Academic literature on the topic 'Brother's best friend'

This study examined the relative contributions of sex, social class, socioeconomic status of the family, and exercise behavior of significant others (father, mother, sister, brother, best friend) to the variability of physical activities of 13–15-year-old urban adolescents (N = 475). Physical activity was measured using 7-day physical activity recall. Family income was negatively correlated with physical activity of adolescents. Physical activity of the father, older brother, and best friend was associated with a higher activity level of adolescents (r = 0.24–0.33). Sex and social class of the families accounted for 18% of the variance of the adolescents’ physical activity. When the physical activity of the father, older brother, and best friend were entered into regression analysis, a total of 32% of the variation in adolescents’ physical activity was explained. Physical activity of adolescents is associated with sex, activity levels of significant others, and socioeconomic status of the family.

Abstract Adolescence is a vulnerable period for risk-taking tendencies, including binge drinking. The aim of this study was to examined the prevalence of binge drinking and its association with factors related to the consumption of alcoholic beverages by best friend, familial factors, socioeconomic status and religiosity. A Census of 633 students from public and private schools in Diamantina-MG was conducted. Participants completed a self-administered questionnaire, the Alcohol Use Disorders Identification Test-C (AUDIT-C) and, another on the consumption of alcohol by family and friends. Surveys inquiring about socioeconomic conditions were sent to parents/guardians. Descriptive and bivariate analyzes were performed (p < 0.05). The log-binomial model was used to calculate PR and 95% CI. The prevalence of binge drinking was 23.1%. The average age of onset of alcohol consumption was 10,8 years. Binge drinking was more prevalent among adolescents whose best friend [OR = 4.72 (95% CI 2.78-8.03)] and brother [PR = 1.46 (95% CI 1.10-1.92)] drink alcohol. Religiosity [PR = 0.40 (95% CI 0.27-0.62)] appeared as a possible protective factor. Our findings indicate that peer effects are important determinants of drinking and could be utilized as a potential target for interventions to reduce alcohol consumption rates.

AbstractBruce Springsteen's body of work contains a striking number of songs with homoerotic or queerly suggestive content. Moreover, his live performances often push the limits of the homosocial, ‘queering’ onstage relationships through everything from lingering kisses with the late saxophonist Clarence Clemons to intimate microphone sharing with guitarist and real-life best friend Stevie Van Zandt. In this paper I trace Bruce Springsteen's consistent performative engagement with queer desire over the course of his 40-year career through a close reading of both lyrics and performance (including onstage, and in video and still photography). I examine how Springsteen's queer lyrical content and performative acts contrast critically with dominant readings of his hypermasculine, ‘all-American’ image, and suggest that Springsteen's regular deployment of homosocial and homoerotic imagery in both lyrics and performance – far from being an exception to his more mainstream persona – actually constitute a kind of queer aesthetic vital to, and consistent with, his artistic vision of love and community.

This study analyzes why and for which countries the Turkish Foreign Ministry uses the word kardeş (brother) in its discourse, particularly during the AK Party (Justice and Development Party) era. The study reveals that if a country is Muslim or ethnically Turkic, it is called a brother country. Besides states, Muslim or Turkic minorities in other countries are included in the brotherhood category. On the other hand, non-Turkic and non-Muslim countries are described as a friend, an ally, or strategic partners. However, being a brother does not mean that Turkey has the best relations with a country. On the contrary, Turkey has better relations with non-brother countries as well. Yet, being a brother state means probable privileged status in relations. Besides elucidating the discourse in Turkish foreign policy, this study also tries to counter realist ideas that friendship is not possible in the world order, which is supposed to be anarchical. Besides literature review, interviews were made to write the article.

It can be seen that many Sangam pieces of literature have a peculiarity that is not present in any of the literature of Tamil. The Tamil community is proud of the Sangam literature. The third hundred of the Ainkurunooru are Kurinjithinai songs. They were written by Kapilar. Apart from the Ainkurunooru, the number of Agam songs he sang is approximately 103. Of these, 97 songs are Kurinjithinai songs. They include the long song Kurinjipattu. That is why he was referred to as Kurinji Kapilar. It is also a book based on ainkurunooru ainthinai distinctions. These represent the grammatical characteristics of moral standing. Morality is the expression of a woman's illicit love of morality, i.e., the union of the minds of a man and a woman without the knowledge of others. The fact that the woman expresses her love for the man to her friend, her friend to the nurse, the nurse to the mother, and the mother to the father, as well as to the brothers, is the study of the best depiction of the state of righteousness in the Sangam age.

Migrant domestic workers provide essential services to the families they live with, but they are not considered a part of the family. As a group, they are not well-integrated into the society and often suffer from social isolation. In this article, we explore the potential health buffering effects of their personal network, in terms of family and friendship ties in both the local community and their home country. Existing literature provides inconsistent evidence on who and what matters more, with regard to the nature, strength, and geographic locations of individual personal networks. Using data from the Survey of Migrant domestic Workers in Hong Kong (2017), we find that family ties are extremely important. The presence of family members in Hong Kong as well as daily contact with family, regardless of location, are associated with better self-reported health. Only daily contact with friends in Hong Kong, not with friends in other countries, promotes better health. We also find evidence that the protective effects of family and friends networks depend on each other. Those foreign domestic workers with families in Hong Kong but also maintain daily contact with friends have the best self-reported health among all.

That murmur, soon replies, “God doth not need Either man’s work or his own gifts; who best Bear his mild yoke, they serve him best. His state Is Kingly. Thousands at his bidding speed And post o’er Land and Ocean without rest: They also serve who only stand and wait.”1 1John Milton, Sonnet 19 The COVID-19 Pandemic has brought out most of the best (and some of the worst) in us. Much has been said, shared, even sung about health care workers as frontline heroes. Whether we indeed form the frontline, or man the last line of defense, due credit is being given to all “front-liners” – essential-service workers, drivers and delivery personnel, security guards, the military and police who literally serve in the trenches of this invisible war. Indeed, it is heartening to read the inspiring messages, hear the encouraging words, listen to the uplifting (sometimes funny) music and songs, witness the moving memes and cartoons, watch the refreshing dances and tributes, and receive the healing blessings and prayers on various media and social media platforms. Indeed, we are motivated to continue to work, so that others may safely stay home. Some of us have even been called upon to die, so that others may live. But so much less is and has been said about those who make our battle possible, who selflessly and silently took it upon themselves to clothe us with personal protective equipment, feed us, transport us, and even shelter us as we engage the unseen enemy. It is these heroes I wish to thank today. I certainly cannot thank them all, but I sincerely hope that those I do mention will represent the many others I cannot. Early on, my brother Elmer Lapeña and his Team Twilight group of “golfing enthusiasts and friends” (“company owners, executives, managers, engineers, technicians, entrepreneurs, and expats in the electronics, semiconductor, metalworking, automotive, aerospace, and packaging manufacturing industries”) responded to the call for better protection for frontliners with door-to-door deliveries of Personal Protective Equipment (PPE) to over 40 hospitals in the National Capitol Region, Rizal, Cavite, Laguna and Batangas including the Philippine General Hospital (PGH).2 On a personal note, Elmer and my sister-in-law Annette were closely monitoring our situation, going out of their way to obtain difficult-to-find PPEs for my wife Josie and myself, and our respective Departments of Family and Community Medicine (DFCM) and Otorhinolaryngology (ORL) at the PGH. For her part, our very dear friend Gigi Bautista Rapadas organized Project #HelpCovid19Warriors(HCW), to “go where the virus goes” and “help where help is needed and requested,” harnessing donations from ‘family, friends, and friends of friends” to procure PPE (as well as disinfectants, even canned goods) that were distributed “from Metro Manila to the provinces: Tuguegarao, Bataan, Bulacan, La Union, Nueva Vizcaya, Cavite,” moving from hospitals and health centers to correctional institutes.3 It is because of them that our PGH Department of ORL obtained very expensive but essential respirator hoods for added protection from aerosolized virus when conducting airway procedures, in addition to head-to-foot PPEs for use of the PGH DFCM in attending to PGH staff at the UP Health Service. Meanwhile, without fanfare, our dear friends Popot and Agnes (also my DLSU ’79 classmate) Lorenzana provided cooked meals for 1,000 persons daily. Working with on-the-ground social workers and with the 2KK Tulong sa Kapwa Kapatid Foundation, their Feeding Program “A thousand meals for poor communities” reached Payatas, Talayan, Pinyahan, Smokey Mountain, Maisan, Bagong Silang, Old Balara, Tatalon, Sta. Teresita, Sampaloc, and Sta. Ana, among more than 50 other communities. They generously responded to my wife’s request to provide meals for her community patients of the Canossa Health Center in Tondo. They have also provided meals for hospital staff of Amang Rodriguez Memorial Medical Center, the Medical City Hospital, Veterans Memorial Medical Center, Dr. Jose Fabella Memorial Hospital, Dr. Jose Rodriquez Memorial Hospital, Quezon City General Hospital, the San Lazaro Hospital, Valenzuela City Emergency and Lung Center of the Philippines. They continue this service which to date has provided for more than 32,000 meals, with corporate partners and private individuals joining the effort.4 Other De La Salle University (DLSU) College ‘79 batchmates who wish to remain anonymous obtained board approval of their endorsement to channel all the social development funds of their Maritime Multipurpose Cooperative for the next 3 years to the Philippine General Hospital. Adding their personal funds (and those solicited by their daughter and nephew), they took on the daunting task of sourcing and proving Powered Air Purifying Respirators (PAPRs) for our use. Another DLSU batchmate has been providing PPEs to various hospitals including PGH through their family corporation, Nobleland Ventures, Inc. Even their high school batch ’75 of Saint Jude Catholic School has donated boxes and boxes of PPEs to the PGH and other hospitals. Other DLSU ’79 classmates Bel and Bong Consing, and Timmy, Joy (and Tita Linda) Bautista have personally donated PPEs and funds for our COVID-19 operations, while classmate Fritz de Lange even sent over sweet mangoes for us to enjoy with our fellow frontliners. Generous donations also poured in from La Salle Green Hills (LSGH) High School ’76 friends Cris Ibarra, Norman Uy, Class 4E, and batchmates Tito and Pepper who wish to remain anonymous, as well as Menchit Borbon and her St. Theresa’s College Quezon City (STCQC) - Section 1 classmates. We even received overseas support from my LSGH 4B classmate Bingo Pantaleon from Yangon; my mom Libby, brother Bernie and Lilli, and friend Soyanto from Singapore, and sister Sabine from Germany. And how can we forget the regular frozen food deliveries of Jollibee chicken drumsticks and home-made Bulgogi and Tapa from our dear friends Ed and Aning Go? Perhaps the most touching gifts of all came from my eldest and youngest daughters Melay and Jica, who lovingly prepared and delivered much-appreciated meals to us, and middle child Ro-an, who with our son-in-law Reycay serenaded us with beautiful music that was appreciated by no less than Vice President Leni Robredo and featured by the Philippine Philharmonic Orchestra.5 Their musical fund-raising campaign started with another haunting piece featuring my sister Nina and brother-in-law Kiko.6 As if that was not enough, Ro-an bakes cookies to raise funds for our ongoing COVID-19 operations at PGH, while Melay and Jica keep asking us what we want to eat next. These three count among those who have least, yet “put in everything ” from what little they have.7 These are but a few examples of those known personally to me- my family and friends. And there are many more. In the same way, every other doctor and front liner will have their own stories to tell, of friends, family even mere acquaintances who have come out of the shadows to help, to care, to share in whatever way they can, in fighting this battle with us. Let this be their tribute as well. Those of us who serve in the Philippine General Hospital have been called People Giving Hope.8,9 I believe that we do give hope because others give us hope in turn. I like to think that the inscription in the PGH lobby “They Also Serve Who Care and Share” honors these others in a special way who go over and beyond the call of duty. With apologies to John Milton, our heroes go way over and beyond “they also serve who only stand and wait.”

B.S. Johnson’s The Unfortunates (1969) and Anne Carson’s Nox (2010) are among the most formally inventive and materially unique literary responses to personal loss. The first novel-in-a-box in English literature, The Unfortunates is a poignant account of the premature death of Johnson’s best friend Tony Tillinghast. Also contained in a box, Carson’s elegy is printed on a 25-metre-long concertinaed scroll, which contains a collage of textual and visual fragments of various artefacts connected with Carson’s dead brother. This article considers the implications of certain visual and tactile properties of both works for their representation of loss and the work of mourning, as theorized by Sigmund Freud and Jacques Derrida. It argues that both the card-shuffle structure and the scroll format accentuate the ongoingness of mourning and convey scepticism about the possibility of any closure. The article also examines the significance of encasing the contents of both elegies in coffin-like boxes and the importance of their extensive use of fragmentation.

This color film has a double plot involving a young man in Watts who works in his family’s dry-cleaning store and who fails to fulfill two commitments he has made. He promises to serve as best man at his brother’s wedding and, at the same time, to protect his best friend, who has just been released from prison. In the end, the young man leaves his brother’s wedding just before it starts and arrives too late to attend his friend’s funeral. Shifting between satire and tragedy, the film incisively portrays generational and class conflict in black society.

Chapter 6 extends the previous chapter’s exploration of the negative ramifications caused by horizontal friendships by examining the function of fraternity hazing. This chapter puts the origin story of fraternal organizations in America in dialogue with contemporary military theory and the media coverage of recent alcohol-related hazing deaths to argue that hazing doesn’t fail when it goes too far, but rather, its success is contingent upon it going too far. Today’s hazing rituals, I show, function as crude proxies for the types of salvific acts performed on battlefields. In particular, binge drinking is designed to mimic the condition of submission that soldiers inherently place in their comrades during active combat in that both soldier and drinker relinquish their bodies to their friends for safekeeping. Through alternately assuming the roles of protector and the person needing rescuing, fraternity members embody the defining principles of fraternal brotherhood: namely, solidarity and mutual assistance. Following the logic that practice makes perfect, the best soldiers and fraternity brothers are those who are consistently successful in playing each role. By extension, bad soldiers/fraternity brothers are those who either don’t perform their assigned jobs well or don’t do them at all. In this backhanded way, the fact that fraternity members of other chapters are dying by hazing affirms the value and exceptionalism of the chapters whose members survive.

Abstract Many ‘Hollywood people recalled that Ronald Reagan loved to discuss politics, especially after his marriage to Nancy Davis. Still, there was considerable surprise at the news that the former contract player from Warner Brothers would run for elected office. More surprised than anyone was his former boss Jack Warner, who was told upon returning from Europe that Ronald Reagan had been nominated as the Republican candidate for Governor of California.’‘No, no, no,’‘ said the showman. ‘‘Jimmy Stewart for governor Reagan for best friend.’‘

Abstract Greek tragedy represents many terrible deeds among kin: parricide, incest, matricide, child-murder, fratricide. In Aristotle’s vie\v, these events are central to the plots of the best tragedies: ‘When the pathe take place within philia relationships, for example when brother kills or is about to kill brother, or does something else of this kind, or when son does this to father, or mother to son, or son to mother, these things are to be sought’ (Po. 1453bH)-22). Like Aristotle, modern scholars have often noted that many tragedies have plots in which philos harms, or is about to harm, philos, or have called attention to the importance of philia in other aspects of Greek tragedy. Neither ancient nor modern scholars, however, have fully appreciated how prevalent is the plot pattern praised by Aristotle. I argue that harm to philoi is a central element in the plot structures of nearly all of the extant tragedies.

In her Gaijin (1980), Tizuka Yamasaki (b. 1949) narrates a story of a young woman who marries her older brother’s best friend for the sake of their immigration to Brazil in 1908, and eventually becomes an independent working single mother in the city. Even though the story is loosely based on her maternal grandmother’s life, Yamasaki uses the movie to express her own identity as an educated Brazilian woman, who was involved in women’s movement during Brazil’s military regime. The movie received international acclaim but has not been widely appreciated among the Japanese in Brazil, mainly because it challenges the essentialization of Japanese Brazilian identity, which obscures gender and class. Inspired by Gaijin, which gives a voice to the historical “voiceless,” this book employs life history/story as its main methodology, in combination with substantial archival research. Each informant narrates his/her story and reveals his/her complex identity in relation to the Japanese-born but US-based author, based on their “shared” Japanese ancestry.

Abstract Ira Gershwin: “the Jeweller,” known for his meticulous artistry for choosing “the precise verbal shard to fit into each jagged musical space.” Brother George was described by friend S. N. Behrman as “streamlined and propulsive. . . . George gave you everything at once.” His music was much the same. George’s sensuous, driving energy is tempered (but never blunted) by Ira’s “urbanely casual wit.” Ira knew traditional English lyric poetry, but he was also in touch with the way Americans used slang, clichés, catchphrases. This chapter covers Ira’s (and sometimes George’s) writing for musicals such as Porgy and Bess; Lady, Be Good!; and Strike Up the Band and films such as A Star is Born; An American in Paris; and The Barkleys of Broadway.

Abstract My dear fellow countryman and comrade: I am taking the opportunity to write to you afforded me by the departure of Pedro Uriondo with letters from the viceroy to General Valdes. Uriondo is the most entertaining native of Malaga that an Andalusian mother has ever brought into the world. I recommend him most highly to you. He has a mania for betting on anything and everything. In heaven’s name, brother, don’t give in to the weakness of accepting any bet with him, and for charity’s sake pass this warning on to your friends. Uriondo boasts of never having lost a bet, and he is telling the truth. So, then, keep your eyes open and don’t allow yourself to be trapped.

Abstract In my first session with Dr. O, I had promised to stay alive at least until our next session the following week, and I fully intended to keep my word. That did not mean, though, that I immediately stopped thinking about suicide. In fact, you already know about some of what happened over the next few weeks: the planning for my jump, the writing of my suicide note, and the sending of those e-mails to friends, in which I desperately tried to convince them that suicide was my best option. I planned to kill myself on Friday, December 1. I had an appointment with Dr. O. where I could fulfill my promise to tell her before I died. It was also my brother’s birthday, which just seemed to complete the circle of life. Then on Monday evening, November 27, 1995, Campus Police and Security arrived to escort me out of the computer lab from where I was sending those e-mails. I was taken to a nearby private psychiatric hospital the next day.

Chapter one describes how the local ascendancy of Robert Dudley, earl of Leicester, and his older brother, Ambrose, earl of Warwick, used the law and many cultural strategies to establish their Warwickshire authority, a transformative event that was the single most important influence on the county during William Shakespeare’s early life. It examines the relationship between local history and the past identities of the earldoms of Warwick and Leicester in sustaining the Dudleys’ authority in the county, surveying a range of material culture and social behaviour designed to consolidate the earls’ claims, in which Ambrose Dudley, earl of Warwick shared equally with his brother, Robert, earl of Leicester. It shows Ambrose’s active landlordship in Stratford and his other Warwickshire lands by re-examining surveys and land disputes in which he was involved, suggesting how the Dudleys invoked old feudal structures to their own advantage while reshaping local power structures to marginalize the Throckmorton kinship network, triggering their emerging feud with the prominent Warwickshire Catholic gentleman, Edward Arden. The chapter discusses the riots at Drayton Bassett in summer 1578 as part of resistance to Dudley expansion in the county, expansion best seen as a political project in support of the emerging Protestant state, but which provoked widespread fear about their intentions. Through the involvement of local men, including Shakespeare’s later friend Thomas Combe (d. 1609) we outline how Drayton Bassett represented the intrusion of national politics into life in Stratford and Warwickshire.