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SENGUPTA, PROMONA. "Sisterly Disaffection: Women's Colleges, Theatre and the Limits of Dissent". Theatre Research International 42, n.º 3 (octubre de 2017): 342–51. http://dx.doi.org/10.1017/s0307883317000645.
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This essay explores contemporary cultural practices of feminist politics emerging within the women's college campus at the University of Delhi. Through the study of two examples of a public demonstration and campaign against high prices of certain essential provisions and a formal performance outside the campus, the essay tries to map cultural practices, transgressions and political potentials, but also the limits and shortcomings. The essay intends to read these examples through a gender critique and alternate registers of sisterhood, collective imagination and solidarity.
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Frydrysiak, Sandra y Karolina Sikorska. "Płeć, sprawczość, siostrzeństwo: dwie wizje „Solidarności” kobiet w dokumentach filmowych. Analiza feministyczna". Przegląd Kulturoznawczy, n.º 4 (54) (30 de diciembre de 2022): 599–620. http://dx.doi.org/10.4467/20843860pk.22.040.17094.
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In the article, from a feminist perspective, we look at two visions of “Solidarity,” that was co-created by women, shown in documentary films – Solidarity According to Women, 2014, dir. Marta Dzido, Piotr Śliwowski and Women of Freedom, 2019, dir. Wiesław Paluch, Mirosław Basaj. For this purpose, we refer, i.a., to the concept of situated knowledge (Donna Haraway, 2009), its reinterpretation in the context of the category of care (María Puig de la Bellacasa, 2017) or to the category of affective solidarity (Clare Hemmings, 2012). We describe the narrative strategy of Women of Freedom as a story about heroism without heroines, while the one we read in Solidarity According to Women we call heroising of heroines. During the analyzes, we explore different visions of female roles and identities, we also address the topic of sisterhood, both between women involved in the movement and in the relationship between the researcher and the subject of the research. Finally, becoming aware of our own affective dissonance, we consider how critical and sisterly interpretative practices are possible.
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Beins, Agatha. "Sisterly Solidarity: Politics and Rhetoric of the Direct Address in US Feminism in the 1970s". Women: A Cultural Review 21, n.º 3 (diciembre de 2010): 292–308. http://dx.doi.org/10.1080/09574042.2010.513492.
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Saleh, Asmaa Mehdi. "When Juliet Turns Black: Social Scapegoating in Alice Childress’s Wedding Band". International Journal of Applied Linguistics and English Literature 7, n.º 6 (1 de noviembre de 2018): 69. http://dx.doi.org/10.7575/aiac.ijalel.v.7n.6p.69.
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Since its production William Shakespeare’s Romeo and Juliet has been considered too modern for its time because of its portrayal of ill-fated characters whose tragedy is not triggered by any personal flaw of their own, but by family feuds and social scapegoating. In contemporary times, the playwrights still focus on similar stories of unattainable love and tragic romantic figures, who fall prey to the familial and social pressures. In her Wedding Band (1973), Alice Childress presents her black and white Romeo and Juliet who are modern victims of the omnipresent racism in their society. The play confirms that racism is not only practised by whites against blacks but also displayed by blacks against whites. In Wedding Band, Childress presents images of angry women united by their suffering and need of sisterly solidarity. Their anger is a positive rather than negative factor as it frees the heroine from the ties that make her an outcast in her own community. This paper discusses the destiny of two lovers who face refusal from their family and society and the subsequent anger of the female characters whether in favour or against this romantic relation.
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Druker, Jonathan. "Mothers and Daughters in the Holocaust Writing of Edith Bruck, Liana Millu, and Giuliana Tedeschi". Italica 100, n.º 1 (1 de marzo de 2023): 87–97. http://dx.doi.org/10.5406/23256672.100.1.06.
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Abstract This article focuses on Italian Holocaust testimonies written by three female survivor-writers—Edith Bruck, Liana Millu, and Giuliana Tedeschi. It considers how these authors use diverse literary forms to represent the experiences of mothers and daughters in the Auschwitz-Birkenau concentration camp. Key passages in Tedeschi's survivor memoir C’è un punto della terra show the extent to which her experience was shaped by her separation from her children, and by feelings of maternal longing. Millu's autobiographical story collection Il fumo di Birkenau deftly employs the imaginative techniques of fiction to represent maternal nurturing and sacrifice. In these stories, the brutal lack of solidarity inside the camp is balanced by depictions of sisterly and motherly care among the female prisoners. Hungarian-born Bruck feels unable to recount her Holocaust memories in her mother tongue, even though much of what she has written is either for or to her mother. One such work is Lettera alla madre, a deeply affecting autobiographical novel that takes the form of an undeliverable letter. The text focuses on the unresolved relationship between the survivor-daughter and her mother, who was gassed on the day they arrived at Auschwitz-Birkenau.
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Milan, Kim Katrin y Gein Wong. "Insatiable Sisters / Sister Solidarity". Canadian Theatre Review 165 (enero de 2016): 32–34. http://dx.doi.org/10.3138/ctr.165.006.
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Averis, Kate. "Transposing Gender in the Diaspora: Linda Lê’s Les aubes (2000) and In memoriam (2007)". PORTAL Journal of Multidisciplinary International Studies 15, n.º 1-2 (29 de mayo de 2018): 31–42. http://dx.doi.org/10.5130/portal.v15i1-2.5735.
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Linda Lê’s is one of the most resonant voices of the Vietnamese diaspora in Francophone writing, and her works are frequently read through the lens of exile and encounter with the other. While not engaging with explicit representations of the diasporic experience, Lê’s fictional and non-fictional texts are profoundly marked by the dislocation and alienation associated with the experience. This article considers the ways in which Linda Lê’s fictional writing surpasses the author’s own particular experience of the Vietnamese diaspora to offer a literary universe in which the disruptions of diaspora are expressed through the depiction of resistant modes of being and belonging. Focusing on two recent novels, Les aubes (2000) and In memoriam (2007), this article analyses Lê’s resistant construction of femininity, arguing that it is prompted and even enabled by the necessary transitions and transpositions of the diasporic experience. Through an examination of the sisterly solidarity, gender alterity and (in)corporeality that are foregrounded in these novels, the analysis explores Lê’s intratextual disruption of inherited models of femininity and modes of participation in domestic and sexual relationships, and draws a link with Lê’s extratextual literary universe to reveal the feminist ethics that underpins her resistance to gendered hierarchies.
La voix de Linda Lê est l’une des plus significatives de la diaspora vietnamienne dans la littérature francophone et ses œuvres sont fréquemment lues dans l’optique de l’exil et de la rencontre avec l’autre. En contournant la représentation explicite de l’expérience diasporique, ses textes autant fictionnels que non-fictionnels sont néanmoins profondément marqués par les ruptures et l’aliénation de cette expérience. Cet article examine la manière dont l’écriture fictionnelle de Linda Lê dépasse la propre expérience que l’auteure a fait de la diaspora vietnamienne, pour construire un univers littéraire dans lequel les heurts de l’expérience se traduisent par des modes d’être et d’appartenir contestataires. Tout en se concentrant sur la construction de la féminité résistante dans deux romans récents, Les aubes (2000) et In memoriam (2007), l’article avance l’idée que se sont les transitions et transpositions imposées par l’expérience diasporique qui l’ont rendue non seulement possible mais nécessaire. À travers l’étude de la solidarité sororale, l’altérité sexuelle et l’(in)corporéité au sein de ces deux romans, cet analyse explore d’une part la contestation des modèles hérités de la féminité, et de l’autre part, le refus de participer à des relations domestiques et sexuelles conventionnelles. En conclusion, il s’attache à démontrer comment ce lien entre les féminités contestataires de cette auteure singulière et son univers littéraire intertextuel participe d’une éthique féministe qui soustend la résistance aux hiérachies genrées.
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Abalkhail, Jouharah M. "Women managing women: hierarchical relationships and career impact". Career Development International 25, n.º 4 (2 de abril de 2020): 389–413. http://dx.doi.org/10.1108/cdi-01-2019-0020.
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PurposeThis paper explores the experiences of women in Saudi Arabia who have been managed by other women, and examines how junior women perceive senior women's role in advancing their career.Design/methodology/approachThe paper is based on qualitative data gathered using in-depth semi-structured interviews undertaken with 30 women working in Saudi public organisations.FindingsThis study's findings shows that the hierarchical relationships between women and their woman manager are complex due to a multifaceted web of contextual factors including sociocultural values, family values, religious beliefs and organisational cultures and structures. These factors shape the quality of relationships between senior women and their women subordinates. Also, this study reveals that there is solidarity and ‘sisterly’ relationship between women in the workplace that plays a role in facilitating women's career development and advancement. In addition, this study shows that despite senior women's having supported other women's career advancement, this support tended to be conditional and limited. This can have an influence on women-to-women work relationships, where such relationships can be described as being disconnected and fragile. Furthermore, the study depict that there is evidence of the existence of ‘Queen Bee’-like senior women who distance themselves from other women and block their career advancement. The Queen Bee phenomena can actually become a form of hierarchy that mimics the patriarchal structure and excludes women from serving at top management levels.Originality/valueThis paper provides an in-depth understanding of the hierarchical relationships between women in the workplace and how these relationships have an influence on women's career advancement. Therefore, the paper makes a valuable contribution to the scarce knowledge that currently exists within the field of management research in relation to women's career development – and the advancement of such research within the Arab Middle Eastern context. Also, the findings of this study could potentially inform practitioners and HR department personnel within organisations about the connections between women's hierarchical workplace relationships and women's career development and advancement.
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Yates, Charlotte y Julie White. "Sisters of Solidarity". Labour / Le Travail 34 (1994): 297. http://dx.doi.org/10.2307/25143857.
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Creese, Gillian y Julie White. "Sisters & Solidarity: Women and Unions in Canada". Canadian Journal of Sociology / Cahiers canadiens de sociologie 20, n.º 4 (1995): 578. http://dx.doi.org/10.2307/3341867.
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Creese, Angela y Adrian Blackledge. "The ‘other woman’ in a mother and daughter relationship: The case of Mami Ji". Language in Society 46, n.º 2 (27 de febrero de 2017): 185–206. http://dx.doi.org/10.1017/s0047404516000993.
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ABSTRACTThis article describes the range of discursive strategies in the socializing messages of a mother and daughter interaction. The analysis draws on the work of Bakhtin (1981) and Tannen (2007) to interrogate the role of a physically absent but discursively present sister-in-law, ‘Mami Ji’, across three speech events. Following Tannen, we show how the characterisation of the sister-in-law, Mami Ji, has chronotopic value that connects mother and daughter in the present and makes links across family histories. Through the discursive strategies of repetition, dialogue, detail, and translanguaging, ‘Mami Ji’ becomes an iconic benchmark of how not to speak, how not to dress, and how not to behave. Drawing on material from a linguistic ethnography approach, we present three discourse analyses from a much larger international project that also looked at classroom interaction and break-time conversations. The article contributes to the under-researched topic of the representation of sisters-in-law in discourse, theorises the chronotope in everyday conversation, and demonstrates how mother and daughter solidarity is achieved through opposition to another female family member. (Chronotope, linguistic involvement strategies, translanguaging, socialisation, sister-in-laws, mothers and daughters)
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Beyerlein, Kraig, Peter Ryan, Aliyah Abu-Hazeem y Amity Pauley. "THE 2017 WOMEN'S MARCH: A NATIONAL STUDY OF SOLIDARITY EVENTS*". Mobilization: An International Quarterly 23, n.º 4 (1 de diciembre de 2018): 425–49. http://dx.doi.org/10.17813/1086-671x-23-4-425.
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On January 21, 2017, over four hundred cities across the United States organized sister marches in solidarity with the Women's March on Washington. In this paper, we first compare the size of these marches to that of several significant protest-event sources to show how extraordinary turnout was that day. Then, analyzing a nationally representative sample of sister marches, we present univariate statistics for both event-level characteristics (such as demographics of participants or types of speakers) and mobilization processes (such as composition of organizing teams or recruitment efforts). We situate the descriptive findings in the broader literature on protest events and the women's movement to identify how they converge or diverge from established patterns. In addition, our study shows that many event-level characteristics of the sister marches were distinct relative to a recent national study of protests. Also discussed are the ways in which our results contribute to understanding the sister marches' success in mobilizing millions of people to take to the streets.
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Espinoza, Dionne. "“Revolutionary Sisters”". Aztlán: A Journal of Chicano Studies 26, n.º 1 (2001): 17–58. http://dx.doi.org/10.1525/azt.2001.26.1.17.
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I examine women’s participation in the East Los Angeles chapter of the Brown Berets in order to unpack the dynamics of women’s inclusion and exclusion in an organization proclaiming a commitment to liberatory social change. I argue that the organization’s structure and ideology, which originally appeared to support participatory democracy albeit in tension with paramilitary procedures and self-representations progressively devolved into the segregation and subordination of women participants. This structuring of gender inequality, and the self-representations and behaviors that supported it, created the conditions for women Berets to recognize each other as hermanas en la lucha who could organize on their own terms. Chicana Brown Berets’ gender consciousness and woman-identified solidarity enabled them to break with the organization and develop a new political identity that implied a linked, but autonomous, relationship to the Chicano movement as well as a feminist reconstruction of la familia as based in women’s community.
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Flores, Nichole M. "“Our Sister, Mother Earth”: Solidarity and Familial Ecology in Laudato Si’". Journal of Religious Ethics 46, n.º 3 (septiembre de 2018): 463–78. http://dx.doi.org/10.1111/jore.12227.
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Abraham, Kochurani. "Feminists Birthing a New Way of Being Church". Liberatio 1 (2024): 25–34. https://doi.org/10.7202/1115303ar.
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This text delves into the intersection of feminist theology and ecclesiological transformation, using Sisters in Solidarity (SIS) as a case study. It explores how feminist perspectives challenge gendered hierarchies within religious institutions, focusing on birthing change and fostering feminist solidarity. The narrative unfolds with a critical analysis of the Church’s historical and contemporary treatment of women, especially in light of clergy sexual abuse scandals. It discusses the emergence of SIS as a proactive force, advocating for justice, healing and empowerment for marginalised individuals within the Church. The text also delves into theological underpinnings, emphasising the embodiment of the divine in female experiences and the importance of solidarity as a catalyst for transformative actions. Ultimately, it calls for a reimagining of ecclesiastical structures towards inclusivity, equality and a deeper engagement with feminist principles for a more just and compassionate Church.
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Fenwick, Tara. "Tightrope walkers and solidarity sisters: critical workplace educators in the garment industry". International Journal of Lifelong Education 26, n.º 3 (mayo de 2007): 315–28. http://dx.doi.org/10.1080/02601370701362317.
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NICHOLLS, TRACEY. "Should I Speak for My Sister? Solidarity and Silence in Feminist Struggles". PhaenEx 6, n.º 1 (27 de mayo de 2011): 12. http://dx.doi.org/10.22329/p.v6i1.3150.
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This article is concerned with issues of solidarity and silencing within feminist practice, and with possibilities for responsible and respectful cross-cultural criticism. It analyzes claims about principles of feminist practice and democratic solidarity that were articulated as justifications for the conflicting positions taken by feminist organizations in Haïti and feminists elsewhere in the Caribbean with respect to the legitimacy of Haitian president Aristide’s removal from power in February 2004. The central, and contentious, issue that arises in this post-coup “war of the press releases” is the extent to which outsiders can legitimately contest evaluations that a group makes of its own society’s political affairs. Any easy resolution of that issue in this particular case is complicated by questions of bad faith and self-interest, so I turn at the end of the article to Fuyuki Kurasawa’s account of global justice as “social labour” in defence of human rights to see what resources his “cosmopolitanism from below” can offer us.
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Ciołkosz, Matylda. "Solidarity of Sisters: Moral Politics in the Polish Left-Wing Discourse about LGBTQIA+". Studia Religiologica 56, n.º 3 (2024): 35–49. http://dx.doi.org/10.4467/20844077sr.23.011.19999.
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The paper is a summary of a pilot study applying George Lakoff’s concept of moral politics in a Polish context. The part of the study under discussion involved an analysis of articles published in Polish left-wing press between 2019 and 2021, focusing on the issue of LGBTQIA+ rights. The results of the analysis support Lakoff’s thesis that the way socio-political views are framed and expressed depends on an implicitly applied cognitive model of morality. The author discusses the conceptual metaphors of morality applied by the studied authors, relating them to the nurturant parent model of morality postulated by Lakoff, and providing preliminary insights into how Polish moral politics differs from its American counterpart.
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Bonnette, Kathleen. "Partnership as a Model for Mission". Praxis: An Interdisciplinary Journal of Faith and Justice 2, n.º 1 (2019): 3–22. http://dx.doi.org/10.5840/praxis20191297.
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This paper highlights the partnership approach to mission adopted by the Atlantic-Midwest Province of the School Sisters of Notre Dame (AMSSND), which is working to empower the people of Haiti through collaboration with Beyond Borders, an established NGO in the region. I explore this approach in light of the spirituality of St. Augustine that grounds the charism of unity of the School Sisters of Notre Dame (SSND). Examining the connections between Augustine and the mission and ministry of the SSND community, through reflecting on the ways partnership has been an effective means of engaging the SSND mission of facilitating unity, or “oneness,” illuminates helpful ways to conceive of solidarity.
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McRee, Ben R. "Charity and Gild Solidarity in Late Medieval England". Journal of British Studies 32, n.º 3 (julio de 1993): 195–225. http://dx.doi.org/10.1086/386030.
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When officers of Ludlow's Palmers' Gild composed their reply to a royal inquiry into the state of English gilds in 1388–89, they included the following description of their organization's plan for assisting indigent brothers and sisters:When it happens that any of the brothers or sisters of the gild shall have been brought to such want, through theft, fire, shipwreck, fall of a house, or any other mishap, that they have not enough to live on; then once, twice, and thrice, but not a fourth time, as much help shall be given to them, out of the goods of the gild, as the rector and stewards, having regard to the deserts of each, and to the means of the gild, shall order; so that whoever bears the name of this gild, shall be upraised again, through the ordinances, goods, and help of his fellows.The same gild also offered aid to sick, aged, and wrongfully imprisoned members and set aside money for dowries so that daughters of families that had experienced unexpected misfortune might marry or enter nunneries.The Palmers' Gild was a religious fraternity, a type of voluntary association that enjoyed tremendous popularity during the late Middle Ages. These gilds were lay associations of men and women that devoted themselves to a variety of religious and social undertakings. Unlike the more well known craft fraternities, religious gilds drew their members from a variety of professions and made no attempts at industrial regulation.
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Chitando, Ezra y Anna Chitando. "Weaving Sisterhood: Women African Theologians And Creative Writers". Exchange 34, n.º 1 (2005): 22–38. http://dx.doi.org/10.1163/1572543053506310.
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AbstractAfrican American women have been keen to highlight that black women are at the 'bottom of the pile' in a society that espouses values of human equality. The situation of the women in Africa is probably worse, as their societies do not propagate human equality. Moreover they have to cope with many other problems such as poverty, HIV/AIDS, the threat of death and male dominance. Though African women theologians were few at the beginning of the 1990s, their number increased during the ten years that followed. This article shows how they were inspired by their sisters, the female African creative writers. Often they felt more solidarity with these sisters than with many African male theologians. Women African theologians and creative writers stand for the same struggle in order to prevent men using their religion — be it African traditional religion or Christianity — to oppress their sisters.
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Samaddar, Ramit. "The Role of Sisterhood Penitentiaries in the Reclamation of Fallen Women in NineteenthCentury Britain". East West Journal of Humanities 3 (20 de agosto de 2012): 29–42. http://dx.doi.org/10.70527/ewjh.v3i.51.
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This article focuses on the role played by sisterhood penitentiaries in the rehabilitation of 'fallen women' in nineteenth-century Britain. Beginning with a brief outline of the disciplinary rules implemented by these remedial institutions, it moves on to investigate the backgrounds of the penitents, the relationship between the sisters and the penitentiary wardens, the 'advantages' reaped by the penitents during their penitentiary sojourn, the schemes of reformation followed by the sisters, their solidarity with the penitents across the conventions of class, sexuality and morality, and the criticism of the reclamation system by some leading female activists of the day. By probing into such issues, this paper offers fresh perspectives on the socio-cultural relevance of female-managed penitentiaries during the reign of Queen Victoria.
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Cho, Jennifer. "“The Kiss and the Cut”: Reassembling the Techno-Orientalist Clone through Multispecies Grief and Intimacy in Larissa Lai’s The Tiger Flu". WSQ: Women's Studies Quarterly 52, n.º 3-4 (septiembre de 2024): 153–68. http://dx.doi.org/10.1353/wsq.2024.a941687.
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Abstract: This article queries the revision of techno-Orientalist tropes in Larissa Lai’s 2018 novel The Tiger Flu , focusing primarily on how Lai repossesses the figure of the Asian female clone and imagines her as a formidable site of radical feminist, decolonial, and anti-capitalist knowledge in a time of planetary erosion and pandemic. I posit that Lai breaks the lineage of techno-Orientalist formations through the survivalist impulses of the Grist Sisters, a species of bioengineered clone factory workers, who move towards abolition from capitalism and compulsory heterosexuality by developing autonomous practices of reproduction, organ transplantation, and inter-generational storytelling. Through the Grist Sisters’ physical and symbolic acts of interdependent reliance and survival, Lai forges multispecies intimacies and embodiments as exertions of a radical politics of care that includes Asian American “women.” Further, Lai’s future world-building centers the multispecies grief of the Grist Sisters as a potent expression of feminist solidarity.
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Schroeder, Stephanie, Elizabeth Currin y Todd McCardle. "‘Solidarity, Sisters! We’re All Crazy’: The Moral Madness of Opting Out of High-Stakes Testing". Educational Studies 56, n.º 4 (29 de abril de 2020): 347–65. http://dx.doi.org/10.1080/00131946.2020.1757447.
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Oxbury, Rosie. "The forms and functions of “Breaking into song” during in-group conversations". Text & Talk 40, n.º 2 (25 de febrero de 2020): 195–218. http://dx.doi.org/10.1515/text-2020-2058.
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AbstractThis article adopts an interactional sociolinguistic perspective to investigate the forms and functions of breaking into song in in-group interaction. The data are approximately two hours of interaction among three sisters in their home, during which the sisters occasionally sing together or make references to songs they know. I examine how singing in interaction promotes affiliation and solidarity between participants. In terms of form, the turn-by turn format of instances of singing is investigated, and evidence is presented to argue that joint singing constitutes a speech activity. In terms of function, it is argued that joint singing is a site of shared affect. Singing also makes participants’ relationship with one another relevant in the interaction at hand by indexing the familiarity dimension of that relationship. These affordances of singing allow it to become a resource at moments of trouble to restore affiliation.
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POPESCU, Leontin. "ORGAN TRANSPLANTATION IN THE CHRISTIAN MORAL EVALUATION". Icoana Credintei 9, n.º 17 (24 de enero de 2023): 58–80. http://dx.doi.org/10.26520/icoana.2023.17.9.58-80.
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Organ transplant medicine faces not only technical problems but also moral and cultural ones. Future medical science must seriously consider the possibility of creating a true culture of solidarity and of the gift that can be expressed through organ transplantation. The free and conscious act of donation and organ transplantation must continue to be of high moral value in the future: it is a heroic service in the service of life, but it is also a precious opportunity to exercise and use Christian love and compassion for one's brothers and sisters to the end, i.e. to the point of self-donation.
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Martínez-Quiles, Teresa. "Translating Anger into Care: An Examination of Black Female Identity and Bonding in Zadie Smith’s Swing Time (2016)". Miscelánea: A Journal of English and American Studies 67 (30 de junio de 2023): 149–67. http://dx.doi.org/10.26754/ojs_misc/mj.20237246.
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This article attempts to explore the political possibilities of anger as a potential source of Black female identity construction and solidarity in Zadie Smith’s Swing Time (2016). I will argue that Audre Lorde’s insights into anger in Sister Outsider (1984) are particularly suited to understanding how anger functions in Smith’s fictional work, where this emotion is presented as a powerful “energy” (Lorde 2019: 120) that has the potential to move the subject towards a more empowered selfhood. Nevertheless, I also explore, through the discourses of Lorde (2019) and bell hooks (1995, 2012), the social boundaries and potentially damaging effects attached to this emotion. More specifically, I consider how anger, by itself, is not enough to ensure a stable sense of self because it does not directly motivate the development of female solidarity. Instead, Smith demonstrates how anger may be effectively complemented through the paradigm of care, which does encourage the protagonists to move towards each other, and towards the liberating potential of a more outward view of the world.
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Mikalachki, Jodi. "Reimagining Violence in Contemporary Africa: Catholic Martyrdom and the Ethics of Sacrificial Solidarity in Burundi". Religions 15, n.º 5 (6 de mayo de 2024): 581. http://dx.doi.org/10.3390/rel15050581.
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This article discusses the enculturated Catholic ethics of martyrdom embodied by the Martyrs of Fraternity of Burundi, a group of students whose cause is now before the Vatican’s Congregation for the Causes of Saints for refusing to separate into Hutus and Tutsis during Burundi’s 1993–2005 civil war. Engaging Fratelli Tutti from a local African perspective, it considers how the conviction that all human beings are brothers and sisters is to find concrete embodiment. Its argument develops Emmanuel Katongole’s assertion that the African church provides a living witness of what hope looks like in contexts of violence and war, drawing on Burundian scholarship and more than sixty interviews conducted in Burundi from 2018 to 2024 to develop a thick narrative of fraternal martyrdom and the ethics of Ubuntu. By placing sacrificial solidarity rather than violence at the center of the story of the Martyrs of Fraternity, Burundian Catholics reimagine their civil war in ethical terms. This Burundian embodiment of an ethics of sacrificial solidarity, solidly grounded in its original cultural substratum, stands as a resource for a world increasingly engulfed by war, refusing to let violence have the last word in a story of fraternal love hallowed by sacrifice.
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Nadeau, Jennifer. "An Activist in the Family". TOPIA 47 (1 de septiembre de 2023): 5–8. https://doi.org/10.3138/topia-2023-06-25.
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Jennifer Nadeau describes what it was like growing up as Mary-Jo Nadeau’s sister, and seeing glimmers of her activism from a very young age: MJ’s empathy, kindness, generosity, fearlessness, fierceness.....and love. Mary-Jo’s activism revolved around anti-racist feminism, Palestinian solidarity and unionism, within and outside of the university context. MJ was a force to be reckoned with, challenging and antagonizing existing racist, colonialist, dehumanizing and oppressive systems. MJ lived her life with the intention to envision and create a better world than our current one, and to act collectively within her activist community(ies) to make that vision a reality.
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Tonomura, Hitomi. "Women and Inheritance in Japan's Early Warrior Society". Comparative Studies in Society and History 32, n.º 3 (julio de 1990): 592–623. http://dx.doi.org/10.1017/s0010417500016637.
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In the second half of the Kamakura age (1190–1333), Japan's elite warrior society began to undergo a gradual but radical structural transformation. The outline of this change was the shift from a divided to a unitary inheritance practice, with a progressive consolidation of family property and authority into one “chief” (sōryō), to the exclusion of his brothers and sisters. Kinship relations changed accordingly. As in the twelfth-century Mâcon described by Georges Duby, there was a progressive emphasis on lineal solidarity, along with a trend toward multiplication of independent branch lines. Through this shift, each warrior family sought territorial and organizational cohesion—a requirement for survival in an atmosphere of intensified social unrest and competition.
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Badri Prasad Pokharel. "Peace as an Event and Peace as Utopia: An Analysis on Mary Collins’ Ten Bells Street at War". Interdisciplinary Journal of Management and Social Sciences 6, n.º 1 (13 de febrero de 2025): 22–28. https://doi.org/10.3126/ijmss.v6i1.75370.
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This paper analyses the plight and predicament of local residents of one locality in the East End of London’s Ten Bells Street where people are scared during the World War ll. Mary Collins’ novel Ten Bells Street at War is an account of three childhood friends who have been scattered due to the consequences of the war which had completely devastated the whole of Europe. People like Rose, Becky and Bernie have been living a terrific life under the shadow of Adolf Hilter’s tyranny and everyone is found to have been looking for an ultimate solution to regain the possibility of peace and solidarity in which all European and non-European, Christians and Jews etc. can live together as brothers and sisters. In this paper, I analyse the problems of scattered people due to the terrific consequences of the war based on different grounds: What consequences led the people to live away from their own family, friends and relatives? What is the cause behind their separation? Why have they been encountering unspeakable suffering while the war was in utmost peak? How can the issue of peace and solidarity be prevailed in the war-torn society? Can they live their life peacefully hereafter? Such questions are discussed using relevant peace and war theories.
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Mollin, Marian. "The Solidarity of Suffering: Gender, Cross-Cultural Contact, and the Foreign Mission Work of Sister Ita Ford". Peace & Change 42, n.º 2 (16 de marzo de 2017): 232–52. http://dx.doi.org/10.1111/pech.12233.
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Alexis, Ndabarushimana y Dushime Francine. "Improving Living Conditions of Widows: The Role of Sister Connection Organization in Burundi". European Scientific Journal, ESJ 14, n.º 29 (31 de octubre de 2018): 281. http://dx.doi.org/10.19044/esj.2018.v14n29p281.
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This paper focuses on the role of Sister Connection organization in improving the living conditions of Burundian widows. Specifically, it shows how received assistance has contributed to improving the living conditions of widows. It also shows different constraints that Sister Connection is facing in its effort of supporting widows. It further allowed us to know the suggestions that widows and the management of Sister Connection have. We opted for qualitative approaches with the use of the interview guide, and quantitative approaches with the use of a questionnaire administrated indirectly to the widows sponsored by Sister Connection. 96 widows have been selected using Bouchard’s technique. An interview protocol was conducted by the National Director and a questionnaire was administered to the 96 widows. Data findings were analyzed using the Statistical Package for the Social Sciences (SPSS). The “family systems theory” was chosen and it allowed us to understand how the solidarity that naturally characterizes Burundian families is broken at the death of a spouse and how other family members react to widows in Burundian society. Results showed that living conditions have been improved by the financial and spiritual assistance that the widows received from Sister Connection. Furthermore, the majority of widows have benefited shelter from Sister Connection. Despite all this effort, a significant number of widows assisted by Sister Connection are illiterate, and this presents a challenge to communicate with them whether it’s through written communications or simply explaining certain things or communicating ideas. Training or teaching them becomes a challenge as they don’t easily pick up on things or understand as fast as they could. Widows live far from each other. In fact, some live in isolated areas which make it difficult to reach them and know their needs on a regular basis.
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Martanovschi, Ludmila. "PLAYING GAMES/THE GAME IN TOMSON HIGHWAY’S REZ CYCLE." Revista de Estudios Norteamericanos, n.º 27 (2023): 29–45. http://dx.doi.org/10.12795/ren.2023.i27.10.
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T: Award-winning Cree author Tomson Highway has created memorable characters for the stage and has continued to fascinate both theatre audiences and critics for decades. Set on the Wasaychigan Hill Indian Reserve, Manitoulin Island, Ontario (Canada), his Rez Cycle—The Rez Sisters (1986), Dry Lips Oughta Move to Kapuskasing (1989) and Rose (1999)—revolves around playing games, be it bingo or hockey, as a way of coping with the challenges of reserve life. Relying on decolonizing perspectives, this article demonstrates how practices such as storytelling and using humor promote solidarity on stage. Also, Highway’s characters are proven to be winners who have mastered the art of playing the game, that is, of following the rules of life and surviving inimical circumstances
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Freedman, Lucy. "A ‘Beautiful half hour of being a mere woman’: The Feminist Subject and Temporary Solidarity". Historical Materialism 26, n.º 2 (30 de julio de 2018): 221–41. http://dx.doi.org/10.1163/1569206x-00001631.
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Abstract Taking Mina Loy’s articulation of femininity in her poem ‘One O’Clock at Night’ as a point of departure, I examine a false dichotomy facing contemporary feminism: should we identify with or reject the gender imposed upon us? In conjunction with a materialist analysis which posits women as a class, this paper argues that Loy’s discussion of gender could provide a useful framework with which to critique the ‘soft abolitionist’ approach trending today; a largely online movement which assumes that the individual can permanently sever themselves from the confines of gender and construct an autonomous political subjectivity from this shared (and often openly traumatised) ‘non-identity’. I discuss criticisms by trans theorists of the notion that liberation can be located from within gender, and explore ways in which the identification- versus-rejection question has been engaged with in historical feminisms. This includes Monique Wittig’s partial rejection of the term ‘woman’, and a strand of 1970s radical feminism termed (by its critics) ‘the anti-woman line’. In its conclusion, this paper looks to the present – using the feminist-activist group Sisters Uncut as a case study. It asks whether a dialectical praxis, looking to the conversations around ‘identity’ had within historical feminist movements, could inject contemporary feminisms and struggles with a politics of solidarity or political subjecthood, cutting through debates based on narrow understandings of identity and non-identity.
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Reilly, Rosemary C. "Reclaiming My Sister, Medusa: A Critical Autoethnography About Healing From Sexual Violence Through Solidarity, Doll-Making, and Mending Myth". Cultural Studies ↔ Critical Methodologies 21, n.º 1 (12 de junio de 2020): 80–87. http://dx.doi.org/10.1177/1532708620931132.
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According to the poet Ovid, Medusa was a beautiful maiden, who was raped by Poseidon in Athena’s temple. Medusa called upon the goddess Athena for revenge, but, instead, Athena punished Medusa for defiling her temple, subjecting her to a terrible transformation. Her beautiful hair became poisonous serpents; her face so horrifying to behold it turned onlookers to stone. Some stories portray Medusa as asking for it or depict her as being uppity. Medusa, therefore, stands as a strong metaphor for the experiences of women who have survived sexual violence. This critical autoethnography presents my experience, along with 11 other women, finding community, voice, and courage with other survivors of sexual violence through community art, doll-making, and collectively reclaiming our sister, Medusa.
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Hartman, Michelle. "WRITING ARABS AND AFRICA(NS) IN AMERICA: ADONIS AND RADWA ASHOUR FROM HARLEM TO LADY LIBERTY". International Journal of Middle East Studies 37, n.º 3 (22 de julio de 2005): 397–420. http://dx.doi.org/10.1017/s002074380505213x.
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Two years after naming himself a Black Man as opposed to an American in his 1964 expression of alienation from mainstream, white U.S. society, Muhammad Ali announced, “I ain't got no quarrel with the Viet Cong.” In doing so, he powerfully linked his racialized status in the United States to his unwillingness to fight a war against other similarly racialized, marginalized, and disempowered people. He thus embraced a message of Third World solidarity as a First World resident with a similarly subaltern status in “his own” country. The second epigraph shows Ali's effort to articulate his sense of belonging within the United States, thus pushing at the limits of both his “Black” and “American” identities. The two epigraphs demonstrate the contradiction in the way in which African Americans can be identified as both “Black” and “American” in the United States, here in statements by one of Black America's most iconic public figures. This paradox of African American identity will be explored in this article in relation to two Arabic literary texts: Adonis's “Qabr min ajl New York” (“A Grave for New York”) and Radwa Ashour's al-Rihla:ayyam taliba misriyya fi amrika (The Journey: The Memoirs of an Egyptian Student in America), both of which are particularly concerned with Black Americans and firmly rooted in the tradition of commitment literature, which sees them as brothers and sisters in solidarity with Third World struggles.
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Suggs, Patricia K. y Vira R. Kivett. "Rural/Urban Elderly and Siblings: Their Value Consensus". International Journal of Aging and Human Development 24, n.º 2 (marzo de 1987): 149–59. http://dx.doi.org/10.2190/v5au-dmtg-6f9l-l4r8.
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Consensus is the level of agreement about life felt among kin and has been identified as a dimension of family solidarity with important implications for the family network. This investigation studied the factors contributing to the consensus between older adults (age sixty-five and older) and the sibling with whom they had the most contact. Respondents ( N = 275) lived in a rural/urban area. Seven independent variables were entered into a multiple-regression model to determine their relative importance to consensus of the sibling relationship. Results showed that 7 percent of the variance in consensus could be explained. Filial expectations, educational disparity, and the brother/sister link were the only variables of relative importance to older adult/sibling consensus. There was greater consensus when there were fewer expectations of the sibling, similarity of educational backgrounds, and when the respondent was male and his sibling was female. Brother/sister and brother/brother links, residential proximity, communication by mail or telephone, helping behaviors, and marital status were of no relative importance to consensus. The results suggest that factors previously found to be associated with intergenerational consensus may vary in their importance to intragenerational consensus.
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Rhodes, Shanae. "Bonding in Sisterhood: A Qualitative Study of a Virtual, Health-Related Program for Women of Color Amid COVID-19". Innovation in Aging 5, Supplement_1 (1 de diciembre de 2021): 316. http://dx.doi.org/10.1093/geroni/igab046.1235.
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Abstract My Sister’s Keeper is an online education and support group created by women of color in response to disproportionate stresses related to COVID-19 experienced by women of color. The current study aims to examine the Stage 2 evidence that an online support group formed by members of the community may help mediate inequity-related stressors and increase receptiveness to health-related recommendations. To begin to develop this evidence, a thematic analysis of 8 in-depth individual interviews was performed. Resulting themes included: 1) feeling empowered; 2) solidarity in sisterhood (e.g., shared ownership of a virtual community); 3) being focused (on women of color) yet being inclusive; 4) currency of knowledge (e.g., responsibility to share knowledge with others); and 5) preferring virtual accessibility to stay connected. Preliminary data suggest that social support offered through an online platform dedicated to women of color can promote health during the pandemic and possibly beyond.
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Mang, Pum Za. "Ethnic Persecution". International Journal of Public Theology 9, n.º 1 (3 de febrero de 2015): 68–93. http://dx.doi.org/10.1163/15697320-12341380.
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The world has praised Burma for certain social, economic and political reforms taking place in central Burma since 2011 and the present administration continues to assure the world that the process of democratization and liberalization in the country is irreversible. However, the Christian Kachin in the northern corner of Burma continue to face greater oppression, persecution and brutalization which has been terribly but freely perpetrated and perpetuated by the Burmese army since June 2011. The main thesis of this article is that the church in Burma is entrusted with the divine mandate, authority and obligation to responsibly show their firm solidarity with their Kachin brothers and sisters persecuted by the Burmese military. It is the mission of the church to defend the oppressed against injustice, oppression and violence and to encourage an active and prophetic stance toward creating justice and equality between ethnic groups in the country.
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Trevett, Christine. "‘I Have Heard from Some Teachers’: the Second-Century Struggle for Forgiveness and Reconciliation". Studies in Church History 40 (2004): 5–28. http://dx.doi.org/10.1017/s0424208400002734.
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In the close-knit valleys communities of South Wales where I was brought up, some fingers are still pointed at ‘the scab’, the miner who, for whatever reason, did not show solidarity in the strike of 1984-5, cement the definition between ‘them’ and ‘us’. In trouble-torn Palestine of the twenty-first century, or among the paramilitary groups of Northern Ireland today, suspected informers are summarily assassinated. In South Africa, the Truth and Reconciliation Committee continues its work in the post-apartheid era. In second-century Rome and elsewhere, the ‘brothers’ and ‘sisters’ who made up the fictive kinship groups – the churches – in the growing but illicit cult of the Christians were conscious both of their own vulnerability to outside opinion and of their failures in relation to their co-religionists. The questions which they asked, too, were questions about reconciliation and/or (spiritual) death.
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Sarese, Andre Brian. "Kristologi disabilitas di kalangan brother and sister living with HIV-aids (broslih)". KURIOS 8, n.º 1 (30 de abril de 2022): 194. http://dx.doi.org/10.30995/kur.v8i1.176.
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This paper is the result of a Christology of Disability studies on the understanding of Jesus according to the Brothers and Sisters living with HIV-AIDS (BROSLIH) at the Victory Plus Foundation, Yogyakarta. BROSLIH found a new perspective and meaning about the Image of Jesus Christ. Issues regarding stigma, discrimination, violence, and even loss of self-esteem brought BROSLIH out of the construction of a perfect understanding of Jesus. There are three main findings that will be put forward in this paper: First, Jesus is in solidarity with the lowly creation, through His Spirit in the lament of human suffering who prays to God in complex life situations. Second, BROSLIH who accepts rejection and various social injustices find the meaning of Jesus as the One who brings justice to those who are marginalized. Third: Jesus who is present in the souls of people who are broken and injured, is the meaning of the figure of Jesus who is present in BROSLIH's life and is depressed because of rejection from parents. AbstrakArtikel ini merupakan hasil dari kajian Kristologi Disabilitas terhadap pemahaman tentang Yesus menurut Brother and Sister living with HIV-AIDS (BROSLIH) di Yayasan Victory Plus Yogyakarta. BROSLIH menemukan cara pandang serta pemaknaan yang baru mengenai Citra Yesus Kristus. Persoalan mengenai stigma, diskriminasi, kekerasan bahkan hilangnya penghargaan diri membawa BROSLIH keluar dari konstruksi pemahaman mengenai Yesus yang sempurna. Terdapat tiga temuan utama yang akan dikedepankan dalam tulisan ini: Pertama, Yesus yang bersolidaritas kepada ciptaan yang hina, melalui Roh-Nya dalam ratapan penderitaan manusia yang berdoa kepada Allah dalam situasi kehidupan yang kompleks. Kedua, BROSLIH yang menerima penolakan serta berbagai ketidakadilan sosial menemukan makna Yesus sebagai Dia yang mendatangkan keadilan bagi mereka yang termarginalisasi. Ketiga: Yesus yang hadir dalam jiwa orang-orang yang hancur dan terluka, adalah pemaknaan terhadap sosok Yesus yang hadir dalam kehidupan BROSLIH yang mengalami depresi karena mendapat penolakan dari orang tua.
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Walker, Maxine. "She Climbs Toward the Light: Karen Armstrong’s The Spiral Staircase in a World of Displaced Women". Feminist Theology 27, n.º 2 (enero de 2019): 126–40. http://dx.doi.org/10.1177/0966735018814677.
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The Spiral Staircase, Karen Armstrong’s self-narrative, shows the limitations of theological or religious reflections within a specific religious community. Leaving the Sisters of Charity for a tumultuous academic life, historian of religion Karen Armstrong lives a wrenching ontological dislocation that originates in her undiagnosed epilepsy and negative body experiences. Using semiotician Algirdas Greimas’s ‘Semiotic Square’ as an interpretive strategy, the unresolved tensions and contradictions exposed in the deep narrative structure of this non-traditional conversion memoir are resolved by ‘compassion’ at the manifest level. Armstrong’s experiences, both in and out of the convent, will inform her academic study and lead her to compassionate solidarity with the marginalized. Armstrong’s memoir reveals various internal and external forces that shape an individual woman’s way of being in the world, and that inform her investigation of multiple faith practices and beliefs. In a time of mass refugee migration and ‘homelessness’, the one woman, the one ‘other’, matters in how one thinks about the body and about God.
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Gold, Deborah T. "Siblings in Old Age: Something Special". Canadian Journal on Aging / La Revue canadienne du vieillissement 6, n.º 3 (1987): 199–216. http://dx.doi.org/10.1017/s0714980800008424.
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ABSTRACTThis paper reports the findings of a qualitative examination of sibling relationships in old age. Interviews with sixty people over the age of sixty-five revealed that interactions with sisters and brothers took on new meaning in late life. A shared history of lifetime experiences made the sibling relationship unique in social networks in old age. Those who had positive relationships with siblings found that interactions decreased feelings of loneliness, provided emotional support and validation of earlier life experiences, and built feelings of closeness and sibling solidarity. Even those who had negative sibling relationships indicated a shift in feelings. The intensity of feeling about siblings in old age suggests that further study of the later-life sibling bond might increase understanding of ways in which the social and emotional needs of older people can be met. Interviews provided an effective method for gathering rich data about these complex social and emotional interactions.
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Levi, Einat. "The Untapped Potential of City Diplomacy in Peacebuilding in the Mena Region". International Journal of Civilizations Studies & Tolerance Sciences 2, n.º 1 (20 de marzo de 2025): 4–10. https://doi.org/10.54878/h91pgn70.
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Cities can play a significant role in international relations and in building bridges between peoples. This paper examines the role of cities and “city diplomacy” in promoting peace in the MENA region, particu- larly in light of current challenges and the ongoing reality of tension and war. Drawing from Ibn Khaldun, it highlights the significance of cities as cultural and economic hubs capable of fostering trust among diverse populations. With a focus on the rise of mega-cities, the article argues that urban centers hold unique potential for bridging intercultural gaps through “soft” diplomacy. By analyzing sister-city agree- ments and city networks, the paper argues that cities can shape a new regional narrative of solidarity. Case studies of Abu Dhabi, Essaouira, and Haifa demonstrate how city diplomacy can promote toler- ance and multiculturalism. The paper concludes that cities can play a pivotal role in building sustainable regional peace in the MENA region.
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Meivio Bahari, Raden Arief, Savitri Aditiany y Affabile Rifawan. "Gerakan Women’s March Indonesia dengan Amerika Serikat sebagai Aksi Solidaritas Sesama Perempuan Tahun 2017". Jurnal Hubungan Internasional 15, n.º 2 (29 de noviembre de 2022): 321–37. http://dx.doi.org/10.20473/jhi.v15i2.35092.
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Gerakan Women’s March yang pertama kali muncul pada 4 Maret 2017 di Indonesia. Gerakan ini terjadi karena terdapat banyak isu kesenjangan antara perempuan dan laki-laki, seperti adanya kasus pelecehan atau kekerasan dan masalah kesetaraan gender. Gerakan Women’s March di Indonesia menjadi salah satu Sister Marches dari Women’s March di Amerika Serikat. Riset ini dilakukan dengan metode riset kualitatif dengan analisis deskriptif, serta dengan menggunakan teori feminisme. Hasil riset ini menunjukkan bahwa Women’s March di Indonesia sudah ada dan dilaksanakan dari tahun 2017 hingga 2021 yang merupakan bagian dari gerakan feminisme setelah era reformasi, dan sebagai bagian dari gerakan feminisme gelombang keempat yang berkaitan dengan feminisme dalam ranah Hubungan Internasional. Dalam hal ini, dengan adanya globalisasi yang menyebar tanpa kenal batas wilayah, maka Women’s March berkonvergensi menjadi gerakan transnasional yang membumikan isu nasional khususnya di Indonesia. Women’s March menjadi gerakan sisterhood dengan gerakan yang sama di Washington 2017, dan sisterhood dengan gerakan Women’s March yang ada di kabupaten atau kota di Indonesia.
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Handayani, Widi. "An Analysis of Politeness Strategy Done by North Koreans Seen in “My Brothers And Sisters in the North” Documentary". Indonesian Journal of English Language Studies (IJELS) 7, n.º 1 (31 de marzo de 2021): 29–38. http://dx.doi.org/10.24071/ijels.v7i1.3173.
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It is a study on politeness strategy proposed by Brown and Levinson (1987). It focuses on the utterances spoken by North Koreans. Negative and positive politeness strategy are found in the study. North Koreans perform negative politeness when dealing with the things related to works or their leaders. It shows by the use of the word “please” to give a command, pronoun “we” to indicate exclusiveness which exclude the host as a person comes from different land, pronoun “our” to show their possession towards a particular things, and the use of specific names to refer to their leaders. It is applied to present their professionalism towards their works and loyalty to their leaders. It aims to create distant to people outside the country in dealing anything related to the nation. Positive politeness is used to reveal their solidarity towards the host. It indicates that they share the same origin and personalities. It functions to convey their feelings to the host towards particular things. Telling their feelings to people from different place suggests that they trust the host and want her to understand them. It gives an affirmation that even they live in isolation, they can be close to people they barely meet.
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Grayson, Deborah y Tamanda Walker. "Religion, the secular and the left". Soundings 73, n.º 73 (1 de diciembre de 2019): 54–72. http://dx.doi.org/10.3898/soun.73.05.2019.
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This article outlines four common ways that religion and faith are managed within left-wing organising. The first (indifference) sees 'religion' and 'faith' as a set of traditional practices that will naturally disappear as modernity prevails. The second (hostility) sees religion in terms of oppressive institutions which need to be excised from public life. The third (limited welcome) takes religion as a racial category, highlighting links between Christian-Secular supremacy and colonial domination, but does not engage with religious content. The fourth (incorporation) recognises that spiritual practices can sustain collectives in effectively challenging oppression. These approaches are discussed through two contrasting examples of leftist organising. The first is Southall Black Sisters, for whom challenging patriarchy includes challenging its expression in religious institutions, and secular spaces are seen as a necessary part of creating collectives. The second is the role of spirituality and religion in community responses to the Grenfell fire – in particular the shared walking in silence; this has been crucial to the community's ability to maintain strength and experience solidarity in the face of incredible and ongoing injustice. In trying to understand how the left should go about building solidarities and alliances, the authors assert the value of localised and contingent readings of 'religion' and 'the secular'.
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Vandeweyer, Luc. "Cyriel Verschaeve aan zuster Gabriël. Zeven brieven, op het nippertje gered van de vernietiging..." WT. Tijdschrift over de geschiedenis van de Vlaamse beweging 65, n.º 4 (1 de enero de 2006): 301–25. http://dx.doi.org/10.21825/wt.v65i4.12649.
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Deze publicatie door Luc Vandeweyer van de briefwisseling van de Alveringemse kapelaan en Vlaams voorman Cyriel Verschaeve met de uitgesproken Vlaamsgezinde zuster Gabriëlle Van Caeneghem, medegrondlegster van de katholieke Vlaamse Meisjesbeweging en van de vrouwelijke studentenbeweging, bezorgt ons een inzicht in de gevoelswereld van Verschaeve en zijn literaire en mystieke opvattingen. Tegelijk zijn de brieven illustratief voor de sfeer van het mystiek-spirituele wereldbeeld waarin een (kwantitatief en kwalitatief) belangrijk deel van de Vlaamse beweging tijdens het interbellum baadde. Daarenboven blijkt er de verbondenheid uit van beide respondenten met de religieus-socialistisch bewogen geschriften van de Nederlandse dichteres en communiste Henriette Roland Holst-Van der Schalck. Tenslotte wordt in de bijdrage de geschiedenis van deze archiefdocumenten verhaald, als frappante casus hoe archivarissen en/of historiografen soms een ware klopjacht moeten organiseren om belangrijke historische documenten van vernietiging te redden.
________Cyriel Verschaeve to sister Gabriël. Seven letters, saved from destruction at the eleventh hour…Luc Vandeweyer's publication of the correspondence of Cyriel Verschaeve, curate of Alveringem and Flemish-nationalist leader, with the outspoken pro-Flemish sister Gabriël van Caeneghem, co-founder of the Catholic Flemish girls' movement and the movement of women students, provides us with an understanding of the emotional life of Verschaeve and his literary and mystical beliefs. The letters also illustrate the atmosphere of the mystico-religious worldview indulged in by a (quantitatively and qualitatively) large part of the Flemish movement during the Interwar period. It also demonstrates the solidarity of both correspondents with the religio-socialist inspired writings of the Dutch poet and communist Henriette Roland Holst-Van der Schalck. Finally the contribution also describes the history of these archival records, as a striking example of how archivists and/or historiographers sometimes are obliged to organise an actual round up in order to save important historical documents from destruction.
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Wright, Cathy. "Nazareth as Model for Mission in the Life of Charles De Foucauld". Mission Studies 19, n.º 1 (2002): 36–51. http://dx.doi.org/10.1163/157338302x00044.
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AbstractCharles de Foucauld (1858-1916) certainly never envisioned himself as a missionary at the moment of his conversion. He was a contemplative who wanted to live for God alone in imitation of the hidden life of Jesus at Nazareth. But this same concept of Nazareth that became the lens through which he saw his relationship with God and his place in the world became a dynamic force that evolved over the course of the years. Charles' evolving understanding of this took him from Trappist monk, to hermit, to what he called a "missionary monk." He came to believe that a contemplative life lived in close proximity with others could be a living sign of the love of God. His past life experiences played no small part in the way he saw presence and goodness as a means of "shouting the Gospel by one's life" and in his eventual mission among the Muslim people of the Sahara. Charles clearly set out to convert them according to the model of evangelization in his day. But his own ongoing conversion and growing friendships, as well as his extensive study of the language of the Tuareg, among whom he lived, developed into a model of mission based on friendship and respect, where the "other" becomes "brother and sister" and where evangelization is about communion and solidarity as a sign of the Reign of God.