By Robert A. Stebbins
The devoted Reader adopts a good sociological method of studying and proposes a posh typology of analyzing as an task that may be utilitarian, fulfilling or enjoyable. Readers conversant in Robert Stebbins’s paintings aren't stunned to discover the booklet is theoretically grounded within the severe relaxation standpoint and seeks to enhance a framework during which devoted interpreting canm be defined via constructs of significant relaxation. . . . The author’s optimistic sociological procedure is mirrored in its meant contribution to library and knowledge technology as a manner of quantifying ‘information’s position in leisure’, that's, examining undertaken in pursuit of life-enhancing rest job. ... To contributors of the rest stories group, The devoted Reader deals a favorable sociological framework for investigations of analyzing for relaxation. This framework is complicated, extensive and amorphous.
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By a tyrannical ruler whose immoral rule he bad defied. Szajkowski notes about the bishop, "For Poles he remained for centuries a symbol of civil courage and religious zeaL as well as of national identity"' (p. 62). Upon his accession to the papacy. John Paul II. ""·hose sec had been Krakow, sought to visit Poland in May 1979 to take part in the ceremcmics for the 900th anniversary of Stanislaw's martyrdom. The regime, all too aware of the syrnbolism. had the visit put off until the follo'>ving month.
Jesus before the Sanhedrin is like Tomas Borge. the Sandinista leader. \'ho had hcen put on trial: the Roman soldiers arc like Somoza's National Guard or like Green Berets ... There is an extensive comparison between the death of Jesus and tlut of Sandino . (Berryman 1984:10) In the case of Poland. the theme of martyrdom and sacrifice have many important symbols drawn from the historical experience and suffering of that country·. A very· important figure is Stanislaw Szczepanowski. patron saint of Poland: this eleventh-century bishop ofKrakO"\v was slain, while saying mass.
Together in massive demonstrations of national unity and religious fervour. (Sanford 1985:8) In Iran, the exiled Khomclni (in nearby Iraq until the authorities, becoming \Vorried about Shi'itc radicalism, forced him to leave for Paris in October 1978) became the national rallying point for various sectors of society, including secular intellectuals, particularly after the death in 1977 of Ali Shari'atl. Collective effervescence grew in intensity in I 978 with marches, processions and strikes against the Pahlavi regime; banners in these demonstrations ahvays included a picture of Khomeini.
