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Journal articles on the topic 'Mother of Mercy'
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1
Dyer, C. "Mercy killing of mother prompts inquiry." BMJ 312, no. 7038 (April 27, 1996): 1055–56. http://dx.doi.org/10.1136/bmj.312.7038.1055b.
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Oliveira, Natália Fontes de. "Motherhood in Toni Morrison’s Sula and A Mercy: Rethinking (M)Othering." Aletria: Revista de Estudos de Literatura 25, no. 3 (April 28, 2016): 67–84. http://dx.doi.org/10.17851/2317-2096.25.3.67-84.
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Motherhood tends to elicit strong feelings in women as well as a passionate rhetoric in our cultural discourse. Daughters have extensively been the focus of studies about mother-daughter bonds. Surprisingly, much less attention has been given to mother figures. By tracing the theme of motherhood in Sula (1973) and A Mercy (2009), I investigate how Toni Morrison rewrites the experiences of black mothers during slavery and its aftermath in the United States. Drawing mainly on feminist and black feminist theories, I explore, through literary analysis, how motherhood assumes various forms in both novels. The comparative analysis of Sula and A Mercy challenges distorted views commonly associated with the black mother and extends notions of mothering beyond biological determinants.
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Evans, G. R. "Book Review: Christ Our Mother of Mercy." Theology 97, no. 775 (January 1994): 64–65. http://dx.doi.org/10.1177/0040571x9409700125.
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Bergren, Theodore A. "Two “Mothers” in 5 Ezra 2:1-32." Vigiliae Christianae 73, no. 4 (August 31, 2019): 440–62. http://dx.doi.org/10.1163/15700720-12341415.
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Abstract The early Christian apocryphon 5 Ezra (2 Esdras) 2:1-32 describes two distinct but unidentified “mothers.” The first (2:1-7) is desolate, forlorn, and consigned to “destruction”; the second (2:15-32) is encouraged, glorified, and triumphant. It is generally recognized that the first “mother” represents the city of Jerusalem, “Mother Jerusalem.” The identity of and literary/thematic inspiration(s) behind the second “mother,” however, are uncertain. The main thesis of this paper is that the “mother” in 2:15-32 represents the Christian church, “Mother Church.” The primary evidence for this identification is the remarkable thematic and verbal parallels between 5 Ezra’s descriptions of the “mother” and the characterizations of “Mother Church” in the writings of Cyprian. Furthermore, the writings of Zeno of Verona and Lactantius contain lists of Christian ecclesiastical “works of mercy” that are close to 5 Ezra 2:20-22. Our findings suggest that 5 Ezra is a post-250 Latin composition of North African origin.
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Wang, Imogen, and Carolyn Breadon. "A retrospective audit of joint mother–baby admissions to the Werribee Mercy mother and baby unit (MBU) and of the severity of maternal depression over the course of admission." Australasian Psychiatry 28, no. 2 (September 30, 2019): 220–25. http://dx.doi.org/10.1177/1039856219878649.
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Objectives: This study examined (i) the demographic and illness profiles of mothers admitted to Werribee Mercy MBU in Victoria, Australia and (ii) the severity of maternal depressive symptoms over the course of admission. Method: A retrospective audit was conducted on consecutively admitted mother–baby dyads between January 2011 and June 2015. Routinely collected maternal Beck Depression Inventory, second edition (BDI-II) scores were analysed for severity and change. Results: A total of 307 mother–baby dyads were admitted during the study period. The majority of mothers was partnered and educated young adults. The average length of stay was 4.4 weeks. The mean age of babies was 3.3 months. One-third of mothers met International Classification of Diseases, 10th edition criteria for two or more psychiatric diagnoses. Unipolar major depression was the commonest diagnosis. Of the 307 mothers, 125 mothers completed BDI-II on admission and on discharge, which showed a mean reduction of 16 points ( p < 0.001) on discharge. Conclusions: This study notes the similarities between the clinical profiles of the study population with mother–baby admissions to MBUs worldwide. Maternal depressive symptoms improved by 16 points on the BDI-II over the course of MBU admission, which shows the utility of MBU admission on maternal depressive symptoms.
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Buist, Anne. "A Mother and Baby Unit for Psychiatric Disorders in an Obstetric Hospital." Australasian Psychiatry 1, no. 3 (August 1993): 115–16. http://dx.doi.org/10.3109/10398569309081342.
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Bestul, Thomas H. "Christ, Our Mother of Mercy: Divine Mercy and Compassion in the Theology of the "Shewings" of Julian of Norwich.Margaret Ann Palliser." Speculum 69, no. 3 (July 1994): 869–71. http://dx.doi.org/10.2307/3040935.
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Nuth, Joan M. "Book Review: Christ, Our Mother of Mercy: Divine Mercy and Compassion in the Theology of the Shewings of Julian of Norwich." Theological Studies 54, no. 3 (September 1993): 565–67. http://dx.doi.org/10.1177/004056399305400315.
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Clark, J. P. H. "Review of Book: Christ, Our Mother of Mercy — Divine Mercy and Compassion in the Theology of the ‘Shewings’ of Julian of Norwich." Downside Review 111, no. 384 (July 1993): 232–34. http://dx.doi.org/10.1177/001258069311138407.
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Buist, A., and B. Barnett. "Childhood Sexual Abuse: A Risk Factor for Postpartum Depression?" Australian & New Zealand Journal of Psychiatry 29, no. 4 (December 1995): 604–8. http://dx.doi.org/10.3109/00048679509064974.
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While the link between childhood sexual abuse and adult psychiatric disorder has been documented, such research has not looked at any association with postpartum depression. Admissions to the Mercy Mother-Baby Unit are reviewed with respect to a possible link, with case examples presented. An aetiological model is proposed and clinical implications are highlighted.
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Van Dijk, Mathilde. "Miracles and Visions in Devotio Moderna Biographies." Studies in Church History 41 (2005): 239–48. http://dx.doi.org/10.1017/s0424208400000243.
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Sister Liesbeth of Heenvliet (d. 1450) was a scion of a high ranking noble family in the county of Holland. Her parents had named her after Saint Elizabeth of Hungary, from whom they were descended. Liesbeth was born blind. Her mother did not dare to inform the child’s father, Johan of Heenvliet. Instead, she appealed to God and His Mother. Contrary to what she should have done, she did not vow her daughter to God’s service. Despite her mother’s laxity, Liesbeth’s eyes healed completely. She grew into a beautiful and most intelligent girl – a further sign that God and the Virgin had extended their mercy to her.
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Licence, Tom. "Mother of Mercy, Bane of the Jews: Devotion to the Virgin Mary in Anglo-Norman England." Journal of Jewish Studies 69, no. 1 (April 1, 2018): 200–204. http://dx.doi.org/10.18647/3364/jjs-2018.
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Maslennikova, V. A. "Children «on the side»: feeding industry on territory of Tavrida Province in late XIX–early XX centuries." Omsk Scientific Bulletin. Series Society. History. Modernity 6, no. 3 (2021): 44–48. http://dx.doi.org/10.25206/2542-0488-2021-6-3-44-48.
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Russian Empire in the second half of the XIX–early XX centuries gradually entered the era of modernization of political, economic and social institutions. The disintegration of the patriarchal family entailed a massive exodus of women to cities, which in turn turned out to be on the quantitative indicators of illegitimate births. Lack of funds for food, prompted mothers to leave the child to the mercy of fate. Statistical data is stating that the foundlings grew from year to year. By the end of the XIX century each issue of the periodical press, published in the territory of the Tauride province, contained several reports about foundlings. All children were sent to an orphanage. A wet nurse was assigned to the child, who was supposed to replace his mother. The direction of the research is to describe the patronage system in the Tauride province of the late XIX–early XX centuries
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Totten, Samuel. "Interview with Dr. Tom Catena, Physician-Surgeon, Mother of Mercy Hospital in Gidel, South Kordofan (Nuba Mountains), Sudan." Genocide Studies International 8, no. 2 (September 2014): 236–55. http://dx.doi.org/10.3138/gsi.8.2.08.
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Wood, Ralph C. "The Lady with the Torn Hair Who Looks on Gladiators in Grapple: G. K. Chesterton's Marian Poems." Christianity & Literature 62, no. 1 (December 2012): 29–55. http://dx.doi.org/10.1177/014833311206200103.
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This essay is at once a description and a defense of G. K. Chesterton's vivid poetic portraits of Mary as the Mother of the Church, the God-bearer inviting veneration by Christians of all sorts and conditions. In “The Nativity,” she is the Maiden whose Son's birth gives every child ultimate worth, and whose birth-pangs figure her earthly agony as well as her enduring mercy. In “The Arena,” she is the Lady who presides over a field of playful Christian battle—not as Nero beheld the blood sports of his Domus Aurea, but as the Virgin atop the golden dome of her own university, Notre Dame.
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Marwan, Hayat Ali. "Palimpasestic Images of Landscape, Gender, and Ethnicity in Toni Morrison’s A Mercy." English Language and Literature Studies 10, no. 1 (February 10, 2020): 32. http://dx.doi.org/10.5539/ells.v10n1p32.
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This study explores Morrison’s A Mercy as a palimpsest, both in terms of its adoption of multiple narrators and in the way, landscape is layered with vestiges of history, myths, and most importantly, with traces of black women creativity. Reading landscape in Morrison’s novel as a multi-textured palimpsest entails an assessment of the interplay of ethnicity and gender in the novel. This study finds in Alice Walker’s employment of the symbolic connotations of the “garden” to depict the creativity of black women discussed in her book In Search of Our Mother’s Garden (1984) a theoretical framework for interpreting Florens’s creativity in reading the land and the development of her identity in relation to the natural realm. This study also explores the palimpsestic aspects in Morrison’s text both synchronically and diachronically. The diachronic aspect examines the way Morrison’s A Mercy delves into history towards earlier representations of the American landscape and shows how her text reads and overwrites others. As a model of intertextuality, the palimpsest enables Morrison to overwrite the writings of American Transcendental figures such as Emerson and Thoreau, who have gained precedence in writing and visualizing the American landscape. Conversely, the synchronic angle addresses the implications of Morrison’s adoption of multiple voices, which are laid over each other and either rival or endorse each other in the form of a palimpsest. Reading each experience as a separate layer reveals other minor embedded layers that surface through Morrison’s stylistic language and evocation of smells and colours.
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Hayes, Lydia. "Mother of Mercy, Bane of the Jews: Devotion to the Virgin Mary in Anglo-Norman England by Kati Ihnat." Mediaeval Journal 7, no. 1 (January 2017): 181–83. http://dx.doi.org/10.1484/j.tmj.5.115356.
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Marx, William. "Mother of Mercy, Bane of the Jews: Devotion to the Virgin Mary in Anglo-Norman England (by Kati Ihnat)." Journal of Medieval Monastic Studies 7 (January 2018): 333–34. http://dx.doi.org/10.1484/j.jmms.5.116581.
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Rist, Rebecca. "Mother of Mercy, Bane of the Jews: Devotion to the Virgin Mary in Anglo-Norman England, by Kati Ihnat." English Historical Review 134, no. 567 (March 4, 2019): 422–24. http://dx.doi.org/10.1093/ehr/cez013.
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Madigan, Patrick. "Mother of Mercy, Bane of the Jews. By KatiIhnat. Pp. xii, 305, Princeton/Oxford, Princeton University Press, 2016, $34.95." Heythrop Journal 62, no. 4 (July 2021): 770–71. http://dx.doi.org/10.1111/heyj.13960.
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Blokhina, N. N. "Grand duches Olga Alexandrovna and Mariya Pavlovna as sisters of mercy during World War I." Kazan medical journal 96, no. 6 (December 15, 2015): 1079–84. http://dx.doi.org/10.17750/kmj2015-1079.
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The article describes Romanov dynasty representatives work as the Sisters of Mercy: the sister of Emperor Nicholas II Grand Duchess Olga Alexandrovna, and cousin of the Emperor Grand Duchess Maria Pavlovna, in the Russian military hospitals from the very first days of the First World War. Realizing that sick and wounded need care, they gave all their energy to service to them. Complying with hospitals everyday life order where they held the service, not distinguishing themselves, they lived everyday hospital life. August sisters seemed humane and kindred because they aspired to alleviate the suffering of the paternalized wounded, console them, show them kindness. The Romanov dynasty representatives personified for the wounded all near and dear to their hearts. They constituted that higher female creature which embodies the virtues of mother and wife, and at the same time the Christian service paragon, what was always much valued among Russian people. Both Grand Duchess Olga Alexandrovna and Grand Duchess Maria Pavlovna, Jr., the Red Cross Evgenevskiy community nurse, activities flowed in the tense daily work, difficult military life conditions and hardships. Sisters of Mercy of the Romanov dynasty - Grand Duchess Olga Alexandrovna and Grand Duchess Maria Pavlovna - became exemplary models for all young sisters, who joined the road of charity in the grim days of First World War.
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Luciano, Bernadette. "The Last Mother: From Enrico Pau’s L’accabadora (2015) to Valeria Golino’s Miele (2013)." Italianistica Debreceniensis 24 (December 1, 2018): 85–95. http://dx.doi.org/10.34102/italdeb/2018/4663.
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L'accabadora, is a Sardinian term deriving from the Spanish word 'acabar' which means to finish or complete. It refers to a female figure in Sardinian popular tradition, 'the last mother', an angel of mercy who assists the terminally ill in leaving the world. In this paper I explore variations of this female figure in two contemporary films. Enrico Pau's film L'accabadora set in pre- and World War II Sardinia, revolves around a protagonist (Annetta) who is a direct descendant of this Sardinian tradition. The second film, Valerio Golino's Miele, proposes what might be considered a contemporary variant of the Sardinian folk figure. While the tabu subject of euthanasia certainly forms the backdrop to the films, what is foregrounded is the isolation and alienation of the female protagonists who carry out care-giving roles tied to death. Torn between the conviction that the tasks they perform as “last mothers” console or provide final moments of serenity to the dying and an intangible discomfort with their execution of the task, they remain seemingly haunted by their roles, exhibiting an unease that arises from societal discomfort with administering death and a profession that requires that they direct their care to the dying rather than to the living. The representation of the films’ protagonists, their framing and the construction of the journeys they undertake, turn both films into narratives of self-discovery, motivated by encounters with others and otherness, and visually configured by the physical mobility across transformed geo-political landscapes that is central to the films.
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Bussey, Samuel. "Stories of sacrifice from below." STJ | Stellenbosch Theological Journal 6, no. 4 (January 22, 2021): 183–212. http://dx.doi.org/10.17570/stj.2020.v6n4.a8.
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In the Global North, the notion of “sacrifice” is highly controversial in contemporary discussion. In recent years, the influential work of René Girard has succeeded in putting sacrifice back on the intellectual agenda, but his story of sacrifice has primarily emphasised the theme of violence. Today, many theologians consider sacrifice inherently problematic and some would like to do away with it altogether. In Africa, however, the notion is highly popular across a wide range of theological traditions. The work of three African theologians – John Ekem, a Ghanaian mother-tongue biblical scholar, Edison Kalengyo, a Ugandan inculturation theologian, and Mercy Oduyoye, a Ghanaian women’s theologian – challenge Girard’s theory in three important ways. First, they challenge his traditional typological approach with a dialogical typological one. Second, they challenge his focus on violence by highlighting multiple themes. Third, they challenge his lack of an ecclesial dimension with fresh ways of appropriating Jesus’ sacrifice today.
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Chavasse, Ruth. "Piety, Penance, and Popular Reading in Devotion to the Virgin Mary and Her Miracles: Italian Incunabula and Early Printed Collections." Studies in Church History 38 (2004): 153–62. http://dx.doi.org/10.1017/s0424208400015795.
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‘Those folk are all men [and women] of my kidney who delight in miracles and fictitious marvels, whether hearing or telling about them’, exclaimed Erasmus’s Folly. As for saints, Each one of these is assigned his [or her] special powers … so that one gives relief from toothache, another stands by women in childbirth.… There are some whose influence extends to several things, notably the Virgin, mother of God, for the common ignorant man comes near to attributing more to her than to her son.Reformers saw such cults as detracting from the centrality of Christ in Christian devotion. One of the reforming factors of anticlericalism in the early sixteenth century was the search for a more direct route to salvation, a more direct line to God than through the mediating authority of the perhaps all too earth-bound priest. Increasingly often in pre-Reformation Europe the mediating influence of Mary or of a favourite saint was felt to be more effective than that of the priest. Both lay and religious found Mary, the mother of God, more accessible than a judgemental Christ. Despite the teaching of the Church, Mary did appear to come between Christ and his people, as often illustrated by the iconography of the Madonna of Mercy upon whose mantle the arrows rained down by Christ or God the Father were broken.
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Bond, Julian. "Qur’an in Conversation." American Journal of Islam and Society 33, no. 4 (October 1, 2016): 126–31. http://dx.doi.org/10.35632/ajis.v33i4.945.
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This book is meant for non-Muslims who want to understand the Qur’an butare perplexed by it. Describing it as a complex book, neither thematic norchronological, but elliptical with much of its content out of reach of the uninitiated,Michael Birkel explores how it is interpreted among North AmericanMuslims. From the beginning, this non-Muslim author highlights the diversityof approaches and manages to present accessible “insider’s” views. Its sevensections contain a selection of voices obtained through personal interactionwith the twenty-four Muslim contributors, a brief introduction, and a closingconclusion.
The first contribution, “The Mother of the Book,” reflects upon how theQur’an’s first chapter is both foundational as its “opening” and opens heartsthroughout each of the five daily prayers. The two partner pieces, “KnowledgeHidden and Manifest,” focus on the Qur’anic accounts of Joseph (by IngridMattson) and the encounter between Moses and the mysterious Khidr (byMaria Dakake). The themes of both stories, namely, faith and wisdom, drawthe reader into the wider theme of aligning oneself with God. The author thenmoves on to his second theme: “Close Readings, Old and New.” MohammadHassan Khalil discusses God’s mercy with the phrase “In the name of God,the Compassionate, the Merciful,” which appears at the beginning of all butone sūrah. He wrestles with the idea of an everlasting hell, having discoveredas a student that some Muslim scholars challenge it on the basis of God’smercy. Alongside this “shocking” (his expression) opinion, he also cameacross the conviction that non-Muslims would receive God’s mercy in theHereafter. Challenging negative readings of the Qur’an, he says, “Readingthe Qur’an under the benevolent shadow of raḥma allows one to appreciateScripture on a different level” (p. 37) ...
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ZR, Ratna Anggraini, Nuramalia Hasanah, and Adam Zakaria. "PERENCANAAN KEUANGAN SYARI’AH DALAM UPAYA MENINGKATKAN KEMAMPUAN MANAJEMEN KEUANGAN KELUARGA PADA ANGGOTA MAJELIS TA’LIM." Sarwahita 14, no. 01 (May 31, 2017): 26–34. http://dx.doi.org/10.21009/sarwahita.141.04.
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ABSTRACT: Implementation of the sharia economy should be directed not only focused on banking activities. Sharia economic system is intended to provide benefits to the economy as a whole, including the management of family finances. Any religion in line with this concept is primarily Islamic as a mercy to the universe. This community service program aims to socialize sharia economy in family financial management, by taking mother lessons from learning in assemblies in Cawang Village. The result shows the spirit to immediately implement the sharia family financial planning.
ABSTRAK: Implementasi ekonomi syariah saat ini harus diarahkan tidak hanya terfokus pada kegiatan perbankan. Sistem ekonomi syariah dimaksudkan untuk memberikan manfaat bagi perekonomian masyarakat secara keseluruhan termasuk pengelolaan keuangan keluarga. Agama apapun sejalan dengan konsep ini terutama Islam sebagai rahmat bagi alam semesta. Program pelayanan masyarakat ini bertujuan untuk mensosialisasikan ekonomi syariah dalam pengelolaan keuangan keluarga sebagai upaya untuk memperbaiki perencanaan keuangan rumah tangga, dengan mengambil pelajaran Ibu dari pembelajaran di majelis di Desa Cawang. Hasilnya Kegiatan tersebut menunjukkan semangat untuk segera menerapkan perencanaan keuangan keluarga syariah.
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JEFFERY, PATRICIA, ROGER JEFFERY, and CRAIG JEFFREY. "Disputing Contraception: Muslim Reform, Secular Change and Fertility." Modern Asian Studies 42, no. 2-3 (March 2008): 519–48. http://dx.doi.org/10.1017/s0026749x07003162.
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AbstractIn South Asia, Muslim reformers have often attempted to ‘rationalize’ and gentrify the everyday behaviour of ordinary Muslims. Yet, despite the existence of discussions of contraceptive techniques in the yūnān-ī tibb curricula of 19th century India and the apparent affinity between rationalism and fertility regulation, contraception was rarely discussed in public debates involving Muslim reformers. In this paper we discuss some of the relationships between élite debates among Muslim leaders and the grassroots behaviour of villagers in rural Bijnor, in western Uttar Pradesh. Villagers' voices are ambiguous, with fears for mother and child health surfacing as often as concerns for religious orthodoxy and one's destiny in the afterlife. In addition, many of the villagers' views of Islam were much more restrictive than those of the locally accepted authoritative voices: although the staff at Daru'l ‘Ulūm, Deoband, saw much modern contraception as an unwelcome sign of modernity, their discussions of the acceptability of family planning circled round notions of majbūrī [compulsion], repentance, and the unfathomable mercy of Allah. We conclude that focusing on local notions of Islam to understand the fertility behaviour of rural Muslims is less fruitful than considering a “political economy of hopelessness” that, increasingly since 1947, affects many Muslims in north India.
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Feldman, Keith P. "Framed in Black." PMLA/Publications of the Modern Language Association of America 132, no. 1 (January 2017): 156–63. http://dx.doi.org/10.1632/pmla.2017.132.1.156.
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I've had Nina Simone's “sinnerman” on repeat for months. The propulsive force of Simone's 1965 live version of this gospel song drives its ten-minute ferocity straight into the contemporary American zeitgeist. As she tells her audience in the lead-up to a lesser-known performance of the song, recorded in 1961, Simone learned “Sinnerman” when she was a “little bitty girl in revival meetings. It happened when my mother and lots more like her tried to save souls.” The song's judgment-day tale of redemption's refusal is told doubly, both by the sinner—“I cried rock / don't you see I need you, rock”—and by those from whom the sinner begs, if not forgiveness, then simply some measure of mercy from the divine justice to come: “Oh sinnerman, where you gonna run to?” The break in the middle of the 1965 recording strips the song down to Simone's handclaps on the second and fourth beats. All that remains is the tenuous intensity of the time neither of redemption nor of damnation but merely of “accompaniment” in the in-between (Tomlinson and Lipsitz). Called forth from that time, in all of Simone's live recordings, and missing from those of Les Baxter or the Weavers just a few years earlier, comes the insurgent cry for “Power!” over and over, to the point of near exhaustion.
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Kollar, Rene. "Mother of Mercy, Bane of the Jews: Devotion to the Virgin Mary in Anglo-Norman England. By Kati Ihnat . Princeton, NJ: Princeton University Press, 2016. xii + 305 pages. $45.00." Horizons 44, no. 2 (November 7, 2017): 526–28. http://dx.doi.org/10.1017/hor.2017.102.
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Goodwin, Deborah L. "Mother of Mercy, Bane of the Jews: Devotion to the Virgin Mary in Anglo-Norman England. By Kati Ihnat. Princeton: Princeton University Press, 2016. xii + 305 pp. $45.00 cloth." Church History 87, no. 1 (March 2018): 191–93. http://dx.doi.org/10.1017/s0009640718000197.
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Scammell, G. V. "The Pillars of Empire: Indigenous Assistance and the Survival of the ‘Estado da India’ c. 1600–1700." Modern Asian Studies 22, no. 3 (July 1988): 473–89. http://dx.doi.org/10.1017/s0026749x0000963x.
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If the establishment of the Estado da India in the early sixteenth century owed much to indigenous aid, its survival in the ensuing two hundred years owed even more. The centuries after 1600 were indeed sad ones for imperial Portual. The mother country itself was under Spanish rule until 1640, whilst its colonies and colonial trades were everywhere attacked, and more often than not annexed by European rivals. Nowhere was the picture more depressing than in Asia where the heirs of da Gama and Albuquerque had to contend frist with the English and the Dutch and then with a whole host of indigenous opponents ranging from the ever formidable Japanese to the Mughals and the Marathas under the redoubtable Shivaji, once innocently hailed as another Ceaser, but soon identified as the ‘new Attila’. Portuguese correspondence is full of eloquent descriptions of the lamentable condition of the Estado. Trade was at a standstill; war was ubiquitous; food was at the mercy of enemies; manpower was inadequate; the funds inevitably exhausted. In fact, under competent management, the surviving fragments of empire might well show a profit, as was the case in 1680. But not for long. Four years later there was talk of quitting Goa, too large and vulnerable to defend, and by the end of the century it was gloomily reported that all that remained of the erstwhile imperial glories were Goa, its local seaborne commerce, and what was described as ‘the convoy of the China boats’.
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Kosiv, Roksolana. "“Shelter of the World, More Spacious than a Cloud”: Two Types of Iconography of Virgin Mother of Mercy in Western Ukrainian Icons on Canvas and Church Banners of the 1670–1730s." IKON 10 (January 2017): 387–98. http://dx.doi.org/10.1484/j.ikon.4.2017033.
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Olds, Sharon. "As If My Mother, and: Never Saw, and: Before, During, and After the First Birth, and: After We Have Gone Our Separate Ways, I Take Mercy on Myself, and: Dream of Mrs. Sly." Prairie Schooner 92, no. 4 (2018): 61–67. http://dx.doi.org/10.1353/psg.2018.0168.
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McCoy, Ted. "Emily’s Maternal Ideal: Pregnancy, Birth, and Resistance at Kingston Penitentiary." Journal of the Canadian Historical Association 27, no. 1 (July 18, 2017): 201–29. http://dx.doi.org/10.7202/1040529ar.
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The 1850s and 1860s saw the rise of a new women’s prison reform ideology that would shape the next half-century of women’s imprisonment. “Maternalism” was the promotion of femininity as the basis of reform and rehabilitation with accompanying notions of ideal womanhood and appropriate roles for imprisoned women and in the aftermath of a penitentiary sentence. This paper looks at literal motherhood in the penitentiary by examining the experiences of prisoner Emily Boyle. Boyle was pregnant during two separate terms at Kingston Penitentiary. During the first term in 1926, she was paroled so that she could return to Edmonton to give birth. During her second term in 1932, no mercy was extended in consideration of her pregnancy and Boyle began a battle with the Department of Justice over her right to keep her baby within the walls of Kingston Penitentiary. The warden recommended that Boyle be separated from her child and it be sent to the Home for Infants, in spite of the fact that the father was in Edmonton. Boyle resisted this decision, and in fact resisted all penitentiary involvement with her pregnancy and childbirth. She ultimately gave birth in the bathroom of the women’s ward with the assistance of two matrons. When the child was taken away from her, both Boyle and her husband fought the Department of Justice decision on the matter, rallying against the notion that their child was better served by the Children’s Aid Society. The paper examines multiple questions about motherhood and maternalism in the penitentiary’s first century. It argues that maternalism and motherhood were found at cross purposes when balanced with the demands of punishment. Emily Boyle found herself at this intersection, fighting to keep her child in an institution geared towards teaching her to become the ideal mother.
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Mangion, Carmen M. "A New Internationalism: Endeavouring to ‘Build from this Diversity, Unity’, 1945–90." Journal of Contemporary History 55, no. 3 (May 28, 2019): 579–601. http://dx.doi.org/10.1177/0022009419846946.
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Catholic women’s religious institutes as religio-cultural networks crossed national borders. Often, as with religious sisters who taught and nursed, their relocation was done for the sake of evangelisation and mission. Religious life was influenced by international connections but the meaning and consequences of religious internationalism shifted and came into sharp relief from the 1940s. This article examines how one religious congregation, the Dutch Sisters of Charity of Our Lady Mother of Mercy ( Zusters van Liefde) transformed their understanding of what it meant to be an international religious congregation. It examines the changing understandings of being international through the shift from uniformity to pluriformity. This led to transnational exchanges via revised practices of governance that were both consultative and participatory and emphasised a culture of ‘communication and encounter’. Religious institutes developed new understandings of internationalism which acknowledged the national diversity of their membership but this was a difficult journey weighed down as it was by mindsets that reified convent traditions and forms of cultural superiority. New understandings of internationalism acknowledged the national diversity of their membership and worked to develop unity from cultural difference through governance and interrelationships. This case study demonstrates the complexities of the processes by which Catholic international religious institutes around the world were rethinking their internationalism in response to the social consequences of post-war modernity and later, the spirit of aggiornamento of the Second Vatican Council (1962–65). It broadens our understanding of internationalist thoughts and actions, pointing to an emphasis on the national, which, rather than receding comes to the forefront particularly in the process of decentralisation. It also demonstrates that women without an explicitly feminist or political agenda also negotiated how internationalism was defined, lived and experienced. Internationalist activities did not occur in a vacuum, they were aligned to the larger social movements of the post-war Catholic and secular world.
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Munns, John. "Mother of mercy, bane of the Jews. Devotion to the Virgin Mary in Anglo-Norman England. By Kati Ihnat. Pp. xiv + 305 incl. 9 figs. Princeton–Oxford: Princeton University Press, 2016. £34.95. 978 0 69116 953 8." Journal of Ecclesiastical History 69, no. 4 (October 2018): 849–50. http://dx.doi.org/10.1017/s0022046918001628.
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Upchurch, Robert K. "For Pastoral Care and Political Gain: Ælfric of Eynsham's Preaching on Marital Celibacy." Traditio 59 (2004): 39–78. http://dx.doi.org/10.1017/s0362152900002531.
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Writing early in the last decade of the tenth century, the Anglo-Saxon monk Ælfric begins his Second Series ofCatholic Homilieswith a sermon for Christmas Day. The second of five Old English sermons he wrote for the Nativity, it combines dense doctrinal matters with concrete advice about how Christians should commemorate the birth of Christ. After discussing Christ's Incarnation and Virgin Birth, and the Old Testament prophecies anticipating his appearance, Ælfric concludes the sermon with a series of instructions directing believers how to conduct themselves at Christmas. Of particular interest is his singling out ofclænnyss, an Old English word for “chastity” or “purity,” as the virtue to be most highly prized among the laity:We sceolon eac cristes acennednysse. and his gebyrdtide mid gastlicere blisse wurðian. and us sylfe mid godum weorcum geglengan. and us mid godes lofsangum gebysgian. and ða oing onscunian. ðe crist forbytt. pæt sind leahtras. and deofles weorc. and ða ðing lufian ðe god bebead. pæt is eadmodnys. and mildheortnys. rihtwisnys. and soðfæstnys. ælmesdreda. and gemetfræstnys. gepyld and cleennyss; pas ðing lufað god and huru ða clænnysse ðe he sylf ðurh hine. and ðurh pæt clæne mreden his modor astealde; Swa eac ealle his geferan ðe him filigdon ealle hí weeron on clænnysse wuniende. and se mæsta dæl prera manna pe gode geðeoð purh clsennysse hi geðeoð. (CHII.1.277–87)[We ought also to honor the birth and nativity of Christ with spiritual joy, and adorn ourselves with good works, and occupy ourselves with songs of praise to God, and shun those things which Christ forbids, which are sins and works of the devil, and love those things which God commanded, that is humility and mercy, justice and truth, almsgiving and self-control, patience and chastity. These things God loves, and especially chastity, which he established through himself and the chaste virgin, his mother. So also all of his companions who followed him were living in chastity, and the greatest portion of those men who achieve favor with God achieve it through chastity.]
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Z, Annisa Hakim, Fransisca Listyaningsih Utami, Anees Janee Ali, and Anees Janee Ali. "WOMEN'S ECONOMIC EMPOWERMENT THROUGH HOME BUSINESS FINANCIAL MANAGEMENT IN NORTH KEMBANGAN." ICCD 2, no. 1 (November 25, 2019): 264–68. http://dx.doi.org/10.33068/iccd.vol2.iss1.113.
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The growth rate of women entrepreneurs is increasing. This is the most flexible business that can be carried out by women because the main work as a wife and mother can be carried out simultaneously. Women don't need to work outside the home. But the problems that occur there are still women who are not yet entrepreneurs, some are not smoothly running their businesses, so they cannot develop. Therefore, the Community Service Team at Mercu Buana University identified the problems faced by mothers in North Kembangan related to the problems of the business they run. The main problem is the lack of telalten mothers separate business finance with household interests. Thus, the Community Service Team will provide business financial management socialization.
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Brookfield, Tarah. "Maverick Mothers and Mercy Flights: Canada’s Controversial Introduction to International Adoption." Journal of the Canadian Historical Association 19, no. 1 (May 28, 2009): 307–30. http://dx.doi.org/10.7202/037436ar.
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Abstract In the 1970s, two private adoption agencies faced state and public scrutiny over their ‘rescue’ of orphans from Bangladesh, Vietnam and Cambodia. The organizations were run by four Canadian mothers who themselves adopted over fifty children and placed hundreds more with other Canadian families. Inspired by a sense of maternal internationalism, these ‘maverick mothers’ were convinced that removing the children from their war torn nations and bringing them to Canada was in each child’s best interest. According to professional social workers and diplomats, a strong commitment to maternalism and internationalism were not valid enough to trust the complicated operation of international adoption to amateur humanitarians. The mothers’ lack of professional accreditation, their bleeding heart mentality, and examples of radical behavior at home and abroad were seen to threaten international adoption as a legitimate form of child saving. Yet concurrently, the authority and respect granted by the women’s identity as mothers marinated their cause with a certain creditability or at least admiration for their efforts, which gave them a sense of empowerment to challenge and for most of them, to ultimately cooperate with their critics.
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Brown, Rachel Fulton. "Kati Ihnat, Mother of Mercy, Bane of the Jews: Devotion to the Virgin Mary in Anglo-Norman England. Princeton and Oxford: Princeton University Press, 2016. Pp. xii, 305; 9 black-and-white figures and 1 table. $45. ISBN: 978-0-691-16953-8." Speculum 93, no. 2 (April 2018): 519–20. http://dx.doi.org/10.1086/697208.
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Lawson, Todd. "The Qur’an as Matrix of Islamic Civilization and Society." American Journal of Islam and Society 25, no. 3 (July 1, 2008): i—iv. http://dx.doi.org/10.35632/ajis.v25i3.1452.
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Societies are generally seen as producers of texts. Islam suggests that texts areproducers of society, especially texts that record divine revelation from prophets andmessengers. In the genre of literature that deals with the miraculous nature (i`jaz) ofthe Qur’an, various authors have sought to demonstrate the miracle of the Qur’an onvarious grounds: the compelling and matchless esthetic beauty of the Arabic; thequality of information and knowledge contained in the Book, either “scientific” or“religious”; and its miraculous transformative power, by which a new civilizationwas created through thework of devout believerswhose souls had been changed. Theunprecedented advance in civilization associated with Islam’s spread is offered assufficient proof. Thus Islamic civilization is seen to have an umbilical relationshipwith theQur’an as revelation and text. Just as theQur’an itself speaks of the umm alkitab,bringing motherhood fully into the divine economy, Muslims and their societiesmay be seen as children and progeny of the Qur’an, their mother. Such a senseis heightened when one remembers that themost frequently invoked attribute of Godis Rahmah (mercy), whether as al-Rahman or as al-Rahim, and that these attributesshare their etymology with the word rahim (womb), a symbol of unconditional andnaturally given protection, nourishment, solicitude, and love.This veneration of and dependency on the written word is one of the hallmarksof what Hodgson termed “islamicate societies.” Islamic culture’s textual output is ofcourse impossible to tabulate properly, covering as it it does a vast and heretoforeunimaginable range of subjects, genres, and functions. This issue of the journal offersjust a glimmer of the kind of truly dazzling variety of intellectual and artistic pursuitsthat found themselves simultaneously influencing and influenced by their respectivesocial contexts.With Sebastian Günther’s article we are treated to a scholarly explorationof the highest caliber demonstrating, among other things, that impassionedlearned debate about Islam’s true nature on the part of pious and devoted believers isnot a recent development; rather, it is perhaps in the nature of Islam itself. NevinReda’s essay brings the Qur’an’s literary nature to center stage with her examinationof the Qur’an’s intertextuality. The diversity with which Islamic texts and societiesgenerate themselves is highlighted in Muhammed Rustom’s study of the work ofWilliam Chittick, one of the major scholars of Islamic thought today. Liyakat Takimtakes us into the world of Shi`i fiqh, in a substantial analysis of the remarkablydurable relationship between text and normative behavior so characteristic of Islamas such and Shi`ism in particular. We are especially fortunate to have the outstandingarticle by Ingrid Hehmeyer, in which the categories of “water,” “magic,” ...
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Becker-Dreps, Sylvia, Anne M. Butler, Leah J. McGrath, Kim A. Boggess, David J. Weber, Dongmei Li, Michael G. Hudgens, and J. Bradley Layton. "Effectiveness of Prenatal Tdap Immunization in the Prevention of Infant Pertussis in the United States." Open Forum Infectious Diseases 4, suppl_1 (2017): S68. http://dx.doi.org/10.1093/ofid/ofx162.163.
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Abstract Background The Centers for Disease Control and Prevention recommends that all pregnant women in the United States receive tetanus-diphtheria-acellular pertussis (Tdap) immunization to prevent infant pertussis. While the vaccine may be administered at any time during pregnancy, the recommendations define administration at 27 to 36 weeks of gestation as optimal timing to prevent infant pertussis. These recommendations were primarily based on immunogenicity studies. The objective of this study was to examine the clinical effectiveness of prenatal Tdap, and to understand whether effectiveness varies by gestational age at immunization. Methods We performed a nationwide cohort study of pregnant women with deliveries in 2010–2014 and their infants. Commercial insurance claims data were used to identify receipt of Tdap immunization in the pregnant women, and hospitalizations and outpatient visits for pertussis in their infants until 18 months of age. To address the difficulties in diagnosing pertussis, we also employed a “probable pertussis” definition, as an inpatient or outpatient diagnosis of pertussis, plus antibiotic treatment with a macrolide or trimethoprim/sulfamethoxazole within 7 days of diagnosis. Pertussis occurrence was compared between infants of mothers who received prenatal Tdap (overall, and stratified by gestational age at administration) and infants of unvaccinated mothers. Results There were 675,167 mother–infant pairs included in the cohort. Among infants whose mothers received Tdap at any time during pregnancy, the rate of pertussis hospitalization was 50% lower (adjusted hazards ratio (HR) = 0.50, 95% CI: 0.23, 1.09), and the rate of probable pertussis was 42% lower (HR = 0.58, 95% CI: 0.38, 0.89) than infants of unimmunized mothers. Pertussis rates were also lower for infants whose mothers received prenatal Tdap during the third trimester. Infants whose mothers received Tdap before the third trimester also tended to have lower rates of pertussis, but these estimates were imprecise. Conclusion Infants of mothers who received prenatal Tdap experienced half the rate of pertussis as compared with infants of unimmunized mothers. Our results do not provide evidence to support changing the currently recommended timing of Tdap administration in pregnancy. Disclosures S. Becker-Dreps, Pfizer: Consultant and Grant Investigator, Consulting fee and Research grant; A. M. Butler, Astra Zeneca: Consultant, Support to institution; Amgen: Grant Investigator, Investigator initiated grant to institution; 
D. J. Weber, Merck: Consultant and Speaker’s Bureau, Consulting fee and Speaker honorarium; Pfizer: Consultant, Consulting fee; J. B. Layton, Merck: Member of Center for Pharmacoepidemiology, Support to institution; GlaxoSmithKline: Member of Center for Pharmacoepidemiology, Support to institution; UCB Biosciences: Member of Center for Pharmacoepidemiology, Support to institution
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Williams, Jacqueline. "MERCY AMBA ODUYOYE VISITS OUR FACULTY (UNIVERSITY OF AMSTERDAM) 1." Exchange 21, no. 1 (1992): 57–61. http://dx.doi.org/10.1163/157254392x00147.
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AbstractStepping into other women's farms was like being born into a fresh and nurturing culture. From this global perspective all my mothers began to make sense to me. They all expressed a single theme: "Be a woman. Seek and work only for what is life sustaining. Don't just change with the times, let the time change because you are present. Make a difference. " It is their faith and hope, their courage and strength, their joy and their love that connect me with myself and move me to connect with all who love life and seek to make a difference. So I do my theology always asking: "What difference does it make?" and I do a lot of dreaming anticipating today the gospel of the future. The twins of what is and what is yet to be still struggle within me. Yet already the new African woman and theologian is on the threshold. The water of her coming is already gushing out; with her comes the water of life. So the gardens shall bloom. Only the flowers and the vegatables shall be allowed to live; weeds and blight shall be forbidden. 2
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Barbuscia, Anna, Pekka Martikainen, Mikko Myrskylä, Hanna Remes, Edgardo Somigliana, Reija Klemetti, and Alice Goisis. "Maternal age and risk of low birth weight and premature birth in children conceived through medically assisted reproduction. Evidence from Finnish population registers." Human Reproduction 35, no. 1 (January 1, 2020): 212–20. http://dx.doi.org/10.1093/humrep/dez275.
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Abstract STUDY QUESTION Does the risk of low birth weight and premature birth increase with age among mothers who conceive through medically assisted reproduction (MAR)? SUMMARY ANSWER Among MAR mothers, the risk of poorer birth outcomes does not increase with maternal age at birth except at very advanced maternal ages (40+). WHAT IS KNOWN ALREADY The use of MAR treatments has been increasing over the last few decades and is especially diffused among women who conceive at older ages. Although advanced maternal age is a well-known risk factor for adverse birth outcomes in natural pregnancies, only a few studies have directly analysed the maternal age gradient in birth outcomes for MAR mothers. STUDY DESIGN, SIZE, DURATION The base dataset was a 20% random sample of households with at least one child aged 0–14 at the end of 2000, drawn from the Finnish population register and other administrative registers. This study included children who were born in 1995–2000, because the information on whether a child was conceived through MAR or naturally was available only from 1995 onwards. PARTICIPANTS/MATERIALS, SETTING, METHODS The outcome measures were whether the child had low birth weight (LBW, <2500 g at birth) and whether the child was delivered preterm (<37 weeks of gestation). Conceptions through MAR were identified by examining data on purchases of prescription medication from the National Prescription Register. Linear probability models were used to analyse and compare the maternal age gradients in birth outcomes of mothers who conceived through MAR or naturally before and after adjustment for maternal characteristics (i.e. whether the mother suffered from acute/chronic conditions before the pregnancy, household income and whether the mother smoked during pregnancy). MAIN RESULTS AND THE ROLE OF CHANCE A total of 56 026 children, 2624 of whom were conceived through MAR treatments, were included in the study. Among the mothers who used MAR to conceive, maternal age was not associated with an increased risk of LBW (the overall prevalence was 12.6%) at ages 25–39. For example, compared to the risk of LBW at ages 30–34, the risk was 0.22 percentage points lower (95% CI: −3.2, 2.8) at ages 25–29 and was 1.34 percentage points lower (95% CI: −4.5, 1.0) at ages 35–39. The risk of LBW was increased only at maternal ages ≥40 (six percentage points, 95% CI: 0.2, 12). Adjustment for maternal characteristics only marginally attenuated these associations. In contrast, among the mothers who conceived naturally, the results showed a clear age gradient. For example, compared to the risk of LBW (the overall prevalence was 3.3%) at maternal ages 30–34, the risk was 1.1 percentage points higher (95% CI: 0.6, 1.6) at ages 35–39 and was 1.5 percentage points higher (95% CI: 0.5, 2.6) at ages ≥40. The results were similar for preterm births. LIMITATIONS, REASON FOR CAUTION A limited number of confounders were included in the study because of the administrative nature of the data used. Our ability to reliably distinguish mothers based on MAR treatment type was also limited. WIDER IMPLICATIONS OF THE FINDINGS This is the first study to analyse the maternal age gradient in the risk of adverse birth outcomes among children conceived through MAR using data from a nationally representative sample and controlling for important maternal health and socio-economic characteristics. This topic is of considerable importance in light of the widespread and increasing use of MAR treatments. STUDY FUNDING/COMPETING INTEREST(S) Funding for this project was provided by the European Research Council (grant no. 803959 MARTE to Alice Goisis and grant no. 336475 COSTPOST to Mikko Myrskylä). E.S. reports personal fees from Theramex, personal fees from Merck Serono, personal fees from Health Reimbursement Arrangement, non-financial support from Merck Serono and grants from Ferring, grants from Theramex, outside the submitted work. The remaining authors have no competing interests. TRIAL REGISTRTION NUMBER N/A
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Konar, Atheni, Tandra Sarkar, Nirmal Chandra Sukul, Abirban Sukul, Indrani Chakraborty, and Sriparna Ray. "High and ultra low concentrations of Mercuric chloride initiate their specific action on binding sites of invertase and modify its interaction with sucrose." International Journal of High Dilution Research - ISSN 1982-6206 18, no. 3-4 (April 2, 2021): 19–34. http://dx.doi.org/10.51910/ijhdr.v18i3-4.958.
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Background: Mercuric chloride is known to inhibit the activity of enzymes. It is used in homeopathy at ultra low concentration (ULC) and is known as Mercurius corrosivus (Merc cor). ULCs of Merc cor are reported to promote enzyme activity. Objective: To see whether the mother tincture (?) of Merc cor and its ULCs interact with an enzyme invertase at its binding sites and influence enzyme’s action on its substrate sucrose. Methods: Merc cor ? (0.15 M HgCl2) was diluted with deionized and distilled (DD) water 1:100 and succussed 10 times to prepare Merc cor 1 cH or 1st potency. This potency was further diluted and succussed in 200 and 1000 steps to prepare 200cH and 1000cH potencies, respectively. Merc cor 200 cH and 1000cH were prepared in 90% ethanol. The two potencies and blank 90% EtOH were diluted with DD water 1:1000 to minimize ethanol content to a negligible amount 0.09%. The control was DD water (55mM). The drugs, EtOH and water control were mixed separately with 0.037 mM invertase in DD water. Using an isothermal calorimetry (ITC) instrument the substrate sucrose (65mM) was injected at 2 µl every 2 min into 300 µl invertase solution 20 times at 25 0C. Molecular modeling study was done to predict possible binding sites and nature of binding between the enzyme and HgCl2 and between the enzyme and water. Potencies after dilution are virtually water. Fluorescence spectra of invertase (4µM) mixed with drug/control solutions were also obtained to see the effect of drugs on protein folding. Results: Thermodynamic parameters like binding constant, change in enthalpy, entropy and Gibbs free energy showed marked variation in treatment effects on the enzyme. Molecular modeling study also shows variation in binding between invertase and HgCl2 and between invertase and water. Fluorescence spectra show variation in quenching related to different treatments. Conclusion: Merc cor mother tincture and its potencies interact at different binding sites of invertase and modify the enzyme’s action on sucrose. Drug solutions induce conformational changes in the enzyme.
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Sukul, Nirmal Chandra, Tandra Sarkar, Atheni Konar, and Anirban Sukul. "Proteins as targets for high dilutions of drugs: Interaction between ?-amylase and mercuric chloride." International Journal of High Dilution Research - ISSN 1982-6206 17, no. 2 (July 16, 2021): 24–25. http://dx.doi.org/10.51910/ijhdr.v17i2.920.
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Background: High dilutions of drugs, used in homeopathy, are usually applied by oral route or foliar spray. These dilutions first come in contact with membrane or circulating proteins. Ultra low doses of mercuric chloride, called potencies, promote activity of diastase or ?-amylase in terms of breakdown of starch, a polysaccharide into a disaccharide maltose in a cell-free medium in test tubes. Merc cor or HgCl2 in high doses inhibits the enzyme activity.
Aims: To see (i) whether the high and ultra low dose effects of HgCl2 involve different binding sites of the enzyme and (ii) to find an explanation for the low dose effect of HgCl2 in spite of absence of its original molecules.
Methodology: Merc cor mother tincture (147 mM HgCl2) in distilled water was used undiluted in this experiment. Merc cor 200c and 1000c were prepared from the mother tincture (MT) by successive dilution with water 1:100 followed by succussion in 200 and 1000 steps, respectively, and finally preserved in 90% EtOH. These potencies and blank 90% ethanol, were diluted with deionized, distilled (DD) water 1:1000 to minimize ethanol content in test solutions. Each test solution or control was mixed with the enzyme 1:10 just before experiment. The control consisted of DD water. An isothermal calorimetry (ITC) instrument was used to measure the interaction between soluble starch and ?-amylase mixed with each potency (200c/1000c) of Merc cor, its mother tincture, ethanol and control. ITC is a thermodynamic technique which helps in measuring directly very small amount of heat evolved during chemical reaction. Soluble starch 90 µM was injected into 300 µl of 15µM ?-amylase at 2 µl / injection. Twenty injections, one every 2 min, were given. The enzyme substrate interaction in terms of heat released (exothermic) or absorbed (endothermic) were monitored by the ITC instrument. All ITC measurements were calculated and analyzed statistically by an in-built software Origin 7.
Results and discussion: The data are presented in figures. While Merc cor MT shows endothermic reaction, all its potencies, ethanol and water control show exothermic reactions. There is wide variation in enthalpy (?H), entropy (?S), binding constant (K) and Gibbs free energy change (?G) among the treatments with Merc cor MT, potencies, ethanol and also control. The results indicate that Merc cor MT and its potencies act on different binding sites of the enzyme. The variation in thermodynamic parameters suggest difference in binding interaction between the drug solutions and the enzyme. This in turn influences the enzyme substrate interaction as reported in earlier studies. The potencies are virtually water modified by the starting substance HgCl2.
Conclusion: The mother tincture and potencies of mercuric chloride produce different effects on the enzyme substrate interaction. Potencies show wide variation in ?H, ?S, K and ?G values. It appears from the results that the drugs used in homeopathy produce dual action on proteins. At high doses they act on a binding site(s) but at ultra low doses they act on a different binding site(s). Proteins in an organism may serve as targets for initiation of action of homeopathic potencies.
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Cheung, P. T. K. "Maternal Filicide in Hong Kong, 1971–85." Medicine, Science and the Law 26, no. 3 (July 1986): 185–92. http://dx.doi.org/10.1177/002580248602600303.
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A retrospective study of all mothers charged with killing or attempted killing of their biological children during the period 1971 to May 1985 in Hong Kong was carried out. Adopting d'Orban's (1979) classification of maternal filicides into battering, mentally ill, neonaticide, unwanted child, retaliating and mercy-killing groups, a detailed analysis of offenders, victims, offences and legal dispositions was performed. Marked similarities and little differences are noted when our findings are compared with those of Western researchers. The commonest age group of mothers was 25–29 years. Most mothers were married. Mentally-ill mothers constituted the largest group and they were beset by social and marital problems. The next most common group were battering mothers who had similar violent family backgrounds and a multitude of other social stresses, as did battering mothers in the West. The most dangerous period for the victims appeared to be during the first six months. Methods of assault were similar to those found in the West but throwing the victim out of a high-rise building was also a common method here. Courts were generally lenient towards offenders, as in the West.
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Garcia, Bruna M., Thiago S. Machado, Karen F. Carvalho, Patrícia Nolasco, Ricardo P. Nociti, Maite del Collado, Maria J. D. Capo Bianco, et al. "Mice born to females with oocyte-specific deletion of mitofusin 2 have increased weight gain and impaired glucose homeostasis." Molecular Human Reproduction 26, no. 12 (October 28, 2020): 938–52. http://dx.doi.org/10.1093/molehr/gaaa071.
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Abstract Offspring born to obese and diabetic mothers are prone to metabolic diseases, a phenotype that has been linked to mitochondrial dysfunction and endoplasmic reticulum (ER) stress in oocytes. In addition, metabolic diseases impact the architecture and function of mitochondria-ER contact sites (MERCs), changes which associate with mitofusin 2 (MFN2) repression in muscle, liver and hypothalamic neurons. MFN2 is a potent modulator of mitochondrial metabolism and insulin signaling, with a key role in mitochondrial dynamics and tethering with the ER. Here, we investigated whether offspring born to mice with MFN2-deficient oocytes are prone to obesity and diabetes. Deletion of Mfn2 in oocytes resulted in a profound transcriptomic change, with evidence of impaired mitochondrial and ER function. Moreover, offspring born to females with oocyte-specific deletion of Mfn2 presented increased weight gain and glucose intolerance. This abnormal phenotype was linked to decreased insulinemia and defective insulin signaling, but not mitochondrial and ER defects in offspring liver and skeletal muscle. In conclusion, this study suggests a link between disrupted mitochondrial/ER function in oocytes and increased risk of metabolic diseases in the progeny. Future studies should determine whether MERC architecture and function are altered in oocytes from obese females, which might contribute toward transgenerational transmission of metabolic diseases.
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Dohal, Gassim H. "A Translation into English of Khalil I. Al-Fuzai’s1 “Chivalry of the Village”." International Journal of Applied Linguistics and English Literature 9, no. 3 (May 31, 2020): 74. http://dx.doi.org/10.7575/aiac.ijalel.v.9n.3p.74.
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Hameed goes to the city to sell his crops and buy some goods for his wedding. His fate leads him to meet a thief. He beats the thief and is taken to prison. At the beginning of the story, Khalil I. Al-Fuzai paints a living picture, showing how farmers arrange their trips to the city, using donkeys as a means of transportation. The animals are treated without mercy; though living creatures, they are beaten and overloaded: “The donkey may feel the human being’s injustice. Hence it takes the opportunity to drop its load and run away … 3” and “donkeys … shake their heads up and down with each step they take …” as if commenting on their owners’ treatment of them. The story addresses the village-city relationship as well; the city is important for village residents as a marketplace where they can “sell their loads of fruits and crops from their farms …” and buy what they need for their families and neighbors, as shown in both this story and the previous one, “Thursday Fair.” In other stories, like “Wednesday Train,” people go to the city to look for jobs. In dealing with city customers, experience and advice are important; if the protagonist had not figured out that the customer had disappeared into a mosque and slipped out the other door, he could have waited as long as he wanted and still have left empty-handed. In this case, the advice of Olyan’s mother in “Thursday Fair” is relevant for naïve village youths: “Salesmen of the city are deceitful, so be careful, O Olyan.” The same is true for city customers, as this story shows. On the other hand, the story demonstrates that one of the main characteristics of rural people is that they are helpful and united, so the author refers to them as if they are one cooperative group. The country people are also hard workers. Even on his wedding day, Hameed goes to the city to sell the crops of his land. As a countryman, he does not want to bother his friends, and likes to assume his business on his own: “It will be a burden for you to add my things to yours to sell.” In addition, the story refers to a cultural issue: In some Arabian societies, a man cannot see the woman he is going to marry until she becomes his wife—and at that moment, he cannot go back on his word. Usually, a man’s female relatives choose the girl and, if her family accepts the proposal, then the man’s family prepares for the marriage. Hence, it is the judgment of the female relatives that rules in such situations. Sometimes a previous friendship or an earlier acquaintance between the two females may affect the whole story, as we will see in “Wednesday Train.” So, “the bride here to some extent is similar to a watermelon …” for the bridegroom. Hameed uses “watermelon” in his simile because he knows well such a fruit; it is his main produce. At the end, the story refers to an administrative issue: a cop “takes [Hameed] to the police station.” In the afternoon, all the investigators at the police station are either busy with cases they want to finish before going home, or they have already left their offices, so Hameed must spend the night there, waiting for the next business day before an investigation can take place. Briefly, this story relates that village people are simple and innocent, but when it comes to values they believe in, they do not hesitate to take action.4
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Burrell, David B. "The Triumph of Mercy: Philosophy and Scripture in Mulla Sadra by Mohammed Rustom (Albany, NY: State University of New York Press, 2012), xii + 243 pp." Modern Theology 29, no. 3 (June 11, 2013): 413–16. http://dx.doi.org/10.1111/moth.12046.
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