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The short fragment prompting this study is a kabbalistic inquiry into three of the positive commandments in which women are especially obligated—the so-called commandments of Hannah. When accounting for these commandments in kabbalistic terms, the fragment endorses the ritual efficacy of Jewish women. It does this in a manner analogous to descriptions of commandments performed by men, in which the practitioner is vested with the power of unifying the divinity and, as a result, drawing down its influence. The sizeable literature on the commandments produced by medieval kabbalists abounds with such descriptions, from which scholars have long sourced information concerning the practices of medieval men performing "Jewish mysticism." The fragment on the commandments of Hannah urges a reassessment of how the literature of medieval kabbalah constructs women's ritual efficacy. After gauging that text's provenance and surveying a host of comparable traditions from authoritative texts, the study proceeds to ask: Do the rationales of the three commandments of Hannah presuppose the application—by women—of esoteric knowledge during ritual performances? The article also highlights the lack of correspondence between (a) the occasional affirmations of women's sacramental efficacy in the texts and (b) the negative consensus concerning the social-historical representation of female practitioners of kabbalah. Without attempting to overturn this consensus, the study aims to recover a phenomenology of commandments performed specifically by women, which is shown to be a rare, albeit representative, feature of medieval kabbalah. [ABSTRACT FROM AUTHOR]

The purpose of this article is to examine the intersections of prayer and gender in John Chrysostom's (ca. 349-407 CE) homilies On Hannah (CPG 4411). Chrysostom speaks about prayer in many of his homilies. However, in the homilies On Hannah, notions of prayer and gender, especially masculinity, intersect quite clearly, which is not always the case with other discussions of prayer in Chrysostom's oeuvre. The questions in this article include the following: What does Chrysostom do with the gender of Hannah as a woman of prayer in these homilies? How is the problem of infertility, and its intersection with prayer, handled in the homilies? How does Hannah pray as a woman, and what does this mean for the men in Chrysostom's audience? In order to address these matters, the study examines the issue of Hannah's infertility, which was the main motivation for her prayer. Chrysostom's portrait of Hannah as an example of how to pray is then analysed, focusing especially on Hannah's internalisation of her prayer, as Chrysostom perceives it. The article aims to demonstrate that prayer, like many other aspects of early Christian life and worship, was a highly gendered concept and issues of gender lie at the heart of our understanding of Christian spiritual practice in antiquity. [ABSTRACT FROM AUTHOR]

Kur’ân’ın kastedilen anlamlarının anlaşılması öncelikle âyetleri oluşturan lafızların delâletlerini doğru tespit etmeye bağlıdır. Zira Kur’ân’da yer alan lafızların anlamlarına delâletleri farklılık arz eder. Maksûd anlamlarının kapalılıklarına göre bir hiyerarşi vardır. Bazı lafızlar birden fazla anlama muhtemeldir. Bunlara müşkil denilir. Müşkil lafızların en belirgin özelliği ihtilafa, farklı anlayışlara kapısının açık olmasıdır. Birden çok anlama gelmesi muhtemel olan bu âyetlerden birisi de Âl-i İmrân sûresinin 36. âyetidir. Bu Âyette geçen meâlen “Erkek kız gibi değildir.” ibaresinin kime ait olduğu, erkek ve kız arasında bir üstünlüğün söz konusu olup olmadığı, böyle bir üstünlük varsa bunun hangi cinsiyete ait olduğu vb. tefsirlerde tartışılmıştır. Bu çalışmada mevzubahis âyetin, belli başlı klasik tefsirlerden başlayıp günümüze kadar nasıl yorumlandığına dair farklı görüşler bir araya getirilmiş ve bu yorumların gerekçeleri incelenmiştir. İbare hakkında yapılan özgün tefsirler genel olarak iki görüş etrafında toplanmaktadır. Birincisi: Mabedin hizmetinde bulunma hususunda erkek olmanın ontolojik üstünlükleri bulunur. Erkek hayız, nifas gibi mabette bulunmaya mâni olan engellerden halidir ve mabedin hizmetini görmek için gerekli fiziki güce sahiptir. Mabede devam eden erkeklerle ihtilat etme mecburiyeti olacağı için bu içli dışlı oluşa kadınlık manidir. Erkeğin diğer erkek cemaat ile bir arada bulunmasında herhangi bir sakınca yokken kadın hakkında ise durum öyle değildir. İkincisi: Hanne kendisine bahşedilen kızı erkeğe üstün tutmuştur. Bu yoruma göre Hz. Meryem’in annesi şöyle demiştir: “İstediğim erkekti. Fakat bu kız ise Allah’ın bana bahşettiği bir ihsan. İstediğim olan erkek, Allah’ın bana bahşettiği kız gibi değildir.” Böyle bir yoruma göre Meryem’in annesi, Allah’ın kendisine verdiği şeyin kendisi için istediği şeyden daha hayırlı olduğunu bilen marifet ehli bir kadındır. Sonuç olarak bu yorumların her birinin genel anlamda ilmi bir mesnede dayandığı ve lafız ve terkiplerin birden fazla anlama muhtemel olmasından dolayı da kesin bir yargıda bulunmanın mümkün olmadığı belirtilmiştir. Fakat çalışmanın ibare hakkında şöyle bir değerlendirmesi olmuştur: İbare, “teslimiyet dersi” vermektedir. Hz. Meryem’in annesinin, gönlünde erkek çocuğu olduğu halde kız doğurduğunda Allah’ın takdirine teslimiyet göstermesi ve kendisine bahşedilen kız çocuğunda büyük bir hayır var olduğuna inandığını belirtmesi Kur’ân’ın “tevhît ve tevekkül” maksadına daha uygundur. Zira Kur’ân başından sonuna kadar defalarca kazaya rıza, Allah’ın lütfuna teslim dersi vermiştir. Erkek beklerken kızı olan bir kadının erkek çocuğunun herhangi bir sebeple daha meziyetli olduğu gibi bir düşüncesini yahut tahassürünü Kur’ân’ın bizlerle paylaşmış olması da muhtemeldir. Fakat çalışmanın tercihi görüş bu değildir.

This article argues that Pseudo-Philo carefully crafted the sequence of events and the speeches in Liber Antiquitatum Biblicarum (L.A.B.) 49 so as to create connections with Hannah's story. Through this, the reader is invited to compare the various reactions of the people with those of Hannah, so that Hannah's role as an exemplar for the people is highlighted. The two stories follow a similar trajectory of disappointments and encouragements but show a marked contrast in protagonists' attitudes and relationships to God. Faced with similar trials, Hannah succeeds where the people fail. The article also shows that the elements of L.A.B.'s version of Hannah's story that are not found in the biblical text are nonetheless inspired by hints present in it, showing that Pseudo-Philo grounded his retelling of the story in a close reading of the text. [ABSTRACT FROM AUTHOR]

Understanding the Qur'ān's intended meanings depends on accurately pinpointing the denotations of the words that make up the verses as the words in the Qur'ān come with different denotations. There is a hierarchy developed based on the covertness of the intended meanings. Within this hierarchy, there are some words with multiple meanings. These are called mushkil (problematic). The most distinctive feature of such words is that they are open to disputes and different interpretations. One of these is the 36th verse of Al-'Imran. Tafsīrs discussed whom the utterance "No male child could ever have been like this female" in this verse belongs to, whether any of these genders is superior to the other and which gender is superior if superiority is the case. This study brought together different perspectives on how the aforementioned verse has been interpreted so far, particularly based on main classical tafsīrs, and it examined the reasons for these interpretations. The original commentaries on the utterance generally focus on two views. Firstly, there are ontological advantages of being a male with respect to serving for religious temples. Menstruation and puerperium are obstacles that prevent women from being in a temple, whereas the man is free of them and has the necessary physical strength to serve for it. Since such service would entail contact with men who regularly come to the temple, being a female is not appropriate for it. While there is no problem for males to be together with other males in congregation, it is not the case for females. Secondly, Hannah favored the girl bestowed upon her above a boy. According to this, Mary's mother said, "A boy was what I wanted, but this girl is a gift that God has given me. The boy I had wanted could never have been like this female God gave me." According to such an interpretation, Mary's mother is a wise woman who knows that what God has given her is better than what she had wanted for herself. Globally considered, it is stated that each of these interpretations has a scientific basis in general, and that it is not possible to make a definite judgment because the phrases and clauses are likely to have multiple meanings. However, the present study offers the following interpretation about the utterance in question: It gives a "lesson of surrender". It is more appropriate for the purpose of "tawhid and tawakkul" of the Qur'ān for Mary's mother to submit to the will of Allah when she gives birth to a girl although she wishes for a boy in her heart, and that she believes there is goodness in the female child bestowed upon her. This is because the Qur'ān--from the beginning to the end--repeatedly gives the lesson of "acceptance and tawakkul". It is also possible that the Qur'ān offered us the thought or yearning of a woman who gives birth to a daughter while wishing for a son that the son is more gifted for some reason. However, this is not the perspective favored in this study. [ABSTRACT FROM AUTHOR]

The Hannah narrative bears close affinities to the African context with respect to the problem of barrenness. Hence, employing the exegetical approach and contextual analysis, this article examines the narrative in relation to the attitude of the church in Nigeria towards the problem of barrenness among its members. The suffering of Hannah resonates with the travails of childless African women; yet, beyond the weekly or monthly prayer services for them, the church has not exploited these similarities enough to assist its barren members. This article states that the church can organise regular programmes to address issues such as causes of barrenness as well as the role of male and female cells in the conception process. It also needs to teach the right attitude of friends and relatives towards childless couples so as to reduce the psychological effects of childlessness particularly on the women. The church can also identify with childless couples by introducing them to the practices of child adoption and surrogacy when all efforts to have children by the natural process fail. As there will always be childless persons in spite of all efforts to have children, the church has the responsibility to make its members accept the fact that children are a gift from God, and that matrimony must not necessarily end in parenthood. Finally, the church in Nigeria needs to assure childless members that they can live happy and fulfilled lives despite their situation of childlessness. Intradisciplinary and/or interdisciplinary implications: This research involves the disciplines of the Old Testament and Christian Ethics. It examines 1 Samuel 1:1–20 in relation to the attitude of the church in Nigeria towards its childless members, stressing that the church can do more in identifying with them.

Through a thorough text analysis, this paper aims at finding the root cause of the ambivalence demonstrated by the two female characters in Angels in America. The contradiction in the double faces of Harper and Hannah, the wife being both neurotic and clear-minded, and the mother being both considerate and indifferent, reflects the well-established social discrimination by heterosexuals against homosexuals. By reviewing the image of women created by female playwrights on the stage and the two stereotypes of women created by male authors in history, the paper also argues that the double faces of the two characters display an obvious contradiction of the playwright himself in characterization. This contradiction and ambivalence in Kushner‟s creation of Harper and Hannah might also mirror something that is equally contradictory and ambivalent of the playwright himself

This article explores Leslie Hannah's critique of the literature of international comparative business history including and deriving from Alfred Chandler's Scale and Scope: The Dynamics of Industrial Capitalism (Cambridge MA: Harvard University Press, 1990). This critique is in part empirical and in part deeper. Some of the key texts are published and more or less accessible but key elements remain unpublished (at least in English). The article summarises Hannah's argument, going into some detail for the unpublished material, and reflects on the significance of the body of work considered as a whole. [ABSTRACT FROM AUTHOR]

Hannah comes before God to enact a prayer that contains multitudes of sound registers. Hannah, wailing, proclamation, immigrant women, lament, language, memory, scream, suffering, border, prayer Keywords: Hannah; wailing; proclamation; immigrant women; lament; language; memory; scream; suffering; border; prayer EN Hannah wailing proclamation immigrant women lament language memory scream suffering border prayer 51 53 3 05/04/21 20210401 NES 210401 cuando mami ora, mami llora. [Extracted from the article]

Background: The Dundee classification is a simple severity assessment tool that could optimize treatment decisions and clinical outcomes in adult patients with cellulitis; however, it has not been validated in a large cohort.Objectives: To determine whether the Dundee classification reliably identified those patients with cellulitis who had a higher mortality, a longer length of hospital stay or an increased risk of readmission.Methods: We performed a retrospective study of all adults with a primary discharge diagnosis of cellulitis admitted to Auckland City Hospital from August 2013 to June 2015. We classified patients by severity using the Dundee scoring system.Results: The 30 day all-cause mortality in adult patients with a discharge diagnosis of cellulitis was 2% (29/1462) overall, and was 1% (10/806), 2% (6/271), 3% (10/353) and 9% (3/32) in Classes 1, 2, 3 and 4 of the Dundee classification, respectively (P = 0.01). Mortality was strongly associated with age >65 years (OR 9.37, 95% CI 3.00-41.23) and with heart failure (OR 6.16, 95% CI 2.73-14.23). There were significant associations between the Dundee classification and the incidence of bacteraemia, the length of hospital stay and the rate of readmission to hospital.Conclusions: The Dundee classification is a simple, reliable tool that can be easily applied in clinical settings to predict risk of mortality in order to determine which patients can be managed in the community with oral or intravenous therapy, and which require inpatient care. [ABSTRACT FROM AUTHOR]

The Hannah narrative bears close affinities to the African context with respect to the problem of barrenness. Hence, employing the exegetical approach and contextual analysis, this article examines the narrative in relation to the attitude of the church in Nigeria towards the problem of barrenness among its members. The suffering of Hannah resonates with the travails of childless African women; yet, beyond the weekly or monthly prayer services for them, the church has not exploited these similarities enough to assist its barren members. This article states that the church can organise regular programmes to address issues such as causes of barrenness as well as the role of male and female cells in the conception process. It also needs to teach the right attitude of friends and relatives towards childless couples so as to reduce the psychological effects of childlessness particularly on the women. The church can also identify with childless couples by introducing them to the practices of child adoption and surrogacy when all efforts to have children by the natural process fail. As there will always be childless persons in spite of all efforts to have children, the church has the responsibility to make its members accept the fact that children are a gift from God, and that matrimony must not necessarily end in parenthood. Finally, the church in Nigeria needs to assure childless members that they can live happy and fulfilled lives despite their situation of childlessness. Intradisciplinary and/or interdisciplinary implications: This research involves the disciplines of the Old Testament and Christian Ethics. It examines 1 Samuel 1:1–20 in relation to the attitude of the church in Nigeria towards its childless members, stressing that the church can do more in identifying with them. [ABSTRACT FROM AUTHOR]

The narrative of 1 Samuel opens graphically with the story of Hannah and also closes with the striking story of another woman, the ‘witch’ of Endor. These two women appear to occupy a significant place in the characterizations of 1 Samuel through the strategic locations of Hannah at the birth of Samuel, and the ‘witch’ at the death of Samuel. While past scholarship has described the individual importance of these two stories, the present study engages the intertextual connections between the two stories and the narrative importance of these two stories in the story world of 1 Samuel. Taking account of this intertextuality, the study underscores the hidden polemics inherent in their representations, especially in the staging of these two women in the same narrative space through the different literary echoes in the two stories that intertextually bind these women together as ‘literary sisters’ and mirrors of each other. [ABSTRACT FROM AUTHOR]

In Tb 1,11–14 the words that Hannah says to her husband resemble in many aspects those of Job's wife (Job 2,9). That of Hannah is the defiance of a lively faith, attentive to people and to the situations of life, more that in complying with the law, in the rites and works of justice. This was the primitive sense of her words; in fact, the author of Tobit constructed her portrait on the original archetype of Job's wife, that can be seen in Old Greek (OG) and in his addiction in v. 9a–e, by contaminating them. So, here she urges Job to cry out to God his hopelessness for so unfair a trial, and to seek in him a living interlocutor, no longer resigning himself to the events. A reworking of Hannah's image is totally positive in vv. 11–13: there it's reinterpreted in the light of the new portrait of Job's wife, reworked with misogynist accents by Jewish tradition and incorporated in the MT and in the ecclesiastical Greek of the LXX, where her words, rather than an exhortation, they are a curse against Yhwh, responsible for Job's suffering. In Tobit , however, it is just an ideological reading, that is a reworking of the meaning of Hannah's words (v. 14), as sometimes the tradition did, assimilating her role to that of Job's wife in the MT and LXX. [ABSTRACT FROM AUTHOR]

La idea propuesta en este artículo se lleva a cabo a partir del análisis conceptual del término “ideología”, tal como es usado por Hannah Arendt en Los orígenes del totalitarismo. El contexto semántico que se impone con el uso que hace Arendt de este término es revisado a la luz de la siguiente objeción propuesta por Phillippe Lacoue- Labarthe y Jean-Luc Nancy: el término ideología, tal como lo usa esta autora, no da cuenta de una de las características más importantes de la ideología nazi: el mito. Con el propósito de ilustrar esta idea, se aplica el sentido del término “mito político” propuesto por Roberto Esposito a algunas palabras contenidas en los discursos de Heinrich Himmler. Esto conduce, en la parte final del texto, a proponer, también en discusión con Arendt, un giro en la forma como podría llegar a ser entendida la relación con el pasado en la ideología nazi.

The practice of polygyny (polygamy) is attested to in many parts of Africa. One reason among many for consolidating this practice in some African cultures is the emphasis families place on having male progeny. For many polygamous men, it serves as a way-out of childlessness and “sonlessness.†But what becomes of the childless wives in such polygamous marriages? In those patriarchal African societies, where men are at the centre of the stage, the plight of childless or “sonless†wives in a polygamous marriage often goes unnoticed or ignored. By using the childless ordeal of Hannah (1 Sam 1) to mirror the plight of childless women in some polyga­mous African families, this article highlights the silent sufferings of such childless women and makes a clarion call for an informed and just response to their plight. In addition,it calls attention to the “silent†ordeal of Hannah in 1 Sam 1; an aspect of the text that until now has received very little attention.

En este trabajo se muestra cómo es posible que el mal pueda estar contenido en cierta forma de hablar. En términos de J. L. Austin, y de la mano de Hannah Arendt, a la luz de un ejemplo tomado de la historia colombiana, se ilustra la fuerza ilocucionaria de ciertas expresiones. El ejemplo está contenido en uno de los discursos más célebres del expresidente colombiano Laureano Gómez Castro. El texto concluye mostrando cómo, con los enunciados que Gómez emite, antes que cumplir las promesas que hace en su discurso o describir una serie de cosas, miente y en tanto hace esto, cambia el mundo en la forma de actuar sobre él con maldad.This text shows how evil can be contained in certain way of speaking. In terms of J. L. Austin, and considering Hannah Arendt, with the help of an example taken from recent Colombian history, it illustrates the ilocucionary force of certain expressions. The example is found in one of the most important speeches of former president Laureano Gómez Castro. The text concludes by showing how, Gómez, rather than maintaining promises that he makes in his speech or describing a series of things, lies, and in so doing, changes the world through his way of evilly acting above it.

Copyright of Cadernos de Pesquisa is the property of Fundacao Carlos Chagas 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 argues that the movement from Hannah's silent prayer in Liber Antiquitatum Biblicarum 50.5 (‘Hannah did not want to pray out loud’), to her bold declaration in 51.5 (‘I will speak my words openly’), interrupts a narrative trajectory involving violent zeal in Pseudo-Philo's rewritten biblical narrative. Throughout the narrative, the prayers of key individuals for God's merciful action on behalf of the people are rendered efficacious by acts of zeal (zelus) that are both public and violent (47.1–3). By contrast, Hannah's act of silent prayer (framed as ‘zeal’ in 50.5) is accepted as the accompanying act for the people's prayer (51.2). This vicarious action helps explain Hannah's expanded role as paradigmatic of all Israel in Liber Antiquitatum Biblicarum and serves to deconstruct the notion that acceptable zeal from Israel's leaders must be manifested with violence. [ABSTRACT FROM AUTHOR]

The divergence between the MT and LXX in Hannah's response to Eli's accusation of drunkenness (1 Sam 1:15) has long puzzled scholars. The Greek phrase, "I am a woman who has a hard day (σκληρα ημερα)", is an improbable rendering of the Hebrew ("hard of spirit"). This is commonly explained by way of a hypothetical Vorlage, (lit., "hard of day"), which consequently becomes the preferred reading over against the MT. The central argument is that would mean "obstinate" or "stubborn", which is not fitting for Hannah's speech. This brief study problematizes this prevailing view, arguing instead that the MT appropriately characterizes a misfortune perceived by Hannah to be the result of God's action. [ABSTRACT FROM AUTHOR]

In De ebrietate 150, Philo quotes Hesiod's Works and Days (287,289-292) in his interpretation of Hannah's alleged drunkenness in 1 Samuel. These poetic verses contrast the difficulty of the road to virtue with the ease of acquiring wickedness. On Philo's reading, the misperception of Hannah's "hard day" by her accuser illustrates the moral lesson of Hesiod, namely, that fools consider virtue to be beyond attainment. In the context of recent interest in the ways in which Philo's literary methods converge with those of other ancient readers, especially Alexandrian scholars, this study situates Philo's application of Hesiod's didactic poetry within its wider history of interpretation. As early as Plato and continuing through Philo's time, Hesiod's "two roads" was frequently cited in philosophical discourse and debate. Moreover, analogously to Philo, Alexandrian critics employed this passage in explaining the morality of literary characters. Philo's use of Hesiod is consistent with this interpretive tradition. At the same time, his originality consists in his creation of a dialogue between Hesiod and biblical narrative in which both voices converge around the same ethical lesson. [ABSTRACT FROM AUTHOR]

In the Book of Tobit, Hannah and Tobit employ metaphorical epithets to refer to their son Tobias. This essay examines the metaphors “staff of our hand” and “light of my eyes” as they reflect the varying perceptions of Tobit and Hannah regarding the significance and role of their son while they are away from the homeland. The senses and meanings that these metaphors map on to the persona of Tobias act as aids in the construction of his character in the narrative. [ABSTRACT FROM AUTHOR]

Copyright of Estudios Politicos (01215167) is the property of Universidad de Antioquia 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.)

Three of the United Nations Millennium Development Goals (MDG) to eradicate poverty are very much inter-related: ‘Promote gender equality and empower women,’ ‘Reduce child mortality,’ and ‘Improve maternal health.’ Although the biblical text has often been used to subordinate and oppress women, it can be a resource to empower women who live and give birth in conditions of grinding poverty. Put in the mouths of pregnant women, the Song of Hannah (1 Sam. 2) and Mary’s Magnificat (Lk. 1) envision a reversal of hierarchies, in which ‘The Lord raises up the poor from the dust and lifts the needy from the ash heap.’ Attention will be paid to the social pre-exilic and Palestinian contexts of exploitation to which these songs speak. [ABSTRACT FROM AUTHOR]

The article presents information on the legality of marriage to the sister of a deceased wife in England with respect to an Act amended by lawyer John Singleton Copley. The Act created the controversy of the legislation of the deceased wife's sister in the some colonies of Australia in the eighteenth century and England in the nineteenth century. Information on the representation of the marriage plot of the sister-in-law in the two countries is also presented.

Liberalism as a historical phenomenon is closely articulated with the history of modern democracy. If no consensus exists about what is liberal and democratic in liberal democracies, at least there is agreement regarding the fact that liberalism is precisely the criterion which distinguishes liberal democracy from non-liberal democracies. This criterion was used by us as an orientation guide, allowing us to trace the basic assumptions of this trend of political thought and, at the same time, allowing us to identify the close ties between liberalism and democracy. The central issue discussed here concerns the conflict between freedom and power, as presented in the studies on liberal democracy. Considering such inconsistency, it was possible to understand the reasons that led Hannah Arendt to question the representative system and to deny the separation between freedom and power, as advocated by proponents of liberal democracy. Through this study it is also possible to learn, in the light of Arendt’s conception, that power is intrinsically linked to public liberty and is not effective outside human action, depending, therefore, on the coexistence among men in public space. By questioning the limits and difficulties experienced by the representative system advocated by liberal democracy, we came to the realization that, as proposed by Arendt, it is possible to expand the meanings of democracy. Thus, if Arendt's fundamental concern is the decline of public space, which is vital for politics and the conduct of human affairs, her critique is the most appropriate, as it faces the apathy and conformism that characterizes mass society. The rescue and rehabilitation of the political public sphere would be the precondition to rethink the foundations of democracy and the liberal principles that sustain it. [ABSTRACT FROM AUTHOR]