This paper presents the critical role of corporate responsibility in the sustainability of health care programs in lower income communities mostly located in the rural areas. The Leaders for Health Program (LHP)—a tri-partite partnership between the Philippine Department of Health, the Health Unit of the Ateneo de Manila University Graduate School of Business, and Pfizer Philippines, Inc.—is an innovative approach focusing on health promotion and education as the cornerstone for community development. LHP adopts a systemic and comprehensive approach that takes (...) into consideration all the major stakeholders in health, especially in rural communities. This paper aims to support the viability of education as the main catalyst for community empowerment and self-sufficiency. (shrink)

For the most part, the primary driver for international businesses in establishing operations in other countries is the reduction of overall operating costs. Host countries, especially developing nations, welcome multinational corporations (MNCs) because of the perceived economic benefits that international businesses can bring to their local communities. Surprisingly, one of the most understudied, under-analyzed, and sometimes even completely neglected factors when international businesses consider setting up shop in other countries is the local culture of their chosen destination country. This paper (...) substantiates the thesis that international businesses should adapt their corporate practices to the local cultures in which they operate to achieve effective and superior businessperformance. The paper goes further in identifying corporate practices that were adapted or revised by international businesses to respond to the culture of local communities in the Philippines. (shrink)

BackgroundLow literacy of study participants in Sub - Saharan Africa has been associated with poor comprehension during the consenting process in research participation. The concerns in comprehension are far greater when consenting to participate in genomic studies due to the complexity of the science involved. While efforts are made to explore possibilities of applying genomic technologies in diseases prevalent in Sub Saharan Africa, we ought to develop methods to improve participants’ comprehension for genomic studies. The purpose of this study was (...) to understand different approaches that can be used to seek consent from individuals with low literacy in Sub-Saharan African countries in genomic research to improve comprehension.MethodsUsing qualitative study design, we conducted focus-group discussions, in-depth interviews and participant observations as data collection methods. This study was embedded in a hospital based genomic study on Sickle Cell Disease at Muhimbili National Hospital in Tanzania. Thematic content analysis was used to analyse the transcripts and field notes.ResultsFindings from this study show that literacy level has little influence on understanding the research details. According to the participants of this study, the methods used to provide information, the language, and time spent with the study participants were the key factors influencing understanding. The availability of group sessions held before individual consent to allow for a detailed questions and answers format was agreed to be the best method to facilitate the comprehension.ConclusionThe quality of the consenting process of participants will be influence by a number of factors. The type of research consented for, where the research will be implemented and who are the potential study participants are amongst the factors that need to be assessed during the consenting. Measures to improve participants’ comprehension need to be developed when consenting participants with low literacy level in genomic studies. (shrink)

Caesar in the City of Amun: Egyptian Temple Construction and Theology in Roman Thebes. By David Klotz. Monographies Reine Élisabeth, vol. 15. Turnhout: Brepols, 2012. Pp. xvi + 476, illus. €95.

Architecture, Power, and Religion: Hatshepsut, Amun & Karnak in Context. By David A. Warburton. Beiträge zur Archäologie, vol. 7. Vienna: LIT Verlag, 2012. Pp. xxi + 400, illus. €76.90.

This paper follows the Salt-Wind and subterraneous freshwater flows in Hawaiian poet Brandy Nālani McDougall's collection of poetry The Salt-Wind/ka Makani Pa'akai. McDougall illustrates that in order to begin again in the aftermath of American imperialism and environmental destruction, one must return to the salt-water and sub-surface waterings, and the ancestral connections and voices therein who beckon her (and others) home. In this way, her work is situated within contemporary movements within the Pacific, presently coming together in deimperializing efforts (...) to restructure a future for the Pacific that is ‘beyond empires’ (Fujikane, 2012: 191). Selecting two poems in particular from McDougall's collection—'Hāloanaka’ and ‘On a Routing Slip from the U.S. Postal Service, Pukalani Branch'—I illustrate how they chart the ancestral, cosmological, and historical flows of kinship between Kānaka Maoli and their near and distant earthly and spiritual relations. In particular, the water that passes through the taro plant infuses all manner of kinship, economic, and social relations in Hawai'i, connecting Kānaka Maoli to their ancestor Hāloa, and to land, sea, and each other, as well as—through the formative oceanic movements of Moana Nui—to other Pacific islanders. A thirst for water—sacred, imaginative, mobile, past, present—underwritten by an assertion of Hawaiian sovereignty, language, and tradition flows just beneath the surface of McDougall's words. (shrink)

À partir d’une traduction littérale du Ps 23, l’article met en évidence la structure de communication de ce psaume. Ainsi apparaît un contraste entre la figure du Dieu-berger et la langue, réaliste, de la pratique cultuelle. Une telle coexistence oriente la réflexion vers les religions du Proche-Orient ancien associant dieu-créateur-soleil et dieu-berger; cette influence est confirmée par la comparaison avec un hymne au dieu égyptien Amun.

Christian philosophers and theologians have long been concerned with the question of how to reconcile their belief in three fully divine Persons with their commitment to monotheism. The most popular strategy for doing this—the Social Trinitarian strategy—argues that, though the divine Persons are in no sense the same God, monotheism is secured by certain relations that obtain among them. It is argued that if the Social Trinitarian understanding of the doctrine of the Trinity is correct, then Christianity is not interestingly (...) different from the polytheistic Amun-Re theology of Egypt’s New Kingdom period. Thus, Social Trinitarianism should be classified as a version of polytheism rather than monotheism. (shrink)

It has long been known that the Egyptian pharaoh was regarded as divine in Egyptian culture. He was the son of Re and the mediator between the gods and humankind. During the royal coronation, he was transformed into a manifestation of the god Horus. He could be referred to as antr, and was regularly described in inscriptions as ‘the good god’ or ‘perfect god’. By the New Kingdom period, the king's divinity was believed to be imbued by his possession of (...) a divine manifestation of the god Amun-Re called the ‘living royalka’, which came upon him at his coronation, and which was also renewed during the yearlyopetfestival held in the Luxor temple in Thebes. As late as the period of Persian domination over Egypt in the fifth centuryb.c., Egyptian temple texts continued to describe their foreign king Darius I as a divine being, owing to the ‘living royalka’. This hieroglyphic formula proclaiming the king's divinity continues for Alexander the Great and even in Ptolemaic temple reliefs. (shrink)

In De Mysteriis VIII Iamblichus gives two orderings of first principles, one in purely Neoplatonic terms drawn from his own philosophical system, and the other in the form of several Egyptian gods, glossed with Neoplatonic language again taken from his own system. The first ordering or taxis includes the Simple One and the One Existent, two of the elements of Iamblichus' realm of the One. The second taxis includes the Egyptian (H)eikton, which has now been identified with the god of (...) magic, Heka, glossed as the One Existent. The Egyptian god Kmeph is also a member of this taxis, and is the Egyptian Kematef, a god of creation associated with the solar Amun-Re. Iamblichus refers to this god also as the Hegemon of the celestial gods, which should be equated to Helios, specifically the noeric Helios as described by Julian in his Hymn to Helios. Iamblichus describes Kmeph as an “intellect knowing himself”, and so the noeric Kmeph/Helios should also be seen as the Paternal Demiurgic Zeus, explicitly described also by Proclus as an intellect knowing himself. This notion of a self-thinking intellect may offer a solution to the problematic formulation by Proclus in his Timaeus commentary of Iamblichus' view of the Demiurgy encompassing all the noeric realm. The identification of Kmeph as the noeric Helios now also allows the first direct parallels to de Mysteriis to be found in extant Hermetica. In addition it can be inferred from the specific Neoplatonic terminology employed that the noetic Father of Demiurges, Kronos, appears, as well as the secondary Demiurgic triad of Zeus, Poseidon, and Pluto, in the forms of the Egyptian Amun, Ptah, and Osiris, thus raising the question that much of the theology documented only in Proclus might appear already to have been established by Iamblichus. (shrink)