Bibliographies thématiques / Religione domestica

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Littérature scientifique sur le sujet « Religione domestica »

Auteur : Grafiati
Publié le 10 mars 2023

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Articles de revues sur le sujet "Religione domestica"

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Kulagina-Stadnichenko, Hanna. « Syncretic character of the domestic religiosity of Orthodox Ukrainians ». Ukrainian Religious Studies, no 11 (21 septembre 1999) : 34–43. http://dx.doi.org/10.32420/1999.11.1016.

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The problem of religious syncretism and household syncretised religiosity are two aspects of the analysis of religion. The main object and subject of our study is the second aspect - the functioning of Orthodoxy at the household level.Objectively, there was no form of religion that would act "in its pure form", that is, at its orthodox-canonical level. Thus, even world religions are the heirs of relic beliefs, the product of their further transformation in specific socio-economic and historical conditions.
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Ryan, Salvador. « Introduction to the Special Issue of Religions—“Domestic Devotions in Medieval and Early Modern Europe” ». Religions 11, no 4 (27 mars 2020) : 154. http://dx.doi.org/10.3390/rel11040154.

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Smoak, Jeremy D. « Domestic Religion in the Southern Levant : A Material Religion Approach ». Avar : An Interdisciplinary Journal of Life and Society in the Ancient Near East 1, no 2 (19 octobre 2022) : 213–45. http://dx.doi.org/10.33182/aijls.v1i2.1652.

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The present study examines how a material religion approach might be applied meaningfully to the study of domestic religion in the southern Levant. Despite the abundant material evidence from the archaeological record, locating religion in the house continues to pose certain challenges, in terms of both definition and visibility. We see in past studies that much of the larger effort of studying the material culture rests in attempts to explain how materials reflect religious belief or to determine functional meanings. This is particularly the case in the study of those remains from domestic contexts, which are often interpreted as a way to understand how the beliefs and practices of non-official religion differed from that of the picture of belief in the textual evidence. A material religions approach, however, challenges this tendency by arguing that materials should not be interpreted primarily as reflections or expressions of beliefs or ideas. For this reason, the present study gives priority of focus to the many things of religion that have been uncovered in domestic spaces and spaces connected to the lifecycle of the household. This approach also challenges a picture of domestic religion that overemphasizes the walls as boundaries of the house since an emphasis upon food, drink, incense, etc. points to the house’s relationship with and the household’s dependence upon the family field, the natural landscape, and larger networks of sustenance and exchange.
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Kim, Hee Sun. « Religion Helps and Religion Hinders : the Psychological Functions of Religion ». Korean Society of Minjung theology 38 (31 décembre 2022) : 129–58. http://dx.doi.org/10.58302/madang.2022..38.129.

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In this article, I would like to see how a religion function one’s mind. In order to do so, I will begin with reviewing Freud and Kohut’s thoughts on religion. Although their emphasis on the function of religion would be different, it can be said that the religion affects people’s minds both positively and negatively. Religious addiction can be an example of a negative side of religion; religion has a positive function in that it gives hope and comfort to human beings. Having said that, I wonder how religion would function in the psyche of Korean Christian women when facing domestic violence by their husbands; how religion would work for them in order to make some pastoral implication from Korean context and seek some alternative pastoral theological suggestions. Like the double bind functions of religion, religious concerns can become roadblocks or healing resources for those dealing with experiences of domestic violence. If religion has both positive and negative functions for women experiencing violence, the purpose of this article is to enhance the positive functions and prevent the harmful functions by providing some alternatives. As an example, I introduce the theology of the cross. The symbol of the cross can be harmful when it could become a pressure for Christian women to endure their suffering. However, if it could show the way to the resurrection of women by overcoming violence, it could be a theology that saves many Korean Christian women suffering abuse.
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Nufaisah, Nurah, Nabila Eka Ramadhani Wahyudi et Erwin Kusumastuti. « Peran Agama dalam Pembentukan Dasar Falsafah Negara dan Membangun Keutuhan Negara Kesatuan Republik Indonesia (NKRI) ». Atta'dib Jurnal Pendidikan Agama Islam 2, no 1 (16 juin 2021) : 25–44. http://dx.doi.org/10.30863/attadib.v2i1.1327.

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Indonesia is a country of many different religions and beliefs. In Indonesia there are six religions recognized by the state. Of the many religions of Indonesia, religion plays an indirect role in creating a mind-set in each of its people. Based on these differences, it led to the creation of an ideology of the state not through easy process but through long discussions of predecessors who held high regard for the godhead. Judging from the many religious teachings that exist, it has presented its own challenge as to the extent of the role religion plays in ideologies that are capable of resolving conflict of differences within the country. Therefore, to address the issue, this writing deals with the relationship and implications of religious values at the base of the Indonesian state of pancasila, using the hermeneutical method that focused on philosophical excavation of the early idea of the establishment of the state of Indonesia. The study results in that within each of them please pancasila there are always religious values and application forms in every aspect of domestic life. It may be concluded that religion and countries have a relationship that is believed to bring legal and social pluralism into the unity of the republic of Indonesia.
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WEAVER, ANDREW J., DAVID B. LARSON et CAROLYN L. STAPLETON. « Domestic Abuse and Religion ». American Journal of Psychiatry 158, no 5 (mai 2001) : 822—a—823. http://dx.doi.org/10.1176/appi.ajp.158.5.822-a.

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Reintoft Christensen, Henrik. « Continuity with the Past and Uncertainty for the Future ». Temenos - Nordic Journal of Comparative Religion 55, no 2 (10 décembre 2019) : 201–24. http://dx.doi.org/10.33356/temenos.87825.

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The article examines the newspaper constructions of religion in Danishnewspapers in a quantitative longitudinal analysis from 1750 to 2000and a more qualitative analysis of recent news production from thelast forty years. For the longitudinal part, the database of the digitization of Danish newspapers project is used. Using the available toolsfor quantitative data analysis, the article shows that the category ofreligion and world religions has been visible in Danish newspaperssince 1750. The coverage of world religions is often related to thecoverage of international news. Overall, the article documents a remarkable continuity of the presence of religion. Examining the morerecent material qualitatively, the article shows that although manyreligions have been historically visible in the news, they have mostrecently become more frequent in the debate sections than in thenews sections. It is primarily Islam that is debated. This is connectedwith a shift from religious diversity as part of foreign news coverageto domestic news coverage, related to changes in the surroundingDanish society. Nevertheless, the coverage of Islam also displays aremarkable continuity.
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Brown, Davis. « CHRISTIAN AND MUSLIM POPULATION AND FIRST USE OF FORCE BY STATES, 1946 – 2001 ». POLITICS AND RELIGION JOURNAL 8, no 2 (1 décembre 2014) : 327–60. http://dx.doi.org/10.54561/prj0802327b.

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A variety of domestic characteristics of states affect their propensities to armed conflict, including power, regime type, wealth, and economic strength (in addition to the dyadic characteristics of power differential, alliances, proximity, and the peace-learning process). Compared to these, religion is an understudied characteristic. Religions instill norms and ethics for the use of force just as secular ideologies often do. These war ethics influence the propensities to armed conflict of the states whose people and leadership adhere to those religions. Whether religious war ethics raise or lower those propensities depends on how permissive or restrictive they are. I show the empirical effect of those religious war ethics, working through states’ populations, on states’ probabilities to initiate armed conflicts against other states. The Christian war ethic is more restrictive and Christian populations are negatively correlated with states’ propensities to resort to force. The Islamic war ethic is more permissive and Muslim populations are positively correlated. The effect of religion is often strong and statistically significant, even after introducing conventional controls
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Babiy, Mykhailo. « Theoretical, methodological and practical problems of the research of institutionalization processes in modern religions ». Ukrainian Religious Studies, no 71-72 (4 novembre 2014) : 127–31. http://dx.doi.org/10.32420/2014.71-72.438.

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The urgency of the problems of institutionalization processes in modern religions in the theoretical and practical aspects of its measurement was and remains very topical today. This problem is firmly established both in the historical context and in contemporary religious-religious discourse, both in the international and in the domestic one. It is with the intensive development of the institutionalizing approach to sociological and philosophical understanding of the phenomenon of religion as a social institution, its functional and activity expression in modern society, and the activity of domestic and international religious-religious communities in the study of the forms of institutionalizing dynamics of different denominations and churches, their causal basis and purpose .
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MENDELSOHN, BARAK. « God vs. Westphalia : radical Islamist movements and the battle for organising the World ». Review of International Studies 38, no 3 (21 février 2012) : 589–613. http://dx.doi.org/10.1017/s0260210511000775.

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AbstractThis article presents the operation of al-Qaeda and Hizb ut-Tahrir, two of the most radical Islamist movements, through the lens of the relationship between religion as an organising principle for world politics and the state-based logic. It examines these groups in the context of repeated attempts by religious actors throughout history to render religion the dominant and constitutive element in world politics. Prior to the Peace of Westphalia, religion had a critical role in shaping the political landscape, but Westphalia relegated religion to a secondary position. While it accepted religion's role in the domestic affairs of the units in the international system, the Westphalian order kept religion subordinated to the logic of the state system. But religion maintained its ability to provide an alternative organisation for world politics. While al-Qaeda and Hizb ut-Tahrir are highly unlikely to bring about systemic change, their ascendance should remind scholars that the existing order is not inevitable and that the resurgence of religion in international politics also involves the resurrection of interpretations of religion that compete with and challenge the logic of the state-based system.
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Thèses sur le sujet "Religione domestica"

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Gilzer-Katz, Ariella. « Law, religion and domestic violence : a study of judicial decision-making by Israeli religious courts in cases of domestic violence ». Thesis, University of Essex, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.437674.

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Counsell, Fiona Ann. « Domestic religion in seventeenth century English Gentry Households ». Thesis, University of Birmingham, 2017. http://etheses.bham.ac.uk//id/eprint/7875/.

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This research focuses on domestic religion: those activities through which everyday devotion and the worship of God were performed. It encompasses both the daily communal practices of family religion (prayer, psalm singing, catechising and sermon repetition) and the personal devotions of individuals (prayer, mediation and self-examination) in domestic space. It also considers the extraordinary religious practices of preparation for communion, days of fasting and humiliation, and the experience of sickness and death. The textuality of domestic religion is highlighted in a chapter on reading and writing. The published prescriptive advice is related to the reality of lived experience as revealed through the archives of seventeenth century families, most significantly those of the Harleys of Brampton Bryan in Herefordshire. Domestic religion was a highly complex contiguous cycle of enmeshed interrelated practices. The links were not only between domestic practices but also with public worship. A related theme challenges the supposed interiority of Protestant, and more particularly Puritan, piety, as it highlights the sociable nature of domestic religion. Domestic religion provides a useful lens throughout to explore consensus and division in seventeenth century religious politics and culture. The domestic religion was vital in the construction and projection of family identity.
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SWINFORD, KATHERINE M. « THE SEMI-FIXED NATURE OF GREEK DOMESTIC RELIGION ». University of Cincinnati / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1155647034.

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Carey, Amelia Brooke. « Religious affiliation and religiosity : variations on the perceptions of domestic violence ». Honors in the Major Thesis, University of Central Florida, 2010. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/1373.

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This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf.edu/Systems/DigitalInitiatives/DigitalCollections/InternetDistributionConsentAgreementForm.pdf You may also contact the project coordinator, Kerri Bottorff, at kerri.bottorff@ucf.edu for more information.
Bachelors
Sciences
Sociology
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Lieftink, Katherine. « ADDRESSING DOMESTIC VIOLENCE AMONG SMALL BAPTIST CHURCH CLERGY ». Master's thesis, University of Central Florida, 2007. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/2468.

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The purpose of this thesis was to survey and discuss how small Baptist church clergy address domestic violence (DV) with the goal of studying how clergy in small Baptist churches view domestic violence and how they address the problem of domestic violence within their congregation. The Baptist faith was selected since they form the largest portion of the Protestant faith in the United States. The sample consisted of clergy from small Baptist churches located within the geographic limits of Brevard County, Florida. Interviews were conducted with ten small Baptist church clergy. The interview questions were constructed to ascertain specific areas of information regarding personal beliefs, perceptions about domestic violence, understanding of issues, and to find out information regarding clergy qualifications, roles, and responsibilities in the area of domestic violence. After summarizing the content of the responses, several conclusions regarding how small Baptist church clergy addresses domestic violence can be made. Within this group of small Baptist clergy, scripture does not justify DV. The clergy are aware of the issue of DV but their training in addressing the details and extent of the problem is often dependent upon the time period they were trained and ordained. Older clergy or those with less recent training, still regard physical abuse as the main element of DV. Counseling within the church is the primary method most of the clergy use to address DV. At the same time, physical danger or injury is referred to law enforcement and other agencies. Referral to other agencies or resources is an essential element to their DV programs. However, most do not have a formal system to implement these actions. Given the lack of resources within the church and heavy workload demands on the clergy, the effect of most small Baptist church clergy is positive in the areas of education, observation, referral, and awareness of domestic violence.
M.A.
Department of Sociology
Sciences
Applied Sociology MA
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Ramos, Robles Cristina. « Domestic Violence Against Women : Continuing the Struggle for Liberation ». Digital Commons at Loyola Marymount University and Loyola Law School, 2015. https://digitalcommons.lmu.edu/etd/169.

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Anderson, Caroline Corisande. « The material culture of domestic religion in early modern Florence, c.1480 - c.1650 ». Thesis, University of York, 2007. http://etheses.whiterose.ac.uk/14205/.

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Sharp-Grier, Martina L. « “SUGAR AND SPICE AND EVERYTHING NICE?” : THE INFLUENCE OF RELIGION IN IDENTITY FORMULATION AND INSTANCES OF DOMESTIC VIOLENCE ». University of Akron / OhioLINK, 2007. http://rave.ohiolink.edu/etdc/view?acc_num=akron1185479231.

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Russo, Silveli Maria de Toledo. « Espaço doméstico, devoção e arte : a construção histórica do acervo de oratórios brasileiro, séculos XVIII e XIX ». Universidade de São Paulo, 2010. http://www.teses.usp.br/teses/disponiveis/16/16133/tde-22062010-150002/.

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A presente tese estuda a produção artística de oratórios domésticos manufaturados no Brasil, sobretudo nos séculos XVIII e XIX, e que hoje se encontram recolhidos às dependências de museus brasileiros, públicos e particulares. Também, a tese procura compreender a dinâmica de sua trajetória no contexto doméstico, tomando, em particular, a São Paulo setecentista e oitocentista como cenário ilustrativo. Para esta abordagem, prima-se em observar tais artefatos religiosos ante seus dois distintos universos funcionais, respectivamente: de cunho devocional, em que os mesmos se destinam comumente às práticas da oração; e de cunho litúrgico, quando especialmente preparados para a orientação das celebrações oficiais da Igreja católica. Assim, baseando-se nas informações oferecidas por um conjunto de testemunhos pertinentes, de fontes textuais e diante do próprio acervo de oratórios elencado para análise, chega-se a uma leitura bastante aproximada do trabalho artístico realizado em torno desta produção, bem como das formas de organização dos espaços da morada, no contexto das vivências religiosas do catolicismo, corroborando a hipótese de que tais artefatos figuravam como protagonistas de complexas relações, humanas e materiais, que ali se estabeleciam.
This thesis studies the artistic production of the domestic oratories made in Brazil, especially in the 18th and 19yh centuries that have been kept now in public or private Brazilian museums. The thesis also tries to understand the dynamics of its course within the domestic context having São Paulo, particularly in the eighteenth and nineteenth centuries as illustrative scenery. Concerning this approach, it is of utmost importance to observe such religious artifacts in their two distinct functional universes, respectively those of a devotional feature, when they are commonly intended to the act of praying, and those of a liturgical aspect when they were specially prepared for directing the official celebrations of the Roman Catholic Church. Therefore, based upon information provided by a set of pertinent evidence, textual sources and before the collection of oratories that were chosen to be used for the analysis, a very close understanding of the artistic work performed towards this production, as well as the ways of organizing the spaces in a home within the context of the religious experiences of Catholicism, confirming the hypothesis that such artifacts were seen as the protagonists of the complex human and material relations that were establish there.
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Williams, Keith R. « Moral support, strategic reasoning, or domestic politics America's continual support for Israel ». Thesis, Monterey, Calif. : Naval Postgraduate School, 2007. http://bosun.nps.edu/uhtbin/hyperion-image.exe/07Dec%5FWilliams.pdf.

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Thesis (M.A. in National Security Affairs)--Naval Postgraduate School, December 2007.
Thesis Advisor(s): Wirtz, James ; Freeman, Michael E. "December 2007." Description based on title screen as viewed on January 24, 2008. Includes bibliographical references (p. 57-59). Also available in print.
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Livres sur le sujet "Religione domestica"

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Domestic religion : Work, food, sex, and other commitments. Cleveland, Ohio : Pilgrim Press, 1998.

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Koponen, Anu Kaisa. Tangible religion : Materiality of domestic cult practices from antiquity to early modern era. Sous la direction de Tangible Religion (Conference) (2014 : Rome, Italy) et European Association of Archaeologists. Annual Meeting. Roma : Institutum Romanum Finlandiae, 2021.

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Hamilton, Carolyn. Family, law and religion. London : Sweet & Maxwell, 1995.

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Carolyn, Hamilton. Family, law, and religion. London : Sweet & Maxwell, 1995.

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Dhar, Pannalal. India and her domestic problems : Religion state and secularism. Calcutta : Punthi-Pustak, 1993.

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Fournier, Catherine A. Lent and Easter in the domestic church. San Francisco : Ignatius Press, 2001.

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1951-, Plunket Patricia Scarborough, dir. Domestic ritual in ancient Mesoamerica. Los Angeles : Cotsen Institute of Archaeology, University of California, 2002.

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Imperial Bibles, domestic bodies : Women, sexuality, and religion in the Victorian market. Athens : Ohio University Press, 2003.

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Sacraria : Ambienti e piccoli edifici per il culto domestico in area vesuviana. Roma : Quasar, 2008.

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Bassani, Maddalena. Sacraria : Ambienti e piccoli edifici per il culto domestico in area vesuviana. Roma : Quasar, 2008.

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Chapitres de livres sur le sujet "Religione domestica"

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Fall, Kevin A., et Shareen Howard. « Religion and Domestic Violence ». Dans Alternatives to Domestic Violence, 269–87. 5e éd. New York : Routledge, 2022. http://dx.doi.org/10.4324/9781003184201-12.

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Yilmaz, Gaye, et Sue Ledwith. « Gender, Family and Religion ». Dans Migration and Domestic Work, 129–49. Cham : Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-51649-3_6.

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Yilmaz, Gaye, et Sue Ledwith. « Family and Gender : Religion and Work ». Dans Migration and Domestic Work, 151–79. Cham : Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-51649-3_7.

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Jahn, Egbert. « The Dispute Over the Veil. The Conflict Between Laicism (The Separation of State and Religion) and Religious Tolerance ». Dans German Domestic and Foreign Policy, 43–58. Berlin, Heidelberg : Springer Berlin Heidelberg, 2015. http://dx.doi.org/10.1007/978-3-662-47929-2_3.

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Smith, Haig Z. « Conclusion ». Dans Religion and Governance in England’s Emerging Colonial Empire, 1601–1698, 249–54. Cham : Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-70131-4_7.

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AbstractDraw together the book’s key themes, the conclusion highlights how, by the end of the seventeenth century, England’s overseas companies had adapted various models of religious governance to stamp their authority over peoples and faiths across the globe, thereby securing their governmental autonomy. However, as a new century approached, domestic religious and political authorities in England took steps to centralise the role of religion, evangelism and the overseas governance. Consequently, this changed the character of English imperial expansion and the relationship between English corporate governance and religion forever.
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Nason-Clark, Nancy. « Religion, Domestic Violence and Congregational Life ». Dans Exploring Religion and Diversity in Canada, 35–56. Cham : Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-78232-4_3.

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Ghauri, Naheed. « Domestic Abuse ». Dans The Sharia Inquiry, Religious Practice and Muslim Family Law in Britain, 78–94. London : Routledge, 2023. http://dx.doi.org/10.4324/9781003090410-5.

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Hamid, Rafia M. « Domestic Violence in Muslim Communities ». Dans Religion and Men's Violence Against Women, 319–42. New York, NY : Springer New York, 2015. http://dx.doi.org/10.1007/978-1-4939-2266-6_20.

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Lesko, Barbara S. « Household and Domestic Religion in Ancient Egypt ». Dans Household and Family Religion in Antiquity, 197–209. Oxford, UK : Blackwell Publishing Ltd., 2009. http://dx.doi.org/10.1002/9781444302974.ch11.

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Boedeker, Deborah. « Family Matters : Domestic Religion in Classical Greece ». Dans Household and Family Religion in Antiquity, 229–47. Oxford, UK : Blackwell Publishing Ltd., 2009. http://dx.doi.org/10.1002/9781444302974.ch13.

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Actes de conférences sur le sujet "Religione domestica"

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Markov, Ivan, et Slavi Dimitrov. « ADMINISTRATIVE DISTRICT WITH CENTER TOWN OF TARGOVISHTE AS A TOURIST DESTINATION ». Dans TOURISM AND CONNECTIVITY 2020. University publishing house "Science and Economics", University of Economics - Varna, 2020. http://dx.doi.org/10.36997/tc2020.108.

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In recent years, there has been a growing interest in domestic travel. There are many destinations that have attractive natural sites and still limited research cultural, historical, religious, architectural and others. One of these destinations is an administrative district with the center in Targovishte. The study attempts to analyze the state of resource potential, tourism development and opportunities to increase tourist flow.
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Bicharova, Mariya, et Anna Romanova. « Study on the Phenomenon of Domestic Religion : The Implication in a Human’s Identity and Consequences ». Dans 6th International Conference on Contemporary Education, Social Sciences and Humanities. (Philosophy of Being Human as the Core of Interdisciplinary Research) (ICCESSH 2021). Paris, France : Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210902.004.

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Lumi, Deflita, Novita Sianturi et Priscila Rampengan. « Resilience of Women Victims of Domestic Violence in South Minahasa District of North Sulawesi Province ». Dans Proceedings of the First International Conference on Christian and Inter Religious Studies, ICCIRS 2019, December 11-14 2019, Manado, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.11-12-2019.2302173.

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Sharif, Amin, et Hewa Ahmed. « The future of the Saudi Political System in Light of Internal Variables ». Dans REFORM AND POLITICAL CHANGE. University of Human Development, 2021. http://dx.doi.org/10.21928/uhdiconfrpc.pp195-231.

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Saudi Arabia enjoys a privileged position in the Middle East by virtue of its strategic position, and because of its political, economic and religious factors, as the Saudi political system was established in 1744 in accordance with a political-religious agreement between the Al Saud and the religious institution represented by the Wahhabi da'wa (Salafism), and continued to receive its legitimacy and support from it, tribalism also took an important aspect in maturity, and the expansion of the influence of this country until the oil wealth contributed to its development, and strengthened its relations with the outside world, which in turn casts an important aspect of maturity, and the expansion of the influence of this country until the oil wealth contributed to its development, and strengthened its relations with the outside world, which in turn casts an important aspect of maturity. In the importance of future studies that address topics related to Saudi domestic and external affairs, notably the issue of reform. The reform trends in Saudi Arabia coincided with its opening to the world specifically western countries in the early 1990s, and increased elitist and popular calls for reform, as well as a number of structural causes that reinforced the alliance between the political and religious institution that clearly controlled the social, political and civil life of the Kingdom. This study is concerned with the reform process in the Saudi political system by showing the future scenes of that process, and then relying on internal variables, and the study tries in the framework of its problem to answer a key question: where is the Saudi political system going in light of internal variables. The hypothesis of the study in the context of future studies is based on an optimistic scene that supports the success of the reform process in Saudi Arabia, and another pessimistic scene that believes that the political system in the Kingdom will remain the same, if not turn into a worse state than it is now.
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Uzra, Mehbuba Tune, et Peter Scrivener. « Designing Post-colonial Domesticity : Positions and Polarities in the Feminine Reception of New Residential Patterns in Modernising East Pakistan and Bangladesh ». Dans The 38th Annual Conference of the Society of Architectural Historians Australia and New Zealand. online : SAHANZ, 2022. http://dx.doi.org/10.55939/a4027pcwf6.

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When Paul Rudolph was commissioned to design a new university campus for East Pakistan in the mid-1960s, the project was among the first to introduce the expressionist brutalist lexicon of late-modernism into the changing architectural language of postcolonial South and Southeast Asia. Beyond the formal and tectonic ruptures with established colonial-modern norms that these designs represented, they also introduced equally radical challenges to established patterns of domestic space-use. Principles of open-planning and functional zoning employed by Rudolf in the design of academic staff accommodation, for example, evidently reflected a socially progressive approach – in light of the contemporary civil rights movement back in America – to the accommodation of domestic servants within the household of the modern nuclear family. As subsequent residents would recount, however, these same planning principles could have very different and even opposite implications for the privacy and sense of security of Bangladeshi academics and their families. The paper explores and interprets the post-occupancy experience of living in such novel ‘ultra-modern’ patterns of a new domesticity in postcolonial Bangladesh, and their reception and adaptation into the evolving norms of everyday residential development over the decades since. Specifically, it examines the reception of and responses to these radically new residential patterns by female members of the evolving modern Bengali Muslim middle class who were becoming progressively more liberal in their outlook and lifestyles, whilst retaining consciousness and respect for the abiding significance in their personal and family lives of traditional cultural practices and religious affinities. Drawing from the case material and methods of an on-going PhD study, the paper will offer a contrapuntal analysis of architectural and ethnological evidence of how the modern Bengali woman negotiates, adapts to and calibrates these received architectural patterns of domesticity whilst simultaneously crafting a reembraced cultural concept of femininity, in a fluid dialogical process of refashioning both space and self.
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Aung, Theint. « Myinkaba village Bagan : The Resilience of Traditional Knowledge and Culture | ပုဂံမြင်းကပါ (သို့) ယဉ်ကျေးမှု ဓလေ့ရိုးရာအသိပညာ၏ ကြံ့ကြံ့ခံနိုင်စွမ်း ». Dans The SEAMEO SPAFA International Conference on Southeast Asian Archaeology and Fine Arts (SPAFACON2021). SEAMEO SPAFA, 2021. http://dx.doi.org/10.26721/spafa.pqcnu8815a-21.

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The distinct traditional knowledge and culture of Myinkaba (ancient Anuradha) village at Bagan is closely linked to its port location and ecology on the Ayeyarwaddy River. Myinkaba has smelting and production evidence from the first millennium CE in seven glass/glaze kilns, with beads traded along the river. Beads, potsherds and finger-marked bricks suggest it may be one of the earliest villages of Bagan. Its historical architecture includes the rare Nanphaya sandstone temple with images of Brahma. Other significant traits of Myinkaba include the large seasonal lake or inn gyi, silica-rich sand deposits and bamboo. Particular bamboo species are used in Myinkaba’s lacquer industry with bamboo also essential for making mats, house sidings and baskets. The traditional knowledge of the lacquer arts, bamboo crafts, crop and water management, and paper puppet making and cultivation are passed on through apprenticeship informed by knowledge of the local environment. While the absence of tourists during the Covid-19 period has brought much lacquer production to a standstill, making vessels for local religious and domestic uses has continued. The bamboo products and trade market has stayed stable with local workshop owners providing free food and half-wages to the labours. Active pagodas have been secure with the donation from pilgrims and online gifting. As part of the UNESCO World Heritage site, the ancient remains are preserved by the Department of Archaeology but as this paper describes, this works together with community protection of traditional knowledge. The social identity as Myinkaba natives, the unique local and natural resources, have supported local pride and resilience for more than a thousand years.
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Ihuoma, Chinwe. « Achieving Sustainable Development Goal (SDG) 4 among Female Nomadic Children in Nigeria using Open and Distance Learning Strategies ». Dans Tenth Pan-Commonwealth Forum on Open Learning. Commonwealth of Learning, 2022. http://dx.doi.org/10.56059/pcf10.5898.

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Education is a basic human right that every child ought to enjoy. Sustainable Development Goal 4 is also to ensure inclusive and equitable quality education and to promote lifelong learning opportunities for all by year 2030. Nigeria recognizes education as a fundamental human right and is signatory to the Convention on the Rights of the Child (CRC). In 2003, the Government of Nigeria passed into Law the Child Rights Act aimed at facilitating the realization and protection of the rights of all children. Nigeria also enacted the Universal Basic Education (UBE) law, which provides for a 9-year free and compulsory basic education to fast-track education interventions at the primary and junior secondary school levels. Nomads have been defined as people; who mainly live and derive most of their food and income from raising domestic livestock. // They move from place to place with their livestock in search of pasture and water. Because of this, sending their children to school becomes a big issue for them and the girl child is the worst affected. Girl-child education is the education geared towards the development of the total personality of the female gender to make them active participating members of economic development of their nation. Education also helps girls to realize their potentials, thus enabling them to elevate their social status. This paper which adopts descriptive research design examined the factors hindering adequate participation of the nomadic girl child in formal Education. Religious factors and beliefs, poverty ,Parents’ attitude, underdevelopment and insecurity, Educational policy and home-based factors, were some of the hindering factors identified, among others. Ways of enhancing their participation were suggested and recommended, such as training in literacy and vocational skills, mobile education and improved political will. These will make the girl child become functional in the society.
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شریف اسماعیل, سركوت. « The impact of the foreign relations of the Iraqi state on the Anfal operations, (America) is a model ». Dans Peacebuilding and Genocide Prevention. University of Human Development, 2021. http://dx.doi.org/10.21928/uhdicpgp/15.

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"The Anfal crime of 1988 was a series of political, military and propaganda campaigns carried out by Saddam's Ba'athist regime against a part of the Kurdish people.In this process, all the means of genocide were used, from killing, slaughter, arrest, expulsion and expulsion to the demolition of houses, burning of fields and gardens and looting of their livestock and belongings. The Ba'ath regime's excuse for this crime was nothing but religious and political propaganda that the Kurdish nation had deviated from Islam and had turned against the state These excuses were to justify his crime because the process was named after a chapter of the Holy Qur'an, which was Anfal. For such a big and heinous crime, of course, you have to make all the internal and external factors available before you start, because without the availability of both factors, it would have been impossible for such a big and important process to succeed Therefore, Saddam's Ba'athist regime had secured international and external factors along with the availability of domestic factors to a good extent, so it carried out the process in such a comprehensive and widespread manner. The United States, which was one of the most powerful and influential countries of the time, had a strong relationship with Saddam and the Iraqi government in all political, military, economic and other aspects The Americans, who served Saddam Hussein's regime in the success of the Anfal process, not only provided military and logistical assistance to the Iraqi government, but also provided intelligence assistance to the regime On the other hand, for the sake of the Ba'ath and Saddam regimes, he had cut off all kinds of cooperation from the Kurds and refused to even welcome the Kurdish representatives when they wanted to convey the truth about the Anfal crime to the US and the world.This was one of the reasons why Saddam's regime was protected from international condemnation and prosecution thanks to its cooperation and strong ties with the Americans."
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Rapports d'organisations sur le sujet "Religione domestica"

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Bhan, Gautam, Divya Ravindranath, Antara Rai Chowdhury, Rashee Mehra, Divij Sinha, Amruth Kiran et Teja Malladi. Reproducing a Household : Recognising and Assessing Paid and Unpaid Domestic Work in Urban India. Indian Institute for Human Settlements, 2022. http://dx.doi.org/10.24943/rhrapudwui11.2022.

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The key question of this study is to ask: what does it take to reproduce a household in urban India? Using a series of time-use surveys, we measure the time taken for 33 different tasks within activity clusters such as domestic services (cleaning, food preparation, procurement, upkeep) and caregiving services (child care and elderly care). Within this, we assess both unpaid work done by members of the household and paid work done by an externally engaged domestic worker. We do so across 9,636 households in two large metropolitan Indian cities– Bengaluru and Chennai – with variations across socio-economic status, caste, religion, neighbourhood type and across households with and without women working for wages.
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Bhan, Gautam, Divya Ravindranath, Antara Rai Chowdhury, Rashee Mehra, Divij Sinha, Amruth Kiran et Teja Malladi. Deficits in Decent Work : Employer Perspectives and Practices on the Quality of Employment in Domestic Work in Urban India. Indian Institute for Human Settlements, 2022. http://dx.doi.org/10.24943/ddweppqedwui11.2022.

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The key question of this study is to ask: what is the quality of employment of paid domestic work in urban India? We measured quality by looking at income security (wages, bonus, increments); employment and work security (terms of termination, terms of assistance in illness or injury); and social security (terms of paid leave, medical insurance, and maternity entitlements). We additionally assessed channels of recruitment of paid domestic workers. We did so for 3,067 households in two large metropolitan Indian cities– Bengaluru and Chennai – with variations across socio-economic status, caste, religion, neighbourhood type and across households with and without women working for wages.
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Suleman, Naumana. Experiences of Intersecting Inequalities for Christian Women and Girls in Pakistan. Institute of Development Studies (IDS), décembre 2020. http://dx.doi.org/10.19088/creid.2020.013.

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In Pakistan, where gender-based discrimination is already rampant, women and girls belonging to religious minority or belief communities face multiple and intersecting forms of discrimination over and above those faced by an average Pakistani woman and girl. This policy briefing shares findings from a study on the situation of socioeconomically excluded Christian women and girls in Pakistan. During the research, they discussed their experiences of different forms of discrimination, which predominantly took place within their workplace (largely sanitary, domestic and factory work) and educational institutes, particularly in government schools. They described being restricted in their mobility by their families and communities who are fearful of the threats of forced conversion, and both poor and affluent women relayed experiences of harassment at healthcare and education facilities once their religious identity is revealed.
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Maubert, Camille, Jeremy Allouche, Irene Hamuli, Eustache Kuliumbwa Lulego, Gauthier Marchais, Ferdinand Mushi Mugumo et Sohela Nazneen. Women’s Agency and Humanitarian Protection in North and South Kivu, DRC. Institute of Development Studies, novembre 2022. http://dx.doi.org/10.19088/ids.2022.076.

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This Working Paper analyses the role and practices of women’s groups in relation to women’s protection in the provinces of North and South Kivu in the Democratic Republic of the Congo (DRC). Contrasting qualitative materials from communities in Congo with the literature on women’s agency, we explore the spaces, strategies, and repertoires used by women to increase their participation in community protection structures. Using case studies from North and South Kivu, including protection projects supported by ActionAid and Oxfam, we show how women’s leadership groups can constitute an empowering space and vehicle for women’s collective negotiation for protection which spans across several interrelated spheres: domestic, community, and professional, as well as legal, religious, and customary. Through our analysis of how women’s groups shape protection discourses and progressively change practices, we aim to contribute to a more nuanced understanding of what a women-led approach to protection means in practice as well as the challenges and opportunities that women face in order to expand their agency in a conflict-affected and patriarchal context.
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Bano, Masooda. The Missing Link : Low-Fee Private Tuition and Education Options for the Poor – The Demand-Side Dynamics in Pakistan. Research on Improving Systems of Education (RISE), septembre 2022. http://dx.doi.org/10.35489/bsg-risewp_2022/113.

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Low-fee private schools are today recognised as important players in the education market in developing countries, as they are argued to provide at least marginally better education than is on offer in the state schools. Leading international development agencies have begun encouraging governments in developing countries to include them within the policy-planning process. Based on fieldwork in two urban neighbourhoods in Pakistan, this paper shows that low-income parents are keen to secure good-quality education for their children, but they have to choose not only between state schools and low-fee private schools but also from among an array of low-fee tuition providers in their immediate neighbourhood to ensure that the child can cope in class, complete daily homework assignments, and pass exams in order to transition to the next grade. The evidence presented in this paper suggests that whether their child is enrolled in a state school or in a low-fee private school, the parents’ dependence on low-fee tuition providers is absolute: without their services, the child will not progress through the primary grades. Yet the sector remains entirely under-researched. The paper argues for the need to map the scale of this sector, document the household spending on it, and bring it within policy debates, placing it alongside low-fee private schools and state schools in order to provide access to primary education to all and improve the quality of education. At the same time it complicates the existing debates on low-fee private schools, by showing that parents on very low incomes — in this case households where mothers are employed as domestic workers and fathers are in casual employment — find them inaccessible; it also shows that household spending on education needs to take into account not just the charges imposed by low-fee schools, but also the cost of securing religious education, which is equally valued by the parents and is not free, and also the cost of paying the low-fee tuition provider. When all these costs are taken into account, the concerns that low-fee private schools are not truly accessible to the poor gain further traction. The paper also shows that mothers end up bearing the primary burden, having to work to cover the costs of their children’s education, because the core income provided by the father can barely cover the household costs.
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