95 research outputs found
dilly barrel
No full textdillyA wee dilly barrel, / Of this there's no doubt: / It's handy to have / If your oakum pops out. [Cp DNE dill1 n; synonym is _piggin_, _spudgel_] this to hover ambiguously over Author phoned. He wanted two intended senses. blended Dill of a boat Something grand, dandy--'dilly.' GMSPRINTED ITEM DNE SupG.M. Story MAY 31 1988[check] WKUsed INot usedNot usedChecked by Cathy Wiseman on Wed 04 Feb 2015; Card marked DNE Sup, but not used
The Yerin Dilly Bag Model of Indigenist Health Research
No full text© The Author(s) 2017. In this article, we discuss indigenist approaches to health research, including indigenist knowledges, cultural proficiency, and core values. We also highlight the importance of conducting Indigenous research in ways that are congruent with the needs and interests of Indigenous peoples. The discussion includes consideration of how indigenist approaches can be utilized to generate new Indigenous knowledges, in culturally appropriate ways. We then introduce the Yerin Dilly Bag Model for indigenist health research, an approach that allows for indigenist knowledges to be employed and created by the research/er/ed within an Indigenous framework. Use of the Yerin Dilly Bag Model enables research/er/ed concordance, together with the privileging of Indigenous voices. This is achieved by guiding researchers to align their research with the core values of the researched, with the Yerin Dilly Bag a metaphor for the holder of these core values
Daily Reflections (Meditations) on the Scriptures from the Roman Catholic Lectionary.
No full textThe Old Testament reading and the Psalm for today bring to my attention the structure of our worship life based on rules and guidelines. The language is authoritarian. "You shall celebrate at their proper time" is repeated with "you shall" details in the book of Leviticus. The Psalmist also reminds us of statues, ordinances, and decrees in the way we "Sing with joy to God our help" in the time and manner ordered by God.||But the gospel message says something else. Jesus is credited with wisdom and knowledge of the Old Testament rules and structure for living, but he challenges those who follow them strictly. Jesus wants us to follow God through faith, not rules. The Lord who led us forth from the land of Egypt made it clear to the people then and now what was expected of us. We are to call on God for help with joy. But it is easy for us to get caught up in the structure and rules of religious life when we need help.|Jesus reminds us that God's mighty deeds are not done because we uphold the rules, but because of our faith. And while He did not withdraw from the people in his native place to punish them for rejecting him, He moved on because they did not have faith that his teachings and miracles were of God.|My personal reflection on this is that faith in Jesus offers us far more hope in our times of need than do rules and laws. That does not mean that our structured faith traditions are not important. But Jesus asked us to practice them in faith, not through habit. Jesus calls us to make our faith relevant in each time and place. I guess that is why I am so thankful for the ministry of my friend John Ylvisaker. He is the author of "I Was There to Hear Your Borning Cry" and about 1,000 other songs he has written for contemporary sacred assembly. This week he presented "Amigos de Cristo - We're Friends of the Lord," a Latin American music mass at my church in Omaha, NE. We invited all the churches in the area interested in outreach to our growing Hispanic population to participate. The mass incorporated traditional church musicians with a wide variety of instruments, as well as a Mariachi band. And we even sang "Alleluia" with joy to God our help to the traditional Mexican tune "La Bamba!" It was a true festival of the Lord!.|writer of this reflection. Go To Th
Daily Reflections (Meditations) on the Scriptures from the Roman Catholic Lectionary.
No full textWe must admit that are all in alignment with Job's lament at several times in our lives. Job's despair mirrors the human condition. We often don't accomplish anything no matter how hard we work. But even worse, it seems to us at times that even God has set us up for failure and frustration. Bitterness of the spirit overcomes us when we feel our life's work brings us nothing but weariness. Like Job, we curse the day we were born or the one before us. |Job wasn't the only one who often sank into despair. The author of Psalm 88 felt overwhelmed by wretchedness also. Again, this passage speaks to the human condition. The dark nights of the soul come to all of us when we let our troubles get the better of us. At those times, we often feel that God does not hear us, nor does God sustain us with strength and courage. We feel abandoned by God or worse yet, condemned by God and a victim of God's wrath. |As much as God loves us, God doesn't respond to all this despair and these supplications in the way we would like. God doesn't lighten our load or give us a big reward, no matter how hard to try to impress upon God our good intentions. Instead, God sends Jesus to admonish us for our human tendencies to place our strivings to accomplish much in the light of our own needs for greatness. Let's be honest, most of us think at some time or another during the day, "who is the greatest?" in some context or another, but probably not in the context of the Kingdom of heaven. We are most likely thinking about the kingdom of this earth. Jesus knows this.|So, in Matthew, Jesus tells us that what we should strive for is to demonstrate more humility in the ways we live our lives and what we strive to do. Our sufferings, even if they are for good purposes, do not give us any privileges in the Kingdom of heaven. Instead of seeking strength to achieve our goals for greatness, we need to ask for the strength to suffer with Christ. Jesus tells us here that we need to go back to our humble beginnings as a child and get a fresh perspective on our lives. We need repentance, we are told, not deliverance, when we get frustrated. |That is very difficult to do for most of us, including me. I think that the Jesuits have it right when they go off on silent retreats for a whole week each year. They say they listen to God when they do this. I really admire the fact that they humble themselves to figuratively and literally "shut up and listen!" I think it must work somewhat like when parents send little kids who have tantrums to sit in a corner and think about it for a while. They usually come out with a fresh perspective. I know it works well for the Jesuits. I am reflecting on the lessons today that I should seriously try this, even though my lifestyle does not give me the time to take an entire week off to silently listen to God. I am told, however, that it can help to take even an hour a day to quietly reflect on humility. It will be challenge enough for most of us, and that certainly includes me, to start with ten minutes!
A contemporary Malian Shaykh: Al-Hajj Shaykh Sidy Modibo Kane Diallo, the religious leader of Dilly
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Recent studies have pointed to the relationships between marabouts and power in West Africa. The present author argues that these studies should be broadened to include marabouts not necessarily linked directly to particular regimes, but whose reputations and widespread popularity put them in a complex relationship to power. He presents a biographical note on the most influential marabouts in present-day Mali, Sidy Modibo Kane Diallo, born in 1925 in the town of Dilly, in the cercle of Nara which was then the French Sudan. In 1974 he became the official 'khalifa' of the Kane Diallo family. Today his reputation rests in large part on his efforts to spread Islam in Mali, particularly among the Bambara of Beledugu and Kaarta. Other factors which have served to enhance Sidy's reputation include the yearly 'ziyara' in Dilly and his role as a 'khalifa' of the Quadiriyya brotherhood. His circulation within Mali has been subject to authorization by the Malian State. Wherever he travels, he is received with great fanfare not only by villagers but also by representatives of the State who shower him with gifts and solicit him for blessings. The State cannot fail to recognize the potential benefits of its association with Sidy, and at times seems to act to exploit his influence, although he is not closely linked to the Traor‚ regime. Notes, refASC – Publicaties niet-programma gebonde
Dilly Burn
No full textLove between two slaves, one of whom is soldhttps://egrove.olemiss.edu/kgbsides_uk/1454/thumbnail.jp
Virginia, United States 1788
No full textShows names of counties, drainage, and some townships.;
Covers also part of Maryland.;
Prime meridian: London.;
Above upper margin: Engraved for Dr. Gordon's History of the American War.;
Also at upper margin: Plate VIII. To face Page 116, Vol. IV.;Grayscale;approximately 1:500,000.
Let's Quit Dilly-Dallying
No full textEditorial exhibiting American fears of the Japanese during WWII, the author commends the FBI and asks that all Japanese be moved from ""vital areas."
More Dilly Dalí-ing
No full textAuthor relays the plans for the third installment of the ""Dali: A passion for film"" series. The films shown will be ""New York Encounters with Dali"", ""Dali in New York"", and Dali's Screen Tests"" a collaboration between Dali and Warhol
R096 Incidence de la curarisation residuelle en S.S.P.I. apres injection unique d'un curare de duree d'action intermediaire (Resultats Preliminaires)
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