Academic literature on the topic 'Persian Women authors'

Poetry has always been the noteworthy face of Iran's cultural identity. Persian poets and their poems have reconstructed and revolutionized both the Eastern and Western literary world. Sadly, in a male-dominated Iranian society, female literary talents had been sidelined throughout centuries. Still, there were some iconic female poets who have blended their poetical talents with very powerful mental strength to cut off all the societal limitations, taboos and prohibitions and had left their marks on Persian literature's history forever. But to attain that, they had to come across a long way. As the title indicates, the subject of this article is about the growth of some of those persistent women poets of Iran, with an emphasis on the hardships they have faced and how they overcame through those phases. In short, this article analyses the problems of women poets in the context of the socio-political environment of Iran and discuss the efforts the women poets have to made to break those barriers. The Central Library of Dhaka University, Departmental Library of Persian Language and Literature, DU and original Persian manuscripts from the authors personal collections are used as the primary resources for this article as well as online helpful websites. Social Science Review, Vol. 38(1), June 2021 Page 93-108

AbstractThe article focuses on the warning about the "strange woman" in Prov 6:20-35. This instruction alludes to the Decalogue and the commandment to instruct children in the Torah, which follows the Schma' Yisrael. As an actualizing interpretation of this tradition, Prov 6:20-35 should be related to the process of canonizing the Torah and dated in the late Persian period. The instruction is written by men and women, a group of the Judean upper class who warn against sexual intercourse with women outside normal marriage relations. In their attempt to preserve existing family ties and social status, the authors create a negative image of women: every woman who is not an obedient wife can be called a "strange" one. In view of the text's ambivalent character, a modern interpretation of Prov. 6:20-35 attentive to gender must criticize the marginalization of women, while at the same time pointing to the contribution of women to this perspective. Recognizing the positive intention of its authors, who see Scripture as a guide for daily life, can help us to maintain the basic intention and at the same time to tell another, modern midrash that treats gender relationships in a more sensitive way.

Abstract This article examines the reception of Edgar Allan Poe in modern Persian literature with regard to his fiction and theory of writing. There have been scattered pieces written on Poe’s influence on Iranian poets and writers in Persian or English, but this article aims to offer a fairly comprehensive picture of Poe in Iran in general with a focus on his influence or affinities with two leading Iranian authors, Sadeq Hedayat and Sadeq Chubak, as far as female characters are concerned. The article at first surveys how Poe was introduced into Persian literature and then it studies personal, social, political, and historical backgrounds in classical and modern Persian literature that determined men’s taking a misogynous approach. A comparative study of representative works of Hedayat and Chubak reveals conscious alignment with Poe’s ideas. Confessionary monologues, gloomy atmosphere, and the lack of proper dialogues between men and women mark their writings. The article concludes that although patriarchy has been responsible for these two writers’ failures to overcome gender stereotypes, their acquaintance with Edgar Allan Poe had its impact on aggravating such tendencies.

Purpose Entrepreneurs are networking with others to get advice for their businesses. The networking differs between men and women; notably, men are more often networking for advice in the public sphere and women are more often networking for advice in the private sphere. The purpose of this study is to account for how such gendering of entrepreneurs’ networks of advisors differs between societies and cultures. Design/methodology/approach Based on survey data from the Global Entrepreneurships Monitor, a sample of 16,365 entrepreneurs is used to compare the gendering of entrepreneurs’ networks in China and five countries largely located around the Persian Gulf, namely Yemen, Iran, Saudi Arabia, Qatar and the United Arab Emirates. Findings Analyses show that female entrepreneurs tend to have slightly larger private sphere networks than male entrepreneurs. The differences between male and female entrepreneurs’ networking in the public sphere are considerably larger. Societal differences in the relative prominence of networking in the public and private spheres, and the gendering hereof, correspond well to cultural and socio-economic societal differences. In particular, the authors found marked differences among the religiously conservative and politically autocratic Gulf states. Research limitations/implications As a main limitation to this study, the data disclose only the gender of the entrepreneur, but not the gender of each advisor in the network around the entrepreneur. Thus, the authors cannot tell the extent to which men and women interact with each other. This limitation along with the findings of this study point to a need for further research on the extent to which genders are structurally mixed or separated as entrepreneurs network for advice in the public sphere. In addition, the large migrant populations in some Arab states raise questions of the ethnicity of entrepreneurs and advisors. Originality/value Results from this study create novel and nuanced understandings about the differences in the gendering of entrepreneurs’ networking in China and countries around Persian Gulf. Such understandings provide valuable input to the knowledge of how to better use the entrepreneurial potential from both men and women in different cultures. The sample is fairly representative of entrepreneur populations, and the results can be generalized to these countries.

It is generally recognized that the prohibition against marriage with “foreign” women in Ezra 9-10 reflects a view among the repatriated gola community in Persian Yehud that non-repatriated Jewish groups should be viewed as ethnic outsiders; the chapters draw from Pentateuchal legal traditions (especially Deuteronomy) to justify this position. Several scholars have noted that this partisan/sectarian ideology has roots in the Ezekiel tradition, which informs much of Ezra 7-Nehemiah 13. Nevertheless, a direct antecedent for identifying the homeland women as “foreign” may be found in the book of Jeremiah, which served as the hermeneutical key for the exegetical goals of Ezra 9-10. This connection was recognized by the later Aaronide authors of Ezra 1-6, who amplified and redirected the implications of this relationship by inaugurating their addition to the corpus with a reference to Jeremiah’s oracles. By so doing, they extended Aaronide hegemony over Ezra 7-Nehemiah 13, incorporating it and its exegetical engagement of prophetic material into their own priestly-scribal curriculum.

Background: Despite all the positive effects of physical activity on maternal and fetal health, its level is low among pregnant women. Various barriers seem to prevent physical activity during pregnancy. The aim of this study was to investigate and determine the barriers to physical activity during pregnancy based on a review of available literature. Methods: To review the available literature, the authors searched Persian databases, such as Iran Medex, Magiran, MedLib, and SID, and also English databases, including Scopus, PubMed, Elsevier, ScienceDirect, Web of Science, and ProQuest using the keywords of pregnant woman, physical activity, exercise, barriers, pregnancy, constraints, and attitudes individually or in combination between 2000 and 2020 and finally, 10 articles that met the inclusion criteria were reviewed. An ecological model was used to classify the reported barriers. Results: Seven quantitative articles and three qualitative articles were included in the study. Obstacles related to the intrapersonal level of the ecological model were the most reported in these studies and were classified into five areas, including pregnancy symptoms and limitations, time constraints, misunderstanding the adequacy of daily activities, lack of motivation, and maternal and fetus safety concerns. Barriers at the interpersonal level included lack of consultation and information and lack of social support and at the environmental, organizational, and political levels, climate and lack of resources were the most reported barriers. Conclusion: The present study outlined the perceived barriers to physical activity among pregnant women and highlighted the important factors that should be considered when planning interventions to increase the level of physical activity during pregnancy. Further studies are recommended to provide solutions to overcome these barriers and increase the activity of pregnant women.

This remarkable collaboration of primarily Maria Jaschok and Shui Jingjun(with contributions from nine other mostly Muslim Chinese women who areduly acknowledged), contains a wealth of information on a subject that most scholars of Muslim communities have never considered or perhaps evenimagined: the existence of bona fide women’s mosques in China. Throughpainstaking historical, archival, interview, and field research, the authors layout a convincing argument that such mosques have existed in China and continueto experience a “rapid increase” (p. 15), at least since the late Mingdynasty (sixteenth to seventeenth centuries), proliferating in northern China’scentral plains region (mainly Henan, Hebei, Shandong, and Anhui) during theQing emperor Jiaqing’s reign (1796-1820) (pp. 67-69).This work sheds light on “how women [in China] engendered and sustainedfaith, aspiration and loyalties under often challenging conditions” (p.5) – which is putting it mildly. Strenuously caught between Confucian,Islamic, and patrimonial requirements, they developed an institution of learningand cultural transmission perhaps unique to the Muslim world. While theauthors never fully address why “women’s mosques” and madrassahs developedso fully in China (and almost nowhere else), they do richly demonstratethe extraordinarily important role these religious and educational centershave played in preserving and promoting Islamic understanding amongChina’s Muslims, known as the Hui national minority (with a year 2000 populationof approximately 9.8 million, out of a total 20.3 million Muslims inChina, according to the especially accurate PRC state census).While the authors claim these women’s “prayer halls” (the Chinese termis ambiguous) and the women who lead them are fully-fledged ahongs orimams (again, the Chinese term, like the Arabic and Persian equivalents, isnot clear about the teacher’s actual status), the issue here is whether they haveany authority over men. Since they clearly do not, ahong should be taken inits more general sense of “one possessing advanced Islamic knowledge” ortraining, and does not imply institutionalized authority beyond the sphere ofwomen (and children, which in most instances includes boys). Nevertheless,it is significant that they have such organized authority, training, and separateprayer halls or mosques among themselves ...

Prominent examples of major Qur'anic characters in modern world literature include Joseph (and Zulaykha) -like characters in the 1984 Arabic novel, al-Rahīna (The Hostage) by the Yemeni writer Zayd Muṭīʿ Dammāj (d. 2000) and the fictionalised portrayal of the women around the Prophet Muḥammad in Algerian filmmaker and novelist Assia Djebar's 1991 French novel, Loin de Médine (Far from Medina). In this article I focus, rather, on a ‘minor’ Qur'anic character, al-Khiḍr (cf. Q. 18:65–82). I begin by looking briefly at the evolution of al-Khiḍr in Islamic literatures generally and then focus on his deployment in several short fictional accounts, viz. the 1995 French novella L'homme du livre (Muhammad, A Novel) by Moroccan author Driss Chraïbi (d. 2007); Victor Pelevin's 1994 Russian short story, ‘Prints Gosplana’ (Prince of Gosplan); the 1998 short story, ‘The Mapmakers of Spitalfields’, by Bangladeshi-British writer Manzu Islam; and Reza Daneshvar's 2004 Persian tale, ‘Mahboobeh va-Āl’ (‘Mahboobeh and Ahl’). I characterise the ways in which these modern authors draw on the al-Khiḍr type, persona, and legend, and go on to suggest how and why the use of al-Khiḍr in modern literature is productive and versatile.

Objectives: An increase in life expectancy results in the aging population growth. This study was designed to evaluate the efficacy and adverse events of ginseng that could be used as a herbal medicine in women with sexual dysfunction. Materials and Methods: The authors of this study searched Cochrane Library, MEDLINE, Web of Science, Embase, Scopus, ProQuest, Google Scholar, and Persian databases without a time limitation until May 2018 and examined all the randomized clinical trials (RCTs) that compared the effect of different types of ginseng on sexual function of menopausal women as compared to the placebo controls. The Cochrane risk of bias tool was used to assess the methodological quality of the included studies. The heterogeneity was determined using the I2 index. In addition, standardized mean difference (SMD) was used instead of mean differences (MD) and a random effect was reported instead of fixed effect in meta-analysis. Results: The eligibility criteria were found in five RCTs. All the included studies were placebo-controlled. Two trials had a parallel design while three studies used a crossover design. Although four trials indicated that ginseng significantly improved sexual function, they didn’t report any treatment effect compared to the placebo group. Based on the results of meta-analysis obtained from five studies including 531 women, there was no statistically significant effect of ginseng on female sexual dysfunction (FSD) compared to the placebo control group (SMD: 0.26; 95% CI: -0.26 to 0.76). Nonetheless, there was a considerable heterogeneity among the studies (I2 = 81%; P < 0.0001). Moreover, all the included studies assessed adverse events, but in three of the RCTs, there was no significant difference between the placebo and ginseng groups. Conclusions: The evidence regarding ginseng as a therapeutic agent for sexual dysfunction is unjustifiable. Rigorous studies seem warranted in this respect.

A number of solid monographs are dedicated to Nadir Shah’s campaign in Dagestan in 1741-1743. While reviewing these studies, one can note a significant discrepancy in the estimations of the size of Nadir Shah's troops during the invasion of Dagestan in the spring of 1741. The authors provide information that specifies the army’s size ranging from “several dozen” to “one hundred and fifty thousand” men. However, they mainly cite a very limited range of sources of information provided by P.G. Butkov and L. Bazin. Meanwhile, the Foreign Policy Archives of the Russian Empire stores encrypted reports of the Russian residents at Nadir Shah’s court Ivan Kalushkin and Vasily Bratishchev. Examination of their information provides an idea ofthe number of troops of the Shah's army in the war, as well as determine the number of losses of his troops: the grand total of soldiers in the Dagestan campaign reached approximately 110 thousand people. Along with the army, there were about 40,000 service personnel and women. Of the soldiers, more than 82 thousand died in Dagestan and a small number of injured men were sent home. Most of the losses were due to combat, less – to hunger and diseases. The losses among the service personnel might have been just as large. The reports of the Russian residents at the Persian court are a very informative source, from which we can learn many interesting details not only about the number of troops, losses, but also the chronology of military events, the results of battles, about Nadir Shah’s tactics and strategy, about the problems of the military campaign, their solutions, international relations and lots of other historical information.

This thesis examines the first collections of modern Persian literature written by Iranian female authors in the context of a process of gender modernization during the Mohammad Reza Shah Pahlavi’s reign (1941-1979). This thesis argues that women’s literature written during the period of transition from tradition to modernity is clearly influenced by the state’s gender policy and illustrates the changing position of women’s status in private and public life. Indeed, an examination of the collections of short stories and poems that were produced in this period demonstrates that female authors were concerned with the unveiling policy, arranged marriage and polygamy, women’s education, women’s social participation, women’s domestic obligations, women’s political awakening, and female sexuality. Furthermore, central themes covered by female authors changed significantly based on the transformations of gender politics the society experienced from the 1940s and 1950s to the 1960s and 1970s.

Thesis (MA)--Stellenbosch University. 2015
ENGLISH ABSTRACT: Seeking to explore modes of self-representation in women’s life writing and the ways in which these subjects manipulate the autobiographical ‘I’ to write about gender, the body, race and ethnic related issues, this thesis interrogates the autobiographies of three renegade women whose works were birthed out of the de/colonial South African context between 1854-1948. The chosen texts are: Marina King’s Sunrise to Evening Star: My Seventy Years in South Africa (1935), Melina Rorke’s Melina Rorke: Her Amazing Experiences in the Stormy Nineties of South-African History (1938), and two memoirs by Petronella van Heerden, Kerssnuitsels (1962) and Die 16de Koppie (1965). My analysis is underpinned by relevant life writing and feminist criticism, such as the notion of female autobiographical “embodiment” (239) and the ‘I’s reliance on “relationality” (248) as discussed in the work of Sidonie Smith and Julia Watson (Reading Autobiography). I further draw on Judith Butler’s concept of “performativity” (Bodies that Matter 234) in my analysis in order to suggest that there is a performative aspect to the female ‘I’ in these texts. The aim of this thesis is to illustrate how these self-representations of women can be read as counter-conventional, speaking out against stereotypical perceptions and conventions of their time and in literatures (fiction and criticism) which cast women as tractable, compliant pertaining to patriarchal oversight, as narrow-minded and apathetic regarding achieving notoriety and prominence beyond their ascribed position in their separate societies. I argue that these works are representative of alternative female subjectivities and are examples of South African women’s life writing which lie ‘dusty’ and forgotten in archives; voices that are worthy of further scholarly research which would draw the stories of women’s lives back into the literary consciousness.
AFRIKAANSE OPSOMMING: In ‘n poging om metodes van self-uitbeelding te bespreek en die manier waarop die ‘ek’ van vroulike ego-tekste manipuleer om sodoende te skryf oor geslagsrolle, die liggaam, ras en ander etniese kwessies, ondersoek hierdie verhandeling die outbiografieë van drie onkonvensionele vrouens se werk, gebore vanuit die de/koloniale konteks in Suid-Afrika tussen 1854-1948. Die ego-tekste wat in hierdie navorsingstuk ondersoek word, sluit in: Marina King se Sunrise to Evening Star: My Seventy Years in South Africa (1935), Melina Rorke se Melina Rorke: Her Amazing Experiences in the Stormy Nineties of South-African History (1938), en twee memoirs geskryf deur Petronella van Heerden, Kerssnuitsels (1962) en Die 16de Koppie (1965). My analise word ondersteun deur relevante kritici van feministiese en outobiografiese velde. Ek bespreek onder andere die idee dat die vroulike ‘ek’ liggaamlik “vergestalt” (239) is in outobiografie, asook die ‘ek’ se afhanklikheid van “relasionaliteit” (248) soos uiteengesit in die werk van Sidonie Smith en Julia Watson (Reading Autobiography). Verder stel ek voor, met verwysing na Judith Butler, dat daar ‘n “performative” (Bodies that Matter 234) aspek na vore kom in die vroulike ‘ek’ van Suid- Afrikaanse outobiografie. Die doel van hierdie tesis is om uit te lig dat hierdie selfvoorstellings van vroue gelees kan word as kontra-konvensioneel; dat die stereotipiese uitbeelding van vroue as skroomhartig, nougeset, gedweë ten opsigte van patriargale oorsig, en willoos om meer te vermag as wat hul onderskeie gemeenskappe vir hul voorskryf, weerspreek word deur hierdie ego-tekste. Die doel is om sodanige outobiografiese vertellings en -uitbeeldings te vergelyk en sodoende uiteenlopende vroulike subjektiwiteite gedurende die periode 1854-1948 te belig. Ek verwys deurlopend na voorbeelde van ander gemarginaliseerde Suid-Afrikaanse vroulike ego-tekse om aan te dui dat daar weliswaar ‘n magdom ‘vergete’ en ‘stof-bedekte’ vrouetekste geskryf is in die afgebakende periode. Ek voor aan dat die ‘stem’ van die vroulike ‘ek’ allermins stagneer het, en dat verdere bestudering waarskynlik nodig is.

Since the Islamic Revolution of 1979, a distinct female voice has emerged in Persian fictional literature which has ventured beyond the established feminine stereotype of male literary tradition, and remarkably valorized female identities through focusing on interests and concerns of Iranian women, from feminist issues to social and political problems to cultural and moral dilemmas. This body of literature that has been gradually developed, tries to reflect realistic depictions of female protagonists with emotional, intellectual, and moral complexity. To study this progressive process, this research has focused on characterization of seven female protagonists that have been created by different generations of Iranian female authors in the genre of novel.

Katherine Mansfield (1888-1923), British Modernist writer whose search for authentic selves in the lives of the characters in her short stories, is reflected in her innovative style of writing in which she examines the interior consciousness of their minds. Mansfield questions the inauthentic lives of the characters, revealing that the roles they play are socially imposed forcing them to hide their true selves behind masks. The stories which have been chosen for this study focus on women characters (and men also) who grapple with societal prescriptions for accepted actions, and are rendered mute as a result. The women characters include all age groups and social classes. Some are young and impressionable (The Tiredness of Rosabel, The Little Governess and The Garden Party), others are married and older (Bliss, Prelude and Frau Brechenmacher attends a wedding ), while there are also middle-aged women in Miss Brill and The Life of Ma Parker.
English Studies
M.A. (English)

Abstract In this chapter, Perianes and Kissling examine informal interviews about menopause experiences and discourse conducted among participants in four nations: British-Iranian Shardi Nahavandi interviewed her Persian mother; Swetha Sridhar interviewed her mother and grandmother, all currently from different regions of India; Ursula Maschette Santos spoke with three women from her community in São Paulo, Brazil; and Jennifer Poole conducted a focus group discussion with 17 participants of the NGO Medical Services Pacific in Fiji, which included six men. Noting that each nation and community has its own norms and traditions, the authors find common themes of ambivalence around aging, community silence about menopause, and insufficient education or preparation for the menopause transition.

AbstractThis chapter explores the shared characteristics, both in terms of thematic concerns and narrative structures and strategies, of autofiction and the distinct Japanese form of the I-novel, shishōsetsu. Focusing on the works of three contemporary Japanese writers, Kanai Mieko, Sagisawa Megumu, and Mizumura Minae, it examines the narrative strategies applied by female authors to redefine the self. The chapter focuses on the traits shared by shishōsetsu and autofiction: the ambiguity of first-person narratives such as the semantics of “I” within the text; the interdependence of author, narrator, and protagonist; the practices of fictionalizing the self; and the question of authorship. Exploring shishōsetsu as an autofictional form also expands the scope of existing theoretical discussions on the autofictional, which rarely take Japanese literature into consideration.

This chapter explores a model of collaborative authorship for the Sulpicia elegies in the Appendix Tibulliana ([Tib.] 3.8–18). These poems represent the largest corpus of extant women’s writing in Latin from pre-Christian antiquity—but their authenticity is doubted by some. Such doubts are partly prompted by the presentation of Sulpicia—especially the switch to the third person in 3.8, 3.10, 3.12. It is argued here, however, that Sulpicia would have been required partially to conceal her authorial identity; attention is drawn to the evidence of the place of Roman women at recitationes in Pliny’s Epistles. It is suggested that Sulpicia’s poetry may originally have been recited by a lectrix. The possibility is considered that Sulpicia’s poems might have been written in partnership with other members of her household. Finally, a reading of [Tib.] 3.13 shows Sulpicia reaching out to the literary community of which she was not allowed full membership, and inviting women readers to engage with her in collaboration.

Women in academia often wear many hats, mainly those of teacher, academic, and caretaker. Feminist standpoint theory—the use of women's personal stories as a lens to view unique circumstances of their social group—has guided the authors' use of personal accounts to highlight the challenges faced by women wearing these hats during the pandemic. The authors' stories detail struggles in the female experience, creating the learning environment favored during in-person instruction, navigating unprecedented changes to the doctorate program, and addressing feelings of inadequacy as caretakers. The authors hope that women can see themselves in these stories and find a sense of empowerment as part of this unique social group. The authors' stories should open conversations about supporting women as they teach, research, and create a work-life balance during an unprecedented time.

This chapter provides an overview of feminist film theory. Feminist film studies, or ‘gendered film studies’, is intended to explore the ways in which women (and men) are represented by visual media, and film in particular. Feminists argue that media representations of gender perpetuate and reinforce the values of patriarchal society. Men tend to be cast in strong, active roles while women are shown as passive and merely ‘pretty’. ‘Woman’ comes to represent not one person of the female sex, but a stereotype, a category defined by men and in opposition to men. Stereotyping is not always negative, but it tends to preserve and perpetuate power relations in society. Even today, women have a relatively small role in constructing public images of ‘womanhood’. The chapter then looks at the contributions of two influential authors whose seminal texts have fostered new understanding of gender representation in the visual media: John Berger and Laura Mulvey.

The authors seek to critically reflect on the meaning of work in a globally emancipated society. They start by arguing that work is a central issue for human societies, whether to produce socially useful goods, to provide basic needs or as the making, objectification, and safeguarding of ontological humanization of Mankind itself – even if in the field of socialist politics this centrality has been overshadowed by programs mainly focused on the defense of assistentialism, philanthropy, or even charity. To conceive work today, in the current stage of the capitalist society, we have to mobilize several concepts, methods, and areas of knowledge, among which the authors highlight critical sociology, global labor history, and psychodynamics of work. Finally, they argue about what would be the fundamental aspects of work in an emancipated society.

Since the mid-1990s, three million people living in the metropolitan area of Naples (Italy) have been facing one of the most dramatic socio-ecological crises witnessed in Western Europe. This is a crisis orchestrated by Mafia-like organizations (e.g., the Neapolitan Mafia also known as Camorra) and their interest in the illegal management of waste disposal and incineration in the shadow of a weak state, a phenomenon often referred to as the “Land of Fires.” In this chapter, the authors attempt to inductively theorise from this prolonged socio-ecological crisis as an exemplar process of embeddedness of market economies in diffused illegal and violent social and economic relations. They use the Land of Fires to extend the notion of “embedded economy,” building on the work of Karl Polanyi. The authors argue that this process of social embeddedness through illegal and violent practices are particularly intense in contexts of socio-ecological crises, where the expropriation of land and destruction of nature is coupled with the disarticulation of the role of the state by criminal organizations.

This essay concerns the parallel careers of English author Virginia Woolf and American author Evelyn Scott, focusing primarily on Woolf’s novel The Waves (1931) and on Scott’s The Wave (1929), a historical novel about the American Civil War. Despite their strikingly similar titles, these modernist novels have never been compared, likely due to their very different subject matter. This essay posits that both authors felt that history should be told through accounts of ordinary people; though Woolf’s planned book project of telling English history through obscure lives was never completed, Scott’s The Wave tells the history of the Civil War by shifting through the perspectives of numerous characters as the war transfers energy from point to point, person to person. Woolf’s The Waves is similarly composed as a series of “soliloquies” of six individuals; both texts focus on the wave as a transfer of energy from character to character. Both authors further use the concept of the wave to demonstrate individuals as both alienated and part of a collective, focusing on the theme of subjective experience amid a larger tide of human history. While these women writers shared such points of tangency throughout their careers, they never met or corresponded.

The main purpose of the paper is to examine stress in the workplace, with a focus on researching stress related to age and sex. 22% of employed people in the European Union face stress. The consequences of stress are manifested in forms of sick leave, the avoidance of certain work tasks, inefficiency and reduced productivity, dissatisfaction with work and with themselves. If a person does not face up to their problems, it can lead to deep frustration, exhaustion and even burnout syndrome, which is easily expressed on a physical level in the form of psychosomatic diseases. There are strategies for overcoming stress at the individual and organisational level, however sometimes, despite these strategies and techniques, stress appears in all its forms and causes health problems, therefore it is necessary to seek medical and other professional help (psychologist, psychotherapist). The authors of this paper found that the level of stress among employees in organisations is high, women are more likely to experience stress in an ‘emotional way’, while men are more likely to suffer physical illnesses because of stress, and secondary school/university students are the most stressed.

If killing a single person is considered as a major crime that forbidden by Sharia and law at the international level and at the level of all religions and divine legislation, so what about the concept of genocide!! Here, not just an individual with a weak influence on society is killed, but thousands of individuals, that means an entire nation, a future, energy and human and intellectual capabilities that can tip the scales, and on the other hand, broken and half-dead hearts are left behind from the horrific scenes of killing they witnessed before their eyes, moreover, the massacres of genocide continues to excrete its remnants and consequences for long years and for successive generations, and it may generate grudges of revenge among generations that did not receive the adequate awareness and psychological support which are necessary to rehabilitate these generations to benefit from the tragedies and bitter experiences of life to turn them into lessons and incentives to achieve progress and advancement. Genocide is a deadly poison whose toxic effect extends from generations to others unless it is wisely controlled. Here the role of the international community and its legal, legislative and humanitarian stance from these crimes is so important and supportive. Genocide can be occurred on two levels: external and internal. As for genocide on the external level: this is what happened at the hands of foreign powers against a certain people for colonial and expansionist goals in favor of the occupier or usurper. There are many examples throughout history, such as the Ottoman and British occupations...etc Whereas genocide at the internal level, can be defined as the repressive actions that governments practice against their own people for goals that could be extremist, racist or dictatorial, such as t ""Al-Anfal"" massacre in 1988 carried out by the previous regime against the Kurds in the Kurdistan region. The number of victims amounted at one hundred thousand martyrs, most of them were innocent and unarmed people from children, women and the elderly, and also the genocide which was practiced against of the organizers of Al-Shaibania Revolution in 1991 was another example of genocide in the internal level. It is possible to deduce a third level between the external and internal levels, which is the genocide that is done at the hands of internal elements from the people of the country, but in implementation of external agendas, for example, the scenes of organized and systematic sectarian killing that we witnessed daily during (2007) and (2008), followed by dozens of bloody explosions in various regions throughout the capital, which unfortunately was practiced by the people of the country who were misguided elements in order to destabilize the security of the country and we did not know until this moment in favor of which external party!! In the three aforementioned cases, nothing can justify the act of killing or genocide, but in my personal opinion, I see that genocide at the hands of foreign forces is less drastic effects than the genocides that done at the hands of internal forces that kill their own people to impose their control and to defense their survival, from the perspective of ""the survival for the strongest, the most criminal and the most dictatorial. The matter which actually dragged the country into the abyss and the ages of darkness and ignorance. As for the foreign occupier, he remains an occupier, and it is so natural for him to be resentful and spiteful and to keep moving with the bragging theory of that (the end justifies the means) and usurping lands illegally, but perhaps recently the occupier has begun to exploit loopholes in international laws and try to gain the support of the international community and international organizations to prove the legitimacy of what has no legitimacy, in the end to achieve goals which pour into the interest of the occupiers' country and from the principle of building the happiness and well-being of the occupiers' people at the expense of the misery and injustice of other peoples!! This remains absolutely dehumanizing societal crime, but at least it has a positive side, which is maximizing economic resources and thus achieving the welfare of a people at the expense of seizing the wealth of the occupied country. This remains the goal of the occupier since the beginning of creation to this day, but today the occupation associated with the horrific and systematic killing has begun to take a new template by framing the ugliness of the crime with humanitarian goals and the worst, to exploit religion to cover their criminal acts. A good example of this is the genocide that took place at the hands of the terrorist organization ISIS, that contradictory organization who adopted the religion which forbids killing and considers it as one of the greatest sins as a means to practice the most heinous types of killing that contemporary history has witnessed!! The ""Spiker"" and ""Sinjar"" massacres in 2014 are the best evidence of this duality in the ideology of this terrorist organization. We may note that the more we advance in time, the more justification for the crimes of murder and genocide increases. For example, we all know the first crimes of genocide represented by the fall of Baghdad at the hands of the Mongol leader ""Hulagu"" in 1258. At that time, the crimes of genocide did not need justification, as they were practiced openly and insolently for subversive, barbaric and criminal goals!! The question here imposes itself: why were the crimes of genocide in the past practiced openly and publicly without need to justify the ugliness of the act? And over time, the crimes of genocide began to be framed by pretexts to legitimize what is prohibited, and to permit what is forbidden!! Or to clothe brutality and barbarism in the patchwork quilt of humanity?? And with this question, crossed my mind the following ""Aya"" from the Glorious Quran (and do not kill the soul that God has forbidden except in the right) , this an explicit ""Aya"" that prohibits killing and permits it only in the right, through the use of the exception tool (except) that permits what coming after it . But the"" right"" that God describes in the glorious Quran has been translated by the human tongues into many forms and faces of falsehood!! Anyway, expect the answer of this controversial question within the results of this study. This study will discuss the axis of (ideologies of various types and genocide), as we will analyze excerpts from the speeches of the former regime that were announced on the local media after each act of genocide or purification, as the former regime described at that time, but the difference in this study is that the analysis will be according to a scientific and thoughtful approach which is far from the personal ideology of the researcher. The analysis will be based on a model proposed by the contemporary Dutch scientist ""Teun A. Van Dijk"". Born in 1943, ""Van Dijk"" is a distinguished scholar and teaching in major international universities. He has authored many approved books as curricula for teaching in the field of linguistics and political discourse analysis. In this study, Van Dijk's Model will be adopted to analyze political discourse ideologies according to forty-one criteria. The analysis process will be conducted in full transparency and credibility in accordance with these criteria without imposing the researcher's personal views. This study aims to shed light on the way of thinking that the dictatorial regimes adopt to impose their existence by force against the will of the people, which can be used to develop peoples' awareness to understand and analyze political statements in a scientific way away from the inherited ideologies imposed by customs, clan traditions, religion, doctrine and nationalism. With accurate scientific diagnosis, we put our hand on the wounds. So we can cure them and also remove the scars of these wounds. This is what we seek in this study, diagnosis and therefore suggesting the suitable treatment "

This chapter explores the role of trauma in violent extremism research, offering insights on its effects on the research process, providing insights on the radicalization process of individual cases, and informing reintegration prospects of returning foreign fighters and their family members. The chapter focuses on war-related trauma as a widespread experience in post-conflict societies, which may persist years after the war ends, scarring societies in numerous ways for generations and potentially creating an ongoing cycle of violence. The chapter begins with a brief overview of the available literature on the link between trauma and radicalization while bringing attention to existing gaps within this field. It then continues with insights from field research in Kosovo on how trauma was expressed among the family members of foreign fighters, including women returnees from the conflict zones in Syria and Iraq, and provides insight into how the author approached the subject in her own research.