Добірка наукової літератури з теми "Fathers and sons – religious aspects"

This field research report summarizes the results of interviews during special research trips to Daghestan from 1992-96. These interviews were conducted with both secular and religious leaders in villages, district centers, and the capital of Makhachkala. We found indigenous cultures, ethnic identities, and the entire North Caucasus region in transition from a Russian sphere of cultural and political influence to that of Islam, epitomized by a split cultural and generational identity of fathers versus sons. Yet indigenous cultures show great resilience toward both the former Soviet influences of atheism and modemization and the contemporary revival of Islam, which seeks to integrate all aspects of individual and community life. Curiously, just like the British Empire, the former imperial Soviet State evokes ambivalent feelings of nostalgia and admiration, mixed with apprehension, while Islam now appears as the major agent transformation of indigenous cultures toward a new geo-political identity.

This study examines depression among Latter-day Saint teens, particularly how religiosity and the parent–child relationship are associated with depressive symptomology. Although there is an abundance of research on adolescent depression and on adolescent religiosity, there is less research addressing the connection between the two. The research questions include: Does religiosity among Latter-day Saint teens reduce their rates of depression? What aspects of religiosity affect depression most significantly? How does religious coping influence depression? How does the parent–child relationship affect depression rates among Latter-day Saint teens? Being a sexual minority and living in Utah were related to higher levels of depression. Greater depression was also associated with more anxiety and poorer physical health. Authoritative parenting by fathers was associated with lower depression for daughters but not sons. Finally, feeling abandoned by God was related to higher depression, while peer support at church was associated with lower depression.

Abstract This article discusses discoveries made concerning the teachings of ʿAbd al-Karīm al-Qushayrī based on a preliminary analysis of the manuscript Kitāb al-Shawāhid wa l-amthāl recorded by Abū Naṣr al-Qushayrī (d. 514/1120), one of Qushayrī’s six sons. This text is the most significant attestation to the transmission of Qushayrī’s influence as it was passed down directly by his progeny. The first part of this study will briefly examine the careers of Qushayrī’s sons and their intellectual and spiritual legacy. The primary questions here are: what did the sons receive from their father and how did they transmit it? What role did familial bonds play in the transmission of religious knowledge and the mystical path? How should we understand the term Qushayriyya that the biographical sources used to describe the Qushayrī family? The second part will concentrate on the above mentioned manuscript and its transmission. After summing up the life and the career of Abū Naṣr and discussing issues of this manuscript’s authorship, the significance of the term shawāhid will be analyzed according to the role of poetry in Sufi literature. Then three important aspects of the Kitāb will be also examined.

The research aims at the scholars’attention to the importance and role of Arab Muslim women through books and historical studies that historians and scholars have taken up like Ibn Al-Jawzi (597 AH) and his book Safwat Al-Safwa, where he presented the conduct of worship and their words and deeds, and explained to women worshipers other aspects of their lives, such as the scientific aspect Crafts and works as well as their prominent role in preaching and religious guidance, and the impact of this on their morals and qualities. This study showed the strength of the personality of women and their high interest in worship. The importance of the study lies in knowledge.The research followed the role of Muslim women to carry the banner of Arab-Islamic civilization,culture, and preserved human thought.The Islamic community has stood up in pride and honor in front of the Muslim women who are straight and religious, as the leading scholars of preaching and guidance were asking her to preach and remind.Individuals cherished her career, as most of the women’s worshipers ’news came through their husbands, sons, or fathers, which indicates mutual respect, kindness, and love among members of the Muslim family.The researchers committed to documenting information from its sources and following the method of historical research method in investigating and supporting this with tables that count the number of female worshipers in each town.

Few studies have examined the relationship between young gay and bisexual men (YGBM) and their fathers. Based on a phenomenological framework, this study investigated the role of fathers in YGBM’s coming-out experience, focusing on how fathers responded to disclosure of same-sex attraction, how fathers’ responses compared with sons’ expectations, and what sons perceived as having influenced their fathers’ responses. Semistructured in-depth interviews with 30 gay and bisexual men aged 18 to 24 years were conducted as part of a larger study; topics explored in the interview included experiences coming out to family and others. Nineteen participants’ narratives included discussion about their fathers and were included in the current analyses. The YGBM who were interviewed perceived a complex range of responses upon coming out to their fathers, ranging from enthusiastic acceptance to physical violence. Participants spoke of fathers who were accepting in different manners and who often held contradictory attitudes about same-sex attraction. Fathers’ responses commonly differed from sons’ expectations, which were informed by homophobic talk and gendered expectations. Sons spoke about what informed their expectations as well as what they perceived as influencing their fathers’ responses, including gender norms, beliefs regarding the cause of same-sex attraction, religious and sociopolitical views, and concerns about HIV/AIDS. Particularly striking was the pervasive influence of hegemonic masculinity throughout the YGBM’s stories. The implications of these findings for future research and intervention development are discussed, as well as study strengths and limitations.

In the royal instruction of Proverbs 31:1–9, a Queen Mother exhorts her royal son Lemuel to “open your mouth” on behalf of another, namely those who cannot themselves speak, the mute, the poor, and the needy. While the didactic relationship between mother and son in this passage in part mirrors the relationship between the proverbial father and son in chapters 1–9, the maternal demand for her son to speak on behalf of some silent other distinguishes her teaching. Here, the listening son’s entrance into words, into the art of becoming a verbal advocate in the judicial sphere, points beyond the rhetorical environment offered by the father, who envisions his son as a speaker only insofar as he might repeat the didactic words of the father’s own wisdom discourse.

We examine whether the considerable shock generated by the Vietnam draft lottery affected the next generation’s labor market. Using the universe of US federal tax returns, we link fathers from draft cohorts to their sons’ adult outcomes and find that sons of fathers randomly called by the draft have lower earnings and are more likely to volunteer for military service. Our results demonstrate that malleable aspects of a parent’s life course can influence children’s labor market outcomes and provide sound evidence that policies that only directly alter the circumstances of one generation can have important long-run effects on the next. (JEL J22, J31, J45)

AbstractJob’s burnt offerings for his sons and daughters followed by their death (Job 1) resembles the sequence of Aaron’s burnt offerings for himself and his sons followed by the death of his oldest sons (Lev 8–10). Within this common sequence of events, the two stories share a cluster of important, identical lexemes. Although it is not impossible that these features could have resulted unintentionally from a shared scribal culture, the textual evidence is strong enough to indicate that the scribe of Job’s prologue alludes to the priestly inauguration story of Leviticus 8–10. By reading Job after Leviticus, one sees the sharp contrast between the divine silence following Job’s intermediary sacrifices (Job 1:5, 18–19) and the divine response both to Aaron’s and to Nadab and Abihu’s sacrifices (Lev 9:22–10:3). This study clarifies how the story of Job rejects a mechanistic understanding not only of traditional wisdom, but of the Priestly cultic tradition of ancient Israel and Judah.

The songs of 306 territorial male white-crowned sparrows were recorded between 1975 and 1983 in two study areas in San Francisco, California. Nestlings were banded and 47 sons whose father's songs had been recorded acquired territories. Some fathers had more than one son who acquired a territory. The songs of 263 territorial neighbours of the sons were also recorded. In addition, there were 32 females for whom both the father's and the mate's songs were available. The songs that were sung on the two study areas differed in a number of qualitative and quantitative aspects. For each area, there was change across years, in qualitative composition of song types, as well as considerable variability in the properties of the songs within dialect areas throughout the course of the study. There were 49 instances in which the song of a territory holder was recorded for more than one year. These individuals exhibited considerable stability of song across years. The song types of sons and fathers and of sons and neighbours were compared; Analysis of these songs indicated that some sons sang the song of the father, some adopted a song similar to that of the neighbours, and some had song with idiosyncratic elements that, in a few cases, remained in the population during succeeding generations. These data provided no support for the hypothesis that sons learned song preferentially from the father: there was no tendency for the quantitative characteristics of the songs of sons and fathers to be more similar than those of sons and neighbours, and when a father had two sons whose song was known, there was little tendency for the three songs to resemble one another. Finally, the songs of a father and his daughter's mate did not tend to resemble one another, indicating that females of this species do not choose as mates males that sing the same song as their father's. These results suggest that variability in transmission of song types may play a role in individual recognition, which in turn might aid a male to acquire a territory.

The present study assessed the relationship between the paternal use of food in a contingency manner and the physical status of the respective son.

The prevalence of childhood obesity has been documented to be significant in this country (Mayer, 1968; Collipp, 1975; Forbes, 1975; Hafen, 1981). The etiology of the increasing percentages of obese children is based upon a variety of variables. Parental influence on children's eating habits and socioeconomic variables, which influence parents, appeared to be possible factors in the development of childhood obesity.

Master of Science

This research was concerned with the possible effects that religion, especially conservative Protestantism, has upon the performance of fatherhood. The influence of religion was assessed using the religious beliefs reported by fathers. The performance of fatherhood focused on the amount of time fathers spent meeting the physical needs of their young children. This research hypothesized that conservative Protestant fathers would spend more time meeting their children's physical needs than other Protestant fathers. Also hypothesized was that the level of conservative Protestant beliefs held by fathers is positively related to the proportion of time they spent meeting the physical needs of their children out of the total time spent by fathers and mothers combined. Finally, it was hypothesized that the level of conservative Protestant beliefs held by fathers was positively related to their membership in conservative religious denominations. In order to test whether conservative Protestantism has an effect upon the amount of time that fathers spend meeting the physical needs of their young children, this study will used data from the first wave of the National Survey of Families and Households (NSFH), completed in 1988. Regression analysis was used to test the first two hypotheses and crosstabulation analysis was used to test the third hypothesis. The first two hypotheses were not supported. However, interaction was detected between the variables of race and conservative Protestantism. Specifically, Black conservative Protestant fathers consistently did more childcare than Black non-conservative Protestant fathers, and all other Protestant fathers, whether conservative or not. The third hypothesis was accepted because an index of conservative beliefs was established using denominational labels. Like other recent studies, there was a lack of consensus about which variables predict how much time fathers will spend with their children. This study also points out the need for further research concerned with conservative Protestants and the impact of their beliefs on families.

Résumé

de la thèse « Le chemin de la vérité :la persuasion de la puissance divine dans le Contre Celse d’Origène

Les traités du Contre Celse permettent d’aborder la problématique de la persuasion de l’enseignement chrétien en ce qu'ils témoignent de l’affrontement virulent de deux visions du monde, - celle du monde gréco-romain et celle de l’enseignement chrétien. En effet, l’essor du mouvement chrétien devrait beaucoup à la lumière de cette rhétorique, oserons-nous dire cette propagande, qui propose une vision du monde nouvelle en s’appuyant sur une théologie qui s’escrime à dépasser la culture gréco-romaine en l’intégrant dans sa propre vision du monde. En ce, l’École d’Alexandrie en général et Origène en particulier seraient les fondateurs d’une nouvelle lecture théologique tant du point de vue polythéiste que de celui du christianisme.

Du point de vue méthodologique, je me suis attelée à ce travail en constatant une insuffisance, pour ne pas dire un manque, d’études consacrées à la pratique rhétorique chez Origène. L’idée d’une rhétorique entendue comme un genre secondaire moins « noble », entre guillemets, que le théologique est sans doute la cause de cette lacune scientifique ;or, force est de constater que les Apologistes ayant précédé le penseurs alexandrin et lui-même sont souvent formés à la rhétorique ce qui ne va pas sans incidence directe sur leurs œuvres attendu que formation et méthodes font souvent un avec l’élaboration de savoirs.

L’objet immédiat du travail était de décrire et d’analyser par une lecture centrée sur la rhétorique apologétique les lieux communs et les arguments que celle-ci fournit, et qui affectent la structure de la pensée d’Origène. Pour mieux comprendre le processus de persuasion mis en œuvre par le théologien, j’ai pensé que les topoï qu’il emprunte au savoir classique étaient des éléments tangibles qu’il convenait de prendre au sérieux plutôt que de la ranger au placard des vieilleries scolaires. Somme, mon soupçon, ma seconde approche du corpus, était qu’au travers du plus banal de son œuvre, - son infrastructure scolaire-, je toucherai son originalité. Il restait à prouver si ce paradoxe pouvait s’avérer fécond en analysant le discours d’Origène et en m’efforçant de réévaluer, réinterpréter et intégrer dans les recherches portant sur son œuvre la question négligée de sa pratique rhétorique. Somme toute, j’ai tenté de mieux comprendre comment l’homme de l’Antiquité posait la question du sens.

Le plan d’ensemble de ma thèse comprend deux parties. Dans la première partie, j’ai dégagé les grandes lignes de l’approche rhétorique d’Origène en prenant pour fil conducteur la question de la véracité de la révélation qui s’impose comme le thème dominant de son entreprise. Ceci m’a conduit à l’examen de l’idée d’autonomie, que celle-ci agisse sur la pensée comme force centripète ou centrifuge, permettant tantôt de se démarquer en minimisant, voire en gommant les différences, tantôt de les exalter en les proclamant. Dans la deuxième partie, j’ai essayé de démontrer les éléments historiques et philosophiques à partir desquels le modèle de la pensée chrétienne a été configuré. J’ai ainsi dégagé l’idée que le récit évangélique a été élaboré tout à la fois par rapport aux modèles de l’histoire « sainte » biblique et les modèles généalogiques de la tradition gréco-romaine.

En premier lieu, j’ai démontré que la démarche apologétique d’Origène consistait à faire se côtoyer la puissance persuasive de la parole transcendante et celle de la parole rhétorique humaine. Or « faire se côtoyer » la puissance persuasive de la parole transcendante et celle de la parole rhétorique ne signifie pas pour autant les mettre sur le même pied. On peut donc affirmer la conjonction de la « rhétorique » ineffable de la puissance divine et de la « bonne rhétorique » dans la méthode apologétique d’Origène.

L’apologétique chrétienne, s’engageant dans une relation de pouvoir par rapport aux « autres » concurrentiels, est amenée à construire la conception de la vérité chrétienne unique et la plus ancienne par opposition à la diversité des doctrines philosophiques et religieuses de la tradition gréco-romaine, et en continuité avec la doctrine hébraïque perçue comme dépassée. En effet, la vérité chrétienne est identifiée à l’origine, à la pureté et à l’essence. De là les deux arguments apologétiques les plus puissants :démontrer l’unité et l’ancienneté de la doctrine chrétienne et donc construire une généalogie à partir d’une seule source originelle, Dieu. En postulant une « vérité absolue » qu’on identifie avec Jésus Christ, le Logos, l’apologiste interprète les enseignements de ses adversaires comme une déviation de cette vérité ou comme une vérité dépassée. Le double chemin vers l’origine est donc symboliquement barré. Par ailleurs, l’apologiste élabore une forme d’échelle de vérité où les rivaux de l’enseignement chrétien ne sont que des moyens rhétoriques pour démontrer la supériorité chrétienne.

L’élaboration de la conception de la vérité absolue chrétienne va de pair avec la constitution discursive de l’« autre ». En tenant compte de la relation discursive intersubjective, je parle d’une constitution discursive de l’« autre ». C’est précisément la finalité apologétique du Contre Celse qui nous permet d’affirmer le caractère construit de la notion de l’« autre » en tant que construction rhétorique. L’« autre », qu’il soit juif ou païen ou gnostique, est constitué à partir du projet chrétien. Mieux, il reçoit sa définition uniquement en fonction de sa différence avec le christianisme. Deux stratégies apologétiques s’imposent ainsi :d’une part minimiser, voire gommer, les différences internes au mouvement chrétien et grossir les différences avec l’« autre » et, d’autre part, grossir les différences en minimisant les ressemblances, en les décrivant comme une imitation ou un vol (le thème du larcin).

En second lieu, on peut affirmer que le mythe informe le « récit évangélique » dans la mesure où l’histoire individuelle de Jésus et le mythe du Christ se retrouvent fusionnés d’une manière inextricable dans la narration christologique. Le mythe apparaît ainsi comme une construction symbolique fondée sur les symboles et formes déjà existants ;mais, qui plus est, étant un récit, il reforme et transforme ces symboles dans une nouvelle structure propre à lui. Lorsque je parle du mythe chrétien, j’entends un système dynamique de schèmes qui, sous l’impulsion du schème général mythique de kat‹basiw-Žn‹basiw, tend à se configurer en récit évangélique. Ainsi, le mythe peut traduire l’accumulation d’« essaims » ou de « constellations » de schèmes. C’est en ce sens qu’on parle du message chrétien comme étant exprimé en un langage mythique. J’ai adopté le terme générique de « schème » dans le sens d’un modèle, une « engramme ».

L’ingéniosité chrétienne consiste à constituer le schéma mythique de kat‹basiw-Žn‹basiw, sur lequel repose le « mythe fondateur » chrétien. Il est fondé sur la conception d’une histoire sainte articulant expression mythique et expression historique au sein d’un schéma temporel finalisé. J’ai relevé trois modèles principaux de l’histoire sous-tendant les divers types de récits bibliques :l’histoire « blanche », l’histoire-fait, l’histoire-événement. L’histoire « blanche » présente les deux réalités, le « Même » et l’ « Autre », existant chacune pour soi et sans aucun contact entre elles. En revanche, l’histoire-fait présente leur communication en dehors du temps. Enfin, l’histoire-événement présente le passage de Celui qui agit d’un principe à l’autre dans un système où le temps se déroule. On peut retrouver ces modèles de l’histoire concrétisés dans un certain nombre de récits bibliques :le récit de la création, le récit de la séduction ou le récit du péché, le récit de l’alliance ou le récit de la médiation divine.

Enfin, j’ai étudié l’élaboration du « récit évangélique » par rapport à un certain nombre de récits qui se transposent et s’entrecroisent entre eux, à savoir le « récit de l’alliance », le « récit messianique » et le « récit généalogique ». La configuration du récit évangélique repose sur le jeu dynamique entre les récits identifiables déjà sédimentés dans des traditions différentes et le récit innovateur d’une déviance réglée. Le « récit évangélique » consiste en la combinaison unique de l’histoire et du mythe, qui se donne comme un récit fondateur mytho-historique. La prédication de Jésus met en place une historicisation du mythe. En même temps, avec les évangiles, on assiste à un processus de mythisation de Jésus qui aboutit à sa divinisation. L’élaboration du « récit évangélique » tire son intelligibilité de l’ensemble des opérations par lesquelles une herméneutique actualisante s’est transposée sur les récits et modèles anciens et les prophéties hébraïques. On peut affirmer que le « récit évangélique » a été configuré à la jonction des représentations bibliques et grecques.

L’originalité du christianisme consiste en la perspective universelle que le « récit évangélique » revêt. Ainsi, le devenir est divisé en trois temps qui sont reliés entre eux de manière structurée à travers l’intermédiaire divin de Jésus Christ qui assure les renvois théologiques et contrôle ainsi le monde de tout les temps.

Doctorat en philosophie et lettres, Orientation histoire des religions
info:eu-repo/semantics/nonPublished

Daniel Ferris Born, Ph.D. The Southern Baptist Theological Seminary, 2016 Chair: Dr. William F. Cook The figurative use of "son(s) of" phrases in the NT represents the author employing the father-son relationship, and what this relationship represents in the ancient world, as a tool to illustrate and explain various concepts and ideas in NT thought. As a result, the father-son relationship in the ancient world must be employed in the interpretation of these figurative "son(s) of" phrases. Failing to understand the importance of genealogical identification, kinship, and the social implications of the father-son relationship in the ancient world and bring these concepts to bear in interpretation, will result in a failure to understand what the NT authors seek to communicate by using "son(s) of" phrases. Chapter 1 provides an introduction to this topic and a history of how linguists and commentators have approached these phrases in the past. There are very few scholars who have sought to employ the father-son relationship in their interpretation of these phrases and their figurative use. Chapters 2 and 3 survey the use of these phrases inside and outside the NT. Chapter 2 includes the use of בֵּן in the Hebrew Bible, "son(s) of" phrases in the LXX, as well as the use of υἱός plus the genitive in Classical Greek, the OT and NT apocrypha and pseudepigrapha, other early Jewish and Christian writings, coins and inscriptions, and the papyri and ostraca. Chapter 3 surveys the use of υἱός in the NT. Chapter 4 explores the father-son relationship in the social context of the NT in order to distill the major features of the father-son relationship into an interpretive framework which can be utilized in understanding what the NT authors seek to communicate in their figurative use of "son(s) of" phrases. Chapter 5 employs this framework in the interpretation of the figurative "son(s) of" phrases in the NT. Chapter 6 concludes the work, discusses its implications, and recognizes the need for further study in certain areas.

The purpose of this study is to examine if a relationship exists between paternal involvement during emerging adulthood and eudaimonic well-being in sons involved with Cru in the Great Lakes region in the United States. In order to execute this study, sons involved with Cru were surveyed through an adapted Father Involvement Scale and Carol Ryff’s Psychological Well-Being Scale. The design for this research is an explanatory, quantitative method. This quantitative research focused on emerging adult sons, involved with Cru in the Great Lakes region, between the ages of 18 to 25. An online survey was implemented to gather data regarding paternal involvement and well-being. The quantitative data were administered through Google Forms, and the results were analyzed through the execution of paired t-tests, Pearson’s r, Statcrunch, and multiple regression analysis. After the statistical analysis of collected data, 12 sons who completed the quantitative survey and agreed to be interviewed were randomly selected. These interviews served to illustrate quantitative results. The data indicate three aspects of father involvement, companionship, emotional development, and social development correlated to a son’s positive relationships and self-acceptance. Specifically, the data predict the more relational a father was with his son during the ages of 18 to 25 the healthier his son was in accepting himself and establishing positive relationships with others.

Abstract According to the Religious History of Guru Tashi, in Padmasambhava’s pro nouncements before the royal court of Trhi Songdetsen he not only spoke of a discoverer named Karma but also introduced the prophecy of the coming of one who would be known as Nyida Sangye (Sun-Moon Buddha), elsewhere known as Ngödrup (Accomplished Adept). The anonymous author of the History of the Treasures interprets the following prophetic statement as a reference to this figure:

This chapter focuses on E.R. Dodds’s famous book The Greeks and the Irrational (1951), in which he has largely moved on to a more psychologically inflected anthropology. Indeed, in the preface, Dodds warns that the book is not ‘a history of Greek religion or even of Greek religious ideas or feelings’. A famous—one might say notorious—argument in The Greeks and the Irrational is that the archaic Greek’s supposed anxieties and sense of guilt were a product of the tensions between fathers and sons created by the loosening of the old solidarity of the family which imposed absolute obedience. This is an argument that extends a psychological proposition about sons’ feelings for fathers to a proposition about society, thus an instance of the bridge between social psychology and social anthropology.

This chapter shows that the implications of the economic theory in the previous chapter are consistent with what happened to the Jewish people during the five centuries following the destruction of the Second Temple. An impressive body of evidence from both the Talmud and archaeological discoveries indicates that during the Talmudic period, Jews in the Land of Israel and Mesopotamia began obeying the religious obligation to educate their sons. Indeed, a larger and larger proportion of Jewish farmers sent their sons to the primary schools located in or near synagogues. As for conversions, many Jewish farmers converted to Christianity during the Talmud era. By embracing Christianity, Jews who converted still maintained their core belief in the existence of one God and the pillar of the Written Torah but were no longer obliged to obey the religious laws and tenets of Judaism, including the costly norm requiring fathers to educate their sons.

This chapter discusses the well-documented shift of the religious norm that transformed the Jews into the People of the Book. During the first century BCE, some Jewish scholars and religious leaders promoted the establishment of free secondary schools. A century later, they issued a religious ordinance requiring all Jewish fathers to send their sons from the age of six or seven to primary school to learn to read and study the Torah in Hebrew. With the destruction of the Second Temple, the Jewish religion permanently lost one of its two pillars (the Temple) and set out on a unique trajectory. Scholars and rabbis, the new religious leaders in the aftermath of the first Jewish–Roman war, replaced temple service and ritual sacrifices with the study of the Torah in the synagogue—the new focal institution of Judaism.

Abstract The Indigenous Manipuri community is located in the northeastern area of Bangladesh. Older adults in the Manipuri community experience hardship for many reasons, including insufficient support from social safety net programs, lack of modern health care facilities, unemployment, and loneliness. This chapter is based on a study that investigated the kinds of difficulties older adults of the Manipuri community confront in their everyday lives and the coping strategies they adopt. The results show that to cope with difficulties, older adults adopt strategies such as launching small businesses, taking part-time jobs, engaging in agricultural activities, and seeking and receiving help from their relatives and neighbors during emergencies. The chapter also discusses how older adults fight all odds to stay with their married sons, buying medicine from the pharmacy without a doctor’s prescription, becoming religious, and mores.

A dynasty is a line of kings reaching back into the past, yet it also is the extended group of relatives around a living sovereign. These vertical and horizontal aspects of families could be shaped in many ways: depending on ideas about bloodlines, practices of procreation, and rules for succession, dynasties could comprise a handful or thousands. Fathers and sons dominate king-lists, yet in an estimated 30 per cent of societies worldwide, royalty could be transmitted only through the blood of women. ‘Shaping the family’ traces the profound consequences of matrilineal succession, polygyny, and monogamy for dynasty. It also examines the problems of handling the members of the horizontal family.

This chapter looks at the Mongol invasion of Persia and Mesopotamia, beginning in 1219 and culminating in the razing of Baghdad in 1258. The Mongol invasion of Persia and Mesopotamia contributed to the demise of the urban and commercial economy of the Abbasid Empire and brought the economies of Mesopotamia and Persia back to an agrarian and pastoral stage for a long period. As a consequence, a certain proportion of Persian, Mesopotamian, and then Egyptian, and Syrian Jewry abandoned Judaism—whose religious norms, especially the one requiring fathers to educate their sons, had once again become a heavy burden with no economic return—and converted to Islam. This process of conversions of Jews in the Middle East and North Africa, as well as episodes of persecutions, massacres, and plagues in these regions and in western Europe, explain why world Jewry reached its lowest level by the end of the fifteenth century.

Abstract An obsessive meditation on male progeniture and filiation runs through the pages of Jose Marti. Of his first book of poetry, Ismaelillo, celebrating his three-year-old son, he writes (in French) to his friend Charles Dana, editor of the New York Sun: “I have just published a little book, not for profit but as a present for those I love, a present in the name of my son who is my master. The book is the story of my love affair with my son [mes amours avec mon fil,]: one tires of reading so many stories of love affairs with women” (XXI: 253).1 Even in its more homey aspects, this love affair appears to be an intensely pedagogical venture. In a fragment of his notebooks striking in its fatherly fetishism, Marti observes that: “When I am about to store the little straw hat and the booties that my son wore a year ago, I check to see if what is written in the newspaper in which I am about to wrap them is the product of men’s passions or if it defends just causes. If it defends just causes, I go ahead and wrap them. I believe in these contaminations” (XXI: 186). Since I too believe in contaminations, though probably not in the way envisioned by Marti, I shall proceed to explore this very fertile conjunction of fathers, sons, and just causes. However, I shall not forgo “men’s passions,” as did Marti, but, giving the expression an additional twist, read it as the adhesiveness (to borrow from Whitman) that holds fathers, sons, and just causes together.

Mounting evidence indicates that religion/spirituality (R/S) have multiple mental and physical health benefits for those who practice them, including for individuals living with schizophrenia and their families. This chapter introduces the spirituality module, which is aimed at creating a collaborative family environment that may utilize R/S to facilitate recovery. The chapter includes a rationale and goals for addressing R/S in culturally informed therapy for schizophrenia, ways of exploring individual family members’ beliefs and values surrounding R/S, and helping to build up adaptive aspects of R/S coping while correcting maladaptive uses of R/S. Sharing meaningful prayers and symbols is encouraged to develop therapist understanding and to reinforce the benefits of R/S for clients. Differences in how family members perceive and practice R/S are explored, guided by detailed handouts. A case illustration of a Muslim American father–son pair demonstrates the process.

This chapter documents and analyses women's activity in and experience of formal public worship in the synagogue. The synagogue is central to the performance of male religious obligations, but much less so to the performance of women's religious duties. Many observant women rarely attend synagogue, even if their fathers, husbands, brothers, and sons go every week. Women have mixed feelings about synagogue attendance. Some find it essential to their experience of the sabbath, and some are resigned to their synagogue experience. Women traditionally play no or very little role in life-cycle celebrations. At some synagogues, women's participation is actively discouraged. Women held formal titles in the synagogues of ancient Rome, but there are no further instances of this until the twentieth century. Most Orthodox women emerge from the Jewish educational systems with little competence in reading Hebrew or in studying classical texts. Women find it hard to place acquired knowledge in a wider context, and tend to describe themselves as 'not very learned', ignoring their often immense expertise in areas of domestic knowledge, such as the running of a Jewish household. Women's lack of confidence, text-based knowledge, and training has prevented them from becoming Jewish educators. This survey of women's activity and experience in the 'official' communal sphere clearly illustrates the different attitudes and strategies of the three groups identifiable in the London Jewish community: Haredi, Modern Orthodox, and traditionalist.