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Journal articles on the topic 'Community of brothers and sisters'

Author: Grafiati

Published: 4 June 2021

Last updated: 3 February 2022

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1

FLOYD, B. "HEIGHTS AND WEIGHTS OF DA-AN BOYS: DID SISTERS REALLY MAKE A DIFFERENCE?" Journal of Biosocial Science 37, no. 3 (March 16, 2004): 287–300. http://dx.doi.org/10.1017/s0021932004006674.

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This study further examined the negative association between boys’ growth and the presence of sisters within a relatively affluent community in Taipei, Taiwan. Among 596 boys born in 1976–77, differences in height and log-transformed weight were judged using analysis of covariance (ANCOVA) with measurement age as a covariate, and parental education level (four levels), number of sisters (0, 1, 2 or 3+) and number of brothers (0, 1, 2+) as predictors. The relative importance of birth order and sibling sex was examined among the near majority of boys with one sibling (47%, 278/596). The sibling composition variable was defined using mutually exclusive categories representing individuals with one sibling: either one older or younger brother or sister. All boys contributed information before leaving middle school at a mean age of 14·9±0·4 years SD. The results were compared with similar analyses of data for 154 of these same boys for whom measurements were available from primary school entry at a mean age of 6·4±0·3 years SD onward. Results were also compared with data for a cohort of 153 boys who entered primary school later in 1986. Results confirm that boys from the Da-an area born in the mid-1970s who did not have sisters were significantly taller (2·2–2·5 cm, p≤0·008) and heavier (3·0–3·9 kg, p≤0·016) than those with one or two sisters. However, the 26 boys with three or more sisters, most of whom were last-born, were somewhat taller than those with one or two sisters. The same curvilinear relationships in height and weight appeared both among boys as they prepared to leave middle school and among the subset also measured just after entering primary school. When numbers of sisters were statistically controlled, the presence of two or more brothers was also significantly negatively associated with mean stature, but not weight, among middle school boys. Analyses among boys with one sibling revealed that birth order was associated with mean stature, but only if the sibling was female; an older sister was associated with a greater deficit in mean stature than a younger sister. Evidence of rising educational expectations, continued declines in family size with fewer gender-related differences in numbers of siblings, and a clear secular increase in body size in this community among children entering primary school from 1982 to 1986 suggest a possible explanatory model.

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2

Barrios, Luis. "“Santa María” as a Liberating Zone: A Community Church in Search of Restorative Justice." Humanity & Society 22, no. 1 (February 1998): 55–78. http://dx.doi.org/10.1177/016059769802200105.

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How can we say to the poor, the exploited classes, to the marginated races, to the despised, to all the minorities, to the “nonpersons”—how can we say that God is love and say all of us are, and ought to be in history, sisters and brothers? How can we say this? This is our great question.

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Spitz, Reuben T., and John R. MacKinnon. "Predicting Success in Volunteer Community Service1." Psychological Reports 73, no. 3_part_1 (December 1993): 815–18. http://dx.doi.org/10.1177/00332941930733pt116.

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A group of 60 volunteers in a Big Brothers-Big Sisters agency were divided into two smaller groups of those who had successfully completed the preestablished program ( n = 25) and those who did not meet their commitment to that program ( n = 35). Significant differences were found on five personality factors of the 16 PF Questionnaire, with successful volunteers showing higher scores on intelligence and on trust, lower on social inhibition, while higher on imagination and on self-assurance than unsuccessful volunteers. Demographic data also yielded significant differences for age and education, with successful volunteers tending to be older and more highly educated.

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De Wit, David J., Ellen L. Lipman, Jose da Costa, Kathryn Graham, Simon Larose, Debra Pepler, James Coyle, David DuBois, Maria Manzano-Munguia, and Annalise Ferro. "Predictors of early versus late match relationship beginnings in Big Brothers Big Sisters community programs." Children and Youth Services Review 61 (February 2016): 281–87. http://dx.doi.org/10.1016/j.childyouth.2016.01.004.

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5

DeWit, David J., David DuBois, Gizem Erdem, Simon Larose, Ellen L. Lipman, and Renée Spencer. "Mentoring Relationship Closures in Big Brothers Big Sisters Community Mentoring Programs: Patterns and Associated Risk Factors." American Journal of Community Psychology 57, no. 1-2 (March 2016): 60–72. http://dx.doi.org/10.1002/ajcp.12023.

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6

Hays, Judith C., Deborah T. Gold, and Carl F. Pieper. "Sibling Bereavement in Late Life." OMEGA - Journal of Death and Dying 35, no. 1 (August 1997): 25–42. http://dx.doi.org/10.2190/ye89-2gu8-c8u3-mrnx.

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Elders are more likely to confront the death of a sibling than any other kinship bereavement. Yet we know almost nothing about the impact of sibling deaths on older adults. We used attachment theory to generate hypotheses about the impact of this life event on physical health, mood, social support, and economic outcomes in late life. At the Duke University site of a large multi-center epidemiologic study (EPESE), 3173 elderly community-dwellers provided data on bereavements experienced in the past year as well as on demographic, health-related, and socioeconomic characteristics. Bereaved siblings were more functionally and cognitively impaired than bereaved friends and rated their overall health as worse than bereaved spouses or bereaved friends who were similarly impaired. Brothers and sisters bereaved of a brother reported excess financial hardship and mood impairment, respectively. Terminal care programs should screen for excess risk among surviving siblings and plan for assisting these survivors in adaptation to this loss.

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Nascimento, Claudemiro Godoy do, and Klaus Paz de Albuquerque. "A experiência macro-oikoumene em tempos incertos: desafios e utopias." Revista Eclesiástica Brasileira 65, no. 258 (April 30, 2019): 315. http://dx.doi.org/10.29386/reb.v65i258.1655.

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Este artigo pretende discutir o ecumenismo nas diversas instâncias da sociedade civil e política (Gramsci, 1985 e Gohn, 2001). Num primeiro momento refletir-se-á sobre a cosmogênese dos movimentos ecumênicos e macro-ecumênicos. Posteriormente, refletir-se-á a partir de uma leitura dos escritos joaninos, a fim de realizar uma fundamentação teórica, tendo como pano de fundo a mensagem do Evangelho. E, por fim, demonstrar-se-á o possível de uma experiência macro-ecumênica realizada a partir de duas realidades concretas: a primeira, vivenciada pelas Irmãzinhas e os Irmãozinhos de Jesus que possuem a espiritualidade do Irmão Charles de Foucauld, e a segunda, pelos Irmãos da Comunidade de Taizé.Abstract: This article intends to discuss ecumenism in the various sectors of civil and political society (Gramsci, 1985 and Gohn, 2001). We begin by examining the origin of the ecumenical and macro-ecumenical movements and in a next stage, seek a theoretical basis for our discussion through a careful reading of the Johannine writings, having as background the Gospel message. Finally, we will show how a macro-ecumenical experience can occur, using as example two concrete realities: the first experienced by the Little Sisters and the Little Brothers of Jesus, that have Brother Charles de Foucauld’s spirituality and the second, by the Brothers from the Taizé Community.

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Kołosowski, Tadeusz. "Troska o chorych w klasztorach starożytnych w świetle wybranych reguł monastycznych." Saeculum Christianum 24 (September 10, 2018): 5–16. http://dx.doi.org/10.21697/sc.2017.24.1.

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The purpose of the article is the attempt to answer the question of how Eastern and Western monastic rules normalized the life of those who were ill in ancient monasteries. Did they have among their brothers or sisters some special status? Who were responsible for the sick in the monastery and how hey were responsible for the care of the ill? In this regard, monastic rules are an interesting and unique source of information about activities undertaken to care for ill members of the monastic community. In this regard 7 monastic rules were identified and analyzed. These rules were written in different regions of the contemporary world: Egypt, North Africa, Gaul, Italy and Spain. One was written during IV and VII of century andthey concern monks and consecrated women. Each rule deals with the care of the sick those from among the brothers or sisters with a designated role in caring for the sick. These were usually nurses and cellarers. Some rules determined personality traits required. The general supervision over the care of the sick was entrusted to superior of the monastery. Separate rooms or the cells were identified for the sick, sometimes the dining room, the storeroom or the kitchen. All rules seek to ease for the ill requirements concerning of the consumption of meals, fasts, and hygiene needs. They should, if able, perform lighter duties.

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Walangitan, Militia Kristi, Rama Tulus Pilakoannu, and David Samiyono. "Sistem Nilai Budaya Dalam Tradisi Kasesenan Di Suku Tounsawang Minahasa." Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) 6, no. 1 (April 29, 2020): 10. http://dx.doi.org/10.24114/antro.v6i1.15856.

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In the Tounsawang tribal community the mapalus tradition in death (about eating together) is known as kasesenan. The tradition of kasesenan is a meeting place for families, brothers and sisters to help and help as a form of togetherness with a bereaved family. The purpose of this study was to analyze the understanding of the Tounsawang Minahasa community regarding the implementation of the past and present of the kasesenan and analyze the cultural value system contained in its implementation. The author uses the theory of collective awareness, cultural value systems and understanding eating together. This study uses a qualitative-descriptive research approach to collect data that is in accordance with what researchers need from the Tounsawang Minahasa community. The results of the study revealed that the existence of the kasesenan tradition is still being carried out and in the implementation of this tradition has experienced some changes but this change without leaving the value of the kasesenan itself even this tradition becomes the glue of social loyalty in people's lives such as the Minahasa slogan 'We Are All Brothers'. Thus, it is the collective memory of the people that keeps the culture of Kasesenan still maintained today. This culture is capable of giving birth to values such as mutual acceptance, fostering a sense of togetherness in society, solidarity, brotherhood, sharing, glue of social loyalty, mapalus, loyalty to ancestral traditions, and cultural preservation.

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Rhodes, Jean E., Sarah E. O. Schwartz, Margaret M. Willis, and Max B. Wu. "Validating a Mentoring Relationship Quality Scale." Youth & Society 49, no. 4 (August 2, 2016): 415–37. http://dx.doi.org/10.1177/0044118x14531604.

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Youth mentoring relationships have significant potential for promoting positive youth development. Nonetheless, the benefits derived from such relationships depend considerably on the length and quality of the bonds that are created between mentors and youth. Although some attention has been paid to youth’s experience of relationship quality, few studies have focused on mentors’ experience of relationship quality. In the context of a national sample of mentor and youth dyads in Big Brothers Big Sisters community-based mentoring programs ( N = 5,222), the current study validated a new mentor-reported measure of relationship quality, explored associations between mentor and youth assessments of relationship quality, and investigated the capacity of early assessments of relationship quality to predict mentoring relationship duration. Implications for research and practice are discussed.

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Cunich, Peter. "The Syon Household at Denham, 1539–50." Studies in Church History 50 (2014): 174–87. http://dx.doi.org/10.1017/s0424208400001704.

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Late medieval monastic households shared many features in common with the large secular households of the gentry and aristocracy Indeed, the language used in describing monastic households had always echoed that of the extended secular family with ‘brothers’ and ‘sisters’ living together under the authority of a superior representing Christ but exercising control of the religious community as a ‘father’ or ‘mother’ figure. While the common life of the monastery was very different in many of its details to the lifestyle of a lay family, monastic legislators used the family relationship to describe the modus operandi of the monastic community St Augustine enjoined his monks to ‘obey your superior as you would a father’, and reminded an errant community of nuns that their superior had been ‘the mother not of your body but of your mind’. St Benedict wrote as ‘a father who loves you’, reminding his followers that God is ‘a loving father’ and urging them to show each other ‘the pure love of brothers’ while accepting the abbot as both the ‘father of the household’ and a ‘spiritual father’ who would provide for all their worldly and spiritual needs. David Rnowles therefore considered the medieval monastic conventus to be a ‘family’ in which a ‘simple family life’ was led by monks under the care of an ever-present superior who acted as a loving paterfamilias in governing the monastery; the monastery was ‘the home of a spiritual family whose life and work begin and end in the family circle’.

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Shryock, Andrew, and Sally Howell. "“EVER A GUEST IN OUR HOUSE”: THE EMIR ABDULLAH, SHAYKH MAJID AL-[ayn]ADWAN, AND THE PRACTICE OF JORDANIAN HOUSE POLITICS, AS REMEMBERED BY UMM SULTAN, THE WIDOW OF MAJID." International Journal of Middle East Studies 33, no. 2 (May 2001): 247–69. http://dx.doi.org/10.1017/s0020743801002045.

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The literature on Jordan is awash in studies of the history, politics, and possible futures of the Hashemite family. In a polity so closely identified with its ruling dynasty, one would be surprised if this fixation did not prevail. More curious to the anthropologist is the extent to which the scholarly attention lavished on the Hashemites has centered on the rather obvious fact that they rule, but has given less concern to the fact that they rule as a family—that they express their dominance in a patriarchal rhetoric brimming with kinship metaphors, and that they preside over a body politic in which households and their influential heads are of far greater significance than electoral constituencies, public opinion, or (least of all) individual citizens and their rights. When King Hussein described his realm as “the big Jordanian family” (al-usra al-urduniyya al-kubra¯), he invoked an image of community (and authorized a style of political exchange) that made immediate sense to his subjects. In his final years of rule, Hussein artfully consolidated his role as national father figure. His heir, King Abdullah II, who was 37 years old when he inherited the throne in 1999, affects the “older brother” persona appropriate to his age. In announcing Hussein's death, Abdullah II relied heavily on the vocabulary of political kinship his father had standardized: “Hussein was a father, a brother, to each of you, the same as he was my father. . . . Today you are my brothers and sisters, and with you I find sympathy and condolences under God”1

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Elewa, Ahmed, and Laury Silvers. "“I am one of the People”: A Survey and Analysis of Legal Arguments on Woman-Led Prayer in Islam." Journal of Law and Religion 26, no. 1 (2010): 141–71. http://dx.doi.org/10.1017/s074808140000093x.

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For Muslims, prayer leadership is necessary to fulfill the confirmed sunnah of congregational prayer, as well as the obligatory Friday sermon and prayer. The majority of jurists consider the role of imam to be better than any other duty associated with the prayer including that of the muezzin.In New York City on March 18, 2005 Dr. Amina Wadud shocked the Muslim world when she led a mixed-gender congregation in the Friday prayer. The Friday congregational prayer is at the center of Muslim religiosity. On Friday mid-day, Muslims come together as a community and turn collectively toward God. The form of the prayer affirms the community's identity; Muslims pray as brothers and sisters equal before God. They stand in straight lines, shoulder to shoulder. No one has a reserved spot. The rich stand next to the poor.

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Uchem, Rose. "Women as Migrants and Missionaries." Mission Studies 31, no. 3 (November 19, 2014): 319–39. http://dx.doi.org/10.1163/15733831-12341354.

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There are some commonalities in the experiences of women, migrants and missionaries.In many cultures of the world marriage makes women leave home, father, mother,brothers, sisters and land “for the sake of the gospel (of love);” though with less assuranceof the manifold blessings and eternal bliss promised the missionary (Mark 10:29).Again like migrants, women leave their own family home and go and make anotherhome in another land. In a few cases, marriage and migration bring improved socialstatus for some though not for others. However, when things go wrong whether in thefamily or in the community women, like migrants, get the blame and the shame fromthe wider population. While always free in theory to go back to their original homes, inreality just as migrants and missionaries, women are not all that free to move at will.Intricate social, economic and psychological ties bind many and limit their options forescape. Against this background and from a gender perspective, this paper examinesthe missiological significance of women’s experiences in a given Nigerian immigrantChristian community in the United States of America.

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Tumeinski, Marc. "The Gift of Peace, Christians with Impairments, and the Church." Horizons 48, no. 1 (May 17, 2021): 122–54. http://dx.doi.org/10.1017/hor.2021.5.

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One of the demands facing the church is the call for unity with Christians with profound intellectual and physical impairments. As the church becomes a community of justice with and for people with impairments, she is an instrument of God's shalom. However, too many of our sisters and brothers with impairments find themselves on the outside looking in. How can the church continue to move toward a more complete welcome and participation? Responding to this theological question precedes clinical or legal concerns. The best the world has to offer is not what the church needs, though she can learn from reasonable professional approaches. The message and peace of Christ can undo the walls of separation that keep Christians with impairments out. Such a transformation would be a sign that the church is being built up in peace, and would offer a model of true communion among a diversity of people.

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De Wit, David J., Ellen Lipman, Maria Manzano-Munguia, Jeffrey Bisanz, Kathryn Graham, David R. Offord, Elizabeth O'Neill, Deborah Pepler, and Karen Shaver. "Feasibility of a randomized controlled trial for evaluating the effectiveness of the Big Brothers Big Sisters community match program at the national level." Children and Youth Services Review 29, no. 3 (March 2007): 383–404. http://dx.doi.org/10.1016/j.childyouth.2006.09.003.

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Douma-Kaelin, Kelly. "Interchangeable Bodies: International Marriage and Migration in the Eighteenth-Century Moravian Church." Church History 90, no. 2 (June 2021): 348–66. http://dx.doi.org/10.1017/s000964072100144x.

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This article investigates the extent to which the theology and structure of marriage within the German Moravian Church functioned to connect and grow the Church as an international network across the Atlantic world in the eighteenth century. Specifically, it argues that Moravian conceptions of marriage facilitated intentional international partnerships that led to the relocation and migration of many European women as Moravian missionaries throughout the eighteenth century. In some instances, early Moravians lived in sex-segregated communal housing and viewed sexual intercourse as a sacred unification with Christ, free of human desire. Part of the Moravian impetus to be “everywhere at home” required preventing individual congregational differences in order to create a larger international community. If the Church aimed to view all brothers and sisters as productive bodies to serve the growth of the community, then these bodies needed to be interchangeable and unrooted to a specific space. The premeditated practice of intermarriage between congregations meant that there were not individual groups that practiced the Moravian faith, but rather a singular global church family. Based on an analysis of Moravian missionary women's memoirs, this article begins to delve into the social and geographic mobility available to these eighteenth-century women through a nonnormative marital structure.

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Kampo, Kunradus. "MEMAHAMI NILAI PEMBERDAYAAN CREDIT UNION." SIMAK 18, no. 02 (November 14, 2020): 217–33. http://dx.doi.org/10.35129/simak.v18i02.150.

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This research aims to explore the main meaning that became the core values of empowerment that done by Credit Union (CU). Through a case study approach on CUMK, the researcher then explores the values of CU in stages based on an economic perspective, a church perspective (ecclesia), and a biblical perspective. We found that the meaning of CU empowerment is very comprehensive and holistic that unite inclusive economic concept and the social teaching of the church and also the word of God on bible that focused on raise human dignity to live prosperous. Thus, we conclude that core values of CU empowerment is compassion. Personal human well-being as well as community welfare, should be developed, because man is the creator, center and destination of all social economic life. Whoever obeys to Christ, and first of all looking for Kingdom of God, will draw from Him compassion that stronger and clearer to help all brothers and sisters, and to be soulful of compassion carry out the opus of justice (Gaudium et Spes, 3: 63 and 72).

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JOSSELYN-CRANSON, HEATHER. "Moderate psallendo: Musical participation in worship among Gilbertine nuns." Plainsong and Medieval Music 16, no. 2 (October 2007): 173–86. http://dx.doi.org/10.1017/s0961137107000691.

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AbstractThe Gilbertine Order, a monastic community for both sexes founded by Gilbert of Sempringham, attracted the attention of contemporaries because of the close proximity of the men and women who made up its members. Although Gilbertine canons, nuns, lay brothers and lay sisters were strictly separated by gender, the possibility of scandal aroused the suspicion of twelfth-century observers. Modern scholars seem to share the same fascination, even as this applies to the musical history of the order. Many Gilbertine scholars assume that the nuns of the Order of Sempringham did not participate musically in Mass or the Office, lest the canons of the Order fall into sin at the sound of their alluring, feminine voices. This article re-examines the texts that have prompted such assumptions, including the Gilbertine Institutiones, two papal bulls directed at the Order, and works by John Capgrave, John of Salisbury, Gerald of Wales and Nigel de Longchamps. The reassessment of these texts provides evidence that the Gilbertine nuns did sing in worship, albeit in a restricted fashion.

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Kovtun, Nataliya. "ПОЭТИКА ДВОЙНИЧЕСТВА В ТЕТРАЛОГИИ Ф. АБРАМОВА «БРАТЬЯ И СЕСТРЫ»." Проблемы исторической поэтики 18, no. 4 (November 2020): 263–87. http://dx.doi.org/10.15393/j9.art.2020.7623.

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The work is devoted to the poetics of duality in F. Abramov’s tetralogy Brothers and Sisters. The analysis of the duality models allows to imagine historical, social, political reality, the minimal structure of the human community: one and the other. At the center of the study are the key characters of the tetralogy, namely, Mikhail Pryaslin and Yegorshi Stavrov, who embody the eschatological Russian model of duality. The analysis of these characters is carried out against the background of the character structure as a whole. Within a Christian context, the Mikhail — Yegorsha twin pair is included in a broad semantic field. Yegorsha compares his sworn brother with Christ. According to the legend, the latter’s twin was apostle Thomas, whose name coincidentally means ‘a twin.’ If Mikhail is firmly associated with Christ, then Egorsha can be semantically identified with both Judas and Thomas (in all connotations). The destruction of the “country model,” the Russian schism also actualizes another version of duality: George the Victory-bearer and Yegoriy the troublebearer, which is already reflected at the level of character naming. The struggle of the “twin” heroes over a woman, ancestral land and the house, which is interpreted as a confrontation between Christ and the Antichrist, St. George and the “bad Yegorka” (changeling), is also implemented as the “Russian” version — Foma and Erema, in which the doubles lose to the circumstances. Peasant Russia is in captivity of civilization, and no one is able to protect it: the warriors die, the saints abandon the icons. This leads to the general sense of anxiety, of a life “between homes,” when the “prodigal son,” who has nowhere to go back to, becomes the modern hero.

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Palmisano, Stefania, and Marcin Jewdokimow. "New Monasticism: An Answer to the Contemporary Challenges of Catholic Monasticism?" Religions 10, no. 7 (June 28, 2019): 411. http://dx.doi.org/10.3390/rel10070411.

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New Monasticism has been interpreted by its protagonists as an answer to the challenges of the future of Christian monasticism. New Monastic Communities can be defined as groups of people (at least some of whom have taken religious vows) living together permanently and possessing two main characteristics: (1) born in the wake of Vatican Council II, they are renewing monastic life by emphasising the most innovative and disruptive aspects they can find in the Council’s theology; and (2) they do not belong to pre-existing orders or congregations—although they freely adapt their Rules of Life. New Monastic Communities developed and multiplied in the decades during which, in Western European countries and North America, there was a significant drop in the number of priests, brothers and sisters. Based on our empirical research in a new monastic community—the Fraternity of Jerusalem (a foundation in Poland)—we addressed the following: Why are New Monastic Communities thriving? Are they really counteracting the decline of monasticism? What characteristics distinguish them from traditional communities? We will show how they renew monastic life by emphasising and radicalising the most innovative and disruptive theological aspects identified in Vatican Council II.

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Firestone, Michelle, Jessica Syrette, Tessa Jourdain, Vivian Recollet, and Janet Smylie. "“I feel safe just coming here because there are other Native brothers and sisters”: findings from a community-based evaluation of the Niiwin Wendaanimak Four Winds Wellness Program." Canadian Journal of Public Health 110, no. 4 (March 13, 2019): 404–13. http://dx.doi.org/10.17269/s41997-019-00192-6.

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Rosser, Gervase. "Going to the Fraternity Feast: Commensality and Social Relations in Late Medieval England." Journal of British Studies 33, no. 4 (October 1994): 430–46. http://dx.doi.org/10.1086/386064.

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In the history of medieval ideas about community, a prominent place must be accorded to the fraternity, or guild. This type of voluntary association, found throughout medieval Europe, frequently applied to itself the name of communitas. The community of the guild was not, however, a simple phenomenon; it invites closer analysis than it has yet received. As religious clubs of mostly lay men and (often) women, the fraternities of medieval Christendom have lately been a favored subject among students of spirituality. Less interest, however, has recently been shown in the social aspects of the guilds. One reason for this neglect may be precisely the communitarian emphasis in the normative records of these societies, which most late twentieth-century historians find unrealistic and, perhaps, faintly embarrassing. But allowing, as it must be allowed, that medieval society was not the Edenic commune evoked in fraternity statutes, the social historian is left with some substantial questions concerning these organizations, whose number alone commands attention: fifteenth-century England probably contained 30,000 guilds. Why were so many people eager to pay subscriptions—which, though usually modest, were not insignificant—to be admitted as “brothers” and “sisters” of one or more fraternities? Who attended guild meetings, and what did they hope to achieve by doing so? What social realities gave rise to the common language of equal brotherhood? This essay is intended to shed some light on these questions by focusing on what for every guild was the event which above all gave it visible definition: the annual celebration of the patronal feast day.

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Rahman, MM, A. Rahman, TT Sajoni, SB Kabir, J. Nahar, and F. Mehrin. "Knowledge and Health Problems Related to Health Behavior among the Secondary School Children in Rural Community of Dhamrai Upazila, Dhaka." Anwer Khan Modern Medical College Journal 5, no. 2 (December 3, 2014): 18–22. http://dx.doi.org/10.3329/akmmcj.v5i2.21127.

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In Bangladesh, there are 18,756 secondary schools in which 17.91 million students are enrolled. School children are more vulnerable to be attacked by various types of communicable diseases due to poor health behaviors. The aim of this study was to find out knowledge and health problems related to health behavior among the secondary school children. This descriptive cross sectional study was carried among 795 secondary school children by purposive sampling from 22nd to 24th January 2014 in different school s of Dhamrai Upazila, Dhaka. Data were collected on a pretested questionnaire by face to face interview. Data were analyzed manually and by using computer. The study revealed that majority of the respondents were Muslims by religion, 45% had education level Class VII and mean age was 13±1.7 years. Most of them 45% & 40% students father's and Mothers education level respectively was HSC and above. About 50% students father's occupation were service and 33% were businessman. Mostly about 79% students mother's were housewife. Among all about 71% students were found having 2-3 brothers and sisters respectively. About 20%, 9% and 7% respondents don't agree on drinking clean boiled water, avoidance of smoking and care of nails as a healthy behavior. 25%, 13% and 11% respondents don't practice drinking clean boiled, regular brushing of teeth and care of nails. About 95%, 74% and 67% learned on health behavior from family teachers and text books respectively. About 19%, 14% and 10% students were suffering from common cold, unhealthy hair and itching respectively. Knowledge regarding health behavior among the secondary school children was found still worse. The study recommends more effective implantation of awareness program to improve knowledge regarding health behavior. DOI: http://dx.doi.org/10.3329/akmmcj.v5i2.21127 Anwer Khan Modern Medical College Journal Vol. 5, No. 2: July 2014, Pages 18-22

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Marshall, I. Howard. "Brothers Embracing Sisters?" Bible Translator 55, no. 3 (July 2004): 303–10. http://dx.doi.org/10.1177/026009350405500302.

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Gallagher, Peggy A., and Thomas H. Powell. "Brothers and Sisters." Topics in Early Childhood Special Education 8, no. 4 (January 1989): 24–37. http://dx.doi.org/10.1177/027112148900800403.

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Bax, Martin. "Brothers And Sisters." Developmental Medicine & Child Neurology 32, no. 12 (November 12, 2008): 1035–36. http://dx.doi.org/10.1111/j.1469-8749.1990.tb08519.x.

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Spietz, Anita. "Sisters and Brothers." MCN, The American Journal of Maternal/Child Nursing 11, no. 2 (March 1986): 133,135. http://dx.doi.org/10.1097/00005721-198603000-00019.

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Aitsebaomo, Julius, Andrea L. Portbury, Jonathan C. Schisler, and Cam Patterson. "Brothers and Sisters." Circulation Research 103, no. 9 (October 24, 2008): 929–39. http://dx.doi.org/10.1161/circresaha.108.184937.

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30

Mulder, Monique Borgerhoff. "Brothers and sisters." Human Nature 9, no. 2 (June 1998): 119–61. http://dx.doi.org/10.1007/s12110-998-1001-6.

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Sayer, Sandy. "Brothers And Sisters." Journal of Prisoners on Prisons 5, no. 2 (December 1, 1994): 50. http://dx.doi.org/10.18192/jpp.v5i2.5728.

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Al Afgani, Jamaludin. "Pemberdayaan Remaja Muslim melalui Program Akademi Berdaya Kreatif." Anida (Aktualisasi Nuansa Ilmu Dakwah) 18, no. 1 (June 25, 2019): 61–84. http://dx.doi.org/10.15575/anida.v18i1.5049.

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ABSTRACTThe purpose of this research is to find out methods in community empowerment that are in accordance with the object of adolescents, as well as processes and programs that are useful for youth empowerment carried out by the Creative Empowerment Foundation through empowered academy programs. This study uses a descriptive method with a type of data that is qualitative which describes and explains the facts in the field, using data collection techniques, interviews and documentation studies. The results of the first study, the youth empowerment process carried out by the Creative Empowerment Foundation through a empowered academy program by inviting the community to become volunteers and foster brothers and sisters then looking for and providing understanding of theories that are relevant to teenagers' desires, whose targets are orphaned teenagers. Second, methods of empowering education and practices that are in accordance with the moral curriculum. Third, a movement to improve the quality and capacity of institutions by providing training to volunteers and carers and administrators to remember about empowering and being sincere in empowering.Tujuan dari penelitian ini dilakukan untuk mengetahui metode dalam pemberdayaan masyarakat yang sesuai dengan objeknya yakni remaja, serta proses dan program yang bermanfaat bagi pemberdayaan remaja yang dilakukan oleh Yayasan Berdaya Kreatif melalui program akademi berdaya.Penelitian ini menggunakan metode deskriptif dengan jenis data kualitatif yang menggambarka dan menjelaskan fakta-fakta di lapangan, dengan teknik pengumpulan data melalui observasi, wawancara dan studi dokumentasi.Hasil penelitian diperoleh bahwa pertama, proses pemberdayaan remaja yang dilakukan oleh Yayasan Berdaya Kreatif melalui program akademi berdaya dengan mengajak masyarakat untuk menjadi relawan dan kakak asuh kemudian mencari dan memberikan pemahaman tentang teori yang relevan dengan keingin remaja, yang sasarannya adalah remaja yatim dhuafa. Kedua, metode pemberdayaan pendidikan dan praktik yang sesuai dengan kurikulum berakhlaq. Ketiga, gerakan untuk meningkatkan kualitas dan kapasitas lembaga dengan memberi pelatihan pada relawan dan kakak asuh serta pengurus untuk ingat tentang memberdayakan dan ikhlas dalam memberdayakan.

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Дмитращук, О. С. "FOREIGN EXPERIENCE OF DOMESTIC VIOLENCE PREVENTION." Juridical science, no. 1(103) (February 19, 2020): 284–92. http://dx.doi.org/10.32844/2222-5374-2020-103-1.34.

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The relevance of the article is that the analysis of the legislation of foreign countries gives grounds to assert that in most countries of the world legislation on combating domestic violence has not yet been adopted, and in those countries that have laws to prevent domestic violence has not yet had sufficient experience. combating this socially dangerous phenomenon, and some countries completely ignore measures related to domestic violence, although they have laws to combat domestic violence. The article examines the most positive experience in preventing domestic violence in Europe and other countries. It is established that the most acceptable for Ukraine is a positive experience in preventing domestic violence in European countries. It has been established that in Austria the police are empowered to evict offenders and impose prohibition orders. The country has established “intervention centers” that provide free counseling, assistance and support to victims of domestic violence. In the Republic of Bulgaria, such a form of punishment is provided as public condemnation, which is manifested in the public condemnation of the violator before the labor collective in which he works or before the organization of which he is a member. It was found that the practice of cooperation between the police and the community in overcoming the problem of domestic violence, which is regulated by the Claire Act, is relevant. In the Federal Republic of Germany, domestic violence is not only aggressive and violent acts between a woman and a man, but also between children, parents, sisters and brothers. It is emphasized that in the Republic of Poland the public condemnation of the criminal act of the offender is a positive experience, because for offenders it is more unpleasant to condemn society than legal responsibility. In the United States, children’s social services are focused not only on the child, but also on the family as a whole. There are government and community commissions to investigate cases of violence in this state, and special shelters have been set up to house women with children who have left their homes due to ill-treatment.

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Horton, Richard. "Offline: Sisters and brothers." Lancet 378, no. 9799 (October 2011): 1286. http://dx.doi.org/10.1016/s0140-6736(11)61561-4.

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Morrison, Hope. "Brothers and Sisters (review)." Bulletin of the Center for Children's Books 59, no. 5 (2006): 227. http://dx.doi.org/10.1353/bcc.2006.0021.

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Fleischer, Mary. "Brothers and Sisters (review)." Theatre Journal 53, no. 2 (2001): 337–39. http://dx.doi.org/10.1353/tj.2001.0040.

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Смирнов, Николай, and Nikolay Smirnov. "On the birth of theatrical tradition in the estate of D. I. Mendeleev «Boblovo»." Service & Tourism: Current Challenges 9, no. 2 (June 15, 2015): 134–37. http://dx.doi.org/10.12737/11407.

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The present paper is the result of years of hard work of the author on the study traditions of family life of the great Russian scientist D. I. Mendeleev, his close and distant relatives. It is dedicated to the 150"1 anniversary of the purchase by D. I. Mendeleev in June 1865 of Boblovo, which is a resurgent Northern Moscow Region estate. In the circle of the descendants of the great scientist often talk about the «Clan ofD. I. Mendeleev». It included members of the first and second families of D. Mendeleev: Theosebia Nikitichna first wife, his second wife, Anna Ivanovna, and their children, six in two marriages of Mendeleev. Readers iare offered to learn about Mendeleev who led a unique family, which included brothers and sisters, nephews, great-nephews of the scientist, his friends. One of the traditions of Mendeleev>s clan was known as barn-theater productions with active participation of the poet Alexander Blok. Of course, the poet can be safely attributed to the «Clan of Mendeleev». This rather large community of citizens of modern Russia includes the author of the article, who belongs to the generation of great-great nephews ofD. I. Mendeleev. Author´s research methodology is original, it is dominated by information received from the mouth of the descendants of the great scientist. The article mentions a totally unique document that sheds light on the many pages of the history of Boblovo. This document adds new content road tour «Bol´shoe Shakhmatovo» linking Shakhmatovo (A. A. Blok estate) with the estate ofD. I. Mendeleev and villages Pokrovskoe, Rogachevo, Ivanovo, St. Nicholas-Peshnoshsky monastery, estate «Tarakanovo».

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Wallace, Scyatta A., Lisa M. Hooper, and Malini Persad. "Brothers, Sisters and Fictive Kin." Youth & Society 46, no. 5 (June 22, 2012): 688–705. http://dx.doi.org/10.1177/0044118x12450176.

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Chalmers, Debbie. "Caring for brothers and sisters." Child Care 11, no. 1 (January 2014): 12–13. http://dx.doi.org/10.12968/chca.2014.11.1.12.

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Delano, Anthony. "Brothers (and sisters) of invention." British Journalism Review 20, no. 2 (June 2009): 75–76. http://dx.doi.org/10.1177/0956474809106675.

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41

Stocker, Clare M. "Brothers and Sisters: Beyond Childhood." Contemporary Psychology: A Journal of Reviews 42, no. 2 (February 1997): 167–68. http://dx.doi.org/10.1037/000616.

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Milne, F. H., and D. S. Judge. "Costly brothers and helpful sisters." HOMO 61, no. 3 (June 2010): 213–14. http://dx.doi.org/10.1016/j.jchb.2010.01.026.

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43

Selmani-Bakiu, Arta, and MA Julinda Elezi. "Children as Victims of Domestic Violence – Deprivation of Parental Rights according to the Family Law Act of the Republic of North Macedonia and the Family Law Act of Kosovo." SEEU Review 16, no. 1 (June 12, 2021): 30–44. http://dx.doi.org/10.2478/seeur-2021-0003.

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Abstract Domestic violence is one of the most serious forms of violation of basic human freedoms and rights regardless of ethnicity, gender, religion, and status. A reflection on many international statistics shows that women are the most frequent victims of domestic violence. Based on the definition of the phenomenon of domestic violence, the forms of abuse, the manner how violence is treated, the possibility of children, men, extramarital spouses, brothers, sisters, and old people living in an extended domestic community, of also being victims is not excluded. Since domestic violence is not only a national problem but a worldwide problem, international organizations have worked towards the eradication of this phenomenon by sanctioning it in various international conventions. Also, the legal systems of many countries prohibit and sanction domestic violence by special laws obliging the state authorities to act in all situations when there are indications that there are direct or indirect violent acts in a family. In this paper, the authors present only the domestic violence against children as an evident problem in families, but which is often unreported. The legal frameworks of the Republic of North Macedonia and Republic of Kosovo are presented in this paper with the aim to describe the material-legal and procedural-legal treatment of domestic violence by pointing out the failure of the state authorities in implementing the laws on protection and prevention of this phenomenon. The authors take the approach of only treating the legal consequences of child abuse by parents that in both legislations is deprivation of parental rights for the violent parent. They conclude that the state authorities should intensify their work in taking control measures towards all the families where there are suspicions that the parental rights are neglected, and the child is abused. Because many cases of abuse have not been detected or reported, and in both countries a special study especially on domestic violence against children does not exist, the possibility that the number for this type of child abuse is great.

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Sankar, Andrea. "Sisters and Brothers, Lovers and Enemies:." Journal of Homosexuality 11, no. 3-4 (January 28, 1986): 69–82. http://dx.doi.org/10.1300/j082v11n03_05.

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Häyhtiö, Tapio, and Jarmo Rinne. "LITTLE BROTHERS AND SISTERS ARE WATCHING." Information, Communication & Society 12, no. 6 (September 2009): 840–59. http://dx.doi.org/10.1080/13691180802302296.

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Chalmers, Alison. "Brothers and Sisters of Disabled Children." Journal of Applied Research in Intellectual Disabilities 18, no. 1 (March 2005): 93–94. http://dx.doi.org/10.1111/j.1468-3148.2004.00206.x.

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47

Raff, Jeffrey A. "A Review of: “Brothers and Sisters”." Psychological Perspectives 51, no. 1 (June 2, 2008): 170–72. http://dx.doi.org/10.1080/00332920802032076.

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Noah Riseman. "Introduction: Brothers and Sisters in Arms." Wicazo Sa Review 32, no. 1 (2017): 5. http://dx.doi.org/10.5749/wicazosareview.32.1.0005.

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Milne, Fritha H., and Debra S. Judge. "Brothers delay menarche and the onset of sexual activity in their sisters." Proceedings of the Royal Society B: Biological Sciences 278, no. 1704 (August 18, 2010): 417–23. http://dx.doi.org/10.1098/rspb.2010.1377.

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The higher costs of sons compared with daughters extends to a negative effect of brothers on the lifetime reproductive success of their siblings in subsistence and preindustrial societies. In societies with fewer resource constraints, one might expect that these effects would be limited or non-existent. This study investigates the costs of brothers and sisters in a contemporary western society of adult Australians. Girls with elder brothers had a delayed age at menarche. Younger brothers were associated with delayed onset of sexual activity in sisters, but not in brothers. Neither younger nor elder brothers influenced fitness parameters (number of pregnancies, number of children, age at first pregnancy or age at first birth) in siblings of either sex. This study provides evidence that brothers negatively affect their sisters' onset of reproductive maturity and sexual activity; however, this delay is not associated with a fitness cost in contemporary Australia. We suggest this is due to the long period of independence prior to child bearing.

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Cox, Cheryl Anne. "Sibling Relationships in Classical Athens: Brother-Sister Ties." Journal of Family History 13, no. 4 (October 1988): 377–95. http://dx.doi.org/10.1177/036319908801300402.

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This article examines the private orations of classical Athens for evidence of the relations between brothers, brothers and sisters, and brothers-in-law. Although affection could exist between male siblings, Athenian inheritance laws, requiring equal division of the paternal estate among male heirs, stimulated conflict between brothers. Females, however, could not inherit if they had brothers, neither were their dowries equal to their brothers' share of the patrimony. The interest of the natal family in giving a substantial dowry and in contracting a secure and prestigious marriage for the daughter often led to ties between brothers and sisters and cooperation between brothers-in-law. When cross-siblings or their descendants contended for the same estate, however, conflicts did arise, at times aggravated by the institution of adoption.

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