I probably take a pretty traditional view about hell. I'm not very contemporary in terms of that.
The traditional churches are having to transition into new methodologies and new ways of reaching people and they are starting to understand that and looking for ways they can increase their relevance to the contemporary society.
Most of what I have seen, the churches that are growing are the best are those that are nondenominational. But I don't think it's because they are nondenominational. I think that there's a certain method by which they go about reaching out to people that are not as traditional as your mainland churches generally do.
We have gotten so nuanced into social issues that we fail to understand that China is buying up America, we have fallen into debt in such a pervasive way that social security is compromised, we are living longer than we lived before and in order to secure the kind of healthcare that we need without the deficits on our budget, we need really strong leadership that is focused only on the plethora of issues and not just the traditional concerns that have driven us to the ballot box.
Donald Trump very clearly said America first. That is a traditional right wing, but also very isolationist. That takes us back to the era of the 1920s, when there were immigration restrictions, and also to the isolationism before World War II.
I am interested in Icons, not just religious works but also contemporary icons. I also like the way the Pop movement of the 60s took subjects from consumer products and people - soup cans, comic books, film stars - and elevated them through art, just like in traditional iconography.
I feel blessed in the knowledge that I probably belong to the last generation that will remember what we call "traditional America."
Putin has been - and with a lot of the groups, the conservative groups, the more extreme conservative groups that underlie Trump, he's a bit of a hero because he speaks for traditional values, he's against the global institutions.
Donald Trump is to traditional values what I am to marathon running.
There are two pieces of legislation that are related. There's the Communal Land Rights Bill. Then there is the legislation that was approved which has to do with the role and the place and the function of the institution of traditional leadership. Now that legislation, not the Communal Land Rights Bill, provides for the setting up of particular committees that would work together with the elected municipalities.
I don't know why women would think they would be underrepresented in that 40 per cent, and I do not know why they think they would be underrepresented in that 60 per cent either. Because, any community that has their traditional leader in the area, one would expect that, among the people, they would want to ensure that this committee, that 60%, is properly representative.
Part of the issue around communal land, which became a matter of controversy, is that we are saying that this land must go back to communities. Not chiefs and traditional leaders.
This is community land that belongs to particular clans, and therefore, it must go back and its administration and the determination as to what to do, must rest in the hand of the communities. That is why you have these committees, among whose members, of course, they will be traditional leaders. You will have these collectives, which must then deal with the land, the issue of communal rights.
Historically during the years of the White minority regimes, the State, the national Government held this land in trust for these communities. We said, but no, why should we do that ( return the land to the communities). We didn't say return the land to particular traditional leaders, but to the communities.
The question arose, how would the communities manage this land on their own. That's why the Communal Land Rights Bill then borrows an institution that is set up in terms of the role and function and powers of the institutional traditional leadership ( borrows that committee and uses that committee).
I don't know why you should isolate women in this regard. If you have a traditional leader who says 'I am the sole exclusive ruler, I am the autocrat', it will affect everybody in the area, whether they are men or women. The challenge that South Africa faces, and it is not a new challenge, a whole range of African countries have faced this challenge, is that where you have institutional traditional leadership, which in our country is protected by the Constitution, how does that institution function side by side with a democratic system?
The problem is not unique; the challenge is not unique to South Africa. Other African countries have faced it. But in our case, we have got to solve the problem. You have got an institutional traditional leadership, which functions in a particular way, in for instance, your communal areas.
At the same time, you have got these traditional councils. And the challenge is how to make sure that they function together [with municipal councils], smoothly, and that is part of what this legislation is trying to address.
Besides problems of traditional societies, the Caucasus has to cope with quite a few unsettled territorial conflicts that also nurture authoritarian governmental structures.
For better or for worse, I think my approach to jazz is very traditional, in one sense, but is [also] very out of fashion today. It's about the musicians, and it's about that magic that happens in the moment.
Donald Trump, Vladimir Putin and Marine Le Pen seem to have no respect for the institutions that were created after World War II, and they see a potential alliance of populists around the world who would fight Islam and restore a certain semblance of traditional values.
Islamism implies some sort of political and social plan for Muslim people. In that classification, we find different categories. Legalist ones, traditional ones and revolutionary ones. Some of them are revolutionary but are non-violent, others are extremely violent. There are also the ones we call the literalists, like the Egyptian party Hizb al-Nour that used to be against democracy and now is getting into the political game.
I'll take a [Pavel] Chekhov comparison any day! He's of course one of the great masters at the short story form, and has helped define traditional conflict as we understand it.
While my stories are experimental, they're also very traditional. I love the works of the great Russian writers like [Pavel] Chekhov and [Lev] Tolstoy, and their ability to portray our human struggles and joys.
I love the Russian absurdists - [Nikolai] Gogol,[Daniil] Kharms, and [Vladimir] Bulgakov. Even within the Russian experimentalists, there's a lineage of traditional narrative, conflict, and character development, which I find vital to my storytelling.
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