Academic literature on the topic 'Mother Earth (Religious leader)'
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Journal articles on the topic "Mother Earth (Religious leader)"
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Pitrotussaadah, Pitrotussaadah, Eva Fadhilah, and Faisal Zulfikar. "Islamic Law and Gender: a Misconception of Roles and Responsibilities in Parenting." De Jure: Jurnal Hukum dan Syar'iah 15, no. 2 (December 31, 2023): 331–42. http://dx.doi.org/10.18860/j-fsh.v15i2.23868.
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Parenting roles and responsibilities are often influenced by gender stereotypes that exist in society. There are different expectations and demands on the roles of men and women in parenting. For instance, women (mothers) are often considered primarily responsible for caring for and educating children, while men (fathers) are considered more as breadwinners and leaders of the family. Additionally, it is frequently questioned when a father bears a child while away from the child's mother. This study seeks to evaluate and examine the notion of roles and responsibilities in parenting from the perspective of gender equality and Islamic law, employing a library research method (descriptive analysis research) that involves objectively assessing and describing occurrences. According to the findings of the study, parenting plays a significant role in the personality development and formation of children. According to a gender perspective, both mothers and fathers have the same role in raising children. According to the perspective of Islamic law, parenting is based on religious teachings which provide guidelines on how to educate children in an Islamic way. Parents are expected to carry out parenting responsibilities by taking into account Islamic values, including respecting children's rights under religious teachings. Keywords: parenting; Islamic law; gender.
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Lomonosov, Aleksey V. "Vasily Rozanov and the Filosofov Family: Artistic Parallels and Political Passions." Observatory of Culture 18, no. 6 (December 21, 2021): 620–27. http://dx.doi.org/10.25281/2072-3156-2021-18-6-620-627.
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The article demonstrates the evolution of relations between V.V. Rozanov and D.V. Filosofov, on the basis of changes in their participation in the political life of Russia. The author shows the initiating role of D.V. Filosofov, as an editor, in the appearance of a number of V.V. Rozanov’s articles on aesthetic topics. Based on D.V. Filosofov’s letters, the article proves his admiration for the literary talent of V.V. Rozanov. At the same time, the critic was distinguished by his rejection of the political views advocated by the newspaper Novoye Vremya, with which V.V. Rozanov collaborated. The author notes that after the revolution of 1905, D.V. Filosofov repeatedly tried to convince V.V. Rozanov to join the active political opposition. The example of V.V. Rozanov’s assessment of D.V. Filosofov’s political role indicates a change in his own views on political events in Russia. A.P. Filosofova, D.V. Filosofov’s mother, following the interests of her son, switched to friendly relations with V.V. Rozanov and his wife V.D. Butyagina. Being a leader of the women’s social movement, A.P. Filosofova supported the Religious and Philosophical Meetings initiated by V.V. Rozanov and her son. She managed to draw V.V. Rozanov to the side of the women’s rights movement. The thinker had previously been skeptical about that trend. The image of the mother of the former admirer of his work, given in V.V. Rozanov’s articles, became one of the reasons for the rupture of relations between the writers. As a result, the memory of her as an embodied idea of innate vitalism served as the main motive for the thinker to reconcile with D.V. Filosofov at the end of his life.
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Hidayati, Hidayati, and Abdurrohim Abdurrohim. "Persepsi Tokoh Agama Pondok Pesantren Hidayatullah Balikpapan Tentang Anak Sah Menurut Pasal 99 Ayat 1 KHI." Ulumul Syar'i : Jurnal Ilmu-Ilmu Hukum dan Syariah 11, no. 1 (September 24, 2022): 1–18. http://dx.doi.org/10.52051/ulumulsyari.v11i1.166.
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This research is motivated by differences in the perception of religious leaders of the Hidayatullah Islamic boarding school in Balikpapan in responding to the provisions of legal children as regulated in Article 99 paragraph 1 of the KHI, considering whether or not a child is legal is a very important matter. The purpose of this study was to determine the perception of the religious leaders of the Hidayatullah Islamic Boarding School about the legitimate children contained in the article as well as a review of Islamic law. This type of research is a descriptive field research. In collecting data, the researcher used interview techniques with informants, namely religious leaders who were at the Hidayatullah Islamic boarding school in Balikpapan, then the data was analyzed by data reduction, data display, and data verification. In the article it seems as if it gives legal tolerance to children born in legal marriages, even though the distance between marriage and the birth of children does not reach the minimum age limit of the womb, so that while the baby in the womb is born when the mother is in a marriage that is legal child, then the child can be called a legitimate child as well. In conclusion, in Islam a legitimate child is a child born as a result of a relationship between a man and a woman in a legal marriage, a child can be assigned to his father at least 6 months after the marriage, this is not regulated in positive Indonesian law.
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Abubakar, B. G., A. A. Aliyu, M. O. Oche, M. D. Abdulaziz, A. Z. Ezenwoko, and Z. S. Babandi. "A Comparative Qualitative Survey of Male Involvement in Family Planning in Urban and Rural Communities of Sokoto State, Nigeria." Journal of Community Medicine and Primary Health Care 35, no. 1 (April 4, 2023): 50–60. http://dx.doi.org/10.4314/jcmphc.v35i1.5.
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Background: Nigeria's total fertility rate has remained high despite decades of family planning (FP) programmes. Studies have identified men as barriers to the use of contraceptives by women. The study aimed to explore and compare the knowledge of FP, perception of FP, male involvement (MI) in FP, barriers and facilitators to MI in FP among men in urban and rural communities of Sokoto State.
Methods: A comparative qualitative study was done among married men in urban and rural areas of Sokoto State in April 2019. Eight focus group discussions were conducted among 55 married men purposively selected and grouped based on educational status and age. Data were transcribed verbatim and content analysis on emerging themes was done.
Results: The participants said that FP is beneficial to the mother, the child and the father. Almost all the participants expressed unwillingness to use or allow their wives to use the permanent methods of FP. Almost all the participants in the urban and rural groups said that men should be involved in FP. Religion and ignorance were the most common barriers mentioned in the urban and rural groups. Increasing awareness of FP, religious leaders and traditional rulers championing the issue of FP and increase commitment by the government were the facilitating factors of MI in FP.
Conclusion: The participants said that FP is beneficial and that men should be involved in it. Sokoto State government should increase commitment to FP by carrying out state-wide campaigns and outreaches at regular intervals
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Yanti, Fitri, and Arnesih Arnesih. "The Meaning of Kenduri Death in the Terong Island of Batam City." Diakronika 19, no. 2 (November 5, 2019): 78. http://dx.doi.org/10.24036/diakronika/vol19-iss2/120.
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The purpose of this study is to explain the implementation of the tradition of death festivity on Terong Island, Batam City and explain more deeply the meaning contained in the tradition of death festivity. This type of research is descriptive qualitative. In this study data collection was carried out through direct observation to the object of research and to record a symptom and event related to the implementation and meaning of the tradition of death festivals, interviews directly and in depth (indepth interview) with religious leaders, community leaders, and the community as well documentation. Data analysis techniques using the Miles and Huberman model, namely data reduction, data display, and conclusion drawing / verification. The results of this study explain that the implementation of the festivity of death in Batam City Terong Island begins with the festivity of the first day, the third day (nige), the seventh day, the twentieth day, the fortieth day and the hundredth day. The festivity is also decorated with cash dishes from Terong Island which are believed by the community to have a special meaning. The meaning of feast on the first day is transferring the mortal realm to the original baqa and wadaq originating from the ground and returning to the ground. The meaning of the feast on the third day is to perfect the four things, namely, earth, wind, fire and water, luamah, anger, sufiah, mutmainnah. The meaning of the seventh day feast is to perfect the skin and nails of the body. The meaning of feasting on the fortieth day is to perfect the nature of his father and mother in the form of blood, flesh, marrow, stomach contents, nails, hair, bones, and muscles. While the meaning of the implementation of the hundredth day is the same as the meaning of the festivity on the fortieth day.
Keywords: meaning, tradition, festivity, death, Batam City, Terong Island.
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-, Busyro, and Zula Malindo. "THE PROHIBITION SUSTAINABILITY ON MARRYING A WOMAN OF THE SAME ETHNIC GROUP AS AN EX-WIVE IN MINANGKABAU’S TRADITION." INNOVATIO: Journal for Religious Innovation Studies 22, no. 2 (December 8, 2022): 171–84. http://dx.doi.org/10.30631/innovatio.v22i2.157.
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Marriage customs in Binjai, Pasaman Regency, differ from those in other areas. A man is not permitted to marry a woman of the same ethnicity as his ex-wife. According to Islamic law and Minangkabau customs, this prohibition on marriage limits a widower's opportunity to marry a woman of his choice. The aim of this paper is to investigate the origin and purpose of the marriage prohibition in Nagari Binjai, as well as the perspective of Islamic law on this provision. Traditional leaders (datuak), religious leaders, and the community provided the data for this study. Simultaneously, data was gathered via interviews, which were then analyzed using descriptive methods. According to the findings, the origin is the Nagari Binjai customary ancestors' agreement that a man who marries a woman of the same ethnicity as his ex-wife is treated as a relative or referred to as the same mother (samamak).
Abstak: Aturan adat untuk menikah di Binjai Kabupaten Pasaman memiliki perbedaan dengan daerah lainnya. Seorang laki-laki tidak boleh menikah dengan wanita yang sesuku dengan mantan istrinya. Dilihat dari ketentuan hukum Islam dan adat Minangkabau secara umum, larangan nikah ini sepertinya mempersempit kesempatan menikah bagi seorang duda dengan seorang wanita pilihannya. Tulisan ini bertujuan untuk mengetahui latarbelakang dan tujuan larangan perkawinan tersebut menurut adat di Nagari Binjai serta perspektif hukum Islam terhadap ketentuan itu. Penelitian ini merupakan penelitian kualitatif dengan sumber data berasal dari pemuka adat (datuak) dan tokoh agama serta masyarakat secara umum, sedangkan pengumpulan data dilakukan dengan wawancara, kemudian dianalisis menggunakan metode deskriptif. Hasil penelitian menunjukkan bahwa latarbelakang adanya larangan menikahi wanita sasuku dengan mantan isteri karena atas kesepakatan para leluhur adat Nagari Binjai menganggap bahwa seorang laki-laki yang melakukan pernikahan dengan wanita yang memiliki suku sama dengan mantan isterinya sudah seperti kerabat atau diistilahkan sudah samamak (satu mamak). Pernikahan mereka dikhawatirkan akan menimbulkan perselisihan dan dapat memutus hubungan silaturrahmi antar anggota suku. Menurut perspektif hukum Islam, larangan tersebut dikategorikan sebagai ‘urf shahih, karena tujuan yang hendak dicapai menghasilkan maslahah di kalangan masyarakat setempat, yaitu menjaga hubungan baik antar anggota suku.
Kata Kunci: larangan menikah; wanita sesuku; adat
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Alpion, Gëzim. "The Emergence of Mother Teresa as a Religious Visionary and the Initial Resistance to Her Charism/a: A Sociological and Public Theology Perspective." International Journal of Public Theology 8, no. 1 (February 4, 2014): 25–50. http://dx.doi.org/10.1163/15697320-12341328.
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AbstractThe article focuses on the emergence of Mother Teresa as a religious visionary and the hostile treatment she received at the Loreto order in the late 1940s. Mother Teresa’s early career as an ‘independent’ nun is a useful case study to look afresh at some traditional views on the revolutionary nature of charisma, the initial reception of the ‘natural’ and charismatic leader, mainly the ‘deviant type’, and the ‘proofs’ expected from and provided by the ‘bearer of charisma’ in modernity. This article contends that approaching Mother Teresa’s charism/a from a sociological and public theology perspective reveals both the potential and the need for interdisciplinary research to explore the publicness of religion and engage further the academy with the life, work and legacy of this twentieth century religious leader.
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Bogomolets, O. "ICONOGRAPHY: ON BAROQUE MENTALITY OF UKRAINIANS." Philosophical Horizons, no. 45 (October 22, 2021): 96–110. http://dx.doi.org/10.33989/2075-1443.2021.45.243038.
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Based upon the empirical background of professional and folk baroque icons represented in the Radomysl Castle Museum’s exhibitions, this article reveals the compositional, artistic and ideological characteristics of the Ukrainian baroque icon painting. The coincidence of its images and ideals with the national character and public aspirations of Ukrainians is also described. It is due to this that the Ukrainian baroque icon painting (both professional and folk) in the time of long statelessness and cultural decentralization became the main means of rendering collective reminiscences that are basic for the preservation of ethnic and cultural identity, and social ideals with them. The latter transformed over time into mental models that unconsciously determined the ideological and value priorities of Ukrainians. They, as evidenced by the compositional specification of the baroque icons presented in the Radomysl Castle Museum’s collection, were much influenced by the ideas of the world’s transformation and achieving the Kingdom of Heaven on earth through the ascetic activity of heroes, which was basic for the baroque worldview. For a man of the “Baroque era,” such heroes were not only Orthodox saints, but also religious and political figures. Moreover, it was assumed that they could even ignore the demands of Christian moralists for the sake of promoting the specific vital interests of the people. Their ascetic activity was considered one of the main prerequisites for the transformation of the world, the prototype of which was the Mother of God. For Ukrainians, she was not only a tireless patron for disadvantaged and suffering ones, but also a prototype of the selfless love that would rule the world (“the holy Ukrainian land”), as the result of its transformation. The sincere hope of Ukrainians for the protection of saints, combined with an unshakable faith in the divine “omnipresence” and the fullness of the whole world with God’s wisdom led to the establishment of ontological optimism in the Ukrainian consciousness. This means the belief in the ultimate overcoming of all life obstacles without personal efforts. Ideas and mental models formed and transmitted by Ukrainian baroque icon painting, due to the spiritual leaders of the 19th century’s national revival (with the absolute primacy of Taras Shevchenko and his both literature and art heritage) acquired secular features. They continued to determine the way of thinking and behavior of Ukrainians. Even today, they sincerely believe that the renewal of the world and the formation of new and just order does not require any personal effort and is to be achieved by the forces of some heroes they would call.
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Korp, Maureen. "Before Mother Earth: The Amerindian earth mound." Studies in Religion/Sciences Religieuses 19, no. 1 (March 1990): 17–25. http://dx.doi.org/10.1177/000842989001900102.
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Lyimo, Elizabeth J., Maria Msangi, Anna J. Zangira, Rose V. Msaki, Aika Lekey, Magreth Rwenyagira, Ramadhan Mwiru, et al. "Healthcare-seeking behaviours among mother’s having under-five children with severe wasting in Dodoma and Mbeya regions of Tanzania-A qualitative study." PLOS Global Public Health 4, no. 1 (January 8, 2024): e0001943. http://dx.doi.org/10.1371/journal.pgph.0001943.
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Maternal healthcare-seeking behaviour affects the health and well-being of under-five children. Drawing from the concepts of the health belief model, this study seeks to understand the determinants of health-seeking behaviours among mothers or caregivers of under-five-year-old children having severe wasting in Tanzania. A qualitative study employing the ethnography method conducted 32 semi-structured and narrative interviews with healthcare workers, community health workers, traditional healers, religious and village leaders, and mothers or caregivers of children who had acute malnutrition. The analysis of transcripts was done by qualitative content analysis. Further, the thematic analysis was carried out by assigning data into relevant codes to generate categories based on study objectives. Severe wasting among under-five-year-old children was not observed as a serious disease by the majority of mothers or caregivers. The study established that the health systems parameters such as the availability of the community health workers or healthcare providers and the availability of medicines and supplies to the health facility impact on mothers’ or caregivers’ healthcare-seeking behaviours. The findings also show that long distances to the health facility, behavioural parameters such as lack of awareness, negative perception of the management of severe wasting at the health facility, superstitious beliefs, women’s workload, household food insecurity, and gender issues have a significant role in seeking healthcare. The results reaffirm how a programme on integrated management of severe wasting in Tanzania should encompass sociocultural factors that negatively influence mothers or caregivers of children with acute malnutrition. The programme should focus on engaging community structures including traditional healers, religious and village leaders to address prevailing local beliefs and sociocultural factors.
Dissertations / Theses on the topic "Mother Earth (Religious leader)"
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"Selbstverständnis der ostdeutschen Frau in der Brüderbewegung in Mission und Gesellschaft." Thesis, 2011. http://hdl.handle.net/10500/4949.
Full textAbstract:
This empirical and theological research investigates the self-conception of the east-german
women in the Brethren Movement, in order to discover by which role model they predominantly
orientated themselves. Therefore women were interviewed, who are – on one hand – socialised
in the Brethren Movement, and on the other hand have partly realized the GDR role model
through working in a typically male business and/or in a leading position. It was possible to describe
in that study three contrasting typologies. On that foundation, thesis and conclusions were
drawn for the development of identity and the operation of the church.
This project wants to make a contribution to the investigation of the –almost untouched academically
– field of the women in the Brethren Movement. At the same time it should serve as an
historical example in how the church dealt with changing role models.In dieser Forschungsarbeit wird das Selbstverständnis der ostdeutschen Frauen in der Brüderbewegung empirisch-theologisch untersucht, um herauszufinden, an welchem der beiden divergierenden Rollenbilder (DDR-Gesellschaft oder Brüderbewegung) sich diese Frauen stärker orientieren. Dazu wurden Frauen interviewt, die einerseits in der Brüderbewegung sozialisiert sind, und andererseits durch ihre Berufstätigkeit in einem männertypischen Beruf und/oder in Leitungspositionen das DDR-Rollenbild teilweise umgesetzt haben. Im Verlauf dieser Studie ließen sich drei kontrastierende Typologien von Selbstbildern erkennen. Auf dieser Grundlage wurden Schlussfolgerungen und Thesen über die Identitätsfindung der Frauen und ihre gelebte Gemeindepraxis gezogen. Mit der Betrachtung der Frauen in den Brüdergemeinden will diese qualitative Studie einen Beitrag dazu leisten, neue Erkenntnisse aus einem wissenschaftlich bisher kaum erforschten Gebiet zu gewinnen. Gleichzeitig soll die vorliegende Studie anhand dieses historischen Beispiels den Umgang einer Gemeinde mit sich verändernden Rollenbildern zeigen.
Christian Spirituality, Church History and Missiology
M. Th. (Missiology)
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Lindorfer, Cordula. "Selbstverständnis der ostdeutschen Frau in der Brüderbewegung in Mission und Gesellschaft." Thesis, 2011. http://hdl.handle.net/10500/4949.
Full textAbstract:
This empirical and theological research investigates the self-conception of the east-german
women in the Brethren Movement, in order to discover by which role model they predominantly
orientated themselves. Therefore women were interviewed, who are – on one hand – socialised
in the Brethren Movement, and on the other hand have partly realized the GDR role model
through working in a typically male business and/or in a leading position. It was possible to describe
in that study three contrasting typologies. On that foundation, thesis and conclusions were
drawn for the development of identity and the operation of the church.
This project wants to make a contribution to the investigation of the –almost untouched academically
– field of the women in the Brethren Movement. At the same time it should serve as an
historical example in how the church dealt with changing role models.In dieser Forschungsarbeit wird das Selbstverständnis der ostdeutschen Frauen in der Brüderbewegung empirisch-theologisch untersucht, um herauszufinden, an welchem der beiden divergierenden Rollenbilder (DDR-Gesellschaft oder Brüderbewegung) sich diese Frauen stärker orientieren. Dazu wurden Frauen interviewt, die einerseits in der Brüderbewegung sozialisiert sind, und andererseits durch ihre Berufstätigkeit in einem männertypischen Beruf und/oder in Leitungspositionen das DDR-Rollenbild teilweise umgesetzt haben. Im Verlauf dieser Studie ließen sich drei kontrastierende Typologien von Selbstbildern erkennen. Auf dieser Grundlage wurden Schlussfolgerungen und Thesen über die Identitätsfindung der Frauen und ihre gelebte Gemeindepraxis gezogen. Mit der Betrachtung der Frauen in den Brüdergemeinden will diese qualitative Studie einen Beitrag dazu leisten, neue Erkenntnisse aus einem wissenschaftlich bisher kaum erforschten Gebiet zu gewinnen. Gleichzeitig soll die vorliegende Studie anhand dieses historischen Beispiels den Umgang einer Gemeinde mit sich verändernden Rollenbildern zeigen.
Christian Spirituality, Church History and Missiology
M. Th. (Missiology)
Books on the topic "Mother Earth (Religious leader)"
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Gill, Sam D. Mother Earth: An American story. Chicago: University of Chicago Press, 1987.
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Barbara, Mor, and Sjöö Monica 1938-2005, eds. The Great Cosmic Mother: Rediscovering the religion of the earth. San Francisco: Harper & Row, 1987.
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Feo, Giovanni. Geografia sacra. Viterbo: Stampa alternativa/Nuovi equilibri, 2006.
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Ramer, Andrew. Two flutes playing: Spiritual love/sacred sex ; Priests of Father Earth and Mother Sky. Oakland, CA: Body Electric School, 1987.
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Straffon, Cheryl. The earth goddess: Celtic and pagan legacy of the landscape. London: Blandford, 1997.
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Song, Tamarack. Journey to the ancestral self: The native lifeway guide to living in harmony with the Earth Mother. Barrytown, N.Y: Station Hill Press, 1994.
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1946-, Miller Sherrill, ed. Visions of the goddess. Toronto: Penguin Studio, 1998.
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Pathology and identity: The work of Mother Earth in Trinidad. Cambridge: Cambridge University Press, 1993.
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Oxford, University of, ed. Pathology and identity: The genesis of a millenial community in north-east Trinidad. 1987.
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Gill, Sam D. Mother Earth: An American Story. University Of Chicago Press, 1991.
Find full textBook chapters on the topic "Mother Earth (Religious leader)"
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Witt, Joseph D. "Defending Mother Earth." In Religion and Resistance in Appalachia. University Press of Kentucky, 2016. http://dx.doi.org/10.5810/kentucky/9780813168128.003.0005.
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This chapter examines a third thread of religious resistance to mountaintop removal, a set of perspectives broadly listed under the category of nature-venerating spiritualities. Most basically, these forms of religious responses posit some sort of intrinsic, spiritual value in natural ecosystems. They often share similarities with biocentric arguments, particularly those associated with Deep Ecology and radical environmental movements. Nature-venerating spiritualities take many forms in the Appalachian movement, including the many types of dark green religion as described by Bron Taylor. Nature-venerating spiritualities are also expressed through a vernacular nature religion, or a localized expression of care for place based out of experience and work in Appalachia. The chapter describes several points where nature-venerating spiritualities entered the anti-mountaintop removal movement.
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Lewis, William M. "Mother Earth." In Wetlands Explained. Oxford University Press, 2001. http://dx.doi.org/10.1093/oso/9780195131833.003.0007.
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The virtue of soil is one of only a few axioms of American culture. Respect for soil, which can be instilled at an early age without rousing political or religious controversy, is the mark of agrarian origins. Nevertheless, or perhaps for this very reason, the average American knows more about asteroids than about soil. Even scientists, who are responsible for knowing pretty much everything, seem generally less aware of soil than of water, air, or even rock. Thus, this chapter requires a primer on the nature of soil. The USDA, which is the center of gravity for soil science in the United States, has defined soil as “earthy materials . . . on the earth’s surface . . . capable of supporting plants out-of-doors.” To the thoughtful novice, this may seem a woefully unsatisfactory definition. In fact, one might feel downright indignant upon consulting a dictionary only to find that “earthy” means “having properties of soil.” Thus, the USDA seems to be saying that soil is something that is like soil. This could be a simple case of cheating or perhaps a devilishly clever means of suppressing debate about the definition of soil. Further reflection, however, suggests that the reference to plants is more significant than it first appears to be. Plants do not grow on bare rock, shifting sand, or the bottoms of oceans, all of which are non-soil substrates. Thus, the USDA definition may say it all, but is masterfully understated in doing so. Soil science textbooks are also a source of definitions, some of which are gratifyingly descriptive. Birkeland’s (1984) textbook, which gives a geological perspective on soil, specifies that soil is a natural entity; is composed of mineral or organic constituents, or both; differs from the material from which it was originally derived; and reflects the operation of pedogenic processes. Pedogenic processes, in turn, include the addition of organic matter from plants and other substances from the atmosphere; removal of substances by water through erosion or leaching; and a variety of internal transformations and transfers involving organic matter and minerals.
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Nkomazana, Fidelis. "The Beliefs and Religious Practices and the Environment amongst the Kalanga in North‑East Botswana." In Mother Earth, Mother Africa & African Indigenous Religions, 121–43. African Sun Media, 2020. http://dx.doi.org/10.18820/9781928480730/08.
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"The Rites of the First Bacchic Worshipers." In Women’s Religions in the Greco-Roman World, edited by Ross Shepard Kraemer, 13–15. Oxford University PressNew York, NY, 2004. http://dx.doi.org/10.1093/oso/9780195170658.003.0003.
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Abstract Note: See entry 1. MessengerAbout that hour when the sun lets loose its light to warm the earth, our grazing herds of cows had just begun to climb the path along the mountain ridge. Suddenly I saw three companies of dancing women one led by Autonoë, the second captained by your mother Agave, while Ino led the third. There they lay in the deep sleep of exhaustion, some resting on boughs of fir, others sleeping where they fell, here and there among the oak leaves but all modestly and soberly, not, as you think, drunk with wine, nor wandering, led astray by the music of the flute, to hunt their Aphrodite through the woods.
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Booth, Marilyn. "Cyrus the Great in 1905." In The Career and Communities of Zaynab Fawwaz, 497–518. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192846198.003.0012.
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This chapter analyses Fawwaz’s second novel, asking why she chose to set a fiction in pre-Islamic Persia, focused ostensibly on the ruler Cyrus II, but actually on his mother. The novel is a decentring and gender-bending of traditional notions of (masculinist) heroism, shifting the heroic spotlight from the eponymous hero to his mother and to a lesser extent, his future spouse. Fawwaz almost certainly derived the idea and basic plot of this novel from Herodotus via Arabic treatments of this Greek work. But the mother, a minor player in Herodotus, becomes a major figure and religious leader in her reworking.
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Ledger-Lomas, Michael. "A Darkened Earth." In Queen Victoria, 108–38. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198753551.003.0005.
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This chapter shows how the destruction of Victoria’s household through the deaths of her mother and husband in 1861 tested her faith, prompting an anguished search for spiritual and material sources of consolation. While this alarmed her friends and advisers, it also created a new template for popular attitudes to the throne, as preachers encouraged their congregations to feel emotional community with the mourning Queen. Victoria’s insistence that she had a religious obligation to pile up ever more baroque monuments to her husband’s virtues, ranging from the Royal Mausoleum at Frogmore and the Albert Memorial Chapel to a series of pious memoirs, eventually generated resistance and scepticism. Nonethelessas later chapters will show, her widowhood became an enduring symbol of her soft power, which allowed preachers to wax eloquent on her lonely suffering.
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Fredriksen, Paula. "Fatherland and Mother City." In Paul. Yale University Press, 2017. http://dx.doi.org/10.12987/yale/9780300225884.003.0002.
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This chapter examines the Pauline idea of the Jewish god's adoption of pagans, noting that the relationship between peoples and god(s)—in this case, between pagan peoples and Israel's god—still depended upon the concept, the language, the structure, and the authority of the patriarchal Mediterranean family. Seen from this vantage of divine–human relationships, the cities of Roman antiquity can be viewed as family-based religious institutions. “Family”—blood-kinship—ran vertically, between heaven and earth, uniting peoples with their gods. And “family” also ran horizontally, binding the citizens together in one genos. Jews living in the cities of the western diaspora fit themselves into this civic webbing of divine–human relationships. The chapter considers the presence of Jews in antiquity in pagan places and the presence of pagans in Jewish places such as the temple and the synagogue in Jerusalem.
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Little Wood, Roland. "Moments of Creation: The Religious Embodiment of Women Prophets and Divine Innovators." In Religion, Agency, Restitution, 41–56. Oxford University PressOxford, 2001. http://dx.doi.org/10.1093/oso/9780199241972.003.0004.
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Abstract To continue the story of Mother Earth: While, at the time, the temporary return of the son back into his mother during an actual childbirth had seemed just an unhappy fortuity, not uncharacteristic of what might be expected from the social (snobbish, ‘correct’) midwives, it remained a frightening experience on which Jeanette continually brooded. Not until her visions a decade later did she begin to realize that this event had been a prefiguring of a cosmic and universal truth: that the Mother’s Son, indeed all men, try to return into a woman’s womb, to destroy her natural fertility and then emulate it as Science. And that it is respectable local women such as nurses who are particularly enlisted in his endeavours.
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Chhibber, Pradeep, and Harsh Shah. "Supriya Sule." In India Tomorrow, 270–81. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190125837.003.0018.
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Supriya Sule, MP from Baramati and a senior leader of the Nationalist Congress Party (NCP), hails from Maharashtra’s most prominent political families. Her father Sharad Pawar, the NCP president, is one of the most senior national politicians in India. Supriya, raised by a Christian mother and a Hindu father, celebrates Christmas and Diwali at home with equal fervour. These shared religious traditions probably inform her secular ideology—she is comfortable with pluralism in faith. She is always on the move— travelling to her constituency and addressing voter’s concerns. Supriya has a confident outlook, a legacy of her modern, urban Mumbaikar identity.
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Leibman, Laura Arnold. "This Liberal City." In Once We Were Slaves, 114–24. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197530474.003.0009.
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In July of 1820, Isaac Lopez Brandon and his mother landed in Philadelphia, where they joined the growing community of wealthy free people of color who flocked to the northern city from the South and the Caribbean. As in New York, in Philadelphia gradual emancipation led to new opportunities and instigated a racial backlash. While some Jewish Philadelphians worked on behalf of abolition, others owned the print shops and newspapers that published articles fomenting anti-Black ire. Money would ease the Brandons’ path. Philadelphia would be the first place that Isaac’s mother positioned herself not as Lopez or Gill, but as Mrs. Brandon, despite the fact there is no evidence she married Abraham Rodrigues Brandon. Behind the scenes, Abraham helped his niece’s husband secure a job as hazan (religious leader) of the congregation. As in New York, Sarah’s in-laws helped smooth their transition into Jewish life.