Academic literature on the topic 'Leila Christine'

Cheryl Law, Suffrage and Power: The Women's Movement, 1918–1928 (London: I. B. Taurus, 1997), 260 pp., £39.50, ISBN 1-86064-201-2.Christine Bard, ed., Un Siècle d'antiféminisme (Paris: Fayard, 1999), 481 pp., FF 150.00, ISBN 2-213-60285-9.Kathryn Kish Sklar, Anja Schüler and Susan Strasser, eds., Social Justice Feminists in the United States and Germany: A Dialogue in Documents, 1885–1933 (Ithaca: Cornell University Press, 1998), 381 pp., $19.95, ISBN. 0-8014-8469-3.Leila Rupp, Worlds of Women: The Making of an International Women's Movement (Princeton: Princeton University Press, 1997), 325 pp., cloth $55.00, pb $19.95, ISBN 0-691-01675-5.Mrinalini Sinha, Donna Guy and Angela Woollacott, eds., Feminisms and Internationalism, Gender and History Special Issue, 264 pp. (Oxford: Blackwell, 1999). $24.95, ISBN 0-631-20919-0.When we think of the women's movements of the early twentieth century, organisations like Britain's WSPU (Women's Social and Political Union) come to mind and we envision suffragettes marching and getting themselves arrested in cities like London. None of the books discussed here deals with this ‘mainstream’ view of feminism. Instead, they investigate women's movements and reactions to them from other perspectives. Approaching their subject matter from different angles, these recent works offer new interpretations of the history of feminism in the twentieth century. Together they make us consider a geographical re-focusing on the subject of women's movements. They raise questions about the chronology of feminism; they highlight the complicated relationships between ‘globalisation’ and nationalism and centre and periphery; and they draw attention to changing definitions of feminism depending on time and place and the issues at stake.

Aghnadya, W., I. Nursih, and T. I. Prasetya. 2015. “Komunikasi Instruksional Guru Seni Tari Rampak Bedug Kepada Siswa Tuna Rungu Dan Siswa Tuna Grahita Di Sekolah Khusus (SKH) Korpri Pandeglang.” Universitas Sultan Ageng Tirtayasa.Arfani, Junita W., and Sugiyono Sugiyono. 2014. “MANAJEMEN KELAS YANG EFEKTIF: PENELITIAN DI TIGA SEKOLAH MENENGAH ATAS.” Jurnal Akuntabilitas Manajemen Pendidikan. doi: 10.21831/amp.v2i1.2408.Aziz, Abdul. 2017. “KOMUNIKASI PENDIDIK DAN PESERTA DIDIK DALAM PENDIDIKAN ISLAM.” MEDIAKITA. doi: 10.30762/mediakita.v1i2.365.Bakhti, K. Y. 2014. “Analisa Karakteristik Bahasa Yang Digunakan Siswa Dalam Berkomunikasi Lisan Menggunakan Bahasa Inggris.” J-IKA 1(2):89–99.Budyatna, Muhammad, and Leila Mona Ganiem. 2011. Teori Komunikasi Antar Pribadi. Jakarta: Kencana Prenada Media Group.Fadlillah, M. 2016. Edutainment Pendidikan Anak Usia Dini: Menciptakan Pembelajaran Menarik, Kreatif Dan Menyenangkan. Jakarta: Prenada media.Feralina, N. 2013. “Analisis Semiotika Makna Pesan Non Verbal Dalam Iklan Class Mild Versi Macet Di Media Televisi.” Ilmu Komunikasi 1(359).Isnan, F. 2014. “Analisis Materi Tata Bahasa Dalam Buku Pelajaran Bahasa Indonesia Untuk Sekolah Menengah Atas.” Universitas Negeri Yogyakarta.KBBI V. 2016. “Kamus Besar Bahasa Indonesia Edisi Kelima (KBBI V).” Kamus Besar Bahasa Indonesia. Retrieved April 11, 2022 (http://kbbi.web.id/pusat).Kurniawan, D. 2014. “DESKRIPSI KOMUNIKASI INTERPERSONAL PENDIDIK DALAM KEGIATAN BELAJAR MENGAJAR PADA PENDIDIKAN ANAK USIA DINI.” SPEKTRUM: Jurnal Pendidikan Luar Sekolah (PLS) 2(2).Maulana, Egy Rizky. 2017. “Analisis Semiotika Pada Logo Hits Radio.” Universitas Pasundan.Muhammadiah, Mas’ ud. 2017. SETAJAM BAHASA JURNALISTIK (Analisa Semiotika Teks Berita Dalam Surat Kabar). Makassar: Pustaka AQ Publishing House.Mulyana, Deddy. 2012. Pengantar Ilmu Komunikasi. Bandung: Remaja Rosdakarya.Oktarina Yetty, Abdullah Yudi. 2017. “Komunikasi Dalam Perspektif Teori Dan Praktik.” in Komunikasi dalam Perspektif Teori dan Praktik.Permatasari, V. 2015. “Implementasi Kontrol Bilateral Untuk 1 Dof Haptic Manipulator.” Institut Technology Sepuluh Nopember.Putrayasa, Ida Bagus. 2014. Pragmatik. Cetakan Pertama. Yogyakarta: Graha Ilmu.Ramadhan. 2017. “Lingkungan Pendidikan Dalam Implementasi Pendidikan Karakter.” Jurnal Pendidikan UNIGA.Salisah, Nikmah Hadiati. 2015. “Psikologi Komunikasi: Buku Perkuliahan Program S-1 Program Studi Ilmu Komunikasi Fakultas Dakwah Dan Ilmu Komunikasi IAIN Sunan Ampel Surabaya.” Book.Sanjaya, Yohana Christine. 2014. “Pembelajaran Penulisan Hanzi Dengan Metode Demonstrasi Bagi Siswa Kelas Viii Smp Kristen Pelita Nusantara Kasih Surakarta.” Universitas Sebelas Maret.Suda, I. K. 2016. “Pentingnya Media Dalam Meningkatkan Kualitas Pembelajaran Siswa Di Sekolah Dasar.” Universitas Hindu Indonesia.Sulistyo, Edy Tri. 2014. PRAGMATIK: Suatu Kajian Awal. Surakarta: UNS Press.Syahrum, Syahrum, and Salim Salim. 2014. Metodologi Penelitian Kuantitatif. Bandung: Citapustaka Media.Wulandari, Retno Tri. 2017. “Pembelajaran Olah Gerak Dan Tari Sebagai Sarana Ekspresi Dan Apresiasi Seni Bagi Anak Usia Dini.” Jurnal Pendidikan 1–18.Yohana, Nova. 2012. “Perilaku Komunikasi Verbal Dan NonVerbal Anak Tunagrahita.” Jurnal Penelitian Komunikasi. doi: 10.20422/jpk.v15i2.709.Zidny, D. M. 2013. “Metafora Kecantikan Dalam Iklan Di Mata Konsumen: Analisis Psikologis Persepsi Konsumen Terhadap Metafora Kecantikan Dalam Iklan Versi Vaseline, Nivea Dan Citra.” Universitas Islam Negeri Maulana Malik Ibrahim Malang.

Abstract In honoring Leila Monaghan’s contributions to anthropology, I invite readers to recall two of the many things she did well throughout her career and through a variety of research areas. First, Monaghan’s work inspired a sustained focus on advocating for the fundamental rights and dignities of participants, including the right to sign languages. Our 2022 Society for Linguistic Anthropology panel, in honor of Monaghan’s scholarship, remembered her influence as we argued for the need for “access to and access through sign languages.” Second, Monaghan called for an understanding of identities as evolving, pluralistic, and even “experimental,” a word she used to describe the interplay of deaf and Christian identities (Monaghan 1991).

O presente artigo analisa de maneira crítica os mecanismos de mediação e conciliação no Código de Processo de 2015 com base nas ideias de Nils Christie em Conflicts as Property. De forma geral, destacam-se alguns pontos positivos trazidos pelo Novo CPC, bem como outros negativos, e contextualiza-se o CPC de 2015 dentro do Movimento ADR. Conclui-se pela enorme responsabilidade das Universidades, que devem buscar um ensino jurídico adequado às reais necessidades da sociedade, formando profissionais questionadores e produtores de conhecimento, que promovam a cultura da pacificação, da restauração e da inclusão da sociedade leiga nos processos de resolução de conflitos.

This article examines Leila Aboulela’s 2005 novel Minaret, considering the extent to which it can be seen as an example of a postsecular text. The work has been praised by some as one of the most cogent attempts to communicate a life of Islamic faith in the English language novel form. Others have expressed concern about what they perceive as its apparent endorsement of submissiveness and a secondary status for women, along with its silence on some of the more thorny political issues facing Islam in the modern world. I argue that both these readings are shaped by the current “market” for Muslim novels, which places on such texts the onus of being “authentically representative”. Moreover, while apparently underwriting claims to authenticity, Aboulela’s technique of unvarnished realism requires of the reader the kind of suspension of disbelief in the metaphysical that appears to run contrary to the secular trajectory of the English literary novel in the last 300 years. I take issue with binarist versions of the postsecular thesis that equate the post-Enlightenment West with relentless desacralization and the “Islamic world” with a persistent collectivist and spiritual outlook, and suggest that we pay more attention to fundamental narrative elements which recur across the supposed West/East divide. Historically simplistic understandings of the secularization of culture — followed in the last few years by a postsecular turn — misrepresent the actual evolution of the novel. The “religious” persists, albeit transmuted into symbolic schema and themes of material or emotional redemption. I end by arguing for the renewed relevance of the kind of analysis of literary “archetypes” suggested by Northrop Frye, albeit disentangled from its specifically Christian resonances and infused by more attention to cultural cross-pollination. It is this type of approach that seems more accurately to account for the peculiarities of Aboulela’s fiction.