Relevant bibliographies by topics / Female Sacred

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Female Sacred'

Author: Grafiati
Published: 11 December 2022
Last updated: 26 January 2023

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Journal articles on the topic "Female Sacred"

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Allchin, Douglas. "Sacred Bovines: Male, Female and/or—?" American Biology Teacher 68, no. 6 (2006): 372–75. http://dx.doi.org/10.1662/0002-7685(2006)68[372:mfo]2.0.co;2.

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Thambiah, Shanthi, Tijah Yok Chopil, and Rosalind Leong Yoke Lian. "Reclaiming the Eclipsed Female in the Sacred." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 174, no. 2-3 (2018): 264–90. http://dx.doi.org/10.1163/22134379-17402002.

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Ryan, Colleen Marie. "Salvaging the Sacred: Female Subjectivity in Pasolini's Medea." Italica 76, no. 2 (1999): 193. http://dx.doi.org/10.2307/479750.

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Gunson, Niel. "Sacred women chiefs and female ‘headmen’ in Polynesian history." Journal of Pacific History 22, no. 3 (1987): 139–72. http://dx.doi.org/10.1080/00223348708572563.

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R, Padmavathi. "Female Language in Malati maitri’s Sankaraparani." International Research Journal of Tamil 3, S-1 (2021): 70–76. http://dx.doi.org/10.34256/irjt21s111.

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Morgan found that the adi from of the clans formed on the basis of maternal rights, from which the clans based on paternal rights later developed. In this way we understand that the castes we see among the people who are tired of the ancient Social civilization are based on paternal rights and before that there were Social clans with maternal rights. As important as Darwin’s theory of evolution way in biology and how important Marx’s Philosophy of surplus value was in the field of Political, Economy, so important is the discovery that there was a Primitive maternal right that preceded patriarchy in civilized populations. The Social system that forgot this historical background enslaved the woman. set her aside from production. She was stripped of her rights and made to kneel before the man the began to paint her limbs. Myths about women and literary evidence in written form spilled out of masculine thought. Thus, the women become the most physically vulnerable in the attack on the country. In his poems, he shows the way in which the Tamil community considers activities that are considered sacred and pure. Malati Maitri writes about Social liberation, questioning the sacred practices of sacrifice, family morality, domesticity, motherhood and affection.
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Rajam, V. S. "Aṇaṅku: A Notion Semantically Reduced to Signify Female Sacred Power". Journal of the American Oriental Society 106, № 2 (1986): 257. http://dx.doi.org/10.2307/601590.

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Van Schalkwyk, Annalet. "Heretic But Faithful: the Reclamation of the Body as Sacred in Christian Feminist Theology." Religion and Theology 9, no. 1-2 (2002): 135–61. http://dx.doi.org/10.1163/157430102x00089.

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AbstractThis article investigates the history of Christian patriarchy, misogyny and devaluation of the body, and the response of the feminist theological movement to this history; namely to reclaim the (female) body as sacred. It uses a metaphorical method to rediscover the goddess traditions as one of the main sources for such are-appraisal of the body as sacred. This is done because, in these ancient traditions, the female (and male) body was regarded as sacred, powerful and fruitful and the sexuality of the human body was accepted fully. The author then continues to investigate how three contemporary feminist theologians use this metaphorical approach and combine it with historical, psychological and exegetical approaches to rediscover and re-evaluate the sacredness and the goodness of the (female) body. By doing so, the author also assesses these theologians' understanding of Eros as that primordial life-force in the lives of women and men which include the spiritual-psychological, the physical, the erotic, the rational as well as the political. In short, these theologians have a basic understanding of Eros as love and power in action.
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Hobeika, Léna. "Le mythe du vampire féminin dans Mademoiselle Christina." Studia Universitatis Babeș-Bolyai Philologia 66, no. 1 (2021): 63–70. http://dx.doi.org/10.24193/subbphilo.2021.1.05.

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"The Myth of the Female Vampire in Miss Christina. Mythologist, novelist and religious historian, Mircea Eliade grants a considerable place to the Fantastic as a way of reclaiming the Sacred in a deeply desecrated modern world. In his short story Mademoiselle Christina, he features a female vampire embodying the archetype of the nymphomaniac and demonic woman who returns to haunt the Mosco house and who manages to seduce Egor, a young painter visiting the castle. The prose writer creates a dreamlike story, mixing dream and reality, the natural and the supernatural while propelling the reader into a strange and captivating scenario. In this sense, it would be interesting to first study the poetics of the fantastic tale as well as its different mechanisms which contribute to creating a feeling of disturbing strangeness, ""the unheimlich"". Then we will analyze the erotic dynamics of the female vampire as well as its various symbolisms in order to finally offer a hermeneutical and mythical-symbolic approach to the work, where the reader will be led to decrypt the symbols and signs of the Sacred, camouflaged in reality. Keywords: fantastic, vampire, sacred, profane, hermeneutics "
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Ball, Martin. "SACRED MOUNTAINS, RELIGIOUS PARADIGMS, AND IDENTITY AMONG THE MESCALERO APACHE." Worldviews: Global Religions, Culture, and Ecology 4, no. 3 (2000): 264–82. http://dx.doi.org/10.1163/156853500507852.

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AbstractThis article carefully examines the roles that sacred mountains play in Mescalero Apache religious tradition and ''religious paradigms'' of sacred space and ceremonial practice. For the Mescalero, sacred mountains are intimately associated with conceptions of spiritual ecology, ceremonial traditions, prayer, and cultural identity. To understand these aspects of Mescalero tradition as they relate to cultural practices, this article focuses on the Mescalero Apache Mountain Spirit tradition. In this tradition men are masked, painted as ''Mountain Spirits'' and are understood to embody the power of the sacred mountains, the four cardinal directions, and the power of the Creator. Through analyzing this ceremonial tradition, Mescalero conceptions of how spiritual power is linked to sacred geographies and spiritual ecology is brought to light. The Mountain Spirits are also analyzed for how, through oral tradition and spiritual revelation, mountains become significant for the Mescalero within their religious system. The Mountain Spirits and their connections to sacred mountains are furthermore contrasted with the female initiation ceremony of the ''Big Tipi.'' It is proposed in this paper that these two ceremonial traditions, through their different relationships to the land and sacred geographies, feature differently in Mescalero self-conceptions of their cultural and religious identity.
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Hartung, Beth, Clarissa W. Atkinson, Constance H. Buchanan, and Margaret R. Miles. "Immaculate and Powerful: The Female in Sacred Image and Social Reality." Sociological Analysis 49, no. 1 (1988): 82. http://dx.doi.org/10.2307/3711111.

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Dissertations / Theses on the topic "Female Sacred"

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McQuarrie, Kylie. "Sacred Things, Sacred Bodies: The Ethics of Materiality and Female Spirituality in Purple Hibiscus." BYU ScholarsArchive, 2015. https://scholarsarchive.byu.edu/etd/4409.

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Thing theorist Bill Brown writes that “the thing names less an object than a particular subject-object relation.” This article examines the subject-object relation between African things and African bodies in Nigerian author Chimamanda Ngozi Adichie's first novel, Purple Hibiscus. While the main character, Kambili, eventually learns to assimilate Western Catholicism into her Nigerian reality, her Christian fundamentalist father, Eugene, uses Catholicism to justify his self-hating destruction of African things and bodies. This article argues that both reactions are rooted in the characters' ability or inability to see African material things, including both objects and bodies, as autonomous subjects. Adichie's novel demonstrates that religious syncretism centered in an ethics of things is a viable, fruitful reaction to the colonizers' religion, and that religious practice can be healthily enacted through the medium of things and bodies.
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Kaercher, Julianne C. "Female duality and Petrarchan ideals in Titian's Sacred and profane love." Bowling Green, Ohio : Bowling Green State University, 2009. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=bgsu1237842179.

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Tabit, Jill Origer. "Re-Claiming Sacred Scripture: Retrieving Female Models of Discipleship in the Gospels." Digital Commons at Loyola Marymount University and Loyola Law School, 2008. https://digitalcommons.lmu.edu/etd/137.

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Brandt, Jenn. "The Not So Sacred Feminine: Female Representation and Generic Constraints in The Da Vinci Code." Bowling Green, Ohio : Bowling Green State University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=bgsu1173979753.

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Buttigieg, Lawrence. "Addressing the self through the subjectivity of the other : a practice-led investigation of a particular artist-model relationship." Thesis, Loughborough University, 2014. https://dspace.lboro.ac.uk/2134/16148.

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As an artist working with the female model, this practice-led research examines concepts of alterity and subjectivity while challenging the dominant role of male subjectivity in the western world. It revolves around the relationship between myself and the female subject, a specific woman who within the context of my work epitomises but at the same time transcends womanhood. This undertaking suggests that my representations of her body grow out of a dialectical tension between the feeling that the female other has almost become a metonymic extension of myself, and the awareness that such a feeling is at the same time illusory. The practical component of my investigations takes the form of body-themed box assemblages which are reminiscent of polyptychs, tabernacles and reliquaries. However, the sacred images which form part of these ecclesiastical items are replaced with others showing close-ups of the fragmented bodies of the model and myself. While this kind of profane artefact acts as a receptacle for our bodies which are broken down and enshrined together with other objects, it constitutes part of an ongoing process whereby the relationship between myself and the female figure is metamorphosed, re-shaped, and re-visioned. The significance of these creations is meant to extend beyond their artefactual existence and become mediums through which I re-visit female sexuality and eroticism and assess them within a spiritual context, albeit in the circumscribed framework of a particular woman. The artefact s ultimate objective is to appease my innate desire to access the other via a self-reflexive process which involves both mirroring and distancing at one and the same time. This process also includes an exploration into the spiritual with the aim of exploiting that which is other in the western theological tradition, namely God and the Divine. The gaze is also deeply involved in this exploration of the other. In fact, while our bodies are subjected to a re-visitation and trans-valuation in parts through multiplication and fragmentation, the gaze is in the process broken down into a series of glances which originate from myself, the viewer or the female subject. This process questions and disrupts the dominance of the male gaze, and its associated precepts, in Western visual culture. Finally, by correlating the model s body with the divine, my artefacts seek to give this woman, as an embodiment of the true other, a trans-corporeal identity. Rather than seeking to exert control over the other, they provide a pious space wherein the self and the other are able to encounter each other in a manner that initiates an equitable relationship, unhindered by presumptive knowledge. This is aided by the aesthetics and dynamics underlying the box assemblage which, while expressing gender fluidity and encouraging disengagement from preconceived dogmas a sort of reverse cognition also enhances the experience of its deific symbolism.
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Narain, Natasha. "Mapping a liminal: Nurturing of kantha into contemporary art." Thesis, Queensland University of Technology, 2017. https://eprints.qut.edu.au/111574/1/Natasha%20Narain%20Thesis.pdf.

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This project is a creative practice-led exploration of the Bengali textile embroidery tradition of kantha and its potential influence on contemporary art practice. It discusses the gendered history of kantha and its relevance to the contemporary lives of women. The project's key findings are twofold: firstly, that kantha practice is inadequately understood from the perspective of the maker, and secondly, that an artist does not have to replicate the literal craft processes of kantha in order to evoke its emotional significance, but that by applying its conceptual narrative strategies and its approach to mark making, these techniques are applicable in cross-media and interdisciplinary contemporary art forms.
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Taylor, Michelle Flowers. "Sacred Spaces| A Narrative Analysis of the Influences of Language and Literacy Experiences on the Self-Hood and Identity of High-Achieving African American Female College Freshmen." Thesis, Loyola Marymount University, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3722850.

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<p> Late-adolescent African American students face unique difficulties on their journey to womanhood. As members of a double minority (i.e., African American and female) (Jean &amp; Feagin, 1998), certain limiting stereotypes relevant to both race and gender pose challenges to these students. They must overcome these challenges in order to excel within the various and changing environments they move through on a daily basis (hooks, 1981, 1994). Within the context of social justice, this dissertation provides insight into the role that language and literacy practices play to help enable the positive and affirming development of self-hood of African American college freshmen. This research is qualitative and employs critical narrative inquiry to analyze data collected from six academically high-achieving African American female freshmen college students attending Ivy League, Historically Black Colleges, and private and state universities in the United States.</p>
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Tramonte, Marcella [UNESP]. "O Coro Santa Cecília, uma análise documental: o papel da mulher como educadora musical na primeira metade do século XX em São João da Boa Vista." Universidade Estadual Paulista (UNESP), 2017. http://hdl.handle.net/11449/151758.

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Submitted by MARCELLA TRAMONTE null (marcellatramonte@hotmail.com) on 2017-09-28T19:13:03Z No. of bitstreams: 1 Dissertação mestrado Marcella Tramonte 2017.pdf: 8390784 bytes, checksum: f9d1c505ad36f02dcb97657b5d8d6776 (MD5)<br>Approved for entry into archive by Monique Sasaki (sayumi_sasaki@hotmail.com) on 2017-09-29T17:39:11Z (GMT) No. of bitstreams: 1 tramonte_m_me_ia.pdf: 8390784 bytes, checksum: f9d1c505ad36f02dcb97657b5d8d6776 (MD5)<br>Made available in DSpace on 2017-09-29T17:39:11Z (GMT). No. of bitstreams: 1 tramonte_m_me_ia.pdf: 8390784 bytes, checksum: f9d1c505ad36f02dcb97657b5d8d6776 (MD5) Previous issue date: 2017-07-31<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)<br>Este trabalho tem como foco o Coro Santa Cecília, coro feminino pertencente à associação católica Pia União das Filhas de Maria na cidade de São João da Boa Vista, na primeira metade do século XX. O grupo vocal, “moderno” para sua época, chegou a obter considerável projeção regional e desempenhou importante papel na transmissão de conhecimento na cidade e contexto em questão. Visto que os estudos direcionadas à educação feminina e à participação de mulheres na educação musical ainda se encontra em processo de crescimento, se comparado aos demais estudos sobre história da música e educação musical em geral, este trabalho propõe um estudo da função socioeducacional do Coro Santa Cecília associado à Pia União das Filhas de Maria a partir de fontes documentais primárias presentes no Acervo do Museu de Arte Sacra da Diocese de São João da Boa Vista – partituras, atas de reunião, listas de chamada, cartas, artesanato, fotografias, entre outros - e entrevistas realizadas com ex-integrantes do coro e da associação que o abrigava. Assim, a partir da análise desses documentos buscou-se investigar uma possível contribuição dessas mulheres para a formação de uma elite intelectual na cidade de São João da Boa Vista, e que perdura até os dias atuais.<br>This work focuses on the Santa Cecilia Choir, a female choir belonging to the Catholic Association Pia União das Filhas de Maria in the city of São João da Boa Vista, in the first half of the twentieth century. The vocal group, "modern" for its time, came to obtain considerable regional projection and played an important role in the transmission of knowledge in the city and context referred. Since studies on female education and on the participation of women in music education are still in the process of growth, if compared to other studies on the history of music and music education in general, this work proposes a study of the social and educational function of the Santa Cecilia Choir associated with Pia União das Filhas de Maria, from primary documentary sources present in the collection of the Museu de Arte Sacra da Diocese de São João da Boa Vista – music sheets, meeting minutes, attendance lists, letters, craft items, among others - and interviews with former members of the choir and the association which sheltered it. Thus, the analysis of these documents sought to investigate a possible contribution of these women to the formation of an intellectual elite in the city of São João da Boa Vista, which continues to this present day.
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Denis, Patricia. "Les services religieux féminins en Grèce de l’époque classique à l’époque impériale." Thesis, Lyon 2, 2009. http://www.theses.fr/2009LYO20040/document.

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En Grèce ancienne, femmes et filles de citoyens, issues généralement des élites, accomplissaient de nombreux services religieux pour leurs communautés. Ces fonctions, observées du Vème av. J.C. au II/IIIème ap. J.C. en Grèce, Etolie, Thessalie, Epire, Macédoine, îles des Cyclades et de l’Egée et littoral Est d’Asie Mineure, se construisaient et évoluaient avec leur société. Elles permettaient aux femmes de se mouvoir dans la sphère publique, en corrélation avec leur position sociale, et contribuaient à valoriser leur parentés. Beaucoup de ces services s’inscrivaient dans une sphère féminine où le sexe déterminait les rites accomplis, établissant une certaine image de la femme que les pratiques initiatiques accomplies par leurs filles, via ces services, reconduisaient. Toutefois, tous les services religieux ne se définissaient pas par rapport à ce monde féminin, mais tous se lisaient dans un ensemble subtil où il n’est pas toujours aisé d’établir les prérogatives de chaque service par rapport aux autres. Dans cet ensemble, la prêtrise était la charge la plus prestigieuse mais les autres fonctions, désignées par des termes spécifiques exprimant l’aspect principal de la charge, n’étaient pas simplement des auxiliaires ou subalternes. Les services religieux féminins formaient un ensemble complexe, diversifié mais cependant homogène et présentant une profonde cohérence<br>In ancient Greece, Thessaly, Aitolia, Epiros, Macedonia, Cyclads, Aegean’s Islands and the eastern coast of Asia Minor, citizen’s wives and daughters, stem from the élite, could carry out religious functions for their people. These functions, influenced by the evolution of the society and observed from the 5th BC to the 2nd/3rd AD, were an opportunity for women to act in the public field, according to their social status, and a way to increase the value of their relatives. Many of these offices were determined by the gender and included in a women’s world. They played a part to create a greek ideal of woman, and the initiatory rites performed by their daughters contributed to carry on this image. However, all the women’s religious functions were not in this women’s world but all formed a group in which they are closely related to each other. The priestess got the most prestigious office but the others functions, usually named by a specific term which indicate its most important sight, were not just only sub-offices. All these offices were part of a complex group with some diversity and fine distinctions and it’s not easy to understand each function and its prerogatives, but this group was still homogeneous and coherent
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Bizoni, Alessandra Moura. "A cicatriz do Tatarana: o sagrado feminino em Grande sertão: veredas." Universidade do Estado do Rio de Janeiro, 2013. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=5865.

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O trabalho analisa, na obra Grande Sertão: Veredas de João Guimarães Rosa (1956), elementos discursivos indicadores de um modo de narrar que ficcionaliza, tanto na forma quanto no teor de sua mensagem, manifestações do sagrado originárias da Antiguidade grega e da tradição judaico-cristã. A partir da analogia entre a obra de Guimarães Rosa e a Odisseia de Homero, tornam-se evidentes vestígios do épico e de modelos clássicos de narrativa que, revestidos do peculiar trabalho da linguagem rosiana, adensam a complexidade do romance. O paralelismo com as Sagradas Escrituras, mais difuso, projeta as ações num patamar dramático, em que se decidem o destino das personagens e a solenidade do discurso memorável. A fundamentação teórica articula o pensamento de Erich Auerbach, André Jolles, Rudolf Otto e também de estudiosos que se dedicaram à obra do autor mineiro, como Kathrin Rosenfield. Esse recorte mostrou a presença do sagrado em microcélulas entretecidas ao emaranhado de histórias e causos que costuram a obra prima de Rosa. A cicatriz da Tatarana alude à cicatriz de Ulisses, sinal revelador da identidade do herói grego e que, no caso do jagunço Riobaldo, desoculta um amor negado por meio da purgação do passado, elaborada numa conversa "unilateral com um suposto interlocutor. Em linguagem mítica e mágica, a figura nebulosa de Diadorim funciona como índice de ambiguidade e, ao mesmo tempo, da revelação alcançada através da morte. A pesquisa, por seu turno, segue as veredas abertas pelo estudo de Tereza Virgínia Ribeiro Barbosa a respeito das mulheres vestidas de sol, metáfora relacionada a Medeia, mas que se projeta na Virgem Maria e numa linhagem de figuras femininas da América Latina ligadas ao sagrado. Verificamos, na perspectiva das transferências culturais do tipo passado místico-mistérico/posteridade fabular, que o discurso de Riobaldo é atravessado por micronarrativas de longa tradição que sincretizam diferentes símbolos exotéricos. O trabalho encerra sua investigação desvendando a dualidade do sertão rosiano, onde impera o embate entre fé e ceticismo, a dúvida e a razão, o amor e o ódio, o masculino e o feminino, que resulta no inacabado, na travessia, a vida como metáfora, no campo das infinitas possibilidades do homem humano<br>The Dissertation analyzes, in the work Grande Sertão: Veredas by João Guimarães Rosa (1956), speech elements appointing to a narrative format which fictionalizes, both in the form and in the content of its message, expressions of the sacred dated as of the Ancient Greek and the Judeo-Christian tradition. From the analogy between Guimarães Rosas work and Homers Odyssey, it is clear the traces of the epic and of narrative classic models which, vested by Rosas particular language work, thicken the complexity of the novel. The parallelism with the Holy Scriptures, which is more diffuse, casts the actions to a dramatic ground, in which it is decided the fate of the characters and the solemnity of the memorable speech. The theoretical grounding articulates the thoughts of Erich Auerbach, André Jolles, Rudolf Otto and also of great academics who devoted their efforts to study the work of the author from Minas Gerais state, such as Kathrin Rosenfield. This excerpt showed the presence of the sacred in microcells interwoven to the entanglement of stories and tales which joins Rosas masterpiece together. Tataranas scar is a reference to Ulysses scar, a revealing mark of the Greek heros identity and which, in the case of the gunman Riobaldo, exposes a denied love by means of purging of the past, constructed in a "one-sided conversation with a supposed interlocutor. In a mythical and magic language, Diadorims misty figure functions as an indication of ambiguity and, at the same time, the disclosure reached through death. The research, in turn, follows the paths opened by Professor Ribeiro Barbosas studies regarding the women clothed with the sun, a metaphor related to Medea, but which is projected in the Virgin Mary and in a lineage of Latin Americas female figures who are related to the sacred. It can be observed, under the perspective of cultural transfers of the fable mystical-mysterious/posterity past type, that Riobaldos speech is crossed with micro-narratives having a long tradition which combine different exoteric symbols. The Dissertation ends its investigation by disclosing the duality of Rosas backlands, where the fight between faith and skepticism, doubt and reason, love and hate, male and female prevails, resulting in the unfinished, in the crossing, life as a metaphor, of the field with countless possibilities for the human man
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Books on the topic "Female Sacred"

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Goddess Durgā and sacred female power. Hamilton Books, 2010.

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Camphausen, Rufus C. The yoni: Sacred symbol of female creative power. Inner Traditions, 1996.

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1943-, Mair Victor H., ed. Sacred display: Divine and magical female figures of Eurasia. Cambria Press, 2010.

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Dexter, Miriam Robbins. Sacred display: Divine and magical female figures of Eurasia. Cambria Press, 2010.

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Divine journey: From the ego to the sacred heart. Authorhouse, 2015.

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W, Atkinson Clarissa, Buchanan Constance H, and Miles Margaret R. 1937-, eds. Immaculate and powerful: The female in sacred image and reality. Crucible, 1987.

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W, Atkinson Clarissa, Buchanan Constance H, and Miles Margaret R. 1937-, eds. Immaculate & powerful: The female in sacred image and social reality. Beacon Press, 1985.

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Tredici, David Del. The last Gospel: New version, 1984, for chorus, solo female voice, rock group, and orchestra. Boosey & Hawkes, 1994.

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Mary, Huntley, ed. Amazing attributes of aging: Silly & sacred stories of blue garter friends. Minnesota Heritage Pub., 2009.

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Female personalities in the Qurʼan and Sunna: Examining the major sources of Imami Shi'i Islam. Routledge, 2015.

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Book chapters on the topic "Female Sacred"

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Bostic, Joy R. "Defining Mysticism and the Sacred-Social Worlds of African American Women." In African American Female Mysticism. Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137375056_2.

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Bostic, Joy R. "Look at What You Have Done: Sacred Power and Reimagining the Divine." In African American Female Mysticism. Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137375056_5.

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Sauer, Michelle M. "Architecture of Desire: Mediating the Female Gaze in the Medieval English Anchorhold." In Sex, Gender and the Sacred. John Wiley & Sons, Ltd, 2014. http://dx.doi.org/10.1002/9781118833926.ch8.

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Grey, Daniel J. R. "Creating the ‘Problem Hindu’: Sati, Thuggee and Female Infanticide in India, 1800-60." In Sex, Gender and the Sacred. John Wiley & Sons, Ltd, 2014. http://dx.doi.org/10.1002/9781118833926.ch5.

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Evans, Jennifer. "Giving voice to the sacred black female body in takayna country." In Indigenous Perspectives on Sacred Natural Sites. Routledge, 2018. http://dx.doi.org/10.4324/9781351234900-2.

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Watson, Carolyn E. "Witches, Female Priests and Sacred Manoeuvres: (De)Stabilising Gender and Sexuality in a Cuban Religion of African Origin." In Sex, Gender and the Sacred. John Wiley & Sons, Ltd, 2014. http://dx.doi.org/10.1002/9781118833926.ch1.

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Burgess, Kimberly L., and Steven W. Siegel. "Sacral Neuromodulation." In Female Pelvic Surgery. Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4939-1504-0_4.

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Mazzonis, Querciolo. "The Impact of Renaissance Gender-Related Notions on the Female Experience of the Sacred: The Case of Angela Merici’s Ursulines." In Gender, Catholicism and Spirituality. Macmillan Education UK, 2011. http://dx.doi.org/10.1007/978-1-137-26794-8_4.

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Gupta, Priyanka. "Sacral and Pudendal Neuromodulation (SNM)." In Female Urinary Incontinence. Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-84352-6_10.

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Das, Anurag K. "Sacral Neuromodulation for the Treatment of Overactive Bladder." In Female Urology. Humana Press, 2007. http://dx.doi.org/10.1007/978-1-59745-368-4_16.

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Conference papers on the topic "Female Sacred"

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Manila-Caliso, FA, and L. Jingco. "ESRA19-0524 Combined lumbar and sacral plexus block on a 110-year-old female for dynamic hip screw: a case report." In Abstracts of the European Society of Regional Anesthesia, September 11–14, 2019. BMJ Publishing Group Ltd, 2019. http://dx.doi.org/10.1136/rapm-2019-esraabs2019.217.

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Nascimento, Ranier Colbek, and Sabrina Ribas Freitas. "A 29-YEAR-OLD PREGNANT WOMAN WITH METASTATIC BREAST CANCER: A CASE REPORT." In Abstracts from the Brazilian Breast Cancer Symposium - BBCS 2021. Mastology, 2021. http://dx.doi.org/10.29289/259453942021v31s2107.

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Abstract:
Pregnancy-associated breast cancer (PABC) is defined as a breast cancer diagnosed during pregnancy, lactation, or in the first postpartum year. PABC is a rare complication that occurs in approximately 0.01% to 0.03% of all pregnancies. The difficulty in diagnosis worsens the prognosis. D.G., 29-year-old, female, noted a mass in her right breast in June 2020. One month later with 13+4 weeks’ gestation, she presented to the obstetrics emergency with recurrent episodes of lower back pain. She was released home with pain relief and was instructed to realize a mammography due to the presence of a 4-cm mass on physical examination of the right breast. Patient returned 12 days later with severe low back pain, a BIRADS 4C mammography, and multiple liver lesions in total abdomen ultrasound. Core-needle biopsy demonstrated a stage II invasive ductal carcinoma with hormone receptors positive and human epidermal growth factor receptor 2 positive. There is involvement of the axilla and intramammary lymph nodes. Magnetic resonance imaging of the lower back and sacroiliac joint was performed and found multiple lesions suspected of metastasis in the inferior thoracic vertebrae, lumbar vertebrae, sacrum, ilium, and femurs. Computed tomography (CT) of the thorax identified a 2.3×1.8 cm irregular lesion in the right breast compatible with the primary neoplasm. Chemotherapy was initiated till she was 31 weeks’ gestation. After childbirth, she reinitiates chemotherapy. Three months later, the patient has convulsive episodes. Cranial CT was done and found multiple lesions compatible with brain metastasis, so she initiated brain radiotherapy. PABC can present itself as a challenging situation with nonspecific symptoms and at an advanced stage. Therefore, it is important to have the PABC in our list of differential diagnoses in this patient.
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