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Copyright of Zeitschrift für Psychodrama und Soziometrie is the property of Springer Nature and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Given the complex web of socio-cultural factors, intersectional features of gender identity and the recent trajectories of a lack of land resources, the rise of alternative gainful employment, and a feminization of agriculture, this paper investigates whether land rights are the ultimate panacea for women’s autonomy. Land can be a source of women’s empowerment albeit the patriarchal Indian society restricts women’s right to property. Women in India are not a homogenous category. They are defined by their intersectional identities of caste, class, ethnicity, stages in their life course and subjectivities regarding demands for land. A more nuanced approach to women’s land rights is proposed in view of the agrarian crisis, restricted social validity of women’s land claims and other factors. Research has been conducted including an analysis of various feminist and intersectional debates concerning land rights in India, government reports, legal judgements, and religious text, among others.

This study investigates gender-specific differences in obesity and the treatment by metabolic bariatric surgery (MBS). The database includes 2393 patients (1725 women, 668 men) from for a high-volume center for bariatric surgery. Demographic, perioperative and follow-up data were retrospectively analyzed. Men had a significantly higher body mass index (BMI) and more frequent obesity-associated diseases. Despite the higher prevalence of obesity in men, women accounted for 80% of the surgical patients. On average men had longer operation times but with the same complication rates. Postoperatively, both sexes experienced a significant reduction in excess body weight, which was slightly more pronounced in women. The study particularly emphasizes the need to better motivate men to undergo obesity treatment in order to reduce the health consequences of morbid obesity in this population group. [ABSTRACT FROM AUTHOR]

Copyright of Prävention und Gesundheitsförderung is the property of Springer Nature and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Deutsches Institut für Wirtschaftsforschung: DIW-Wochenbericht is the property of DIW Berlin and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article critiques the constructive roles of women in the lives of Moses and Boaz applying feminist biblical criticism as a theory. By critiquing the significant yet often downplayed contributions of women such as Jochebed, Miriam, Ruth and Naomi, the aim is to provide a more inclusive and multifaceted understanding of their roles in different biblical texts. In the process, feminist biblical criticism, as a theory, unmasks the pervasive influence of sexism in both the biblical texts and their interpretive traditions, contesting traditional readings that subjugate women’s voices and agency. Ultimately, this article makes two notable findings. Firstly, the central role of Jochebed and Miriam in ensuring Moses’ survival and rise to leadership underscores how their actions were fundamental to the unfolding of Israel’s history. Secondly, the proactive agency of Ruth and Naomi demonstrated through their strategic decisions and mutual support, facilitated social and familial redemption and thereby transformed Boaz’s life and legacy. These notable findings underline the indispensable contributions of women in the two biblical figures and call for a (re)consideration of their roles in biblical history and contemporary contexts. Inevitably, I conclude that by reclaiming the voices and experiences of women, this article advocates for a more unprejudiced (re)interpretation of sacred canon, promoting gender justice and inclusivity in contemporary religious and cultural practices. Intradisciplinary and/or interdisciplinary implications: Examining the constructive roles of women challenges male-orientated interpretations in theology and intersects with literary, historical, sociological, gender and cultural discourses, advancing inclusive and non-partisan understandings of biblical texts.

The documentary La belle d’occident, en quête de l’Indochine d’hier et d’aujourd’hui (2023, 47’) discusses the place and investment of women in research and in the way that they see others, whether from an anthropological, artistic (particularly cinematographic), literary, gendered, post-colonial (i.e. historical) or involved point of view. The starting point for this research is the novel The western nice woman, by Mrs Huỳnh Thị Bảo Hòa written in 1927, a love story between a French woman and a Vietnamese man. This novel is based on a true story that praises the place of women and denounces certain colonial behaviours. Thi Phuong Ngoc Nguyen, a teacher-researcher at Aix-Marseille University, translated the novel in 2021, so that it could be used in the field to find clues about the customs of the period in relation to the soldiers involved. A teacher-researcher also at the University of Aix-Marseille, and as a documentary filmmaker, I accompanied her to Alsace and Verdun in France, and Vietnam, to make this documentary about this adventure and capture current realities while, at the same time, searching for traces of the colonial era. It takes now the form of a creative documentary. [...]

Abstract Neither ἰατρίνη nor μαῖα: the «special» knowledge of the iatromaea/ἰατρόμαια Especially in the last thirty years both the ἰατρίναι/medicae and the μαῖαι/obstetrices have received particular attention from scholars both for a more precise framing of these female «professions» within activities that are not exclusively manual but also intellectual, and in order to reconstruct the legal status, the possibilities of social affirmation and the opportunities of economic income of these two specific professional profiles. The subject of analysis here is a figure in its own right, that of the iatromaea/ἰατρόμαια, a term attested by very rare epigraphic mentions in Latin and Greek, absent from the databases of papyrus texts and a veritable hapax in literary testimonies. After reviewing the inscriptions that certify the existence of this word and the hypotheses formulated by moderns regarding its possible meaning, the paper attempts to trace the professional profile of this specialist, identifying, through a comparison with the sources, similarities and differences with the other types of therapists and making an interpretative proposal in conclusion regarding the specific knowledge and skills of the iatromaea/ἰατρόμαια.

İnsanlık tarihi boyunca varlığı koruma içgüdüsü, gelir dağılımında hakkaniyetten uzaklaşma ve çıkara dayalı çarpık ilişkiler gibi nedenlerle topluluklar arasında savaşlar sürüp gitmiştir. Cāhiliye dönemi Arap topluluklarında da benzer sebeplere dayalı savaşlar sıkça yaşanmıştır. Sınırlı sayıdaki su kaynaklarını ele geçirmek amacıyla çoğu defa hasım kabilelere baskınlar düzenlenmiş veya göğüs göğüse çarpışmalar meydana gelmiştir. Baskınlar ve savaşlar sırasında ele geçirilenler arasında kadınlar da yer almıştır. Yapılacak esir değiş tokuşu pazarlıklarında koz olarak kullanılmak üzere özellikle hatırı sayılır ailelere mensup kadınlar hedef seçilmiştir. Saray veya köşklerde refah içerisinde yaşayan elit tabakaya mensup kadınlar beklenmedik bir anda kendilerini hasım tarafın eline esir düşmüş olarak bulabilmişlerdir. Arkada gözleri yaşlı çocuklar, ebeveynler ve yakınlar bırakmışlardır. Bu çalışma, baskınlar ve savaşlar sırasında tutsak alınan kadınların akıbetlerinin ve karşılaştıkları muamelelerin Cāhiliye dönemi Arap şiirine olan yansımalarını ele almaktadır. Cāhiliye dönemi Arap şairlerine ait ilgili beyitler çalışmanın esasını oluşturmaktadır. Zira şair, yaşadığı çevrenin kültürünü, tanık olduğu hadiseleri ve hadiseler karşısındaki duygularını beyitlere yansıtır. Çalışma, şiirlerdeki tutsak kadın tasvirleri üzerinden Câhiliye döneminde savaşlar nedeniyle oluşan olumsuz durumu ortaya koymak bakımından önem arz etmektedir. Çalışmada tarama, tasnif ve tahlil yöntemleri kullanılmıştır.

The Kassite family letter PBS 1/2, 21 concerns a court procedure in which a female sender is involved. In this article I analyse the language and style of PBS 1/2, 21 with the help of "Speech Act Theory", which shows that the female sender Rīšat-[...] had limited authority and justified her actions with elaborate quotations of men's orders, thereby transferring responsibility for her actions to the men she quoted. Only four out of 331 Kassite letters from Nippur were sent by women. The other three Kassite letters from a female sender indicate that a woman named Inbi-ajjari held an influential position in the Nippurean administration and was involved in governance processes. Rīšat-[...]'s letter differs considerably from Inbi-ajjari's letters. While Rīšat-[...]'s letter illuminates a woman's societal role within a family, Inbi-ajjari's bēlu letters illustrate the power of influential women outside their family structures. [ABSTRACT FROM AUTHOR]

The article presents a close reading of a poem which was written by the local Jewish writer Esther Gad for the occasion of the Jewish Wilhelm School's inauguration in Breslau on March 15, 1791. On this basis, it offers a feminist perspective on the Jewish Enlightenment: Esther Gad was the first Jewish woman who emerged as a writer in the German language, but the Haskalah did not provide her with suitable conditions for her emancipation as a female Jewish author, as it was restricted to learned men proficient in Hebrew. [ABSTRACT FROM AUTHOR]

The article paints a vivid picture of late-eighteenth-century Breslau and places the Jewish writer Esther Gad, who was married to local tradesman Samuel Bernard in 1791, in the city's sociable life. Mentioning Gad's many contacts to writers and philosophers such as Christian Garve, Jean Paul, and Elisa von der Recke, the article singles out Esther Gad's friendship with Rahel Levin Varnhagen, who visited Breslau in 1794 and described her impressions of the city in letters to her family. In 1798, Gad joined her friend in Berlin, seeking for opportunities in the Prussian capital she did not have in her Silesian hometown. [ABSTRACT FROM AUTHOR]

The parable of the Prodigal Son is traditionally viewed from an androcentric perspective, focusing on the male characters, such as the father and brothers. However, this article suggests that the original listeners may have perceived female characters as present and significant. It briefly explores the roles of the Prodigal’s mother and the father’s mother, proposing an alternative interpretation. Evidence indicates that a 1st-century audience might have envisioned a parallel narrative, termed ‘the Parable of the Two Mothers’, within the story. This imagined parallel parable could reflect the high-context understanding of the original hearers. The article aims to reconstruct this proposed parallel parable not only as a potentially imagined narrative within the Prodigal Son but also as a counter-narrative tool. This tool seeks to aid faith communities in addressing gender-based violence (GBV) by offering a narrative device that brings women’s voices to the forefront in congregational and social contexts. Intradisciplinary and/or interdisciplinary implications: The interdisciplinary nature of this article contributes to the debate on the roles and importance of women in the church by investigating the value that women had in the parables of Jesus. Furthermore, this article promotes an inclusive reading of biblical texts aiming to combat the pandemic of GBV in South African communities. By reading women as present in the text, emphasis is given to the voices of women in the Bible and the importance of their representation today. This research is also in line with the United Nations (UN) Sustainable Development Goal (SDG) 5: Gender equality and women empowerment.

This article studies the life story of Aurora Nieto Funcia, a woman who joined Opus Dei in 1945, in early years of Franco’s dictatorship in Spain. Her existence is interesting for three reasons, all of them related to the historical context in which she lived. The first is her personal and family situation: she studied to be a teacher and had to work to support her family financially, she managed a farm in Zamora and taught in an institution. Secondly, because she was a Catholic woman, very common in her time, and at the same time closely linked to Catholic Action, where she held positions of responsibility, who discovered and became convinced of the message transmitted to her by José María Escrivá, founder of Opus Dei. And the third, is the way in which Nieto Funcia understood what Opus Dei was and how she discovered that she too was called to this way.

In these pages, the early years of Opus Dei in Argentina are examined, with a particular focus on the development of female apostolic work. The selected time frame encompasses the years 1952-1962 when apostolic efforts commenced in the city of Rosario, the first vocations emerged, and the institution initiated its expansion into other cities. The objective of this work is to establish a timeline for Opus Dei’s beginnings in Rosario and examine the role of women in Argentine society.

This paper explores a set of narratives that the writer, educator and feminist leader Amanda Labarca published in the first quarter of the 20th century, namely the novel En tierras extrañas (1915), the short novel La lámpara maravillosa and the collection of stories Cuentos a mi señor (both 1921). We are interested in inscribing this corpus of Labarca’s work mainly in the criollismo, thought of as the Latin American and Chilean literary sensibility of the first half of the 20th century. With this, we contribute to the studies that have set out to explore one of Labarca’s most unknown areas: her literature. Specifically, it traces the spirit that runs through these texts, emphasizing the typification of discourses, characters and social contexts that allow sustaining the proposal of analyzing this prose from the point of view of criollismo. Indeed, the results show the presence of several characteristics of this trend, such as the presence of the peripheral or marginal element, the traveler as protagonist or the enhancement of local customs. It is concluded that Labarca’s lyrics dialogue with the proposals of Chilean criollismo, although they are also inspired by other aesthetic and ideological proposals of her time.

Copyright of WISTA Wirtschaft und Statistik is the property of Statistisches Bundesamt and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Deutsches Institut für Wirtschaftsforschung: DIW-Wochenbericht is the property of DIW Berlin and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Pedagogical Historiography without Women? Women's and Gender History in the History of Education Women's and gender studies are still not considered as an integral part of a history of education. Only a few women have so far been elevated to ›classic‹ representatives of pedagogy. This status is certainly controversial, but Rousseau is not missing from any of the popular classic collections. Since the following article aims to make women visible in the history of education, the focus is not on Rousseau's gender-differentiated educational ideas, but on the reception of his gender anthropology by contemporary women. [ABSTRACT FROM AUTHOR]

Dr. Elisabeth Selbert, who took her A levels in self-study and completed her law degree in six semesters, did her doctorate – ahead of her time – on the principle of irretrievable breakdown of marriage. As a member of the Parliamentary Council, she was one of the four ‘mothers’ of the German Constitution. The inclusion of ‘Men and women shall have equal rights’ in Art. 3 (2) of the Basic Law (‘Grundgesetz’) is her merit. On the occasion of the 75th anniversary of the ‘Grundgesetz’, this contribution aims to portray her life, achievements and impact in a short profile.

This essay examines the investigation of high-ranking Security Office officer Jan Tataj during increasing numbers of internal purges in Stalinist Poland. Although the starting point for the investigation was provided by “inconsistencies” in Tataj’s curriculum vitae, the investigating officers of the Security Office soon declared his acquaintance with two young women to be the main subject of the entire proceedings. Since both women had previous ties to the anti-communist resistance, it was insinuated that they had used their acquaintance with Tataj for espionage purposes, and thus the Security Office accused Tataj of a lack of vigilance toward these women. Both Tataj and the two women were eventually sentenced to several years of imprisonment by the Military Tribunal in Warsaw after a year-long investigation. The paper primarily analyzes the extent to which the investigating officers considered the two women dangerous because of their gender in the context of contemporary images of women (co-)created by the Stalinist regime, and how incriminating evidence of Tataj’s lack of “vigilance” was generated in this context.

Prior scholarship has suggested that women of color and other outsiders (i.e., those not affiliated with White supremacist hate groups) have significantly facilitated the deradicalization of White supremacist hate group members. However, few empirical studies focus on the lived experiences of outsider women who have helped hate group members disengage and deradicalize. Thus, the purpose of the current study was to explore the experiences of women who facilitated the disengagement and deradicalization of White supremacist hate group members. The first author conducted interviews among four women who had significant experience regarding the phenomenon of interest. Using interpretative phenomenological analysis (IPA) as a methodological framework, the authors identified five themes from participants’ rich descriptions of their experiences facilitating hate group exit: (a) identifying love as driving force behind exit facilitation, (b) developing their exit facilitation approach, (c) experiencing costs of helping others exit, (d) identifying areas for increased external exit support, and (e) offering recommendations for hate group exit facilitation. By examining this specific population, we hoped to gain insights into new avenues of development for disengagement and deradicalization interventions.

This article reviews Eviane Leidig’s “The Women of the Far Right: Social Media Influencers and Online Radicalization.”

Based in Casablanca, Hélène Cazes Benatar not only assisted a great number of refugees fleeing from Europe to North Africa, but also helped with the liberation of internees in Saharan forced labor and internment camps run by the Vichy regime. Her social, political and even clandestine activities were significant and extend far beyond the Jewish community until well after the Second World War.

Und wir stehen solidarisch mit den Frauen in der ganzen Welt, die noch immer für Gleichberechtigung kämpfen!

And we stand in solidarity with the women all over the world who are still fighting for equality!

In the past, Hagar’s significance in the Abrahamic narratives has been overlooked by biblical scholarship. Although recent studies have aimed to rescue and redeem Hagar from patriarchal interpretations, insufficient attention has been given to the emotive quality of Hagar’s narrative. Therefore, this research aimed to fill this gap by examining the underexplored biblical character of Hagar. A literary critical methodology to analyse the rhetorical impact of the language was used in Hagar’s narrative in order to illuminate the emotive aspect of her story as a marginalised character, which may resonate with modern hearers. By using this analytical framework, we unearthed a distressing narrative of mistreatment and manipulation that allowed hearers to empathise with Hagar’s experiences of marginalisation, dehumanisation, and exploitation. This finding resulted in the conclusion that Hagar’s story generated various affective responses of outrage, compassion, and hope from contemporary hearers. Contribution: This article adds to the ongoing discourse surrounding the narrative of Hagar in biblical scholarship. It underscores the significance of this biblical story in influencing present-day ethical considerations. Additionally, it emphasises how this narrative presents conflicts that spark dialogue within the reading community, with an ultimate aim of moral formation (Christian affections), especially concerning women’s rights.

In conversations on missing female voices in the traditional development of international law a repetitive argument given as an explanation for the absence of women as active designers and contributors to international law is that it was simply unusual to find women in certain professions at that time due to the assignment of gender roles and corresponding conduct and activities considered as adequate. There is certainly a great deal of truth in this explanation. Nevertheless, the argument that the absence of women was a normal side effect of the traditional social circumstances at that time could also serve as an excuse to overlook, ignore and make women invisible, who have actually played a crucial role as active designers of the international legal order. One of them is Christine de Pizan.

Since the beginning of Russia’ aggression against Ukraine, the government’s rhetoric has become more conservative and nationalistic. In 2022-2023, Russia witnessed the introduction of a slew of oppressive legislation directly violating human rights. Against the backdrop of Putin’s focus on the fight against the ‘enemies’ and Russia’s isolation due to ‘fighting for the right cause’ women once again became the target of regulation with a steady and consistent assault on their human rights, particularly reproductive rights. Moreover, as women actively participate in anti-war protests, the authorities have been treating women more harshly during arrest, trial and sentencing as various reports show. Nevertheless, women continue to fight for their rights and freedoms in courts and on the streets, hoping for change.

The oppression of women and young girls in the biblical texts, with special reference to the Old Testament, mirrors the oppression of women and young girls in the South African context. Such oppression of women and young girls continues to engulf everyone, directly or indirectly in the South African context. Thus, this article aims to examine certain incidents in the Old Testament in which the subjugation of women is a pertinent subject. This shows that the oppression of women in the Old Testament is not so different from the oppressive incidents that continue to sabotage the social lives of many women in South Africa. Intersectionality is utilised herein as a qualitative research technique to appreciate these oppressive incidents as a source of data, while African feminism is employed as a theoretical framework to examine these incidents. Among other issues, it becomes clear that male-orientated structures are the driving force behind women’s oppression and require reasonable solutions to the conundrum.

The parables of Jesus are often susceptible to patriarchal, androcentric interpretations. By using a realistic reading and social-scientific criticism, this article will investigate the voices, roles, and presence of women in the parable of the Good Samaritan, and how the 1st-century audience of the parable would most likely have understood women to be present, even if not mentioned in the parable. Women played critical roles in terms of hospitality, travel, innkeeping, and healing. These roles and voices of women are often ignored by modern interpreters and exegetes. This article not only emphasises the valuable roles that women fulfilled in the time of Jesus but also critiques the lack, or absence, of women as a point of discussion, acknowledgement, and study in most biblical commentaries and books concerning the parable of the Good Samaritan. The aim of this research is to contribute to the unhiding of women voices in patriarchal, androcentric texts thereby reconstructing and deconstructing gender paradigms within biblical scholarship. Intradisciplinary and/or interdisciplinary implications: The interdisciplinary nature of this article contributes to the debate on the roles and importance of women in the church by investigating the value that women had in the parables of Jesus. By reading women as present in the text, emphasis is given to the voices of women in the Bible and the importance of their representation today. This research is also in line with the United Nations (UN) Sustainable Development Goal (SDG) 5: Gender equality and women empowerment.

Since their inception, public libraries in the United States have been understood to be free for all to use. Yet throughout their history, socio-political currents and developments limited or barred access for certain segments of the population. The paper looks at the accessibility for women and Black Americans during the 1850–1950 period, taking into account the image of women in the Victorian and New South era, as well as the Jim-Crow segregation. [ABSTRACT FROM AUTHOR]

Copyright of Lexicographica is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This essay examines the investigation of high-ranking Security Office officer Jan Tataj during increasing numbers of internal purges in Stalinist Poland. Although the starting point for the investigation was provided by “inconsistencies” in Tataj’s curriculum vitae, the investigating officers of the Security Office soon declared his acquaintance with two young women to be the main subject of the entire proceedings. Since both women had previous ties to the anti-communist resistance, it was insinuated that they had used their acquaintance with Tataj for espionage purposes, and thus the Security Office accused Tataj of a lack of vigilance toward these women. Both Tataj and the two women were eventually sentenced to several years of imprisonment by the Military Tribunal in Warsaw after a year-long investigation. The paper primarily analyzes the extent to which the investigating officers considered the two women dangerous because of their gender in the context of contemporary images of women (co-)created by the Stalinist regime, and how incriminating evidence of Tataj’s lack of “vigilance” was generated in this context. [ABSTRACT FROM AUTHOR]

Copyright of Soziologische Revue is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The materials of Soviet newspapers are an important source for studying the policy of the regime regarding the service of women in the armed forces of the USSR. Based on the frequency of publication of these materials, the date of their publication, and the content, it is possible to make assumptions about the need for female personnel in the armed forces during a particular period of war, as well as to highlight and evaluate the government’s propaganda concerning female soldiers in general. However, the thematic articles contained almost no specifics about the service of women in the armed forces of the USSR as a mass phenomenon – they did not provide data on the establishment of women’s military units, general statistics on the presence of women in the Army, conscription data, etc. The totalitarian regime kept this information secret, unlike other members of the anti-Hitler coalition.

Eski Mezopotamya’da kölelik konusu, hukuk metinlerinde geniş bir şekilde yer almaktadır. Söz konusu metinlerden hareketle kadın kölelerin toplum içerisindeki yerleri, sahipleri tarafından gördükleri muameleler, bir eşya gibi alınıp satılabildikleri durumlar, hırsızlık yapmaları (çalıntı mal kabul etmeleri), sahiplerine karşı gelmeleri veya başlarını örtmeleri gibi konular hukuk maddeleri aracılığıyla yorumlanmıştır. Bu bağlamda öncelikle Sümer hukuk metinleri incelenmiştir. Kadın köleler konusunun yer aldığı maddelerde genel itibariyle cariye olmaları durumu veya başlarını örtmeleri ile ilgili konular açıklanmaktadır. Genel itibariyle Eski Mezopotamya toplumlarında köle olarak var olan insanların; köle olarak doğan ve sonradan köle olan insanlar olarak değerlendirildikleri görülmektedir. Köle olarak doğan insanların hayatlarının sonuna kadar köle olarak yaşadıkları anlaşılmaktadır. Sonradan köle olanlar ise borcundan dolayı köle sınıfına giren kişilerdir. Bu geçici bir kölelik olup, daha sonradan özgürlüklerini elde edebilmekte idiler. Tüm bunlardan hareketle Eski Mezopotamya toplumlarındaki kadın kölelerin, sahiplerinin emirleri altında ve belli kurallar doğrultusunda oldukça zor bir hayatları olduğu anlaşılmaktadır.

Like many other dynasties in the History of Islam in the Middle Ages, the Banū Naṣr (1232-1492) created their own palaces as both their seat of power and royal residence at the Alhambra in Granada, the city chosen as the capital of their kingdom in 1238. During its long building process, which lasted from the thirteenth to the fifteenth centuries, the Alhambra became the dwelling of the different members of the Nasrid family, including not only the men but also the many women who made up the harem of this dynasty. This article aims to identify the residential spaces in the Alhambra where the daily life of the women of the Nasrid dynasty took place. To start with, we will reflect on the feminine nature of the Alhambra and the concept of the harem in this final phase of Andalusi history, also analysing the composition of the household of the Nasrid sultanas. We will then try to locate the specific areas of the Alhambra where the Dār al-nisā’ (or “house of women”) may have been located, gathering the sparse textual anecdotes reflecting the presence of women in different parts of this royal palace and resorting to personal interpretations due this scarcity of textual sources. For this, we will revisit the available Arabic sources and material culture from a gender perspective. With this study, we aim to turn the Alhambra into an academic field of debate and reflection on how the segregation of spaces according to gender category was organized in the context of both Islamic society and architecture.

Despite the recent surge in Anne Boleyn-themed books and articles, scholars still cannot agree on the subject of Anne and witchcraft. There are two polarising schools of thought: one is that Anne had “the physical characteristics of a witch,” based on the hostile account of Nicholas Sander, and the other that she was never “branded a witch in her own lifetime.” This essay argues that neither of these two views is correct and that there is enough compelling evidence to refute them both. It is time to return to the original source material and re-evaluate this part of the narrative of Anne Boleyn’s life.

The past two decades have experienced a growing female labour participation in the Democratic Republic of Congo due in part to the weakening of men’s absolute earning power and the increased rates of unemployment and underemployment. Women’s growing earning power and commitment to the paid workforce together with the stagnation of men's social mobility make some families more financially dependent on women. As such, women are engaging in any kind of business or activity, which sometimes put their lives at risks. Due to gender inequities, women seek favour from men in order to succeed, making them vulnerable to HIV and AIDS. The story of Ruth in Ruth 2–3, in which she is forced to go out to find food for herself and Naomi is similar to that of many Congolese women who are forced by poverty to go out and offer their bodies to men at the risk of being infected by HIV and other sexually transmitted diseases. Therefore, a gender-sensitive reading of the Bible of women’s experiences can lead to the emancipation of women, especially Mongo women in their struggle for survival. https://doi.org/10.17159/2312-3621/2023/v36n2a7

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Beginning in 1951 Mexico sent women of Opus Dei to help in the commencement of the apostolic work in the United States, Colombia, Chile, Venezuela, Argentina, Perú and Guatemala; Furthermore, each year a group traveled to Rome to receive more intense formation in the spirit of the Work. The help of the Mexican women in the process of expansion of Opus Dei in America was invaluable, since it was very difficult to leave Spain for political and diplomatic reasons during the first half of the 1950s.

The paper deals with women’s education in Ancient Greece. In ancient times, women were dominated by men throughout the Greek world, while their roles and competence were strictly defined (albeit differently across various city-states). Although not all women were deprived of education, their education was almost never organized by the city-state. Women’s knowledge and voice were never welcome in the public domain. However, the picture of women’s education, knowledge and competences is not one-dimensional and it would be wrong to claim that those did not exist. Foreign women sometimes had more freedom of education and free communication with men than Greek citizens’ wives (especially in Athens); education was also available for girls from rich families; some city-states other than Athens were less restrictive towards their women. The other aspect of the issue was the fact that there was some knowledge available to women, and in some professions, women did not appear as an exception, but rather as a rule. Such was the case of midwives, women physicians and herbal specialists/pharmacists. Their prominent role in the private domain did not only involve care of home and closest kin, but also rituals, and this should be considered an important aspect of women’s competence. However, researching women’s education and knowledge in antiquity is a difficult task, because veils of silence were cast over women’s voices in ancient times, including those that attempted to break through the barriers of their age.

Copyright of Politische Vierteljahresschrift is the property of Springer Nature and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Forensische Psychiatrie, Psychologie, Kriminologie is the property of Springer Nature and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article "Maria as a Figure of Identification in the 21st Century" discusses the various representations and meanings of Maria in the Roman Catholic Church in Germany. The movement "Maria 2.0" protests against discrimination and misconduct in the Church and considers Maria as a figure of identification for women, especially as a mother figure. The historical portrayal of Maria as a mother in medieval paintings can be interpreted as encouragement for public motherhood. The portrayal of Maria as a young girl in the Annunciation scene is now critically examined and raises questions about power dynamics and boundary crossings. The Schutzmantelmadonna, a widely spread representation of Maria in the Middle Ages and Baroque period, is considered an unusual figure of identification that resists Christ's destructive intentions. The article reflects on the various attributions and honorary titles that are ascribed to Maria in the Christian faith, such as mother, girl, protector, queen of heaven, and virgin. It emphasizes that Maria should not only be seen as a humble servant and mother, but also as a powerful figure who engages in subtle resistance. Maria is seen as a figure of identification for women in the 21st century who engage in subtle resistance within patriarchal systems and use their power and influence to bring about change. It is emphasized that Maria is a bearer of hope and a role model for women who transform male projections into female power. [Extracted from the article]