(Your Band Name Here) IN CONCERT! : a conductor\u27s handbook for a spring concert

Contents include: Galop by Dmitri Shostakovich God of Our Fathers by Claude T. Smith Flourish for Wind Band by Ralph Vaughan Williams First Suite in E-flat for Military Band: I. Chaconne by Gustav Holst Salvation is Created by Pavel Tschesnokoff English Folk Song Suite by Ralph Vaughan Williams Fantasy on American Sailing Songs by Clare Grundman Esprit de Corps by Robert Jager A Basque Lullaby by Dan Forrest Loch Lomond / Frank Ticheli

Enfants-soldats au Nigeria : les romanciers témoignent

During an interview, Ishmael Beah, conscripted in Sierra Leone when he was 13, testified to the fact that the rights of child‐soldiers were constantly violated. In recent years, the plight of these soldiers defined as “anyone under the age of eighteen who is part of any kind of regular or irregular armed force or armed group in any capacity”, started attracting the world’s attention, following the conflicts which have been ravaging most of the African continent for the last century. While former Biafrans and foreigners who experienced the conflict first hand wrote about casualties and the plight of refugees, the stories of young boys conscripted into the Biafran army has so far attracted very little attention. The present study seeks to assess the impact of the recruiting of child-soldiers during the Nigerian civil war on four Nigerian novelists: Abani, Adichie, Iweala and Saro-Wiwa

L’autre du corps dans la Bible

La vision de la personne humaine mise en discours dans la Bible ne pose pas un composé de corps et d'âme mais un être que le vocabulaire pertinent décrit sous différents angles de perception. Ainsi le corps désigne-t-il le sujet humain entier, sous un aspect à déterminer par les contextes et non par les définitions d'une anthropologie étrangère au texte. Une relecture en ce sens de déclarations de Paul et de l'expérience corporelle de Jésus dans les récits évangéliques révèle l'inadéquation de certaines de nos réflexions théologiques sur « les choses de la chair ». Elle pose aussi la question du statut de l'anthropologie hébraïque dans les discours que nous construisons à partir de la Bible.The vision of the human person in Biblical discourse does not present a composite of body and soul, but a being that the pertinent vocabulary describes under different angles of perception. Thus the body designates the whole human subject, under the aspects to be determined by the contexts and not by the definitions of an anthropology foreign to the text. A re-reading in this sense of the declarations of Paul and of the corporeal experience of Jesus in the gospel narratives reveals the inadequacy of some of our theological reflections on " matters of the flesh. " It also poses the question of the status of Hebraic anthropology in the discourses that we construct from the Bible

Shirley

A marine colonel recalls her best friend, murdered by her veteran husband. Articles, stories, and other compositions in this archive were written by participants in the Mighty Pen Project. The program, developed by author David L. Robbins, and in partnership with Virginia Commonwealth University and the Virginia War Memorial in Richmond, Virginia, offers veterans and their family members a customized twelve-week writing class, free of charge. The program encourages, supports, and assists participants in sharing their stories and experiences of military experience so both writer and audience may benefit

L’apprentissage du shakuhachi japonais et le shugyō, la discipline du soi

Buddhism arrived in Japan from China towards the sixth century. This religion became the aristocracy’s spiritual practice and, later on, that of the samurai class, especially Zen Buddhism. Over the following centuries, Zen Buddhism, significantly tinged with Taoism, had an indelible influence on all Japanese arts, including combat arts and the tea ceremony. The ascetic discipline of Buddhist monks is known as shugyō, a term usually translated as “training,” “apprenticeship,” or “discipline,” but which can also be translated as “self-cultivation.” Shugyō considers that all learning begins with the body in order to attain a state of enlightenment in which the body and the spirit are one, that is to say a body-spirit. According to this concept, in the arts, it is not talent that defines the artist, but the individual self that is deployed across the art. The goal of shugyō is therefore not the acquisition of theoretical knowledge, but rather it concerns spiritual development and the artist’s body-spirit ethic in the face of his or her art.Venu de Chine, le bouddhisme est arrivé au Japon vers le VIe siècle. Cette religion est devenue la voie spirituelle de l’aristocratie et, plus tard, de la classe des samouraïs, surtout le zen. Au cours des siècles qui ont suivi, le zen, largement teinté de taoïsme, a eu une influence indélébile sur tous les arts japonais, incluant les arts de combat et la cérémonie du thé. La discipline ascétique des moines bouddhistes est appelé shugyō, terme qui se traduit par entraînement, apprentissage ou discipline, mais qui peut aussi être traduit par développement du soi. Le shugyō considère que tout apprentissage débute par le corps, afin d’atteindre un état d’illumination où le corps et l’esprit ne font qu’un, c’est-à-dire un corps-esprit. Dans cet ordre d’idées, dans les arts, ce n’est pas le talent qui définit l’artiste, mais ce soi individuel qui se déploie à travers l’art. Le but du shugyō n’est alors pas l’acquisition d’une connaissance théorique, mais concerne le développement spirituel et éthique en corps-esprit de l’artiste face à son art

Les missions catholiques françaises et le développement des études igbo dans l’Est du Nigeria, 1885 - 1930

Partly based on archives, this description of the progression of French Catholic missions from Senegal to Igboland emphasizes the crucial roles played by the Congrégation des Pères du Saint Esprit (Spiritains) and the Société des Missions Africaines (SMA) from Lyon in collecting folklore, diffusing the Onitsha dialect throughout Igboland, and developing a system of writing for the language. By comparison with their predecessors (the British Church Missionary Society), these two missionary organizations, through their prublications, opened the way for progress in Igbo studies. These authors can be considered to be harbingers of the current cooperation between France and Igboland in the context of Franco-Nigerian relation

Onctions et don de l'esprit dans les traditions occidentales anciennes de la période patristique

Des de l'època carolíngia sempre s'ha cregut que en els ritus baptismals de les litúrgies occidentals no romanes s'ha seguit aquest ordre de cerimònies: Baptisme, unció postbaptismal i imposició de mans. Però, l'estructura d'aquestes litúrgies era veritablement així? A més, s'ha volgut veure en autors com Pacià de Barcelona i Agustí d'Hipona afirmacions a favor de la unció com un ritu associat al lliurament de l'Esperit Sant. En realitat, però, les teories sacramentals iniciades al segle IX alteraren la lectura d'un cert nombre d'autors antics perquè els teòlegs carolingis feien coincidir la imposició de mans i la unció com a signes del do de l'Esperit Sant. Era una teologia i una pràctica litúrgica en ruptura amb la tradició paleocristiana.Since the Carolingian times, it has been taken for granted that non Roman Western baptismal liturgies were always following the same order: 1) Baptism. 2) Chrismation. 3) Laying of the hands. But is this structure as uniform as we commonly think? Furthermore, scholars have read into Pacian of Barcelona and Augustin proofs of a pneumatical chrismation. As matter of fact, sacramental ideologies, that came only in existence in the ninth century, have lead us to misinterpret various ancient authors, because Carolingian theologians were confusing the laying of the hands and the chrismation as signs of the gift of the Spirit. This theology and this liturgical practice was turning its back to what stood as a paleochristian tradition

Onctions et don de l'esprit dans les traditions occidentales anciennes de la période patristique

Des de l'època carolíngia sempre s'ha cregut que en els ritus baptismals de les litúrgies occidentals no romanes s'ha seguit aquest ordre de cerimònies: Baptisme, unció postbaptismal i imposició de mans. Però, l'estructura d'aquestes litúrgies era veritablement així? A més, s'ha volgut veure en autors com Pacià de Barcelona i Agustí d'Hipona afirmacions a favor de la unció com un ritu associat al lliurament de l'Esperit Sant. En realitat, però, les teories sacramentals iniciades al segle IX alteraren la lectura d'un cert nombre d'autors antics perquè els teòlegs carolingis feien coincidir la imposició de mans i la unció com a signes del do de l'Esperit Sant. Era una teologia i una pràctica litúrgica en ruptura amb la tradició paleocristiana.Since the Carolingian times, it has been taken for granted that non Roman Western baptismal liturgies were always following the same order: 1) Baptism. 2) Chrismation. 3) Laying of the hands. But is this structure as uniform as we commonly think? Furthermore, scholars have read into Pacian of Barcelona and Augustin proofs of a pneumatical chrismation. As matter of fact, sacramental ideologies, that came only in existence in the ninth century, have lead us to misinterpret various ancient authors, because Carolingian theologians were confusing the laying of the hands and the chrismation as signs of the gift of the Spirit. This theology and this liturgical practice was turning its back to what stood as a paleochristian tradition

Le moi-substance : une interprétation de l’« analyse du morceau de cire » de la seconde Méditation

Descartes semble s’être donné plus d’un but dans le passage du morceau de cire de la seconde Méditation. L’un est de dire quelles propriétés des corps sont claires et distinctes ou appartiennent à leur essence. Un autre est de montrer en quoi le moi pensant est « mieux connu » que les choses matérielles bien que, contrairement aux corps, il ne puisse être représenté par les sens ou à l’aide de l’imagination. Il fait également des remarques importantes à propos du rôle de l’entendement, par opposition à celui des sens, dans notre connaissance aussi bien de l’esprit que des corps. La question traitée dans ce qui suit est celle de savoir quel est son but premier. Celui-ci, d’après l’inter- prétation que je vais défendre, a égard non pas à notre conception des corps mais, comme dans le reste de cette Méditation, à celle de l’esprit considéré comme une substance pensante.Descartes seems to have several purposes in mind in the well known " piece of wax passage " of the second Meditation. One is to state which properties of material things are clear and distinct, or belong to their essence. Another is to show that the thinking self is " better known " than material things, although, unlike bodies, it is not something which falls under sense or imagination. In addition, he also makes some important points concerning the role of the understanding, as opposed to the senses, in our knowledge of the mind and of bodies. The question I wish to pose in this paper is : What is Descartes’ main goal ? According to the interpretation I will defend, his first concern relates not to our conception of bodies but, as in the rest of this Meditation, to our conception of the mind as a thinking substance