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Campus-wide committees, fraternity and sorority life, and over 70 recognized clubs and organizations on campus.
Community members and leaders from the Kingston-Galloway/Orton Park neighborhood meet with their university counterparts at the second Community Connections Leadership Forum.
The forum was designed to foster collaborations between UTSC and Scarborough communities. It brought UTSC faculty, administrators and students together with community leaders to discuss ways of partnering on research and community development projects.
Students gather on the Shadow Lawn for the annual Involvement Fair where they get to peruse the various clubs and organizations available to them. September 14, 2022.
It involves a certain samurai courtier of the Kamakura Shōgunate named 北条左近太郎 Hōjō Sakotarō. In 1308, he became a priest and wanted to establish a temple to 八幡 Hachiman the Japanese god of war. This particular kami was favored by Minamoto no Yoritomo and his shōgunate and so shrines to Hachiman were very popular at this time. According to legend, Hachiman came to Sakotarō in a dream and said, “Dude, listen to your favorite horse and it will totally tell you where to enshrine me.” So he rode east from Kamakura until his exhausted horse (駒 koma) stopped (留まった tomatta) near Setagaya Village and refused to go any further. He totally realized that this was totally the spot. He immediately dismounted his unsurprisingly fatigued horse and decided to build a shrine at that spot and so the shrine is now called 駒留八幡神社 Komadome Hachiman Jinja Komadome Hachiman Shrine – the Hachiman Shrine where the horse totally stopped.
Please visit and if you like it, share my blog: markystar.wordpress.com/2015/01/19/setagaya-horse-japanes...
Students gather on the Shadow Lawn for the annual Involvement Fair where they get to peruse the various clubs and organizations available to them. September 14, 2022.
Incident involving a motorcycle and a cyclist at the intersection of SE 24th ave. and Ankeny St. in Portland Oregon. I was at work when I heard someone yell. Naturally I turned around to see what was going on, only to see the aftermath of a collision between two bikes. Oddly enough the guy on the bicycle was fine, it was the driver of the motorcycle who had to be take to the hospital.
Students gather on the Shadow Lawn for the annual Involvement Fair where they get to peruse the various clubs and organizations available to them. September 14, 2022.
General
ICWA gives tribal governments a strong voice concerning child custody proceedings which involve Indian children, by allocating tribes exclusive jurisdiction over the case when the child resides on, or is domiciled on, the reservation, or when the child is a ward of the tribe; and concurrent, but presumptive, jurisdiction over non-reservation Native Americans’ foster care placement proceedings.[2]
Preservation of Indian Culture
Assimilation of Indians into U.S. Culture[edit] History
ICWA was enacted in 1978 because of the high removal rate of Indian children from their traditional homes and essentially from Indian culture as a whole. Before enactment, as many as 25 to 35 percent of all Indian children were being removed from their Indian homes and placed in non-Indian homes, with presumably the absence of Indian culture.[3][4] In some cases, the Bureau of Indian Affairs (BIA) paid the states to remove Indian children and to place them with non-Indian families and religious groups.[5] Testimony in the House Committee for Interior and Insular Affairs showed that in some cases, the per capita rate of Indian children in foster care was nearly 16 times higher than the rate for non-Indians.[6] If Indian children had continued to be removed from Indian homes at this rate, tribal survival would be threatened. Congress recognized this, and stated that the interests of tribal stability were as important as that of the best interests of the child.[7] One of the factors in this judgment was that, because of the differences in culture, what was in the best interest of a non-Indian child were not necessarily what was in the best interest of an Indian child, especially due to extended families and tribal relationships.[8]
As Louis La Rose (Winnebago Tribe of Nebraska) testified:
"I think the cruelest trick that the white man has ever done to Indian children is to take them into adoption court, erase all of their records and send them off to some nebulous family ... residing in a white community and he goes back to the reservation and he has absolutely no idea who his relatives are, and they effectively make him a non-person and I think ... they destroy him."[9]
Various other groups also played a factor. The LDS or Mormon Church had an Indian Placement Program that removed Indian children from their tribes and into church members homes. By the 1970s, approximately 5,000 Indian children were living in Mormon homes.[9] The lack of knowledge of most social workers also played into the high removal rates. Most social workers are conditioned by the "best interest of the child" as outlined by Beyond the Best Interests of the Child (Second Edition), which advocates bonding with at least one adult as a parent figure[10] rather than taking into consideration the tribal culture of the extended tribal family. The common Indian practice of leaving a child with an extended relative was viewed as abandonment by these well-intentioned social workers, but was viewed as perfectly normal by tribal members.[11]
During congressional consideration, at the request of Native American advocacy groups, opposition was raised by several states, the LDS Church, and several social welfare groups. The bill was pushed through by Representative Morris Udall of Arizona, who lobbied President Jimmy Carter to sign the bill.[9]
Congress’s overriding purpose in passing the ICWA was to protect Indian culture and tribal integrity from the unnecessary removal of Indian children by state and federal agencies. Awareness of the issues facing American Indian children came about from the advocacy and research by the Association on American Indian Affairs. Congress reasoned that “there is no resource that is more vital to the continued existence and integrity of Indian tribes than their children.”[12]
for more en.wikipedia.org/wiki/Indian_Child_Welfare_Act
London's architectural heritage involves many architectural styles from different historical periods. London's architectural eclecticism stems from its long history, continual redevelopment, destruction by the Great Fire of London and The Blitz, and state recognition of private property rights which have limited large-scale state planning. This sets London apart from other European capitals such as Paris and Rome which are more architecturally homogeneous. London's architecture ranges from the Romanesque central keep of The Tower of London, the great Gothic church of Westminster Abbey, the Palladian royal residence Queen's House, Christopher Wren's Baroque masterpiece St Paul's Cathedral, the High Victorian Gothic of The Palace of Westminster, the industrial Art Deco of Battersea Power Station, the post-war Modernism of The Barbican Estate and the Postmodern skyscraper 30 St Mary Axe 'The Gherkin'.