Zeitschriftenartikel: „Mariam“

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Мацевич, М. Я. „PER MARIAM…“. Софія, Nr. 3 (12) (2018): 40–43.

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Asad, Mariam. „Mariam Asad“. Interactions 27, Nr. 2 (25.02.2020): 13. http://dx.doi.org/10.1145/3381049.

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MARJANISHVILI, Mariam. „Mariam Kereselidze’s Life Twists and Turns (According to Mariam Kereselidze’s Epistles)“. Journal in Humanities 8, Nr. 1 (04.03.2020): 56–61. http://dx.doi.org/10.31578/hum.v8i1.390.

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It is scientifically proved that genetic heritance, irrespective of a person’s wish or will, is passed down from parents, which connects him/her with their predecessors’ world.The same can be said about constitution, nervous system, temperament, character – they are all inherited. From this point of view, Mariam Kereselidze was a copy of her father, general Leo Kereselidze. She was determined, self-sacrificing and daring like her father. The love of Georgian gene and origins, the striving towards freedom were inspired by her father from her very childhood. Mariam was the only child so her father brought her up in a manly manner, tried to develop the features which she would use in difficult situations. The general wished his daughter to continue his political course.Brought up in her father’s political surrounding, all Mariam’s actions were directed to restore Georgia’s statehood.During the World War II, at the age of 19, Mariam Kereselidze helped the Germans to bomb English bases in Gibraltar for three years, according to KGB. On her “achievements” list, there was also a revelation of secret negotiations between American and Portuguese ambassadors. That was why she was hunted by: Soviet KGB, English Intelligence, French police and even German Nazis… In the World War II, Mariam Kereselidze fought among anti-Soviet group, on the Germans’ side for others’ interests, formally, but in reality, she fought for Georgia.After the war she moved to South America and while living in Peru, in 1960, she wrote a play “Maita” in Spanish, her second Add Contributorplay was “Roots of Stars” which was staged by Rosa Wonder’s cast of Peru Theatre. Due to hard life conditions in Peru, Mariam Kereselidze started her activity in Communist Party.Keywords: Kereselidze, lost, Peru

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Thompson, Ann, Elizabeth Carey, A. C. Dunstan, W. W. Greg, Isobel Grundy und Susan Wiseman. „The Tragedy of Mariam“. Modern Language Review 89, Nr. 3 (Juli 1994): 727. http://dx.doi.org/10.2307/3735147.

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Vasileiadou, Styliana, Göran Wennergren, Frida Strömberg Celind, Nils Åberg, Rolf Pettersson, Bernt Alm und Emma Goksör. „Reply to Mariam Zaidi“. Pediatric Allergy and Immunology 29, Nr. 5 (25.06.2018): 574–75. http://dx.doi.org/10.1111/pai.12929.

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Des membres du groupe décès, Pascaline Chappart und Maël Galisson. „Vos frontières, nos morts“. Plein droit 137, Nr. 2 (27.07.2023): 31–34. http://dx.doi.org/10.3917/pld.137.0033.

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Confrontés à la mort des exilés à la frontière calaisienne, des militants ont créé un groupe de travail pour accompagner les proches des personnes disparues ou décédées dans leurs démarches mais aussi pour documenter ces situations et les réinscrire dans un contexte politique. Mariam, Mehdi, Maria, Lou, Juliette et Maël retracent l’histoire de la constitution de cette mobilisation pour les morts de la frontière et les enjeux politiques qu’elle soulève.

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Sinno, Nadine. „Caught in the Crosshairs“. Journal of Middle East Women's Studies 16, Nr. 1 (01.03.2020): 1–18. http://dx.doi.org/10.1215/15525864-8016462.

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Abstract Directed by Saudi Arabian filmmaker Faiza Ambah, Mariam (2015) portrays the struggles of Mariam, a Muslim French teenager who decides to wear the hijab but must contend with her school’s enforcement of a 2004 French law banning religious symbols from public institutions. Mariam must also deal with her liberal father, who opposes the hijab because of his own internalization of Islamophobic narratives that have become widespread in France. Engaging with feminist and cultural studies by such scholars as Saba Mahmood, Mohja Kahf, Lila Abu-Lughod, and Sara Ahmed, this article offers an analysis of Mariam, focusing on the protagonist’s embodied encounters with her teacher, school principal, father, and fellow students. The article argues that by recounting Mariam’s gendered and racialized struggles with forced unveiling, Ambah shifts the discourse on the head scarf from one that focuses on the perceived oppression of Islam to one that highlights the violence of the secular state.

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Z. K., Magomedova. „CREATIVE SEARCHES OF MARIAM KABASHILOVA“. BULLETIN OF THE G.TSADASA INSTITUTE OF LANGUAGE, LITERATURE AND ART 1, Nr. 18 (2019): 32–39. http://dx.doi.org/10.33580/2227-7978-2019-17-2-32-39.

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Stone, Cynthia. „Response to Dr. Mariam Cohen“. Psychoanalytic Review 93, Nr. 3 (Juni 2006): 505–10. http://dx.doi.org/10.1521/prev.2006.93.3.505.

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Donawerth, Jane, Elizabeth Cary, Lady Falkland, A. C. Dunstan, W. W. Greg, Marta Straznicki und Richard Rowland. „The Tragedy of Mariam 1613.“ Shakespeare Quarterly 45, Nr. 1 (1994): 129. http://dx.doi.org/10.2307/2871307.

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Silverburg, Sanford R. „Palestine: a Guide: Mariam Shahin“. Digest of Middle East Studies 15, Nr. 2 (Oktober 2006): 166–67. http://dx.doi.org/10.1111/j.1949-3606.2006.tb00048.x.

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Mahdi Hameed AL-SHUKRI, Dr Salih. „MARIAM AL-ZAROUNI: CRYSTALLIZING DIVERSITY“. RIMAK International Journal of Humanities and Social Sciences 06, Nr. 02 (01.03.2024): 141–49. http://dx.doi.org/10.47832/2717-8293.28.8.

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Mariam Al-zarouni is a prolific writer and artist in UAE: she is a poet, a novelist, a short story writer, a painter, and a sculpture. Her literary and artistic genre diversity has duly attracted the attention of both readers and critics due to the relatively brief span of time during which she has emerged as a female renown writer who has enjoyed a Pan-Arab fame, in addition to her connections with literary societies abroad. Interestingly, she embarks on a variety of contemporary issues that are related to her society. This paper is devoted to the study of Al-zarouni's literary works: selected poems from her two Poem Collections. The selected poems mainly focus on her feminist criticism of the outcomes of the Masculinity ancient societal structure. Her one novel A Letter from Harvard is a fiction work that has been granted the A'wees award, and it has been written to discuss Juveniles' issues. In her novel, the novelist\poet elegantly introduces a great lesson that the basic way to improve and develop her society is that of science. She really displays poignant knowledge of the Juveniles' mentalities

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Mariam, Bethlehem. „Are we there yet? Who are we, where are we going?“ in:cite journal 4 (13.08.2021): 15–19. http://dx.doi.org/10.33137/incite.4.37155.

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Rauf, Farah. „Transitivity Analysis of Mariam’s Character in A Thousand Splendid Suns“. University of Chitral Journal of Linguistics and Literature 5, Nr. II (30.12.2021): 137–47. http://dx.doi.org/10.33195/jll.v5iii.334.

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This study investigates the portrayal of the central character, Mariam, in A Thousand Splendid Suns through the framework of Transitivity based on Halliday’s Systemic Functional Linguistics (SFL). The study has analyzed some important events in Mariam’s life such as her childhood, her marital life, and the act of murdering her husband towards the end of the novel. A clause-by-clause analysis reveals that Mariam is assigned mental processes more than material, verbal, and relational processes in the beginning of the novel. Within mental processes, a majority of the processes are cognitive which illustrate that Mariam is a rational person. In contrast, a large number of verbal processes assigned to the Mullah, a religious figure, especially on the eve of Mariam’s wedding, suggest the influential and controlling role played by the religious/orthodox segments in the Afghan society as depicted in the novel. Towards the end of the novel, there is a shift in the use of material processes from Rasheed to Mariam which suggests the transfer of ‘power’ from one to the other, culminating in the murder of Rasheed at Mariam’s hand. The study shows the transformation of Mariam’s character from an ‘innocent’ and docile person into a powerful and empowered woman who takes her fate in her own hands.

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Soraya, Soraya. „The Subaltern Voice in A Thousand Splendid Suns by Khaled Khosseini“. Lingua Cultura 9, Nr. 2 (30.11.2015): 81. http://dx.doi.org/10.21512/lc.v9i2.827.

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Life in Afghanistan puts female as the second sex and the victims of patriarchy. In the eye of Orientalism, women are the east. Thus, they can be colonized and suppressed (the subaltern). This study was designed to answer the question how was the voice of the subaltern being represented by the characters in the novel A Thousand Splendid Suns by Khaled Khosseini. Library research was applied in this study. Data were analyzed using postcolonial theory, specifically from Gayatri Spivak. The conclusion presents that both characters, Mariam and Laila is the representation of the subaltern who created voice to fight against the oppression. Between Mariam, the symbol of traditional woman, and Laila, the symbol of modern woman, only Laila who can reach the freedom. However, it is impossible to achieve without the courage and sacrifice of Mariam

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Wiesman, Annette. „Vijf vrije vragen aan: Mariam Talhaoui“. Management Kinderopvang 28, Nr. 3 (18.05.2022): 43. http://dx.doi.org/10.1007/s41190-022-1064-3.

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Kévonian, Kéram. „Raden Saleh, peintre de Mariam Haroutunian“. Archipel 62, Nr. 1 (2001): 91–126. http://dx.doi.org/10.3406/arch.2001.3666.

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Raza, Maryam, und Athar Tahir. „Unraveling Electra Complex in Kanza Javed’s Ashes, Wine and Dust“. Journal of Communication and Cultural Trends 1, Nr. 2 (30.09.2020): 73–84. http://dx.doi.org/10.32350/jcct.12.06.

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The aim of this study is to explore the Jungian Electra complex in Kanza Javed’s Ashes, Wine and Dust. This is a qualitative research. Electronic media including reviews and interviews form the secondary source of this study. The researcher substantiates that Javed’s young protagonist Mariam Ameen is father-fixated for her beloved grandfather, who is simply known as Dadda. The concealed unconscious desire for her grandfather is unveiled by dint of establishing the fact that Dadda is the true father figure for Mariam. He overshadows the role of the biological father, taking up the position of an immediate father for Mariam. This accentuates the underlying Electra complex in Mariam’s heart. Moreover, the use of double roles is also deciphered as a leitmotif in Javed’s novel. Mariam serves as the doppelganger of Parakneeti which further aids the prevalence of the Electra complex. Dadda’s incessant influence in Mariam’s life even after his death and her self-imposed spinsterhood is discerned in terms of her infatuation for her grandfather. This study also analyses Mariam’s journey to the land of her grandfather as a metaphorical voyage of regression to the phallic stage which renders in a metaphysical union of the lover and the beloved. As a result, it is a journey of self-discovery in terms of love. The significance of this critical study is that it broadens the research horizons on Javed’s work as a psychoanalytic novel. It also enables the researchers to explore theories by other psychoanalysts, since only Freud and Jung share the limelight in the field of psychoanalytic research.

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Gutierrez, Nancy A. „Valuing Mariam: Genre Study and Feminist Analysis“. Tulsa Studies in Women's Literature 10, Nr. 2 (1991): 233. http://dx.doi.org/10.2307/464016.

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Krylova, Natalia L., und Nigusie Kassaye Michael. „"Russian Roots" of Tekle Hawariat Tekle Mariam“. Vestnik Yaroslavskogo gosudarstvennogo universiteta im. P. G. Demidova. Seriya gumanitarnye nauki 16, Nr. 3 (24.09.2022): 394. http://dx.doi.org/10.18255/1996-5648-2022-3-394-405.

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The article is devoted to the Russian period of the life of one of the most famous political figures and intellectuals of Ethiopia in the first half of the twentieth century. The Russian foster family, in which he spent 17 years of his life, left a big mark in the subsequent social, political and creative activities of Tekle Hawariat, Tekle Mariyam. He carried love and loyalty to his foster family through his entire eventful, ups and downs life of a politician, public figure, creative personality.

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Bennett, Alexandra G. „Female Performativity in "The Tragedy of Mariam"“. Studies in English Literature, 1500-1900 40, Nr. 2 (2000): 293. http://dx.doi.org/10.2307/1556130.

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Bennett, Alexandra G. „Female Performativity in The Tragedy of Mariam“. SEL Studies in English Literature 1500-1900 40, Nr. 2 (2000): 293–309. http://dx.doi.org/10.1353/sel.2000.0012.

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Solo, Soro. „Amadou & Mariam, il était une fois...“ Africultures 65, Nr. 4 (2005): 195. http://dx.doi.org/10.3917/afcul.065.0195.

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Hayon, Kaya Davies. „Faiza Ambah's Mariam and the Embodied Politics of Veiling in France“. Paragraph 42, Nr. 3 (November 2019): 333–50. http://dx.doi.org/10.3366/para.2019.0310.

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This article argues that Mariam uses its eponymous heroine's lived and embodied experiences of veiling to explore the impact of French secular legislation on Muslim schoolgirls' everyday lives in France. Interweaving secularism studies, feminism and phenomenology, I argue that the film portrays the headscarf as the primary means by which its protagonist is able to resist male patriarchal authority and negotiate her hybrid subjectivity. I conclude that Mariam offers a nuanced representation of veiling that troubles the perceived distinctions between Islam and secularism, oppression and freedom, and the veil and feminism in France and the West.

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R., Muhammad Alfhi, und Rahma Wati. „PERBANDINGAN HASIL BELAJAR SISWA DENGAN DAN TANPA MENGGUNAKAN ALAT PERAGA DALAM MEMAHAMI KONSEP SEGITIGA DI KELAS VII MTS SITI MARIAM BANJARMASIN TAHUN PELAJARAN 2013/2014“. Jurnal Pendidikan Matematika 3, Nr. 1 (19.04.2017): 63. http://dx.doi.org/10.18592/jpm.v3i1.1182.

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Taraf berpikir dari siswa MTs baru mulai mampu memahami hal-hal abstrak, maka dalam pengajaran matematika di MTs perlu dibantu suatu alat peraga, sehingga pelajaran menjadi lebih menarik, menjadi konkrit, dan mudah dipahami, serta diharapkan dapat meningkatkan hasil belajar matematika siswa. Penelitian ini bertujuan untuk mengetahui (i) hasil belajar siswa yang diajar menggunakan alat peraga dalam memahami konsep segitiga di kelas VII MTs Siti Mariam tahun pelajaran 2013/2014 (ii) hasil belajar siswa yang diajar tanpa menggunakan alat peraga dalam memahami konsep segitiga di kelas VII MTs Siti Mariam tahun pelajaran 2013/2014. (iii) terdapat perbedaan yang signifikan antara hasil belajar siswa yang diajarkan menggunakan alat peraga dengan hasil belajar siswa tanpa menggunakan alat peraga dalam memahami konsep segitiga di kelas VII MTs Siti Mariam Tahun Pelajaran 2013/2014.Penelitian ini menggunakan metode eksperimen, dengan populasi seluruh kelas VII MTs Siti Mariam Banjarmasin dan teknik pengambilan sampel menggunakan teknik sampel acak. Sebagai sampel yaitu kelas VIIA berjumlah 37 orang dan kelas VII B berjumlah 37 orang. Teknik pengumpulan data dengan cara tes, dokumentasi, observasi serta wawancara, analisis data dilakukan dengan uji statistik yaitu uji normalitas, uji homogenitas, uji t dan uji U.Hasil penelitian ini menunjukkan hasil belajar siswa di kelas eksperimen mempunyai nilai rata-rata adalah 78,28 dan hasil belajar siswa di kelas control mempunyai nilai rata-rata adalah 72,32. Berdasarkan hasil uji t dimana thitung = 2,09 lebih besar dari ttabel = 1,968. maka H0 ditolak dan Ha diterima, sehingga terdapat perbedaan yang signifikan antara hasil belajar siswa kelas eksperimen yang diajarkan dengan menggunakan alat peraga dengan hasil belajar siswa kelas kontrol yang diajarkan tanpa menggunakan alat peraga dalam memahami konsep pada materi segitiga.

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Zimmermann, Okka. „Rezension: Versagen der Kleinfamilie?“ Freiburger Zeitschrift für GeschlechterStudien 25, Nr. 1-2019 (08.10.2019): 145–48. http://dx.doi.org/10.3224/fzg.v25i1.08.

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Akhtar, Samina, Muhammad Rauf, Saima Ikram und Gulrukh Raees. „A Legitimate End to Illegitimate Beginning: A Critical Analysis of Mariam’s Character in A Thousand Splendid Suns“. English Language and Literature Studies 7, Nr. 1 (28.02.2017): 113. http://dx.doi.org/10.5539/ells.v7n1p113.

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This paper is an attempt to portray the plight of Mariam that she undergoes due to her illegitimate social status. The study focuses on the critical societal attitude towards the illegitimate unfortunate women. Mariam begins her life with a “harami” status; continues her struggle for personal identity, suffer and endures as a battered woman and leave this world as a woman of consequences by digging herself out of the lower social status that society attached to her. The study analyzes Mariam’s endurance, struggles and resistance in her strenuous journey to attain legitimate ending. The researcher used feminist literary criticism to interpret the text as a research methodology and adopted close textual analysis of the text by Khaled Hosseini, A Thousand Splendid Suns.

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Stevenson, Deborah. „Mariam Sharma Hits the Road by Sheba Karim“. Bulletin of the Center for Children's Books 71, Nr. 10 (2018): 433. http://dx.doi.org/10.1353/bcc.2018.0426.

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Potter, Lois. „Performance review: Mariam by Elizabeth Cary“. Cahiers Élisabéthains: A Journal of English Renaissance Studies 109, Nr. 1 (November 2022): 124–26. http://dx.doi.org/10.1177/01847678221137543c.

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Ludovika Kalista, Efrosina, und Ena Kristina Junita. „GAMBARAN PENGETAHUAN IBU HAMIL TENTANG PENGGUNAAN MASKER SELAMA MASA PANDEMI COVID 19 DI BPM MARIAM PONTIANAK TAHUN 2022“. Indonesian Midwifery and Nursing Scientific Journal 1, Nr. 2 (30.09.2022): 44–50. http://dx.doi.org/10.56435/imansion.v1i2.13.

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Resiko penularan Covid-19 bisa dikurangi dengan cara memakai masker. Tingkat resiko penularan apabila seorang yang membawa virus (orang tanpa gejala) tidak memakai masker dan melakukan kontak dekat dengan orang rentan maka kemungkinan penularannya mencapai 100%. Pertanggal 4 Maret 2021 jumlah penderita covid di Indonesia 440.807.756 terkonfirmasi Covid-19. Angka kematian mencapai 5.978.096. Berdasarkan hasil studi pendahuluan yang dilakukan pada 17 Desember 2021 data yang diperoleh dari BPM Mariam Pontianak pada periode Januari - Desember 2021 Ibu Hamil yang melakukan kunjungan antenatal care berjumlah 430 ibu hamil. Pada saat melakukan studi pendahuluan ada 8 orang ibu hamil yang datang ke klinik tidak memakai masker. Informasi dari Bidan Mandiri yang didapatkan peneliti yaitu pada setiap harinya didapatkan 2-3 orang ibu hamil yang datang melakukan kunjungan ANC tidak menggunakan masker, kemudian ada pula ibu hamil yang tidak terbiasa menggunakan masker karena menyebabkan kesulitan bernafas. Tujuan penelitian ini untuk Mengetahui Gambaran Pengetahuan Ibu Hamil Tentang Penggunaan Masker Selama Masa Pandemi Covid-19 di BPM Mariam Pontianak Tahun 2022. Penelitian ini menggunakan Teknik penelitian deskriptif dengan pendekatan cross sectional. Instrument yang digunakan adalah kuesioner. Populasi dalam penelitian ini adalah seluruh ibu hamil yang mengunjungi BPM Mariam periode Januari-Desember 2021, yaitu berjumlah 430 ibu hamil. Jumlah sampel sebanyak 43 responden. Hasil yang diperoleh menunjukkan sebagian dari reponden yaitu sebanyak 43 responden (49%) berpendidikan SD. Pada kategori usia sebagian besar dari responden yaitu sebanyak 43 responden (77%) berusia 20-35 tahun. Pada kategori pekerjaan dan pengetahuan masing-masing diketahui bahwa sebanyak 38 responden (88%) tidak bekerja dan sebanyak 21 responden (49%) berpengetahuan kurang. Secara Umum Gambaran Pengetahuan Ibu Hamil Tentang Penggunaann Masker Selama Masa Pandemi Covid 19 di BPM Mariam Pontianak Tahun 2022 secara umum didapatkan hasil bahwa sebagian dari responden dikategorikan kurang yaitu 21 responden (49%). Diharapkan peneliti selanjutnya dapat berpatisipasi aktif untuk meningkatkan pengetahuan ibu dalam memahami pentingnya penggunaan masker selama masa pandemi serta dapat dipergunakan sebagai bahan dasar untuk penelitian selanjutnya

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Haryanti, Novi Diah, Ahmad Bahtiar, Rosida Erowati und Syihaabul Hudaa. „REPRESENTASI PESANTREN DALAM NOVEL KARYA PEREMPUAN PENULIS INDONESIA“. Widyaparwa 50, Nr. 2 (19.12.2022): 342–56. http://dx.doi.org/10.26499/wdprw.v50i2.1052.

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Pesantren's life is a topic that is often raised in Indonesian literature. The topic of pesantren is not only written by men but also seen in women's works. This study focuses on Indonesian novels written by women in Islamic boarding schools. This study aims to see the representation of pesantren in women's novels. The research corpuses selected included Perempuan Berkalung Sorban by Abidah El Khaeliqy, Hati Suhita by Khilma Anis, Cahaya Cinta Pesantren by Ira Madan, Akademi Harapan Vita Agustina, and novel by Farahdiba Maria and Maryam. This qualitative descriptive study looks at the characteristics of the pesantren represented by women writers in modern Indonesian novels. The findings of the five novels studied. Namely, two novels (Perempuan Berkalung Sorban and Hati Suhita) represent traditional pesantren. This appears through the symbols and traditions of the santri and the kiai in the novel, such as studying the yellow book, haul, pilgrimage, and sowan. Two novels (Cahaya Cinta Pesantren and Akademi Harapan) represent modern Islamic boarding schools that show modern learning patterns and place students at the story's centre. One novel (Maria and Maryam) represents a flash boarding school. Although each novel represents a different style of pesantren, these novels have the same problem: showing the lives of women in pesantren and the tradition of matchmaking.Kehidupan pesantren menjadi topik yang sering diangkat dalam karya sastra Indonesia. Tak hanya ditulis oleh laki-laki, topik pesantren juga tampak dalam karya perempuan. Penelitian ini berfokus pada novel Indonesia berlatar pesantren yang ditulis oleh perempuan. Penelitian ini bertujuan melihat representasi pesantren dalam novel-novel karya perempuan. Korpus penelitian yang dipilih di antaranya: Perempuan Berkalung Sorban karya Abidah El Khaeliqy, Hati Suhita karya Khilma Anis, Cahaya Cinta Pesantren Karya Ira Madan, Akademi Harapan karya Vita Agustina, dan karya Farahdiba berjudul Maria dan Maryam. Penelitian ini merupakan studi kepustakaan dengan pendekatan deskriptif kualitatif. Metode analisis isi, dengan teknik simak catat dilakukan untuk mengumpulan data berupa kutipan dalam novel. Penelitian deskriptif kualitatif digunakan untuk melihat karakteristik pesantren yang direpresentasikan perempuan penulis dalam novel Indonesia modern. Temuan dari lima novel yang diteliti yaitu, dua novel (Perempuan Berkalung Sorban dan Hati Suhita) merepresentasikan pesantren tradisional. Hal tersebut muncul lewat simbol-simbol dan tradisi yang dilakukan oleh santri dan para kiai dalam novel, seperti mengkaji kitab kuning, haul, ziarah, dan sowan. Dua novel (Cahaya Cinta Pesantren dan Akademi Harapan) merepresentasikan pesantren modern yang memperlihatkan pola pembelajaran modern dan menempatkan santri menjadi pusat cerita, dan satu novel (Maria dan Mariam) merepresentasikan pesantren kilat. Meskipun setiap novel mewakili corak pesantren yang berbeda, novel-novel tersebut memiliki persamaan masalah yaitu memperlihatkan kehidupan perempuan di pesantren dan tradisi perjodohan.

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Magomedova, Zuleikhat Kadievna. „SPIRITUAL ROLL CALL OF EPOCHS: POEMS OF MARIAM IBRAGIMOVA ABOUT CHILDHOOD“. Herald of the G. Tsadasa Institute of Language, Literature and Art, Nr. 24 (16.12.2020): 40–46. http://dx.doi.org/10.31029/vestiyali24/7.

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The article examines peculiarities of poetry of Mariam Ibragimova, there are given the main characteristics of the cycle of poems devoted to her early years of her life, which she spended in the Dagestan mountains.

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Pek, Kazimierz. „Polskie perspektywy mariologii w kontekście“. Studia Nauk Teologicznych PAN, Nr. 16 (01.12.2021): 123–36. http://dx.doi.org/10.31743/snt.12554.

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Uprawianie mariologii w kontekście to jeden z oryginalnych wymiarów współczesnej polskiej teologii. Uzasadnieniem metodologicznym i teologicznym jest kontekst misterium Trójjedynego, a nie tylko zmieniająca się kultura. Badanie obrazu Boga w nauczaniu ma- riologicznym stanowi narzędzie weryfikacji hipotez lub konkluzji teologicznych. Obraz Maryi zależy od obrazu Boga. Maryja jawiła się jako uczestniczka (lub przyjmująca) i owoc Bożego działania, gdy historia zbawienia była przedstawiana jako dzieło Ojca przez Syna w Duchu Świętym. Tam występowały zachęty do wielbienia Boga tak jak Maryja w Magnificat, gdzie jasno wyrażano przekonanie o Opatrzności. Jednak niektóre propozycje analizowanych źródeł zachęcają do ich rozwoju. Powinno się dostrzec wezwania do prze- myślenia pośrednictwa Chrystusa (per Jesum ad Mariam) i Ducha Świętego (per Spiritum ad Mariam) oraz większego wykorzystania modelu soteriologicznego receptio. Albowiem tam, gdzie mariologia poprzestawała tylko na stwierdzeniu, że Jeden Bóg jest Trójjedyny, tam dochodziło do zniekształcenia ewangelicznego obrazu Boga.

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Bauckham, Richard. „The Caiaphas Family“. Journal for the Study of the Historical Jesus 10, Nr. 1 (2012): 3–31. http://dx.doi.org/10.1163/174551911x618867.

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In June 2011 the Israel Antiquities Authority announced details of an ossuary that they acquired c. 2008 and which bears the inscription: ‘Mariam daughter of Yeshua‘ bar Qayafa, priest from Ma‘aziah from Bet ’Imri’. The ossuary is unprovenanced but was reported to have come from the vicinity of the Elah valley. This is the first time that the name Qayafa (Caiaphas) has been found on an inscription other than those on ossuaries in the ‘Caiaphas’ tomb in North Talpiyot, Jerusalem, thought to be the tomb of the high priest Joseph Caiaphas and members of his family. The new inscription offers an opportunity to correlate its information about the Caiaphas family with that from the ‘Caiaphas’ tomb and with references to the high priest Caiaphas and the Caiaphas family in Josephus and rabbinic literature. This article argues that the epithet ‘bar Qayafa’ attached to Yehosef on the ‘Caiaphas’ ossuary and to Yeshua on the ‘Mariam’ ossuary, is not used as a true patronymic but as a family name, equivalent to Josephus’ use of ‘Caiaphas’ as the quasi-surname of the high priest. Caiaphas is a nickname, probably originally borne by the progenitor of the family and then used as the family name. The most obvious meaning in Aramaic of the name Caiaphas (‘the jelly or crust that forms on boiled meat’) may well be the actual meaning, comparable with some other derogatory nicknames of the period. The ‘Mariam’ inscription informs us that the family belonged to the Ma‘aziah priestly course and to the sub-division (‘fathers’ house’) Bet ’Imri. If the reported place of origin of the ‘Mariam’ ossuary is correct, it helps us to locate the family home, which the Tosefta records as Bet Maqoshesh. It may well be modern Khirbet Qeiyafa (the settlement would later have been named after its powerful local family). The discovery that the family had a burial place near its home in the country, as well as the ‘Caiaphas’ tomb near Jerusalem, may help to explain why the latter is relatively small and overcrowded. These conclusions help to fill out our increasingly accurate picture of the powerful priestly aristocracy of the late Second Temple period.

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Bernstein, Mariam, und David Diamond. „Letters“. Canadian Theatre Review 68 (September 1991): 4. http://dx.doi.org/10.3138/ctr.68.fm1.

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In your recently published script of Selkirk Avenue my name was incorrectly printed in the cast list as “Miriam Bernstein”. The correct spelling is “Mariam Bernstein”. Darrell Baran’s name was also misspelled as “Darrel”. I would greatly appreciate a correction notice.

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Mougin, Thadée. „Bintou Mariam Traoré, le combat pour un féminisme africain“. Hommes & migrations, Nr. 1331 (17.11.2020): 215–16. http://dx.doi.org/10.4000/hommesmigrations.11947.

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Miller, Naomi J. „Domestic Politics in Elizabeth Cary's The Tragedy of Mariam“. Studies in English Literature, 1500-1900 37, Nr. 2 (1997): 353. http://dx.doi.org/10.2307/450838.

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Novy, Marianne, Elizabeth Cary, Lady Falkland, Barry Weller und Margaret W. Ferguson. „The Tragedy of Mariam, The Fair Queen of Jewry.“ Shakespeare Quarterly 46, Nr. 3 (1995): 365. http://dx.doi.org/10.2307/2871128.

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Simpson-Younger, Nancy. „Reading the Partitioned Body in The Tragedy of Mariam“. Women's Writing 27, Nr. 2 (28.11.2017): 165–83. http://dx.doi.org/10.1080/09699082.2017.1404188.

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Gruber, Elizabeth. „Insurgent Flesh: Epistemology and Violence in Othello and Mariam“. Women's Studies 32, Nr. 4 (April 2003): 393–410. http://dx.doi.org/10.1080/00497870310098.

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Nesler, Miranda Garno. „Closeted Authority in The Tragedy of Mariam“. SEL Studies in English Literature 1500-1900 52, Nr. 2 (2012): 363–85. http://dx.doi.org/10.1353/sel.2012.0013.

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Hamamra, Bilal Tawfiq. „Jerusalem and Arabia in Cary’s The Tragedy of Mariam“. ANQ: A Quarterly Journal of Short Articles, Notes and Reviews 33, Nr. 1 (08.01.2019): 34–36. http://dx.doi.org/10.1080/0895769x.2018.1564011.

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Sinegubova, K. V. „Allegorical Images in The Gray House by Mariam Petrosyan“. Bulletin of Kemerovo State University 24, Nr. 5 (07.11.2022): 654–61. http://dx.doi.org/10.21603/2078-8975-2022-24-5-654-661.

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This article discusses the strategies of visual representation and the status of visual images in Mariam Petrosyan's novel The Gray House, originally published in Russian as The House in Which... The novel is an excellent example of magical realism in contemporary literature. Dispersed throughout the text, visual images have an important role in understanding the fictional world. The characters of the novel sketch animals or fantastic creatures, which become their signatures. The pattern is similar to that of a magical ritual. These drawings and graffiti help the characters to communicate with the mystical House, where they all live. The drawings represent someone or something, while being themselves the subject of representation, which complicates the structure of the novel and requires readers’ reflection. The allegorical nature of the drawings creates the semantic continuity of the House because the characters share the same way of self-expression. The images created by Smoker are special because this character belongs to the House only partially. Smoker’s drawings clearly demonstrate his alienness in the world of the House, but they provide a metaphorical understanding of the House and offer its artistic interpretation. They serve as an alternative key to deciphering the mystical nature of the space. Smoker’s drawings reveal the concept of time distorted by the House

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Yeasmin, Farhana, und Samia Islam. „The Concept of Parenthood in Khaled Hosseini’s The Kite Runner and A Thousand Splendid Suns“. Journal of Critical Studies in Language and Literature 2, Nr. 6 (21.08.2021): 19–27. http://dx.doi.org/10.46809/jcsll.v2i6.92.

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Afghan-American author Khaled Hosseini’s The Kite Runner and A Thousand Splendid Suns are two heart-wrenching novels that glorify the power of indestructible love and affection. The protagonists of both of the novels Amir and Mariam undergo several psychological, familial, and political plights in their life. They show their undefeatable and unconditional spirits in their quests to overcome their predicaments–to achieve their desired identities. In this way, they slowly walk on the path to parenthood. In their pursuits of life, they struggle to protect Sohrab and Laila and to ensure a bright future for them. Their indomitable effort to decorate the life of Sohrab and Laila gradually eradicates all their discontentment of life and turns them into contented parents. The study aims to focus on the concept of parenthood portrayed in the novels. It analyses how parenthood offers a new meaning of life to Amir and Mariam releasing them from the havocs that they have experienced in their life.

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Magomedova, Zuleikhat Kadievna. „MARIAM IBRAGIMOVA'S STORY «BULAT RANG» IN THE CONTEXT OF MODERNITY“. Herald of the G. Tsadasa Institute of Language, Literature and Art, Nr. 28 (24.11.2021): 44–49. http://dx.doi.org/10.31029/vestiyali28/9.

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The article considers the story of Mariam Ibragimova «The damask steel rang». The documentary basis of this work, the features of its artistic embodiment are highlighted. It is noted that the writer presented a volumetric panorama of the political life of Dagestan during the difficult period of breaking the old system.

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Wijiyati Aluwesia, Nanik. „Mary as Mother of God: Its Implication for the Tradition of the Sisters of Our Lady of Amersfoort in Indonesia“. Journal of Asian Orientation in Theology 03, Nr. 02 (25.08.2021): 127–48. http://dx.doi.org/10.24071/jaot.v3i2.3378.

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This article explores the dogma of Mary as Mother of God and its implications in the tradition of the Sisters of Our Lady of Amersfoort (SOLA) in Indonesia. In their traditional prayers to the Blessed Virgin Mary, the SOLA in Indonesia invoke Mary with the title, “Mother of God”. This exploration includes the significance of dogmatic perspective on Mary. What are the implications of the dogma of Mary as Mother of God for the tradition of the Sisters of Our Lady of Amersfoort in Indonesia? Literature study is used as a method in this research. The dogma as Mother of God is reflected in their traditions such as: liturgy, devotion, the motto Tota Christi per Mariam and the formula of their religious vows. Three recommendations are offered: (1) having a uniform structural image of Mary as Mother of God in the Congregations of SOLA; (2) creation of a Marian formation program for all formators of the SOLA and the SOLA in Indonesia, and (3) designing a Marian Formation Program for Junior Sisters, Novices and Postulants, especially the dogma Mary as Mother of God and its implications in the tradition of the Sisters suited to the particular stage of formation.

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NITU, NAFISA AHSAN, und HALIMAH MOHAMED ALI. „SOCIAL TRANSFORMATION AND WOMEN EMPOWERMENT IN SHAHEEN AKHTARS’ THE SEARCH: A CRITIQUE“. Quantum Journal of Social Sciences and Humanities 5, Nr. 2 (28.04.2024): 35–45. http://dx.doi.org/10.55197/qjssh.v5i2.340.

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Currently, women are increasingly assuming the role of catalysts for social change. Nevertheless, this occurrence is infrequent in Bangladesh. In this society, women's empowerment is rarely observed due to its status as a developing country. However, sometimes, we cannot disregard the demeanor of a self-assured individual who illuminated society with their exceptional talents. ‘Mariam’ is a character featured in the novel The Search, written by Shaheen Akhtar. ‘Mariam’s tenacity instills in us the belief that an individual's resolve can transform their circumstances and environment. Emerging from the remnants, she rose as a phoenix. With this perspective in mind, the study aims to engage in a detailed analysis of ‘Mariam’, highlighting how she embodies women's empowerment and makes significant contributions to the advancement of women. Since this region was once a united continent, she also serves as a representative of South Asia. The Subcontinental Perspective of women's empowerment through ‘Mariam’ is illustrated by the similarities between different subcontinents' environments, customs, and lifestyles. The researcher utilizes Feminist theory to support the idea that she opposes all types of injustice against women despite the various social barriers she encounters. This study employs a qualitative approach and utilizes thematic analysis as its research method. The study demonstrates ‘Mariam’s ability to alter the prevalent attitudes of ‘Birangana’ (a war heroine) and regular women. This study examines the portrayal of a powerful female character crafted by a female writer from Bangladesh and explores how Feminist theory has influenced both the character's development and the novel's storyline, thereby establishing her as a noteworthy figure in the context of contemporary society. This study demonstrates women's empowerment and capacity for positive societal amendment.

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Gingrich, Andre, Brigitte Vettori, Elisabeth Schober und Luisa Setur. „Book Reviews“. Focaal 2007, Nr. 50 (01.12.2007): 166–75. http://dx.doi.org/10.3167/foc.2007.500113.

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Christian Giordano and Andrea Boscoboinik (eds.), Constructing risk, threat, catastrophe: Anthropological perspectivesAndre Gingrich and Marcus Banks (eds.), Neo-nationalism in Europe and beyond: Perspectives from anthropology and Andre Gingrich and Richard G. Fox (eds.), Anthropology, by comparisonSheba Mariam George, When women come first: Gender and class in transnational

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Abdelghaffar, Alaa. „It’s not about the Burqa: Muslim Women on Faith, Feminism, Sexuality and Race“. Middle Eastern Journal of Research in Education and Social Sciences 3, Nr. 3 (30.09.2022): 42–46. http://dx.doi.org/10.47631/mejress.v3i3.478.

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This book review presents a brief synthesis of the lived narratives of Muslim women presented in It's not about the Burqa. The review also includes a critical reading of those narratives as well as some linguistic decisions the book editor, Mariam Khan, makes in her adopted representational politics.

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Putri, Antonia Kristiana Dian. „Mengupas Hubungan Sublim Manusia dengan Alam Melalui Karya Mariam Sofrina“. FOCUS 2, Nr. 2 (22.06.2022): 92–96. http://dx.doi.org/10.26593/focus.v2i2.5311.

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Protecting and ensuring nature is a choice and also a necessity for many people to protect their lives. Everyone is competing and fighting for a beautiful and well-maintained environment. However, the activities that are deployed with all their strength and determination by humans actually lead them to fall into the effort to improve nature and forget a root relationship between nature and humans themselves, namely sublimity. Through the reflection of works in the form of landscapes presented by one of the Indonesian artists, humans are able to be reintroduced to this sublime state to rebuild a full relationship with nature.

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