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1
Loughlin, Kevin R., and Charles E. Hawtrey. "Moses Swick, the father of intravenous urography." Urology 62, no. 2 (August 2003): 385–89. http://dx.doi.org/10.1016/s0090-4295(02)02286-0.
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Sakenfeld, Katharine Doob. "Feminist Biblical Interpretation." Theology Today 46, no. 2 (July 1989): 154–68. http://dx.doi.org/10.1177/004057368904600205.
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“Then drew near the daughters of Zelophehad the son of Hepher, son of Gilead, son of Machir, son of Manasseh from the families of Manasseh the son of Joseph. The names of his daughters were: Mahlah, Noah, Hoglah, Milcah, and Tirzah. And they stood before Moses, and before Eleazar the priest, and before the leaders and all the congregation, at the door of the tent of meeting, saying, ‘Our father died in the wilderness; he was not among the company of those who gathered themselves together against the Lord in the company in Korah, but died for his own sin; and he had no sons. Why should the name of our father be taken away from his family, because he had no son? Give to us a possession among our father's brethren.’ Moses brought their case before the Lord. And the Lord said to Moses, ‘The daughters of Zelophehad are right; you shall give them possession of an inheritance among their father's brethren and cause the inheritance of their father to pass to them. And you shall say to the people of Israel, ‘If a man dies, and has no son, then you shall cause his inheritance to pass to his daughter.”’ (Numbers 27:1–8; cf. also chap. 36.)
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FRIEDMAN, R. Z. "Freud's religion: Oedipus and Moses." Religious Studies 34, no. 2 (May 1998): 135–49. http://dx.doi.org/10.1017/s0034412598004296.
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Moses and Monotheism is Freud's last book on religion. It was published in its entirety only after his flight from Nazi-occupied Vienna. Moses is perhaps Freud's most controversial book on religion. It is both an apology and a curse. It is a critique of traditional Judaism (by way of an Oedipal analysis of a deified Moses), a defence of a modern humanistic Judaism (a Judaism of moral and intellectual values), and a bitter critique of Christianity (a religion not of the Father but of the sons, a failed religion, which expresses its failure in anti-Semitism). A defiant and rebellious book, one might say, one in which an old man rises to meet his fate and does so with surprising wilfulness and vigour. But Moses also reveals a dogmatic Freud defending a critique of religion that is intellectually flawed and politically misdirected.
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Appelbaum, Jerome. "Father and Son: Freud Revisits his Oedipus Complex in Moses and Monotheism." American Journal of Psychoanalysis 72, no. 2 (May 23, 2012): 166–84. http://dx.doi.org/10.1057/ajp.2012.11.
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Kaiser, Barbara Bakka. "Moses Stuart: The Father of Biblical Science in America. John H. Giltner." Journal of Religion 69, no. 4 (October 1989): 550–51. http://dx.doi.org/10.1086/488205.
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Wheeler, Brannon. "History Testifies to the Infallibility of the Qur'an." American Journal of Islam and Society 19, no. 4 (October 1, 2002): 145–47. http://dx.doi.org/10.35632/ajis.v19i4.1908.
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Dr. Fatoohi and Prof. al-Dargazelli have produced an intriguing and farreachingcomparison of the Bible and the Qur' an relating to Moses and theIsraelites. Both authors are kha/ifahs of Shaykh Muhammad al-Casnazanial-Husseini of the Aliyyah Qadiriyyah Casnazaniyyah Sufi tariqah. Theyhold degrees in physics from Baghdad University and Durham University,and have authored numerous books, especially on Sufism, in Arabic andEnglish.Although readers might expect this book to address literary and culturalissues surrounding the shared but different accounts of Moses and theIsraelites in the Bible and the Qur'an, the authors have chosen to focus ondemonstrating the Qur'an's historical accuracy. Dividing their book intoIO chapters, they argue alternately that the Bible is inconsistent and historicallyinaccurate, while the Qur'an is consistent and confirmed byexternal historical evidence. The Biblical account of Moses and theIsraelites is not directly compared to the Qur'anic account; rather, theBible is used primarily as a foil to emphasize what the authors see as theQur'an's reliability. For example, while the authors point out that the Bibleappears to give various names for Moses' father-in-law (Exodus 2: I 8, 3: I, ...
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Ferguson, Cameron Evan. "A Note on Contra Apionem 1.250: Further Evidence for Anti-Jewish Interpolation." Journal of Ancient Judaism 12, no. 2 (April 19, 2021): 205–16. http://dx.doi.org/10.30965/21967954-bja10005.
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Abstract This article makes the case that the citation of Manetho’s Aegyptiaca found within Josephus’ Contra Apionem 1.250 is the work of a later anti-Jewish interpolator. Within the passage is an unnoticed chiasm that artificially binds the description of Osarsiph/Moses there with the Osarsephos introduced earlier in C. Ap. 1.238–9. It further suggests that the reason a negative depiction of Moses is not more fully integrated into Manetho’s story is the result of the interpolator inferring Manetho’s negative evaluation of the Jews as a result of his negative evaluation of the Hyksos. Manetho is, in other words, not the father of Egyptian anti-Judaism, though an anonymous editor may well be.
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Gabor, Vasyl. "Avgustyn Voloshyn: a concept of «the father of the Carpathian Ukraine» in the West Ukrainian press in the 1930s." Proceedings of Research and Scientific Institute for Periodicals, no. 10(28) (January 2020): 314–29. http://dx.doi.org/10.37222/2524-0331-2020-10(28)-23.
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An image of A. Voloshyn as a founder of national revival of the Carpathian Ukraine (Carpatho-Ukraine), emergence and evolution of its usage, genre and stylistic features of press publications have been analyzed on the basis of the West Ukrainian periodicals in the late 1930s. For the first time, A. Voloshyn’s designation as a «father», «father of the people», as well as a «national awakener», a «preacher» is found in the newspaper publications in 1934, when the Ukrainian public celebrated his 60th anniversary. At these celebrations, A. Voloshyn also welcomed the orphans whom he had donated his home and whom he had taken care of. It was them who first called him «father», and the public, thereafter, called him «father of orphans». The Western Ukrainian press began calling A. Voloshyn as «the father of national revival of the Carpathian Ukraine» in the period of the Carpathian Ukraine. In the journalists’ viewpoint of that time, this word was best suited to characterize A. Voloshyn, a great patriot and leader of Transcarpathian Ukrainians, a gentle, moderate and tolerant man. Throughout his activities, there was a sign of warmth in his father’s heart, combined with a deep sense of responsibility and rigor. In the context of the analysis of the people’s reverence and love for A. Voloshyn as the «father of Carpathian Ukraine», it should be noted that it had nothing to do with the cult of the then political leaders of Germany, Italy and the USSR. As a spiritual and socio-political leader, A. Voloshin fought for the rights of his people throughout all his conscious life, wrote and published textbooks and newspapers at his own expense, as well as maintained orphanages and raised more than a generation of nationally conscious teachers. All his spiritual, socio-political and cultural activities enabled him to become a model of altruistic patriotic work. He became a man who not only by self-sacrificing work for the weal of his people as well as his martyr death in the Moscow’s NKVD torturer chambers proved a devotion to his nation and his beliefs. Keywords: Avgustyn Voloshyn, the Carpathian Ukraine (Carpatho-Ukraine), «father of people», Moses, national revival.
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Mirza, Younus Y. "Ibn Taymiyya as Exegete: Moses' Father-in-Law and the Messengers in Sūrat Yā Sīn." Journal of Qur'anic Studies 19, no. 1 (February 2017): 39–71. http://dx.doi.org/10.3366/jqs.2016.0264.
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This article contends that Ibn Taymiyya was not only a theologian and jurist, but also a Qur'anic exegete (mufassir). As a mufassir, Ibn Taymiyya began an important exegetical shift away from the Ashʿarī philological tradition to one that was more ḥadīth-based and relied on the traditions of the early community (salaf). However, by examining exegetical writings composed after his Muqaddima fī uṣūl al-tafsīr (‘Introduction to the Principles of tafsīr’), this article demonstrates that Ibn Taymiyya employs philology and Biblical material as hermeneutic tools. He draws on the Bible to argue that Moses’ father-in-law could not have been the Arab prophet Shuʿayb, as many exegetes had claimed, but rather the Biblical Jethro (Yathrā). The Bible clearly states that Moses’ father-in-law was Jethro which is in accordance with the authentic sayings of the companions and successors. Moreover, drawing on Biblical history, Ibn Taymiyya contends that the messengers of Sūrat Yā Sīn could not have been the Disciples of Jesus but rather prophets sent before the time of Christ. The messengers of Sūrat Yā Sīn were sent to a people who were destroyed because of their disbelief, while the Disciples were sent to Antioch which believed in their call. Thus, we see that Ibn Taymyya's exegetical engagements revolve around theology in seeking to better define prophecy.
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Marini, Giorgio. "“Moses c’est le maître à nous tous”:." Manazir Journal 2 (April 1, 2021): 66–81. http://dx.doi.org/10.36950/manazir.2020.2.5.
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The paper focuses on the artistic work of Moses Levy (Tunis, 1885 - Viareggio, 1968), painter and printmaker active in Italy, Tunisia and Paris. A peculiar figure of cosmopolitan painter, whose father was British and the mother Italian, and whose art eludes attempts at univocal classification. On the contrary, it remains emblematic of the fruitfulness made possible by the encounter between different artistic traditions, as well as the reciprocal enrichment offered by the plurality of cultures.
Deeply linked by birth to the Jewish community in Tunis, he moved to Italy at a very young age, where he came into contact with the major exponents of the Tuscan school of painting around the turn of the century, starting with Giovanni Fattori. Constantly commuting between the two shores of the Mediterranean, he became an example of dialogue between different worlds, between his African roots, his Tuscan upbringing, his French-speaking culture and his stays in Paris, where he met Chagall and Picasso and could not fail to find a natural identification with Matisse’s pure rhythms and solar charge. A regular exhibitor at the Salons Tunisiens, in 1936 he was a co-founder of the Le Quatre group and later one of the promoters of the École de Tunis. Thus, the local artists saw in Levy the master who had been able to promote the birth of a modern art that was representative of Tunisian culture and people, but free from any easy Orientalist stereotype or folkloric flavour.
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Mirza, Younus Y. "Ibn Taymiyya as Exegete: Moses' Father-in-Law and the Messengers in Sūrat Yā Sīn." Journal of Qur'anic Studies 19, no. 1 (February 2017): 39–71. http://dx.doi.org/10.3366/jqs.2017.0264.
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Lobel, Diana. "Ehyeh asher Ehyeh and the Tetragrammaton: Between Eternity and Necessary Existence in Saadya, Maimonides, and Abraham Maimonides." Review of Rabbinic Judaism 23, no. 1 (April 14, 2020): 89–126. http://dx.doi.org/10.1163/15700704-12341365.
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Abstract Saadya Gaon translates Ehyeh asher Ehyeh into Arabic as “the eternal (beginningless) that will not cease to be.” Abraham Maimonides makes a conceptual identification between Saadya’s interpretation of Ehyeh asher Ehyeh as eternity and the assertion of his father that Ehyeh asher Ehyeh signifies Necessary Existence. Moses Maimonides draws an allusive relationship between Ehyeh asher Ehyeh and the Tetragrammaton, perhaps hinting at a connection between the Tetragrammaton and the root hayah he is hesitant to openly spell out. As his son suggests, Maimonides hints that Ehyeh asher Ehyeh offers an explication of the Tetragrammaton.
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Loader, William. "Herod or Alexander Janneus? A New Approach to the Testament of Moses." Journal for the Study of Judaism 46, no. 1 (February 10, 2015): 28–43. http://dx.doi.org/10.1163/15700631-12340096.
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In recent years a consensus has emerged that the Testament of Moses is to be dated in the early first century c.e., at least in its final form, and the primary basis for that consensus is the apparently perfect match between the reference to a ruler ruling for 34 years and the years of the reign of Herod the Great. While acknowledging that much can be explained on that presupposition, I have sought to show that a fit equally as strong as with Herod may be found when chapter 6 is read as alluding to the reign of Alexander Janneus and Alexandra Salome. The figure 34 matches with as much accuracy as one could expect. But much else also matches, including the fact that his sons did reign for shorter periods than their father, unlike Herod’s sons, and that many of the details, including depictions of depravity and assumptions of religious conflict, better match what we know of the reign of Alexander, Alexandra, and their sons.
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Ningtyas, Hergyana Saras, and Sriyati Sriyati. "Refleksi Pemimpin Yang Memberdayakan Berdasarkan Keluaran 18:18-24." HARVESTER: Jurnal Teologi dan Kepemimpinan Kristen 6, no. 1 (June 15, 2021): 20–37. http://dx.doi.org/10.52104/harvester.v6i1.58.
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The focus of leadership is not about position. An important role in leadership is to help those being led to grow in Jesus Christ. This study discusses the Reflections of Empowering Leaders Based on Exodus 18: 18-24. The objective is to identify the role of leaders in the empowering principles studied from Exodus 18: 18-24 regarding the leadership of Moses. One of the reasons for Moses' leadership to be ineffective was that Moses was leading alone. Therefore Jethro, who was Musa's father-in-law as well as a priest in Midian known as a prophet, suggested that Moses develop the principle of empowering capable people to become leaders for the smaller groups under his leadership. The methodology used is literature research using primary sources from books, journals and previous research as a source of study. The primary data is then analyzed and synthesized to become the novelty discussed in this study. So the orientation in empowering leadership is an effort to help the individual being led reach a better stage so that it is more light than Musa's single leadership. The leadership principles discussed include delegating leadership, increasing responsibility, increasing capacity, training independence and being willing to learn and be taught. Thus, this leadership can have a wider influence and create empowered individuals, independent of certain situations or organizations. Today's leadership succession requires to form leaders who excel in the face of competition, innovation, and leadership succession skills that can be manifested in empowering leadership. An empowering leader is a solution to leadership problems in the Indonesian nation, the church and the family as the smallest unit in the organization.
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Siquans, Agnethe. "“She Dared to Reprove Her Father:” Miriam’s Image as a Female Prophet in Rabbinic Interpretation." Journal of Ancient Judaism 6, no. 3 (May 14, 2015): 335–57. http://dx.doi.org/10.30965/21967954-00603004.
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This article discusses rabbinic references to Miriam’s prophetic speaking and the question of her value as a female prophet. The focus is on specific passages in the Babylonian Talmud Sotah and Exodus Rabbah and their portrait of Miriam as a female prophet. Other rabbinic texts add some further aspects to this picture. In contrast to the biblical accounts in Exod 2 and 15, the rabbinic texts transfer Miriam’s prophecy to her childhood and focus on Moses alone. Furthermore, Miriam’s prophecy is restricted to family affairs and the birth of children, in particular Moses’s birth. She is elaborately depicted as a motherly and caring midwife. Rabbinic interpretations of Num 12 criticize her speech as improper for a woman. Thus, Miriam’s image as a female prophet in rabbinic texts remains ambivalent, estimating her role as a prophet and, at the same time, criticizing her as a woman and restricting her to the “female” sphere of family and care.
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Feilden, G. B. R., and William Hawthorne. "Sir Frank Whittle, O. M., K. B. E.. 1 June 1907–9 August 1996." Biographical Memoirs of Fellows of the Royal Society 44 (January 1998): 435–52. http://dx.doi.org/10.1098/rsbm.1998.0028.
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Sir Frank Whittle has a permanent place in history as the original inventor of the turbo–jet engine, as described in his first patent published in January 1930, when he was only 22 years old. His invention has revolutionized both civil and military air transport all over the world. Frank Whittle, the first child of Moses and Sara Alice Whittle, was born on 1 June 1907, at 72 Newcombe Road in the Earlsdon district of Coventry, and was educated at Earlsdon and Milverton Council schools. He learned much from his father, who, although he was virtually uneducated, having started work in a Lancashire cotton mill at the age of 11, had become a skilful mechanic and was a prolific inventor. Whittle wrote (2)*:
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Rohr, John A. "The Nursing Father: Moses as a Political Leader. By Aaron Wildavsky. (University: University of Alabama Press, 1984. Pp. xi + 262. $25.00.)." American Political Science Review 79, no. 3 (September 1985): 916–17. http://dx.doi.org/10.2307/1956944.
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Perovšek, Jurij. "Attitude towards G.J. Rasputin on Slovenian lands." Russian-Slovenian relations in the twentieth century, no. IV (2018): 122–37. http://dx.doi.org/10.31168/2618-8562.2018.4.2.5.
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The personality of Grigory Efi movich Rasputin (1872–1916) was known throughout the world, and the Slovenes knew about him too. He was considered as man whose name is associated with a terrible moral decay at the Russian court and in the government; he was called the “little father” of the Russian revolution and was blamed for the death of tsarist Russia. But it was noted, that during the war he advocated peace. First of all, the Slovenes were convinced that Rasputin was a black spot in Russian history that did not make honor to the Slavs. Along with Moses, Alexander the Great, Caesar and Napoleon, he was reckoned as a man with the immense vitality and power. In the Slovenian lands, the writer Vladimir Bartol studied the phenomenon of Rasputin most deeply. In his opinion, the essence of Rasputin was a magnetic force that almost no one could resist.
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Ferenczi, Andrea. "Újragondolt istenkép." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 66, no. 1 (June 30, 2021): 201–16. http://dx.doi.org/10.24193/subbtref.66.1.11.
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"God’s Image Revisited. God said to Moses, “I am who I am” (Exodus 3,14). Although Christian churches seek to present the New Testaments’ image of God, the loving, caring, and merciful God, yet the idea of a punitive, strict, and fearsome God lives stronger in many. Our image of God not only determines the nature of our relationship with God, but it also influences our personality, actions, self-concept, mindset, and social relations. It acts within and through us. Although everyone has an image of God – regardless of whether one is a believer or not –, how we experience God’s relation to us is manifold. But why do we experience God’s relationship with us in so many ways? What circumstances shape and influence our image of God? It is not unusual that even believers of the same congregation give accounts of diverse images of God. Why? These questions are answered by calling upon psychological insights. Keywords: image of God, images of mother and father, attachment, mental health "
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Nosnitsin, Denis. "Mäṣḥafä fǝlsätu lä-abunä Täklä Haymanot: a Short Study." Aethiopica 6 (January 20, 2013): 137–67. http://dx.doi.org/10.15460/aethiopica.6.1.374.
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The account of the translation of the relics of abunä Täklä Haymanot, usually attached to his Acts, is one of the less-studied elements of the Saint’s hagiographic tradition. The article starts with a typology of translation reports in Ethiopian literature and deals in detail with the analysis of the textual tradition of the so-called Mäṣḥafä fǝlsätu lä-abunä Täklä Haymanot (‘Book of [the History] of the Translation [of the Body] of our father Täklä Haymanot’, BHT) and the problem of its sources. At least two stages can be distinguished in the development of the text (BHT1, BHT2), a long period of about two centuries separating them. The narrative of the first translation of the body of the Saint, which is said to have taken place in 1370, only becomes central in the later version of the work (BHT2). Among the literary relations around the BHT revealed in this study, the connection with the so-called Death of Moses, mostly known as a text affiliated to the literary tradition of the Betä Ǝsraʾel, is the most interesting one.
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Madelung, Wilferd. "Muʿtazilī Theology in Levi ben Yefet’s Kitāb al-Niʿma." Intellectual History of the Islamicate World 2, no. 1-2 (2014): 9–17. http://dx.doi.org/10.1163/2212943x-00201002.
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The Kitāb al-Niʿma of Levi ben Yefet (late 10th to early 11th c.) is the earliest known Karaite compendium of Muʿtazilī thought. It was written at the request of his father Yefet ben Eli as a defense of Judaism on the basis of Muʿtazilī rational theology. Yefet ben Eli, a prominent Karaite legal scholar, disapproved of Muʿtazilī theology and in his Commentary on Daniel polemically denounced Islam in general and the Fāṭimid caliphate in particular. In adopting Muʿtazilī rational theology, Levi ben Yefet implicitly recognized Muḥammad as a friend of God endowed with prophethood, in rank below Moses, the prophet of Israel. He also adopted the Shīʿī concept of hereditary imāma, applying it to the Jewish belief in the hereditary kingship among the descendants of David. His views were in concord with the majority of Jews under Fāṭimid rule who strongly supported the Fāṭimid regime against Sunnī polemic and military attack. Levi ben Yefet’s Muslim teacher may have been the Imāmī Shīʿī scholar Abū l-Fatḥ al-Karājikī (d. 449/1067).
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Chang, Kei Eun. "Μονογενὴς Θεός – the Prophet-like-Moses Par Excellence and the Unique Exegete of the Father : An Exegetical and Text-Critical Study of John 1:17-18." Journal of Biblical Text Research 43 (October 31, 2018): 279–306. http://dx.doi.org/10.28977/jbtr.2018.10.43.279.
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Blenkinsopp, Joseph. "Leadership in the Hebrew Bible - Aaron Wildavsky: The Nursing Father: Moses as a Political Leader. (Alabama: The University of Alabama Press, 1984. Pp. xi + 262. $25.00; paper $11.95.)." Review of Politics 47, no. 2 (April 1985): 312–13. http://dx.doi.org/10.1017/s0034670500036858.
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Hacham, Noah. "The seventy-two elders of the Letter of Aristeas: An ancient midrash on Numbers 11?" Journal for the Study of the Pseudepigrapha 30, no. 4 (June 2021): 175–85. http://dx.doi.org/10.1177/09518207211022299.
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According to the Letter of Aristeas, the ancient treatise on the creation of the Greek translation of the Pentateuch, the high priest Eleazar chose seventy-two elders and dispatched them to Egypt where they translated the Torah into Greek. Scholars discerned the meaning of this number, indicating the affinity to the seventy elders who joined Moses and Aaron in the Sinai covenant (Exod. 24) and the fact that this number represents all the tribes of Israel equally, thus sanctifying the Greek translation in a similar way to the Torah. Particular attention was paid to Epiphanius, the fourth century church father, who explicitly states that the seventy-two elders provide equal representation to all the constituent tribes of Israel. Rabbinic literature, however, has been entirely absent from this discourse. In this article I point to Sifre on Numbers, a second century midrash, that notes that seventy-two elders experienced the Divine revelation (Numbers 11): seventy in the Tabernacle and Eldad and Medad in the camp. I suggest that based on a similar ancient interpretation of Numbers 11, the Letter of Aristeas chose the number seventy-two in order to bestow the aura, authority and sanctity of the seventy-two elders of Number 11 on the Greek translation. This example also highlights Rabbinic literature as an integral element of the cultural context of Jewish-Hellenistic literature.
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La Cour Mosegaard, Maruska. "”Han var en hård mand den gamle”. Far-sønrelationen set over tre generationer." Dansk Sociologi 18, no. 3 (September 2, 2007): 47–68. http://dx.doi.org/10.22439/dansoc.v18i3.2257.
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Denne artikel udforsker faderlig autoritet som et historisk og sociokulturelt fænomen. Med udgangspunkt i interviews med fædre i tre generationer, analyserer jeg, hvordan mænd bruger deres egne fædre som både idealer og modbilleder i deres egen praksis som fædre. Autoritet både reproduceres og transformeres fra far til søn, og tre forskellige former for autoritet identificeres: “traditionel“, “karismarisk“ og “forhandlet“. Hvordan autoriteten praktiseres og legitimeres er et spørgsmål om generation, men afhænger også af den enkeltes mands sociokulturelle position.
Med artiklen stiller jeg spørgsmålstegn ved billedet af nutidens fædre som “sekundære mødre“ og tabte sønner, der “betræder et land aldrig udforsket før“. I stedet argumenterer jeg for, at autoritet stadig er til stede i relationen mellem far og barn, men under nye præmisser og med nye udtryksformer. Jeg peger derved på, hvordan nutidens fædre, som generationerne af fædre før dem, identificerer sig selv med deres fædre som både positive og negative rollemodeller.
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Maruska la Cour Mosegaard: ’’He was a tuff old man”. The relation between father and son seen over three generations
This article explores fatherly authority as a historical and sociocultural phenomenon. Taking interviews with fathers in three generations as my point of departure, I analyze how men use their own fathers as both ideals and counter-images when practizing fatherhood. Authority is both reproduced and transformed from father to son, and three different forms of authority is identified: “traditional“, “charismatic“, and “negotiated“ authority. How authority is practized and legitimized is a question of generation, but also depends on the sociocultural position of the individual man. In the article I question the picture of contemporary fathers as “secondary mothers“ and lost sons entering a “land of fatherhood never explored before“. Rather I claim that authority is still present in the relation between father and child, but on new premises and with different modes of expression. Also I call attention to how comtemporary fathers, like the generations of fathers before them, identify themselves with their fathers as both positive and negative rolemodels.
Key words: Fatherhood, authority, generational differences, life forms.
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Ilham, M. Yemmardotillah, Eka Eramahi,. "Peranan Ayah Dalam Mendidik Anak Menurut Al-Qur’an." Continuous Education: Journal of Science and Research 2, no. 1 (March 26, 2021): 30–46. http://dx.doi.org/10.51178/ce.v2i1.179.
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In the family the father is a figure who plays a role in the growth, development and success of the child. Fathers are responsible for giving advice to their children. This research discusses the role of fathers in educating children according to the Qur'an. This study examines the verses of the al-Qur'an which are related to the role of the father in educating children according to the al-Qur'an. This research uses library research or also called library research. This study uses a descriptive analysis method with a classical-contemporary interpretation paradigm approach. The data collection was carried out thematically, namely collecting the verses of the Qur'an in various letters that have a relationship about the role of the father. The results showed that in the Qur'an it is explained that there are several verses that describe the role of fathers in educating their children, so that this method is relevant to be realized in the contemporary context. The father figure in question is Prophet Nuh, Prophet Ibrahim, Prophet Ya'qub, and Luqman. Among the roles are as educators and caregivers for their children, as role modes for children, creating togetherness with children, and as protectors in the family.
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Kondowe, Wellman, Flemmings Fishani Ngwira, and Mackenzie Chibambo. "A Study of Metaphors used for Bingu wa Mutharika and Peter Mutharika as Presidents of Malawi and the Impact on their Political Legacy." International Journal of Applied Linguistics and English Literature 9, no. 2 (March 31, 2020): 61. http://dx.doi.org/10.7575/aiac.ijalel.v.9n.2p.61.
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Metaphor analysis has been a very attractive area of scholarly research within cognitive linguistics in which different abstract ideas get mapped into tangible concepts. In Africa, it has become common that individuals like presidents are given metaphors to conceptualise their performance in office with the objective world. However, such political metaphors have not received much attention in academic discourse, and research studies that address the impact of metaphors on presidents’ political legacy are rare. Therefore, this paper analyses metaphors that Malawians have used in relation to their political leaders by drawing examples from two State Presidents: Bingu wa Mutharika and Arthur Peter Mutharika, and how the legacy of the two eventually has come to be associated with the metaphors. In politics, metaphors are essential because they are the lens through which people view and assess their leaders at both theoretical and functional level. Using the approach outlined by Schmitt (2005), the study analyses four major metaphors, namely: MOSE WA LERO (The New Moses), NGWAZI (The Conqueror/The Great Warrior), CHITSULO CHA NJANJI (The Railway Steel), and ADADI (The father/Dad). This paper argues that political metaphors, whether for praise or self-glorification, have an impact on influencing, shaping, and preserving the image of political leaders during their tenure of office which eventually become their legacy. The study acknowledges that presidents’ legacy can be traced through metaphor analysis. The analyses can become meaningful and valid in unearthing the history of conduct and performance of individual leaders.
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RADU, Andrei Emanuel. "Modes of Persuasion in the Sermos of Father Professor Constantin Galeriu." Icoana Credintei 5, no. 9 (January 20, 2019): 84–96. http://dx.doi.org/10.26520/icoana.2019.9.5.84-96.
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Angelo, Adrienne. "Orphaned Fathers in Contemporary French Literature: Writing Child Loss from a Paternal Perspective." Irish Journal of French Studies 19, no. 1 (December 9, 2019): 87–106. http://dx.doi.org/10.7173/164913319827945693.
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In light of a growing number of trauma narratives about child death authored from a paternal perspective within the scope of contemporary French literature, this article explores the récits de deuil of four lesser-studied orphaned fathers: Alain Thiesse's Elle s'appelait Emma (2014), Philippe Delaroche's La Gloire d'Inès (2016), Michel Rostain's Le Fils (2011), and Bernard Chambaz's À tombeau ouvert (2016). This article considers the insight these texts provide into a father's experience of surviving his child and what this means for his altered identity, for his new role in life, and for the ways in which he turns to literature to voice grief. As we reflect on this changed paternal identity as articulated in these examples, we focus on each author's objective(s) in giving sorrow words as well as the choice of literary modalities of these works. A common thread running throughout these varied examples is the topos of voice: an angry scream and a cry for justice, a belated address, and imagined conversations which traverse the present and the afterlife. We discuss the discursive strategies in these grief narratives and three separate aspects of narrative construction with which they engage. First, we consider the father's cry and the strategies of citation in the témoignage Elle s'appelait Emma. Second, we survey the implications of life writing and the ethical imperative with which they coincide in a father's belated address to his deceased daughter in La Gloire d'Inès. Finally, we investigate how modes of fiction restructure and reconceptualize father-son transmission and filiation in Le Fils and À tombeau ouvert. For mothers and fathers alike, the récit de deuil confronts the paradoxical bind of mourning testimony. The crisis of meaning that losing a child sets in motion impels these fathers to make sense of the unthinkable in the process of writing.
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Minicucci, Jeffrey M. "Who Was the First Person Known to Have Discovered Fossils of the Precambrian (Ediacaran) Organism Aspidella terranovica?" Geoscience Canada 44, no. 1 (April 20, 2017): 55. http://dx.doi.org/10.12789/geocanj.2017.44.115.
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This article briefly examines the possible confusion pertaining to the discoveries of Precambrian (Ediacaran) fossils made in the self-governing British colony of Newfoundland in 1868 by the amateur naturalist, the Reverend Moses Harvey, and the subsequent description and naming of the fossil organism Aspidella terranovica in 1872 by Elkanah Billings, the father of Canadian paleontology. Both events could be misinterpreted as one transaction that began with the former event and ended with the latter event. Accounts published by Alexander Murray, the director of the Geological Survey of Newfoundland at the time, arguably may have inadvertently exacerbated the possibility for confusion. The determination of who first discovered fossils of A. terranovica and whose fossil material Billings primarily relied upon when he first described and named the taxon could be placed into doubt as a consequence. Although the confusion does not affect the undisputed priority that Billings holds in having described and named A. terranovica, the opportunity to remedy the confusion serves to benefit the historical record. The incomplete or ambiguous ascertaining and documenting of contextual information whenever an historically significant fossil discovery is made arguably may precipitate subsequent misinterpretations, distortions or omissions in the resulting historical narrative as it develops and becomes entrenched or mythologized in its retelling.RÉSUMÉCet article examine brièvement la confusion possible concernant les découvertes de fossiles Précambriens (Ediacaran) fabriqués dans la colonie Britannique autonome de Terre-Neuve en 1868 par le naturaliste amateur, le Révérend Moses Harvey, et la description et l'appellation suivantes de l'organisme fossile Aspidella terranovica en 1872 par Elkanah Billings, le père de la paléontologie Canadienne. Les deux événements pourraient être mal interprétés comme une transaction qui a commencé avec l'événement précédent et s'est terminée avec le dernier événement. Les comptes publiés par Alexander Murray, le directeur de la Commission Géologique de Terre-Neuve à l'époque, ont sans doute peut-être exacerbé par mégarde la possibilité de confusion. La détermination de qui a découvert les fossiles d'abord de A. terranovica et dont Billings s'appuyait principalement sur le matériel fossile dont il a d'abord décrit et nommé le taxon pourrait être mis en doute en conséquence. Bien que la confusion ne porte pas atteinte à la priorité incontestée que Billings détient en ayant décrit et nommé A. terranovica, la possibilité de remédier à la confusion sert à bénéficier du dossier historique. La constatation et la documentation incomplètes ou ambiguës de l'information contextuelle chaque fois qu'une découverte fossilifère historiquement significative peut être faite peut précipiter des interprétations, des distorsions ou des omissions subséquentes dans le récit historique résultant au fur et à mesure qu'il se développe et devient ancré ou mythologisé dans son récit.
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Agosín, Marjorie. "Mi padre murió con una cuchara de miel/ My father died with a spoonful of honey Que no está/ That he is not there Alguien me soltó la mano/ Someone let go of my hand Dentro de mí/ Inside me Mi padre no tuvo templos/ My father never had temples Crecer/ Growing Moisés/ Moses." Bridges: A Jewish Feminist Journal 14, no. 1 (April 2009): 70–89. http://dx.doi.org/10.2979/bri.2009.14.1.70.
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Edwards, M. J. "Atticizing Moses? Numenius, the Fathers and the Jews." Vigiliae Christianae 44, no. 1 (1990): 64–75. http://dx.doi.org/10.1163/157007290x00216.
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Strohschein, Lisa. "Non-residential fatherhood in Canada." Canadian Studies in Population 44, no. 1-2 (April 6, 2017): 16. http://dx.doi.org/10.25336/p6nc8q.
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The purpose of this study was to shed light on non-residential fatherhood in Canada. Data come from the 2012 LISA. Analysis was restricted to fathers who had children under the age of 19 (N=3,592). Approximately 17.4% were non-residential fathers. Logistic regression models indicated that being outside a marital union, low educational attainment and low income were associated with increased odds of being a non-residential father. Teen parenthood was not a statistically significant predictor. I discuss the implications of these findings as well as the need for measures that better capture variability in the living arrangements of fathers and their children.Le but de cette étude est d’éclairer le phénomène de paternité non résidentielle au Canada. Les données proviennent du sondage LISA 2012. L'analyse est limitée aux pères ayant des enfants de moins de 19 ans (N = 3 592). Environ 17,4% sont des pères non-résidentiels. Les modèles de régression logistique indiquent qu'étant hors d'une union maritale, d'avoir un faible niveau de scolarité, et de faible revenu est associé à une probabilité élevée d'être un père non-résidentiel. Être un parent adolescent n’est pas un prédicteur statistiquement significatif. Je discute des implications de ces résultats ainsi que de la nécessité de mesures qui permettent de mieux saisir la variabilité des modes de vie des pères et de leurs enfants.
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Heller, Marvin J. "Moses Benjamin Wulff." European Judaism 33, no. 2 (September 1, 2000): 61–71. http://dx.doi.org/10.3167/ej.2000.330208.
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The phenomenon of the Court Jew does not cease to fascinate us. Our attention is at first drawn by the contrast of Jews as advisers and confidantes to princes and monarchs, not infrequently in a kingdom or duchy which otherwise forbade residence to Jews, or, if it did allow it, segregated them in ghettos with the concomitant disabilities that results from such a status. The image of these court factors (Hoffaktor, Hofjude) is further enhanced by their use of the trappings of the eighteenth century nobility, while, more often than not, they not only adhered to the faith of their fathers, but actively worked for and interceded on behalf of their co-religionists.
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Shaikh, Muhammad Ali, Stephen John, and Hamida Zafar. "APPRENTICESHIP TO POWER: NATURE AND EXTENT OF POLITICAL MENTORING OF BENAZIR BHUTTO UNDER TUTELAGE OF HER FATHER (1953-1977)." Global Political Review IV, no. I (March 30, 2019): 32–39. http://dx.doi.org/10.31703/gpr.2019(iv-i).04.
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It has been claimed that Mr. Zulfikar Ali Bhutto, a leading politician and former president and prime minister of Pakistan, mentored his daughter Benazir Bhutto in politics since her childhood. The present study was carried out to explore the nature and extent of political mentoring accorded to Benazir Bhutto by her father. It highlights three modes of mentoring employed by her father and evaluates each of them separately. The modes of mentoring employed were (a) through letters and discussions during her early age, (b) through her attendance of major political events while she was a university student, and (c) her on-job training in the prime minister�s secretariat after completion of her studies. It is concluded that the mentoring on the part of her father, whether intentional or unintentional, helped her a great deal in preparing her for the future role in the politics of Pakistan.
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Bratsberg, Bernt, Ole Rogeberg, and Vegard Skirbekk. "Fathers of children conceived using ART have higher cognitive ability scores than fathers of naturally conceived children." Human Reproduction 35, no. 6 (June 1, 2020): 1461–68. http://dx.doi.org/10.1093/humrep/deaa119.
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Abstract STUDY QUESTION Does paternal cognitive ability differ for children conceived with and without assisted reproductive technology (ART)? SUMMARY ANSWER Young fathers of ART conceived children tend to score cognitively below their same-age natural conception (NC) counterparts and older (above 35) fathers of ART conceived children tend to score above. WHAT IS KNOWN ALREADY Cognitive ability is a genetically and socially transmitted trait, and If ART and NC children have parents with different levels of this trait, then this would in itself predict systematic differences in child cognitive outcomes. Research comparing cognitive outcomes of children with different modes of conception finds conflicting results, and studies may be influenced by selection and confounding. STUDY DESIGN, SIZE, DURATION This is a population-based study based on Norwegian data, combining information from the Medical Birth Registry (births through 2012), military conscription tests (birth cohorts 1955–1977) and the population registry. These data allow us to compare the cognitive ability scores of men registered as the father of an ART-conceived child to the cognitive abilities of other fathers and to average scores in the paternal birth cohorts. PARTICIPANTS/MATERIALS, SETTINGS, METHODS The population level study included 18 566 births after ART (5810 after ICSI, 12 756 after IVF), and 1 048 138 NC births. It included all Norwegian men who received a cognitive ability score after attending military conscription between 1973 and 1995. This constituted 614 827 men (89.4% of the male birth cohorts involved). An additional 77 650 unscored males were included in sensitivity analyses. MAIN RESULTS AND THE ROLE OF CHANCE Paternal cognitive level was assessed using intelligence quotients (IQ) converted from stanine scores on a three-part cognitive ability test with items measuring numeracy, vocabulary and abstract thought (Raven-like matrices). ART fathers averaged 1.95 IQ points above the average of their own birth cohort (P-value < 0.0005) and 1.83 IQ points above NC fathers in their own birth cohort (P < 0.0005). Comparisons of the IQ of ART fathers to those of NC fathers of similar age and whose children were born in the same year, however, found average scores to be more similar (point estimate 0.24, P = 0.023). These low average differences were found to differ substantially by age of fatherhood, with young ART fathers scoring below their NC counterparts and older ART fathers scoring above their NC counterparts. LIMITATIONS, REASONS FOR CAUTION We do not have information on maternal cognition. We also lack information on unsuccessful infertility treatments that did not result in a live birth. WIDER IMPLICATIONS OF THE FINDINGS Paternal cognitive ability of ART children differs from that of NC children, and this difference varies systematically with paternal age at child birth. Selection effects into ART may help explain differences between ART and NC children and need to be adequately controlled for when assessing causal effects of ART treatment on child outcomes. STUDY FUNDING/COMPETING INTEREST(S) This research has also been supported by the Research Council of Norway through its Centres of Excellence funding scheme, project number 262700 (Centre for Fertility and Health). It has also been supported by the Research Council of Norway’s Project 236992 (Egalitarianism under pressure? New perspectives on inequality and social cohesion). There are no competing interests. TRIAL REGISTRATION NUMBER N/A
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Wilson, Michelle L. "Buried Narratives: Exhuming the Mother's Story in Oliver Twist." Victoriographies 8, no. 3 (November 2018): 247–66. http://dx.doi.org/10.3366/vic.2018.0317.
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Initially, Oliver Twist (1839) might seem representative of the archetypal male social plot, following an orphan and finding him a place by discovering the father and settling the boy within his inheritance. But Agnes Fleming haunts this narrative, undoing its neat, linear transmission. This reconsideration of maternal inheritance and plot in the novel occurs against the backdrop of legal and social change. I extend the critical consideration of the novel's relationship to the New Poor Law by thinking about its reflection on the bastardy clauses. And here, of course, is where the mother enters. Under the bastardy clauses, the responsibility for economic maintenance of bastard children was, for the first time, legally assigned to the mother, relieving the father of any and all obligation. Oliver Twist manages to critique the bastardy clauses for their release of the father, while simultaneously embracing the placement of the mother at the head of the family line. Both Oliver and the novel thus suggest that it is the mother's story that matters, her name through which we find our own. And by containing both plots – that of the father and the mother – Oliver Twist reveals the violence implicit in traditional modes of inheritance in the novel and under the law.
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Dooling, David. "The Scoutmaster’s Son." Journal of Autoethnography 2, no. 2 (2021): 194–214. http://dx.doi.org/10.1525/joae.2021.2.2.194.
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Using a blend of auto-archaeological, critical, and queer approaches, I descriptively and performatively articulate the position of my sexual identity when entrenched in the familial and organizational structures of scouting. Throughout this piece, I expose the intersections of father-son turmoil and organizational oppression along with offering defiant modes of queer resistance(s) and becoming(s).
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Pollock, Benjamin. "The Political Perfection of Original Judaism: Pedagogical Governance and Ecclesiastical Power in Mendelssohn's Jerusalem." Harvard Theological Review 108, no. 2 (April 2015): 167–96. http://dx.doi.org/10.1017/s0017816015000127.
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Moses Mendelssohn famously penned his Jerusalem; or, On Religious Power and Judaism in response to a public challenge. Mendelssohn had declared “ecclesiastical power” to be a contradiction in terms, and had thus come out strongly against the use of coercion in religious life, and against the ban of excommunication by rabbinic authorities, in particular. In the anonymously published The Search for Light and Right, August Cranz defies Mendelssohn to explain how he could reconcile this liberal view of religion with his continued commitment to—and his insistence that Jews were still obligated to observe—Jewish law. “As reasonable as all you say [about religious power] may be, to just that degree it contradicts the faith of your fathers . . . and the principles of its church . . . expressly set down in the books of Moses,” Cranz argues. “The theocratic ruling staff drove the whole people . . . with force and punishment.” True, Cranz concedes, exile reduced the capacity of Jewish authorities to enforce Jewish law, “but these ecclesiastical laws are there even if their exercise is no longer a must.” Cranz challenges Mendelssohn to explain his apparently irreconcilable commitments: “How can you persist in the faith of your fathers and shake the whole structure by clearing away its cornerstones, dear Mr. Mendelssohn, when you contest the ecclesiastical law given as divine revelation through Moses?”
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Du, James Xianxing. "Bilingual Biblical Etymology - Origin of Language." International Journal of Linguistics 12, no. 5 (September 20, 2020): 30. http://dx.doi.org/10.5296/ijl.v12i5.17716.
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Multilingual mutual match in biblical etymology is a secret of civilization and definitive evidence for creation, presented for the first time in history. 恐terror is error to carry ark by two poles工to battlefield, 謬mistake is to take ark marked by cherubim to shed blood , 奉 dedication has two dactyl hands to offer cattle as tithe, 祝blessing is sibling兄, 嬰Infant is financial貝to fiancé and fiancée, 音Sound has Son童, sonic is in prison , 辨to distinguish digital hands is related to Jonah’s debate辯, 諒to forgive is related to whale鲸and capital京, and黥criminal label has capital after殳killing Abel from穀grain offering. Biblical books such as Genesis, Exodus, Leviticus and Jonah are astonishingly validated by bilingual mutual match in biblical etymology. Bilingual mutual match links退quit to quite很, 骄pride to bridge桥, 宴banquet to bank堰, 霉mould to plum blossom梅, 園garden to garment衣, 悛repent to paternal公Adam, 悔remorse to maternal母Eve, 濁opacity to optic目, 稠dense to seeds禾on altar口, 脯sausage to use用, 恿urge to courage勇, religion to grill and logged legal book, 忿anger and rage to revenge in segregation分, and朝morning to mourn悼. Many affixes are presented, such as nat+vowel of native, innate and nation as tone, wh as human near water, 乍restricted motion in炸explosion, migration to circumvent giant巨, a motion affix , 夭human to flee, 匽to hide Moses in basket near Nile bank堰, 兆water and fire, co-carriage of ark and altar, 用/甬/甫as altar’s service, and as star. Known affixes such as com, tech, 巴, , 貝and曼curtain also match biblical etymology. 爸father is to thaw fat肥in faith at thermal altar, 疤scar has sacred worshiper巴, and relative is related to altar. Creatures have biblical etymology. Clove is created to resemble cloud, tendril resembles spilled blood lines on tent’s curtain, 藤vine has vineyard , vessel舟, fire and Noah’s hands , dolphin has phonic ultrasound, and elephant has elevated sound. The systematic bilingual match in biblical etymology spans all categories. Wednesday is water condensation and seed day, 奥/謎 mystery has star , 樂music, smile and laugh have semi and halves, 球sphere/globe is ephod/robe裘’s pomegranate, textile has to exit in exile, filament has flame, fiber has fire, desperation is to tear apart dress, inheritance and heritage繼are to tear attire and fragment斷garment, 亵blasphemy is to take执divided clothes for military to humiliate Son, satire has attire, mock is blocked sunlight, Corpse is sacred Sarco on cross, 讽sarcasm is Sarco and crazy疯to validate Jesus, oath is to heat theological offering cut with hatchet, family has flame for kin to kindle, meal in flame is alumni, to incite is to incinerate, to instigate is to ignite, to stimulate is meal at flame of altar, health is to heat wheat at altar, tomb is mobility, and town is own tone and own tower, solving the etymology of numerous words. In conclusion, the entire languages of English and China and also words in additional ancient languages must have been divinely created in etymology to predestinedly and mutually match each other, and equally astonishingly, match bible, as the origin of language.
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Neusner, Jacob. "Rabbinic Narrative: Documentary Perspectives on the Sage-Story in The Fathers According to Rabbi Nathan Text A." Review of Rabbinic Judaism 19, no. 1 (February 12, 2016): 1–53. http://dx.doi.org/10.1163/15700704-12341292.
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In 250 ce tractate Abot, The Fathers, delivered its message through aphorisms assigned to named sages. A few centuries later—perhaps in 500 ce—Abot deR. Natan, The Fathers according to Rabbi Nathan, gave flesh and blood form to those sages, recasting the earlier tractate by adding a sizable number of narratives about its named authorities. The authorship of The Fathers presented its teachings in the form of aphorisms, rarely finding it necessary to supply those aphorisms with a narrative setting and never resorting to narrative for the presentation of its propositions. The authorship of The Fathers according to Rabbi Nathan provided a vast amplification and supplement to The Fathers, introducing into its treatment of the received tractate a huge corpus of narratives of various sorts. In this way, the later authorship indicated that it found, in narrative in general, and stories about sages in particular, the preferred modes of discourse for presenting its message.
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Nygaard, Bertel. "Fenrisulven sluppet løs - Grundtvig og det revolutionære demokrati i 1830." Slagmark - Tidsskrift for idéhistorie, no. 69 (March 9, 2018): 53–70. http://dx.doi.org/10.7146/sl.v0i69.104322.
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Often characterized as the founding father of Danish national culture and democracy during the 19th century, N.F.S. Grundtvig also formulated remarkably radical and explicit criticisms of democracy as a revolutionary and ungodly principle, against which he defended principles of strict hierarchical social order and unflinching obedience towards the absolutist monarch. These thoughts were expressed most clearly in his pamphlet Political Considerations regarding Denmark and Holstein, published in 1830-31 as a polemic against the July Revolution in France and its supporters in the Danish public sphere. However, this pamphlet also contained significant elements of unresolved contradictions pointing towards very different political modes, including democratic modes of legitimization.
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Oliveira, Carlos A., Luis C. F. Pinheiro, and Miriam R. Gomes. "External and Middle Ear Malformations: Autosomal Dominant Genetic Transmission." Annals of Otology, Rhinology & Laryngology 98, no. 10 (October 1989): 772–76. http://dx.doi.org/10.1177/000348948909801004.
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Congenital malformations of the external and middle ear are relatively frequent anomalies (one to five cases in 20,000 live births). They are part of genetic syndromes such as Treacher Collins and Goldenhar's syndromes, but most cases are isolated and sporadic. A few cases of familial incidence of isolated external and middle ear malformations with autosomal recessive, autosomal dominant, and sex-linked modes of transmission have been described. We report on two siblings with almost identical anomalies of the external and middle ear and no other congenital defects. Their father had similar malformations, but nobody else in his large sibship presented ear malformations. The defects were also absent in two previous generations. We discuss the possibility, not previously mentioned in the literature, that these congenital malformations could have appeared by spontaneous mutation in the father and transmitted themselves as an autosomal dominant trait to his children.
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D’Alessandro, Michael. "Childless “Fathers,” Native Sons: Mississippi Tribal Histories and Performing the Indian in Faulkner’s Go Down, Moses." Mississippi Quarterly 67, no. 3 (2014): 375–401. http://dx.doi.org/10.1353/mss.2014.0000.
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Bergen, David A. "The heart of the (Deuteronomic) matter: Solomon and the book of the Law." Studies in Religion/Sciences Religieuses 35, no. 2 (June 2006): 213–30. http://dx.doi.org/10.1177/000842980603500202.
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Two interrelated communications play before the reader of the deuteronomic narrative: Moses' promulgation of the written book of the law to Israel, and the narrator's mediation of it to the external reader (Sonnet 1997). After Moses' death, the embedded "book of the law" awaits hermeneutical engagement by characters populating the Primary Narrative (Genesis-Kings). This paper analyzes narratologically Solomon's temple prayer of dedication in 1 Kings 8, which obviously confirms Solomon's conformity to his father's advice (1 Kings 2: 3-4). Solomon's discourse also reveals an aptitude for innovative appropriation as he transforms the house of God into a mechanism for normalizing problematic divine-human relations. In making the temple pivotal to Israel's relationship with God, Solomon substitutes his cult for Moses' law.
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Wallace, Charles. "‘Some Stated Employment of Your Mind’: Reading, Writing, and Religion in the Life of Susanna Wesley." Church History 58, no. 3 (September 1989): 354–66. http://dx.doi.org/10.2307/3168469.
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Susanna Wesley (1669–1742) was raised a Dissenter, converted to Anglicanism as an adolescent, and arguably spent the last three years of her life as a Methodist. Moreover, these three modes of English Protestantism were neatly embodied respectively in three generations of clergymen to whom she was closely related: her father, the Presbyterian divine Samuel Annesley; her husband, Samuel Wesley, rector of Epworth; and her sons John and Charles, leaders of the Methodist revival. Yet she was not dominated either by the men closest to her or the patriarchically inclined religious traditions they served.
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Cixous, Hélène. "Shakespeare Ghosting Derrida." Oxford Literary Review 34, no. 1 (July 2012): 1–24. http://dx.doi.org/10.3366/olr.2012.0027.
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This ‘fabulous’ essay sketches a hauntological bond of debts between Shakespeare and Derrida as a complex intertextual scene of translation across languages and literatures (but also philosophy and psychoanalysis), times and cultures. Starting from Derrida's essay ‘What is a “Relevant” Translation?’, Cixous explores via numerous voices, cloaks and masks (Celan, Joyce, Genet, Blanchot, Marx, Freud, Poe, Socrates but also Cixous's own father Georges, etc.) the spectral ‘visor effect’ of texts and languages concealing one another, or burrowing secretly underground like moles, in Derrida's Hamlet-like passion for the Bard.
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Hunter, Sarah C., and Damien W. Riggs. "Hegemonic Masculinities and Heteronormativities in Contemporary Books on Fathering and Raising Boys." Boyhood Studies 8, no. 1 (March 1, 2015): 110–29. http://dx.doi.org/10.3167/bhs.2015.080107.
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Books published on fathering and raising boys are becoming increasingly popular. These books claim simply to describe boys and fathers. However we suggest that they make only specific identities available. We make this suggestion on the basis of a critical analysis of six books published since an initial study by Riggs (2008). In this article we extend Riggs’s analysis by identifying how the books analyzed draw upon hegemonic masculine ideals in constructing boys’ and fathers’ identities. The analysis also suggests that biological essentialism is used to justify the identities constructed. Five specific implications are drawn from the findings, focusing on understandings of males as well as females, the uptake of dominant modes of talking about males, and the ramifications of biological essentialism. The findings emphasize the need to pay ongoing attention to popular parenting books since, rather than offering improved strategies for raising boys, these books present assertions of what boys and fathers should be.
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Schneider, Brooke A. "Child Welfare: Court May Determine Whether Life-Sustaining Treatment Should Be Withdrawn." Journal of Law, Medicine & Ethics 31, no. 2 (2003): 316–17. http://dx.doi.org/10.1111/j.1748-720x.2003.tb00095.x.
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In In re Christopher I., the California Court of Appeal upheld a juvenile court's decision to withdraw life-sustaining medical treatment for a then-1-year-old dependent of the court. Christopher I. had come under juvenile court custody after his biological father, Moises I., physically abused him and rendered him comatose. Christopher's biological mother, Tamara S., was either unwilling or unable to protect him. After the disposition hearing, Tamara petitioned for a “Do Not Resuscitate” (DNR) order for Christopher and/or removal of his life-sustaining medical treatment. Moises opposed, asserting that the juvenile court did not have authority to make medical decisions for a dependent child, for whom counsel had been assigned, without appointing a guardian. The juvenile court rejected Moises's argument and proceeded with an evidentiary hearing. All six physicians who testified supported the withdrawal of treatment or at least a DNR order.
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Hancock, Black Hawk, and Roberta Garner. "Theorizing the Deep Parallel between Goffman and Freud: Goffman's Interaction Order as a Social-structural Underpinning of Psychoanalytic Concepts of the Self." Canadian Journal of Sociology 40, no. 4 (December 2, 2015): 417–44. http://dx.doi.org/10.29173/cjs21639.
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A dialectical reading of Goffman and Freud connects the Interaction Order to the psychoanalytic conception of the self and thereby open up new possibilities of interpretation and transformation. Goffman’s concept of the Interaction Order enables us to understand more clearly the Freudian concepts of superego, ego-ideal, and the introjected Father. Next, we draw out the dramaturgical approach of both Goffman and Freud in terms of performing self and performing illness and discuss how the psychoanalytic reading of Goffman’s work sheds light on the formation of neuroses and the neurotic symptoms which Freud characterized as a type of performance. Here we link Freud’s “symptoms” to Goffman’s modes of disordered or flawed modes of interaction, specifically hysteria connected to havoc and obsessive compulsive disorder connected to hyperritualization. This dialectical reading allows us to rethink notions of sociality and thereby opens new possibilities for constituting the relation between the self and the social.