your heart is burdened with a problem, it is of utmost importance that you share it with someone. It may be me, or coach, a teacher, or your colleague, but do not suffer in silence. We are all one another’s keepers.
Self-Reflection
The role of sports chaplaincy is well-established in the literature, with Parker et al. (2016) contextualizing it as a decisive responsibility in helping sportsmen and women to achieve a greater sense of meaning in life in light of both physical and moral challenges. High school students participating in sports are holistic human beings with various physical, social, spiritual, and psychological needs. As such, I felt it was instrumental that a sermon tries to incorporate common challenges that these players face to meet these needs.
In addition, the chaplain’s role is clearly delineated in the sermons. While a chaplain subscribes to a particular religion, they must accommodate all players. As evidenced in the sermons, the chaplain’s role is to focus on providing spiritual guidance, offering hope, and helping them confront challenges. From this activity, I have learned the importance of the sports chaplain in providing care to sportsmen and women and how chaplains can use their position to influence them into men and women of virtue.
References
Parker, A., Watson, N. J., & White, J. B. (2016). Beyond praying for players: An exploration of the responsibilities and practices of sports chaplains Anthony Mj Maranise. In Sports Chaplaincy (pp. 155-165). Routledge.
Watson, N. J. (2016). Doing sports chaplaincy in a fatherless age. In Sports chaplaincy (pp. 91-103). Routledge.
Contemporary mosques can hold religious significance for believers while also serving as a symbol of resilience and a political message. One of the examples is the Muhammad al-Amin Mosque, which was built in Beirut in 2008 (Rizvi 2). The location of this sacred space reveals a link between the role of historical mosques and the current value of mosques for Muslims. Politically, the mosque signifies the resilience of the Muslim faith and its transnational nature, which is shown in the recognizable design (Rizvi 1). However, the building also preserves Lebanese history and creates great value for local communities. The political aspect is also apparent in the location of the mosque, as it is situated on the Martyrs’ Square in Beirut. For decades, the place was reserved for prayers, but the struggle to build a grand structure was long (Rizvi 3). The abundant nature of the mosque is, therefore, a political statement that supports the Sunni Muslim faith and comments on the presence of Islam in Beirut and the Middle East as a whole.
Work Cited
Rizvi, Kishwar. The Transnational Mosque: Architecture and Historical Memory in the Contemporary Middle East. UNC Press Books, 2015.
Cambodia and Thailand disputed for many years about ownership over a Temple of Preah Vihear. It started in the early 20th century when Thailand was a part of Siam, and Cambodia was a French colony. Initially, a Court decided that the Temple belongs to Siam. However, three years after, Cambodia demonstrated a new map proving that the ancient Temple belongs to it. This paper aims at exploring the case of the Temple of Preah Vihear (Cambodia v Thailand) Merits, ICJ Rep (1962) that lasts longer than all the other cases considered by the UN International Court of Justice.
Court’s Decision
As a result of thorough investigations, the Court ruled that the territory of the Temple of Preah Vihear belongs to Cambodia. In this regard, the Court ordered Thailand to withdraw all military and police forces as well as other guards or keepers from the Temple and Cambodian adjacent territory as the so-called equidistance line was identified. Furthermore, the Court ordered Thailand to return all the items that were taken out of the Temple by Thai authorities since the occupation of the Temple in 1954.
At the same time, “the Court did not define the region under dispute or the Temple’s vicinity on Cambodian territory and the status of the Annex I map line in the operative clauses” (Ciorciari 2014, p. 290). The decision of 1962 stated the following significant regulation: the line of the border can be considered conclusively recognized as a result of the absence of objections of another country concerning the given territory for a long time. This phenomenon is denoted by the term of acquiescence that means a tacit consent and serves as the basis of the international law principle of estoppels.
Principle of Sovereignty
The case reflects a number of principles of international law including those of sovereignty, international responsibility, and peaceful settlement of international disputes. The first one refers to the dispute about the territorial sovereignty over the area where the Temple is located rather than to the delimitation of the border. The Court found that the subject of the dispute is the sovereignty of the promontory of Preah Vihear and that it extends according to the line on the map set out in Annex I (Rylatt 2013).
Therefore, the territory of Preah Vihear is under the sovereignty of Cambodia. This decision supports the principle of sovereignty as it protects the country’s identity along with its rights. According to one of the regulations of this principle, both territorial integrity and political independence of the countries are inviolable, and borders can be changed only by agreement and in accordance with international law. The states should respect the territorial integrity of each other and refrain from any action incompatible with the objectives and regulations of the UN Charter.
Principle of International Responsibility
This principle assumes that states should cooperate with each other in accordance with the objectives and tenets of the UN (Klabbers 2013). It promotes the development of cooperation, mutual understanding and confidence, and friendly relationships between the countries. Considering that Preah Vihear is a World Heritage site, both countries should cooperate with each other and with the international community in the protection of the Temple (Bjorge 2014). In addition, each state is obliged not to take any deliberate measures which might directly or indirectly damage it. Considering the commitments mentioned above, the Court accentuated the significance of providing access to the Temple from the side of Cambodia.
Principle of Peaceful Settlement of International Disputes
According to the principle of peaceful settlement of international disputes, the countries have an obligation to resolve their international disputes with other states using peaceful means avoiding infringement of international peace, security, and justice (Wolfrum, Seršić & Šošić 2015). The disputes should be resolved on the basis of sovereign equality. In this case, the countries selected the Court as a means of peaceful dispute resolution. The fact that they did not appeal to the armed confrontation also proves the adherence to the mentioned principle.
Application of Principles
Speaking of the application of the case principles, it should be mentioned that after the Court’s decision, Thailand brought its forces out of the Temple. However, it installed a fence of barbed wire that enclosed the Temple from the rest of the territory. The enclosure was installed on the map which was attached to the Resolution of Thailand Council of Ministers after the Court’s decision on the merits (Traviss 2012). However, this map was not represented to the Court.
Thailand believed that since the Court did not specify the term of the adjacent territory in paragraph two of its decision, then the country has the right to unilaterally determine the limits of this territory. In its turn, Cambodia protested against the Thai authorities’ presence in the Cambodian territory which was recognized by the Court. Cambodia also complained that the fence of barbed wire that was installed by Thailand comes far enough to this territory, violating the Court’s judgment.
Consequently, a dispute between the parties arose over the interpretation of the meaning and scope of the decisions made in 1962. At this point, Cambodia applied to the Court requesting their accurate interpretation in 2011. After that, the Court reaffirmed its decision that had been made earlier.
Thus, it is possible to note that the principles of international responsibility and sovereignty were not applied in an appropriate manner, while both countries successfully followed the principle of peaceful settlement of international disputes.
Conclusion
In conclusion, it should be emphasized that the case of the Temple of Preah Vihear (Cambodia v Thailand) reflects the territorial proceedings. In the context of international law, it is essential to point out that the case clearly demonstrates several principles such as international responsibility, peaceful settlement of international disputes, and sovereignty. Even though not all of them were applied by the countries, the very attempt of peaceful resolution of the issue proves the adherence to the UN regulations that, in turn, shows the tendency to the global cooperation and promotion of international law.
Reference List
Bjorge, E 2014, The evolutionary interpretation of treaties, Oxford UP, Oxford.
Ciorciari, JD 2014, ‘Request for interpretation of the judgment of 15 June 1962 in the case concerning the Temple of Preah Vihear (Cambodia v. Thailand)’, The American Journal of International Law, vol. 108, no. 2, pp. 288-295.
Klabbers, J 2013, International Law, Cambridge UP, Cambridge.
Rylatt, JW 2013, ‘Provisional measures and the authority of the international Court of Justice: Sovereignty vs. efficiency’, Leeds Journal of Law and Criminology, vol. 1, no.1, pp. 45-69.
Traviss, AC 2012, ‘Temple of Preah Vihear: Lessons on provisional measures’, Chicago Journal of International Law, vol. 13, no. 1, pp. 317-344.
Wolfrum, R, Seršić, M & Šošić, T 2015, Contemporary developments in international law, Brill, Boston.
Throughout the course of history, it has always been the case that, as time goes on; people tend to assess the significance of a particular historical event from qualitatively different perspectives. The validity of this statement, can be well explored in regards to the 1963 Newsweek’s article My God, You’re Not Even Safe in Church and Frank Sikora’s 1991 story Innocence Lost, concerned with the 1963 bombing of the 16th Street Baptist Church, in Birmingham, Alabama.
The most easily notable difference between the article and the story is the fact that, as compared with Sikora’s story, the Newsweek’s article contains a plenty of terms, which now would have been deemed derogatory. For example, while speaking of the Birmingham’s Black residents, the article’s anonymous author never ceased referring to them as ‘Negroes’.
The reason for this is quite apparent – at the time when this article was being written, citizens were not required to adjust their public statements to be consistent with the conventions of political correctness. This also explains why there is not even a single mentioning of the term ‘Negro’ to be found in Sikora’s story.
The fact that, as opposed to what it happened to be the case with Sikora’s story, the Newsweek’s article does appear being affected by the considerations of political correctness, helps to explain another notable difference between both written pieces. This difference is being concerned with the discursive incompatibility between how Sikora, on the one hand, and the anonymous Newsweek’s author, on the other, went about emphasizing the event’s religious overtones.
For example, Sikora made a deliberate point in quoting the Cynthia Wesley’s (one of the girls that were killed by the blast) mother Gertrude, who suggested that the reason why his daughter was killed is that God favored her among others, as particularly beautiful, innocent and bright.
According to Gertrude, God decided to ‘pick’ Cynthia at such a young age because he wanted her to ‘blossom’ in the ‘kingdom of heaven’. Apparently, Sikora strived to make readers more or less emotionally comfortable with the death of four innocent girls, as having been a part of God’s ‘plan’.
The article’s author, on the other hand, strived for something opposite – namely, to expose the sheer irrelevancy of Christian fables, within the context of how people go about tackling life-challenges. This is the reason why in the Newsweek’s article, there can be found an emotionally disturbing remark about the fact that, in the bombing’s aftermath, police officers discovered a bloodstained kindergarten leaflet with “Dear God, we are sorry for the times when we were unkind” written on it.
In its turn, the article’s anti-religious sounding can be referred to as being reflective of a desire for an intellectual liberation, experienced by many Americans during the course of the sixties. Moreover, the article’s anti-religious overtones also suggest that, as opposed to what it being the case nowadays, during the course of sixties American journalists were not trying to exercise an extreme caution, when exploring subject matters, potentially capable of offending people’s religious feelings.
The fact that Sikora’s story and the Newsweek’s article were written in different historical periods can also be illustrated in relation to the manner, in which both authors expounded on the subject of racial tensions between African-Americans, on the one hand, and American Whites, on the other.
For example, while addressing this controversial topic, Sikora did not only strive to refrain from taking sides, but he actually wanted to represent the terrorist bombing of Birmingham’s Baptist Church as such that has been carried out by innately wicked individuals, regardless of what happened to be the color of their skin. This suggestion, of course, correlates with the politically correct assumption that crime has no color.
The author of the Newsweek’s article, on the other hand, proved himself much more intellectually honest, in this respect. This is because he did not only admit that the bombing of the ‘Black’ Church in Birmingham was a result of a prolonged confrontation between the city’s White and Black residents, but he also showed that the residents’ attitudes towards the bombing, correlated perfectly well with the particulars of their racial affiliation.
Therefore, we can only confirm the validity of a suggestion that there is indeed much of a difference to how both written pieces reflect upon the significance of the same historical event. In its turn, this difference appears to reflect the ideological specifics of both authors’ upbringing.
There can be very little doubt as to the fact Sikora and the anonymous author of the Newsweek’s article did succeed in providing readers with a plenty of factual information, as to what was the actual reason behind the bombing of Birmingham’s Baptist Church in 1963 – namely, the city White residents’ unwillingness to treat Black residents as equal.
Nevertheless, the reading of both written pieces will not prove particularly enlightening for those Americans who seek to find an answer, as to how the outbreaks of racist violence in America can be prevented from occurring in the future.
This is because both authors appear to have regarded this horrible event, as being solely the consequence of Birmingham authorities’ failure to effectively address their professional duties. The same, however, cannot be said about Dudley Randall’s 1966 poem Ballad of Birmingham, which provides us with the qualitatively new perspective on what caused the bombing of Birmingham’s Baptist Church to occur, in the first place.
After all, the foremost message that is being conveyed by this particular poem can be formulated as follows: it was specifically many overly religious African-Americans’ unwillingness to adopt a firm stance, while defending their civil rights, which caused Birmingham’s White racists to dare to carry out their hatred-driven terrorist attack.
The most memorable part of this poem is when the mother of the one of four black girls, killed in the bombing (presumably Gertrude Wesley), urges her daughter not to attend Freedom March, while suggesting that she would be much better off attending Church, as a thoroughly safe place, where there are no guns and violence.
This alone implies that Gertrude may be held partially responsible for Cynthia’s death. There is, however, even more to it – apparently, Randall wanted to say that when Black people act in a selfish manner, while seeking ‘safety’, as their foremost priority, they do not only increase their own chance to fall victims to racism, but they also undermine the Black community’s overall ability to protect its members from being victimized.
Therefore, despite the Randall poem’s apparent shortness, it appears to be much more ideologically powerful than the earlier mentioned Sikora’s story and the Newsweek’s article, because it contains a thoroughly valid clue as to what needs to be done, in order for the racism-fueled outbreaks of violence to be effectively dealt with.
Partially, this can be explained by the fact that, while promoting the earlier outlined idea, Randall decided in favor of a poetic format. Apparently, the utilization of this format is being more suitable, when the conveyance of emotionally charged messages is being concerned.
This is because; whereas, Sikora and the anonymous Newsweek’s author strived to advocate the principle of racial tolerance rationally, Randall attempted to promote the same principle, while relying on his awareness of what accounts for the subconscious workings of one’s psyche.
Apparently, he knew perfectly well that, once readers are being encouraged to relate to a particular historical event emotionally, they would be much more likely to recognize similar events-in-making and consequently – to adopt a proper stance towards what they perceive as potentially dangerous social developments. Therefore, I believe that, as compared to the reading of Sikora’s story and the Newsweek’s article, the reading of
Randall’s poem should prove much more insightful for those who seek to gain a better understanding of the Birmingham Baptist Church’s bombing. This is because by being exposed to Randall poem, readers get to experience what it was like being an individual, personally affected by this horrible event. In its turn, such readers’ newly acquired awareness should make them more capable of combating racism, every time when it sticks out its ugly head.
At the same time, however, it would be wrong to refer to the article and the story as being ‘inferior’ to Randall’s poem. In fact, all three literary pieces supplement each other. After all, without having read the article and the story, I would not be aware of the discursive aspects of the Church’s bombing in Birmingham. Alternatively, without having been exposed to Randall’s poem, I would not know how I could put such my awareness into a practical use.
Park Street Church is a historical church and is located on the Freedom Trail in Boston. It was established in 1809 in being an upholder of Trinitarian Orthodox practices as against the fast increasing Unitarian movements. The Church has always played a very significant role in the political and religious history of Boston.
What I saw upon visiting the remarkable structure of the Park Street Church in Boston would always stay in my memories as a unique and knowledgeable experience. The church is a landmark in Boston with its 217 feet steeple which was for a long period the tallest structure in Boston. I was informed that the steeple along with the different aspects of the architecture was inspired by the design of the St Paul’s Cathedral in London and was designed by the architect Christopher Wren. The architecture of Park Street Church is conventionally Puritan and has an ascetic decoration with a pulpit at the center to stress the significance of preaching.
The interior of the church initially had built-in box pews which were replaced by the row pews in 1880, which exist to this day. It is quite strange for a Puritan church to have a single stained glass window which was installed in 1904. It was surprising to note that in order to hide the flamboyance of the stained glass; it was covered with a plain glass window so as to prevent the colorful design from being visible from the street. As visitors, we were permitted to have a look around the church where volunteers were present to answer any questions that we had about the church. We were also shown a five-minute film that explained the rich history of the congregation. Several photographs were displayed along the hall that gives a glimpse of the historical events associated with the church, the most remarkable being the draping of the church in black after the assassination of President Lincoln.
Palk Street Church was built by 26 conservative Christians in 1809. At the time of its founding, the Articles of Faith and Government were written in being the mission of the church. Park Street Church is known to have been built in a very short time and was consecrated within a year of its completion. In the initial years Sunday services formed an important part of the church’s business and long sermons that lasted up to three hours were quite common, so much so that children and adults alike were rapped on the hand if they were found to be dozing. The Church exercised its humanitarian responsibility by appointing two people to specifically find children wasting their time so as to chastise them.
Over the years a large number of ministries were pioneered by park Street which also included the first prison ministry and longest operating radio program in the country. The Church has immense historical significance in that during the War of 1812, gunpowder was stocked up in its basement which made the site to be nick-named Brimstone Corner. It can also be understood from such instances the kind of sermons that had resounded from the pulpit of the church over the centuries. Park Street had joined the Old South Church in 1816 and established a social service organization by the name of City Mission Society to assist the poor in Boston.
The first abolitionist sermon of William Lloyd Garrison was preached from the platform of the Park Street Church in 1829 which annoyed several members of the assemblies who said that he should be lynched. It was on July 4, 1831 that the Church assumed the honor of having the patriotic hymn My Country ‘Tis of Thee sung from its precincts for the first time. The history of this church is equated only with that of the South Church. It was from the Park Street Church that the first missionaries departed for the Sandwich Islands. The church also became famous because of its strong oratory and according to William Comer (1911), the original pastor of the church would shower sulfur along the sidewalks on Sundays in order to draw the interest of passers-by.
Park Street Church continues to remain strong in maintaining its conservative Trinitarian mysticism and now has a brilliant and pulsating congregation that comprises mainly youngsters. The Church also arranges a fellowship meeting on a regular basis which is called Seekers. The meetings are held on Sunday afternoons whereby young adults interact in matters of theology. Other youth-oriented services are organized on Sunday evenings. The Palk Street Church is very well known for its international outreach and college programs. The Church is looking forward to celebrating two hundred years of its existence which has already been christened as “Remember – Rejoice – Rededicate”.
Even after 200 years the church continues to be engaged in social matters and in 2002 had assisted in the opening of a high school in Hyde Park in addressing the education requirements of minorities. Over 75% of students in the school are provided scholarships. The church also supports the cause of the homeless and is closely associated with the Boston Rescue Mission. The church conducts English classes for the benefit of immigrants and international students. Park Street Church is in essence an international congregation and has members belonging to over sixty nations.
References
Garth M Rosell, Boston’s Historic Park Street Church: The Story of an Evangelical Landmark, 2009, Kregel Publications.
Bender Bending Rodriguez is a comic anti-hero of the animated series Futurama. Being a robot, however, he is intelligent and has absolutely free will. In the animated series, Bender was produced in a factory in Tijuana, Mexico, which makes him Mexican in origin. Before the series events and his acquaintance with the main characters, he worked in a metal processing plant bending steel beams. In most cases, Bender is a cynic, misanthrope, and egoist, who panics first in a critical situation. He also often smokes cigars, swears, and suffers from alcohol dependence. Bender is fond of cooking; however, the food prepared by him is often inedible and life-threatening. Despite his bad character, he sometimes shows sympathy and courage and values his friends.
The shrine is small in size and made from available materials. The base of the altar is made of a cardboard box with a removed top cover. It is painted a light gray, representing the metal Bender is made of. The shrine is upright, with a lower base wider than the top to ensure a stable position. Inside the shrine there is an image of Bender; his gaze is directed at the beholder. According to Darsan, eye contact is necessary to contemplate the object of worship. It is also essential to make sure that the deity can see his worshiper. In the animated series, Bender is the personification of charisma and charm, which is also reflected in his shrine. The shrine’s inner surface is adorned with shiny paper, glitter, and other decorations to symbolize his bright personality. The word “charisma” comes from the ancient Greek language, where it meant a gift from God. Bender has exceptional qualities, which he presents in the form of an altarpiece. Thus, as an offering, he can accept coins, shiny stones, pieces of foil, alcohol, furs, which reflects his preferences and nature.
In paganism, it is customary to decorate shrines with candles and objects associated with the object of worship. Thus, there is a small candle in the lower part of the altar near the image. Items related to Bender’s personality are also presented inside. The small stone represents his passion for cooking but his inability to prepare something edible. There is also a shining foil which symbolizes his craving for luxury; the coin serves as a sign of his greed and desire for wealth. A small skull image indicates Bender’s mortality, which is peculiar to him and not typical for a robot. Moreover, the skull refers to the beholder of the Mexican Day of the Dead and Bender’s origins. Moreover, inside the altar, you can see several artificial flower buds, which also personifies the Mexican tradition. Thus, Bender Bending Rodrigez’s Shrine is presented as the gratitude for the existence of such an interesting character, as well as reverence for his charisma and humor. Making offerings to the altar, one can hope for a blessing that will bring the worshipper self-confidence and increased charm.