En janvier 2016, le gouvernement israélien présentait un projet d’aménagement d’un espace cultuel où hommes et femmes juifs pourraient prier ensemble dans une zone excentrée du Mur des Lamentations, zone non régie par les autorités orthodoxes. Ce « compromis » du Mur censé mettre fin au long combat d’un groupe de féministes juives religieuses désireuses de pouvoir prier publiquement au Mur (les Femmes du Mur), permettait également de reconnaître territorialement et symboliquement l’existence et l’influence d’un judaïsme libéral en quête d’affirmation (...) dans le pays. Ce sont en effet les autorités juives orthodoxes qui sont en charge, depuis la création de l’État et surtout depuis la conquête de Jérusalem, en 1967, de l’administration du Mur et de sa partition genrée. Dans cet espace réaménagé comme une synagogue orthodoxe, femmes et hommes ne prient pas ensemble (installation et construction d’une Mehitza) et la prière des femmes est reléguée à une prière privée, seuls les hommes étant habilités à conduire une prière publique. L’examen et la confrontation d’une photographie des années 1880 et d’un texte des renseignements français de 1928, permettent de comprendre comment une géographie genrée du Mur s’est patiemment construite le long de lignes aux enjeux clairement nationalistes et politiques. L’installation et la construction de frontières entre les sexes renvoient dans ce haut lieu religieux et nationaliste à la question des frontières au sens large et, par là même, à la question du conflit israélo-palestinien. (shrink)

Our study contributes to the ongoing debate about women’s rights and religious feminism. The context for analysis of women’s experiences is the “Women of the Wall” who have been struggling for the past 30 years for their right to practice their spiritual rituals (praying at the Western Wall) in a hegemonic and masculine arena. We suggest that the “Women of the Wall” and their battle for spiritual equality threaten the hegemonic masculinity. Moreover, this (...) feminist battle expands the feminist revolution and the fights for women’s equality to the religious arena which is dominated by the hegemonic masculinity. The implementation of the Listening Guide, a feminist methodology, assists us in uncovering various voices, representing different aspects of the experiences of the “Women of the Wall” in a conflict zone. These narratives reveal juxtapositions of feelings of competence, determination and vulnerability and shed light on the women’s struggle for gender equality in a hegemonic masculine domain. (shrink)

Women’s voices are widely expressed in current movements of rejuvenation of Jewish traditions. These moves raise tensions within the religious world and the civil legal realm. In focus here is a much-debated instance: the nearly thirty-year effort by Jewish women to pray in a group in song and read from the Bible at the holy site of the Western Wall in Jerusalem. The group is called the Women of the Wall (WoW). In addition to the (...) women's rights of speech, discussion here highlights the need to recognize duties of respect for the women’s voices. Moral analysis of the Jewish and democratic values which constitutionally define Israel founds the legal basis for this duty of respect. Both Jewish thought and Kantian analysis are seen to conceptualize the essence of freedom as obligation, from which arise duties of respect for the other. Duties of respect indeed are owed to WoW by the other worshippers at the Western Wall, as well as by the rabbinic authorities in control of forms of prayer at the site. That both Jewish and democratic values deem obligation as the essence of freedom lends support to seeing coherence between the two sets of values defining the State of Israel. (shrink)

The Southern Journal of Philosophy, EarlyView.

A recent article in this journal by Katrina Hutchison exposes and addresses the cumulative effects of implicit bias on women in surgery. We doubt that there is a single woman in any surgical field who has not experienced both implicit and explicit bias. Many of the issues facing women in surgery seem to be mirrored in both the developed and developing countries. There is little literature describing the exact situation in Africa. South African government institutions have made a (...) concerted effort to improve the representation of minorities in business, education and the health sector. In the hospital setting, hiring is done by means of a quota system based on demographics within that particular sector. This has also resulted in a number of unforeseen epistemic biases. This policy-driven ‘forced’ hiring of female candidates also led to feelings of doubt in the candidates themselves about their merits and competence and capabilities. This epistemic bias can then filter down, feeding the already prevalent imposter syndrome and confidence issues felt by many female surgical trainees. Not only do we need to aim to change the culture in surgical departments by changing the image of the ‘stereotypical surgeon’, we need to extend this message out into our training institutions, communities and peoples’ homes. We believe that this is the only way to change a culture steeped in implicit bias, to be more inclusive of women and other minority groups and shed the assumption that they are lesser. (shrink)

Over a period of 10 years following the fall of the Berlin Wall in 1989, the author conducted interviews with 18 women on four separate occasions to determine their response to unification. The fourth set of interviews, which took place during the spring of 1999, revealed that the women had adopted one of three different ways of adapting to unification. In the first and largest group were women who were more engaged, active and upbeat about their (...) new lives. A second, smaller group consisted of women who were frustrated, discouraged and bitter and had turned inward. Women in the third group were involved in their new lives but exhausted by their efforts to maintain their involvement. The most significant factor in defining these women's different experiences appears to have been the ability to maintain a sense of community. These biographies show that women who successfully adapted to unification held onto the community they had enjoyed in the GDR or else created it anew, while those who were discouraged and bitter had lost connection with the wider community. (shrink)

Form and content give rise to the question of function in the Saletta delle Dame of the Palazzo Salvadego. It is a uniquely decorated space in which frescos cover the four walls, treating the viewer to an all-round vista of the countryside. Mediating between illusion and reality are eight life-size depictions of women in contemporary dress, whom, set in pairs behind a fictive balustrade, focus their attention towards the centre of the room. In the vaulted ceiling are painted musical (...) instruments, suggesting a possible use for this space. The decorative effect is unlike any other room from this period. This chapter explores the imagery of the Saletta and considers its function within the broader context of frescoed Italian Renaissance rooms. (shrink)

Vesicovaginal fistula was a catastrophic complication of childbirth among 19th century American women. The first consistently successful operation for this condition was developed by Dr J Marion Sims, an Alabama surgeon who carried out a series of experimental operations on black slave women between 1845 and 1849. Numerous modern authors have attacked Sims’s medical ethics, arguing that he manipulated the institution of slavery to perform ethically unacceptable human experiments on powerless, unconsenting women. This article reviews these allegations (...) using primary historical source material and concludes that the charges that have been made against Sims are largely without merit. Sims’s modern critics have discounted the enormous suffering experienced by fistula victims, have ignored the controversies that surrounded the introduction of anaesthesia into surgical practice in the middle of the 19th century, and have consistently misrepresented the historical record in their attacks on Sims. Although enslaved African American women certainly represented a “vulnerable population” in the 19th century American South, the evidence suggests that Sims’s original patients were willing participants in his surgical attempts to cure their affliction—a condition for which no other viable therapy existed at that time. (shrink)

The aim of the article is to argue the thesis that, 25 years after the fall of communism, with the exception of former Yugoslavia, there has been and still is, a lack of „women’s movements“ in the post-communist countries. The author also proposes some explanations as to why there are dozens of women’s organizations but no women’s movements. In order to support her thesis, Raynova emphasizes the difference between “women’s movements”, “feminist movements” and “social movements”, and (...) shows the weakness of some current definitions. Instead of a definition, she indicates the conditions for a women’s movement, which are: (1.) women’s oppression and discrimination as a prevalent situation, which motivates a movement when that situation is perceived as intolerable; (2.) ideas and concrete strategies on how to proceed in order to change this situation; (3.) some kind of organization or leading personalities, able to coordinate and unite women in a mass movement and to ensure continuity of action until the goals of the movement are achieved; and (4.) large masses of women who are motivated and ready to fight resolutely for changing their situation. The provided analyses show that these conditions have not been always given, but that the persisting problems of women’s problems can be resolved only if women engage more actively in civil society so as to enforce their claims. (shrink)

Study of the visual, material, and textual sources of elements shaping images of women in the Latin East provides a context for investigating how communicative strategies applied in the representation of women articulate and interact across artistic, social, historical, cultural, and spiritual dimensions. To what extent do these phenomena conform to gender norms? The case studies underlying this analysis come from present-day Lebanon as they relate to preserved twelfth- and thirteenth-century female depictions found in wall paintings from (...) Mar Sharbel the Elder in Maad, Saydet el-Rih in Enfeh, and the National Museum of Beirut. These depictions situate these women dynamically in the region’s cultural and artistic landscape, as well as in the social fabric of their time. (shrink)

Introduction: the fingerprint of spirit -- The subject/object of cinema: The Maltese falcon -- "A deeper breath": from body to spirit in Kiss me deadly -- Negative dioretix: Repo man -- "Jackie Treehorn treats objects like women!": two types of fetishism in The big Lebowski.

By their very nature, overseas medical missions (and even domestic medical charities such as free clinics ) are designed to serve vulnerable populations. If these groups were capable of protecting their own interests, they would not need the help of medical volunteers: their medical needs would be met through existing government health programs or by utilizing their own resources. Medical volunteerism thus seems like an unfettered good: a charitable activity provided by well-meaning doctors and nurses who want to give of (...) their time, skills, and resources to help those who would not otherwise be able to take care of their medical needs. In this article, I argue that if medical volunteerism is to be good, however, it must always meet certain basic ethical requirements. These requirements may be (and perhaps often are) overlooked in the rush to organize and carry out short-term medical missions. I illustrate my point with special reference to short-term medical missions designed to provide surgical repair of obstetric vesico-vaginal fistula, a condition in which the tissues that normally separate the bladder from the vagina are destroyed by obstetric trauma, leading to continuous and unremitting incontinence in the affected woman. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Standing at the Intersections: Navigating Life as a Black Intersex ManSean Saifa WallAs I sit down to write this narrative, my mind is reflecting on the past year. This year has seen numerous protests against state–sanctioned violence with the declaration that “Black Lives Matter”. As a Black intersex man, I have witnessed the impact of state–sanctioned violence on my family and my community, both from the police state and (...) medical community. I charge the police state and the medical community with state– sanctioned violence: Each targets non–normative bodies—the former through incarceration and execution, and the latter by means of surgical and hormonal intervention. As a Black intersex man, I stand at the intersection bearing witness to how this violence has incarcerated my friends and loved ones as well as being subjected to medically unnecessary surgical intervention. Although this is where I stand now, both socially and politically, I have not always existed here.I was born in the winter of 1978 at Columbia–Presbyterian Hospital in New York City. I was the youngest of five children and one of three children in my family who were born with an intersex trait now known as androgen insensitivity syndrome (AIS). At the time, AIS was referred to as “testicular [End Page 117] feminization syndrome.” Upon receiving my medical records years later at the age of twenty–five, I noticed scribbling and a barrage of notes indicating the process by which the doctors assigned my gender as female. Although I had ambiguous genitalia, which caused some initial confusion among the doctors, XY chromosomes were not enough for me to be raised as male. My mother was told I would be raised as a girl and, according to the medical records, “function as such.”Unlike my sisters who were also born with AIS, my mom was not swayed by the surgical recommendations doctors made about my body. As a matter of protocol, my sisters’ gonads were removed in infancy, however, my mom made the decision that my testes would remain with me until they had to be removed.Because of intense pain in my groin area, my testicles were removed when I was thirteen years old. The pain that I felt following the surgery was perhaps the worst pain that I have experienced in my entire life. After surgery, my pediatrician prescribed estrogen and Provera as a hormonal replacement regimen. Fatty deposits changed the shape and contours of my face. Once robust and chiseled thighs now harbored cellulite. The beginnings of facial hair and prominent body hair became wispy and nonexistent. What was hard and defined became soft.At no point did anyone ask me what I wanted to do with my body.I actually missed the effects of my natural testosterone such as a deepening voice, increased hair and muscle mass; when I asked if I could take both testosterone and estrogen after surgery, my mother remarked, “You would look too weird.”The hormone therapy was coupled with intense social conditioning. I feel as if the social conditioning for young women raised with AIS is suffocating. When doctors prescribed hormones for me to take, my mother constantly reminded me how “beautiful” the little yellow pills would make me. As a means of reassurance, my pediatrician told my mom that “a lot of fashion models” have AIS and that I would most certainly be beautiful. In our dominant US culture, gender norms can already be oppressive, but for women with AIS, there is the impact of gender norms and the underlying fear that women with AIS are not really women since they have XY chromosomes. I did not succumb to the pressure to be more feminine, but actually gravitated toward masculinity. Before transitioning to live as a man, I considered myself a butch woman. When I came out of the closet at fourteen years old and presented as a masculine young woman, I never felt safe. Because I dated women who were more feminine than I, my relationship with these women seemed threatening to men who repeatedly reminded me through harassment and threats that “I was not a man.” Of course, I wasn’t trying to be a... (shrink)

On the 3rd of April, 2023, the Doctor of Philosophy, Larisa Viktorovna Anzhiganova celebrated her anniversary. She is the first and currently the only woman in the region with a degree of the Doctor of Philosophy. Her research interests are related to the study of ethnocultural problems of Khakassia, in particular, the philosophy of ethnos, ethnic culture, interethnic relations, gender studies. Her scientific activity was conducted within the walls of the N. F. Katanov Khakass State University (since 1980), Khakass Research (...) Institute for Language, Literature, and History (1994–1998). It is of particular interest due to the relevance of the topic of the doctoral dissertation “The evolution of the worldview of an ethnic group (by the example of the Khakass people)” (1999, Moscow) and other works that cover the value problems of the ethnic group, including women’s family values. The researcher pays significant attention to the issues of the Khakass’ ethnocultural foundations. An important stage in the development of scientific and organizational activities of L.V. Anzhiganova was the holding of the Interregional Сonference “Ethnic Capital: Resources and Institutional Forms”, which promises to become regular. The philosopher’s ideas played an important role in the formation of the ethnic culture of the Khakass people. (shrink)

The discourse inside and outside of sport in Australia and abroad on the participation of transgender women in female sport focuses on the principles of fairness, equity and the safety of competitors. These concerns commonly materialise (with little evidence) labelling transgender women as ‘cheats’, dominating female sport, strategically being coached in collision sports to intentionally hurt opponents or fraudulently transitioning with the sole aim of competing in elite women’s sport. Our research examines the process by which the (...) Australian Football League (AFL) grappled with these competing narratives in developing a policy to permit the participation of transgender and gender diverse athletes in community and ‘elite’ competitions. It will be argued that the initial AFL process lacked consideration of the human rights of transgender women and did not provide the necessary resources required to ensure a safe and inclusive process for transgender women to engage with the AFLW competition. This article will also identify lessons which other sport governing organisations should heed in developing and implementing policies for the inclusion of transgender women in sport. (shrink)

Objective The study evaluated patient informed consent for the Quad screen and examined differences in IC between test acceptors and test refusers. A multidimensional model of IC was used. Methods Women seeking prenatal care at nine obstetrics clinics in a large Midwestern city completed surveys between February and December 2006. Surveys contained measures for three dimensions of IC: intention, understanding and controlling influence. Results 56.2% of women did not meet criteria for all three of our dimensions of IC (...) and therefore failed to give it. The failure rate was higher among women who choose to screen than women who choose not screen. Women who met all criteria for IC were over three times less likley to choose to screen ) than women who did not meet criteria for IC. Conclusion The decision to screen for fetal anomalies is less of a deliberated action than the decision not to screen. Women who lack a fundamental understanding of the purpose and nature of the screen may be operating on the belief that the screen is part of standard care and presents no need to deliberate. (shrink)

ABSTRACT BACKGROUND: The objective of this study was to identify factors motivating women to take part in endometriosis research and to determine if these factors differ for women participating in clinical versus basic science studies. METHODS: A consecutive series of 24 women volunteering for participation in endometriosis‐related research were asked to indicate, in their own words, why they chose to volunteer. In addition, the women were asked to rate, on a scale of 0 to 10, sixteen (...) potentially motivating factors. The information was gathered in the form of an anonymous self‐administered questionnaire. RESULTS: Strong motivating factors (mean score >8) included potential benefit to other women's health, improvement to one's own condition, and participation in scientific advancement. Weak motivating factors (mean score <3) included financial compensation, making one's doctor happy, and use of ‘natural’ products. No difference was detected between clinical and basic science study participants. CONCLUSION: This study is the first study to specifically investigate the factors that motivate women to take part in endometriosis research. Understanding why women choose to take part in such research is important to the integrity of the informed consent process. The factors most strongly motivating women to participate in endometriosis research related to improving personal or public health; the weakest, to financial compensation and pleasing the doctor. (shrink)

This article takes a fresh look at the Ardeners' muted group theory, originally applied in social anthropology and later taken up by the women's movement. The theory has wider applicability in aiding understanding of the communication processes between females and males but there is a need for a combination of disparate types of research extending the focus beyond mutedness as a structural product to the processes by which women are rendered mute, involving a broader analysis of the political, (...) economic and organizational context. The communications research arena is envisaged as one in which further work could be carried out. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Feminist Studies 45, no. 1. © 2019 by Feminist Studies, Inc. 253 Sonja Thomas The Women’s Wall in Kerala, India, and Brahmanical Patriarchy On January 1, 2019, a human chain of women, between three and five million strong and 385 miles long, gathered to protest the barring of menstruating women from entering Sabarimala Temple in Kerala, India. The so-called Women’s Wall received widespread (...) news coverage; in the United States, NPR, the BBC, the Washington Post, and the New York Times all had stories on it. Debra Messing, Kerry Washington, and Rose McGowan tweeted about it. As a scholar of caste, gender, and religion in Kerala, India, I watched the news and international attention with a good deal of interest and a bit of unease about how the intersections of casteism and patriarchy (brahmanical patriarchy) were glossed over in the reporting. The issues surrounding the Women’s Wall reveal the ways in which certain groups invest in the protection of brahmanical patriarchal power; a power that is reflected in political tensions between the Kerala state and the Indian central government that may come to a head in the upcoming Lok Sabha elections. Casteism and religious divides in Kerala are rarely discussed in depth because Kerala is largely seen as a progressive state, with a 94 percent literacy rate. Other development indicators also point to the assumption that Kerala is exceptional: low infant mortality rates, low maternal mortality rates, low fertility rates, and a population where there are more women than men. Kerala is seen as secular because there is a large number of both Christian and Muslim religious minorities. In 1957, 254 News and Views Kerala made history by democratically electing a communist government and initiating a set of far-reaching (although not all-encompassing) land distribution policies. The state is seen as transgender friendly with a transgender beauty pageant and support for trans surgery. The “feminist ” Women’s Wall protest fits in quite neatly within the dominant narrative that Kerala is exceptional, progressive, and thus a model for other Indian states and for countries in the Global South to follow. However, even as “progressive” Kerala is celebrated today, it is not clear that women in the state are necessarily as empowered as commonly believed. The state has some of the highest rates of violent crime in the nation and violence against women is widespread.1 Kerala’s suicide rates are two times the national average, and Kerala leads all other states in India in the number of family murder/suicides.2 Women are vastly underrepresented in politics.3 Although women are educated, the female workforce participation rate is one of the lowest in India.4 There is evidence to suggest that educated, nonworking women are using their education toward securing a better marriage match rather than for employment or empowerment.5 Kerala has a history of extremely repressive caste practices. This area of India once not only practiced untouchability, but what is known as “distance pollution.” A Dalit (the most oppressed caste in the caste hierarchy) was not allowed within sixty feet of a Brahmin (the most privileged caste), and the mere shadow of a Dalit falling upon a dominant-caste person could result in a Dalit’s death.6 Dalit Bahujans were prohibited 1. See Swapna Mukhopadhyay, ed., The Enigma of the Kerala Woman: A Failed Promise of Literacy (New Delhi: Social Science Press, 2007). 2. Jocelyn Lim Chua, In Pursuit of the Good Life: Aspiration and Suicide in Globalizing South India (Berkeley: University of California Press, 2014). 3. J. Devika and Binitha V. Thampi, New Lamps for Old? Gender Paradoxes of Political Decentralisation in Kerala (New Delhi: Zubaan: 2012). 4. Praveena Kodoth and Mridul Eapen, “Looking Beyond Gender Parity: Gender Inequities of Some Dimensions of Well-Being in Kerala,” Economic and Political Weekly 40, no. 30 (2005): 3278. 5. Sonja Thomas, “Education as Empowerment? Gender and the Human Right to Education in Postcolonial India,” in Human Rights in Postcolonial India, ed. Om Prakash Dwivedi and V. G. Julie Rajan (New York: Routledge, 2016), 82; Ritty A. Lukose, Liberalization’s Children: Gender, Youth, and Consumer Citizenship in Globalizing India (Durham, NC: Duke University Press, 2009), 104. 6... (shrink)

BackgroundMonitoring recovery–stress balance in sport is becoming more relevant to prevent training maladaptation and reach the optimal performance for each athlete. The use of questionnaires that identify the athlete’s recovery–stress state have much acceptance in sports due to reliability and useful, furthermore for its low cost. Identifying possible differences between sport modalities and sex is important to determine specific needs and possible intervention ways to keep a recovery–stress balance. The aim was to analyze the differences in the recovery–stress state and (...) mood states by sex and sport type during the competitive phase in young Mexican athletes. As a secondary objective, the psychometric properties of the Mexican version of the Recovery–Stress Questionnaire for Athletes were analyzed.MethodsA cross-sectional study was carried on with 461 athletes, 17.95 years old, from six sports disciplines. The RESTQ-Sport and Profile of Mood States were applied in a single moment. Differences by sex and sports modality were analyzed. RESTQ-Sport’s confirmatory factor analysis was performed after the stress and recovery theoretical structure of two stress and two recovery dimensions, and last, the concurrent validation with the POMS was carried on.ResultsSignificant differences by sex were found in the General Recovery and Sport Stress dimensions of the RESTQ-Sport as well as Vigor factor of the POMS, being higher for men; furthermore, both the Sport Recovery dimension of RESTQ-Sport and Cholera and the Fatigue and Depression factors from POMS also had differences by sport type, showing a less recovery and high stress for individual sport athletes. Goodness-of-fit indexes of the model for the RESTQ-Sport were acceptable. Pearson’s correlation between questionnaires was moderate.ConclusionThe recovery–stress state shows differences in the function of sex and sport modality. More special attention is suggested for women and individual sport athletes. The higher punctuation for men compared with women in sport stress dimension did not negatively affect the recovery–stress balance for male athletes. Finally, the Mexican context adaptation of the RESTQ-Sport provides a psychometric instrument suitable to assess the recovery–stress balance in Mexican athletes. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Occupy Religion:Theology of the Multitude and Interreligious DialogueJoerg RiegerOne of the big questions for the present is how to bring the different liberation movements together. The different liberation theologies, as is well known, have addressed various forms of oppression along the lines of gender, sexuality, race, ethnicity, class, and other factors. What is it that brings us together without erasing our differences? This question has important implications for interreligious (...) dialogue, as we shall see.In our book Occupy Religion Kwok Pui-lan and I use the term “multitude” to reflect on unity and difference.1 This term, made prominent by political scientists and philosophers Michael Hardt and Antonio Negri,2 has deep roots in our theological traditions. Several decades ago, Korean Minjung theology noted the prominence of the notion of the multitude (this is how the term minjung can be translated into English) in the Bible. In the Gospels, the so-called ochlos (the Greek term for the masses or the common people) does not describe only the ones who are the recipients of Jesus’ transformative ministry; the ochlos also describes the participants in it and the agents of change. In addition, our Latin American colleagues have highlighted the importance of Greek term laos in the biblical traditions, which is also used to designate the common people rather than the elites.There is a distinct difference between the Greek notions of democracy and laocracy or ochlocracy. Democracy describes the rule of the demos, which is constituted by the elite citizens of a city-state. Lower-class citizens, women, and slaves are not part of this rule. Laocracy and ochlocracy, on the other hand, describe the rule of the common people, including the proverbial “least of these” of which Jesus speaks frequently. These common people include all those who have been and are being marginalized on the basis of their gender, sexuality, race, ethnicity, and class. In the ministry of Jesus, which is informed by the ministry of Moses, Miriam, Hannah, and the prophets, the common people are organized and become agents. God values their diverse contributions to life. In the world of laocracy and ochlocracy, there are different ways of being productive in the community, and all of them are acknowledged and needed. As Hardt and Negri remind us, the multitude is not the uniform entity of what has often [End Page 167] been called “the people” in various nationalisms or fascisms. Neither is the multitude the undifferentiated mass or the mob.3What brings the various liberation movements together, therefore, is not uniformity or a request to surrender difference. What brings us together is “deep solidarity,” the recognition that we are all in the same boat under the conditions of global capitalism.4 This insight is related to the topic of class, which has consistently been pushed underground in the United States but which has recently reemerged in the context of the Occupy Wall Street movement. The now-familiar notion of the 99 percent versus the 1 percent is a reminder that the majority of people are benefitting less and less from the neoliberal market economy. This includes even members of the middle class, as they have seen their retirement accounts dwindle, their job security take ever-more severe hits, their benefits erode, and their political power fade. Furthermore, the aspects of gender, sexuality, race, and ethnicity are closely linked to class, as they all increase the disadvantages of people in the neoliberal market economy, thus boosting the reality of deep solidarity. Deep solidarity ties together members of the 99 percent across the lines of gender, sexuality, race, and ethnicity, and it thrives on difference, as they can now work together and make use of their various opportunities and gifts.Deep solidarity differs from conventional ideas of solidarity, which were often based on the idea that those who are privileged place themselves on the side of those without privilege. While it is still possible for members of the 1 percent to place themselves on the side of the 99 percent, the majority of us are now part of the 99 percent, and thus belong to classes that have something to gain from liberation. Class struggle, as... (shrink)

Examining a work that marked the emergence of photography as an art made for the gallery wall instead of the printed page.

Most donated organs in the United States come from brain dead donors, while a small percentage come from patients who die in “controlled,” or expected, circumstances, typically after the family or surrogate makes a decision to withdraw life support. The number of organs available for transplant could be substantially if donations were permitted in “uncontrolled” circumstances–that is, from people who die unexpectedly, often outside the hospital. According to projections from the Institute of Medicine, establishing programs permitting “uncontrolled donation after circulatory (...) determination of death,” or uDCDD, throughout the United States has the potential to provide 22,000 more donation opportunities annually. In contrast, U.S. controlled donation after circulatory determination of death, or cDCDD, cases have increased progressively over the past decade from 87 to 848 donors, but currently account for only 10.6 percent of all deceased donors. Following the IOM recommendations, several projects exploring the feasibility of uDCDD were funded by the federal government, including a grant from the Health Resources and Services Administration that supported a pilot project in New York City in which the authors of this article participated.A key feature of our protocol, and indeed of many uDCDD protocols, is the initiation of preservation methods such as chest compressions and extracorporeal membrane oxygenation shortly after death in order to perfuse and preserve the donor's organs. Critics of uDCDD argue that the means of determining death deviates from generally ascribed principles. They assert that reinstituting circulation in order to preserve organs has the effect of “undoing” the prior determination of death. The result is that cDCDD is widely accepted and practiced routinely even though it only marginally increases the number of organs available for transplantation, and uDCDD is widely considered unacceptable despite being ethically embraced and proven to significantly increase organ donation opportunities in other countries. This article explores the evolution of this counterintuitive state of affairs and calls for a policy that, in line with the IOM report, allows for both cDCDD and uDCDD protocols. (shrink)

Already in the thirteenth and fourteenth centuries, the Minorite and Dominican orders (or Poor Clares and Dominican women) played an important role in town building in terms of religion and social ties, as well as in architecture and urban development. In the late fifteenth and sixteenth centuries, the Franciscan Order became important in the same urban environment, contributing with other monasteries to shaping the changing religiosity. This article studies the relationship of Mendicants’ priories – both male and female – (...) to their urban milieux, for which these orders’ monasteries are typical. The area of interest, however, is not the monastic church but the chapter house and the cloister. Despite the presumed rules of enclosure, a lay public can also be envisioned in these spaces, enabling the study of a partial interconnection between the “outer” secular and the “inner” sacred monastic worlds. A combined historical, art historical, archaeological, and anthropological analysis furthers understanding of the conditions under which these interconnections developed. Urban “artistic” and memorial presentations in the monastic context can be traced, along with activities organized in both the cloister (e.g., funerals and processions) and the chapter house, which also served for other types of lay gatherings (e.g., court or guild chapel). (shrink)

This volume by William J. Webb explores the hermeneutical maze that accompanies any treatment of these three controversial topics and takes a new step toward breaking down walls within the evangelical community related to them.

In lieu of an abstract, here is a brief excerpt of the content:Buddhist Women and Interfaith Work in the United StatesKate DuganWomen from a wide array of backgrounds and interest areas continue to shape the face of Buddhism in the United States—from women who encountered Buddhism during the women's movement in the 1960s to ordained women founding temples for large immigrant populations; from women carving out a space for Buddhism in colleges and universities to Buddhist (...) women engaged in interfaith dialogue and working in interreligious settings. As Buddhist scholar Rita Gross notes, the experiences of women in Buddhism in the United States are wide and varied.1Increasingly, whether they are ordained Buddhist nuns or are Buddhist activists, women in the United States are engaging with questions of interfaith conversations within this multireligious nation. Around the country, Buddhist nuns dialogue with their Catholic counterparts. In local communities, Buddhist women assume leadership roles in interfaith groups. Behind prison walls, women offer Buddhist meditation instruction. Some women introduce tenets of Buddhism to their communities, while others promote justice with people from various faith traditions. On college campuses, Buddhist women work as chaplains and women Buddhologists integrate Buddhism and interfaith dialogue into their academic interests. This article aims to explore several snapshots of Buddhist women engaged in interfaith dialogue and working as Buddhists in interreligious settings; it is not intended to provide all-inclusive coverage of the many and diverse women in Buddhism in the United States engaged with an increasingly religiously diverse country.2Historical Glance: Buddhist Women and Interfaith Dialogue in the United StatesRita Gross suggests that women in the United States began practicing Buddhism in the 1960s and 1970s because "the basic teachings [of Buddhism] were gender-free and gender-neutral, and many found the practice of meditation... intensely liberating."3 Yet, the history of Buddhism is dominated by patriarchal structures and male-centered liturgical and ordination practices. As Buddhism [End Page 31] grew American roots, women found that "deeper explorations into the traditional texts revealed misogynistic passages as well as a strong overall tendency to favor men over women in matters of study and practice."4 No longer certain that Buddhism was any less fettered by patriarchy than other traditions, uneasiness bubbled within the experiences of Buddhist women.In the early 1980s, Cambridge Buddhist Association member Suzie Bowman noted the similarities among women's experiences of American Buddhism—including struggles of motherhood in a tradition that emphasizes the quiet of meditation halls and an alarming number of stories about abusive male teachers. In 1983, Bowman and the Providence Zen Center hosted a conference called "The Feminine in Buddhism"; seventy women attended. A two-day conference, with 120 participants, followed in 1984. In 1985, they hosted a three-day gathering.5These inspired budding Buddhist Sandy Boucher to take to the road to understand Buddhism in women's lives. She interviewed more than one hundred Buddhist women in their homes, workplaces, sangha. In Turning the Wheel: American Women Creating the New Buddhism, Boucher paints portraits of women in Buddhism in the United States in the mid 1980s—immigrant women from Asia who transplanted their Buddhism, white women who discovered Buddhism in tandem with feminism, women of color who encountered a white-dominated Buddhism. In these women's experiences, she suggests, is American Buddhism with "the possibility for the creation of a religion fully inclusive of women's realities."6Against this background, Rita Gross was blazing a trail for Buddhist women in interfaith dialogue. In 1980, an eager Gross attended the first International Buddhist-Christian Dialogue conference. She presented ideas that, twenty years later she says, encompassed "everything to which I have devoted my scholarly attention:... feminism, non-Christian religions, accurate information about world religions, Buddhism, Buddhism and feminism, interreligious interchange, even theology of religion."7 After this first splash, Rita Gross attended the 1984 International Buddhist-Christian Theological Encounter—the only woman in attendance.8 The organizers were eager to have more women participate; so was Gross. After that conference, she made her further involvement contingent upon more women's involvement. Because of this insistence, members did, and continue to, work toward equal gender representation.9 In 1992, Gross explained, from a personal perspective, the potential... (shrink)

Nearly one in every 100 adults in the United States is in jail or prison today. In a period dominated by calls to roll back the government in all areas of social and economic policy, we have witnessed its massive expansion in the realm of penal policy since the 1970s. The U.S. incarceration rate is now more than 737 per 100,000 people, or five to 12 times the rate of Western European countries and Japan . The reach of the U.S. (...) carceral state extends far beyond the 2.2 million men and women currently in prison or jail in the United States. On any given day, over 7 million people__or 1 in every 32 adults__are incarcerated or on probation or parole . This rate of state supervision is unparalleled in U.S. history.These overall figures on incarceration belie the enormous and disproportionate impact that this bold and unprecedented social experiment has had on certain groups in U.S. society. If current trends continue, one in three black men and one in six Hispanic men are expected to spend some time in jail or prison during their lives . The number of incarcerated African_American men has grown so rapidly over the past quarter_century that today more black men are behind bars than enrolled in colleges and universities .[1]Some contend that growing public dismay over the crushing economic burden of incarcerating and monitoring so many people heralds the beginning of the end of the prison boom . As evidence, they point to recent penal developments in the states. Severe budget deficits prompted by the 2001 recession forced some states to close prisons and lay off guards. Dozens of states experimented with new sentencing formulas, mostly directed at nonviolent offenders.[2] Fiscally conservative Republicans previously known for being penal hard_liners championed some of these recent relaxations in penal policy. This fueled speculation that law_and_order Republicans, troubled by mounting costs, are well poised to roll back the carceral state, much as red_baiter Richard Nixon was ideally situated to breach the great political wall with China.We should be cautious, however, about assuming that fiscal pressures and the recent softening of public opinion sparked by the plummeting crime rate over the past decade will automatically forge a durable consensus that will dismantle the carceral state.[3] It was mistakenly assumed three decades ago that shared disillusionment on the right and the left with the rehabilitative ideal would shrink the prison population. Instead, it exploded. Criminal justice policies often confound conventional distinctions between left and right, particularly on issues related to crime victims. The relationship between political leaders, social movements, interest groups, and governing institutions is highly contingent and volatile in the case of penal policy because the left_right divide is more blurred and because of certain institutional features of the U.S. criminal justice system and welfare state.[4]While economic arguments against the carceral state are important and compelling, they have their limitations. If properly pitched, they can help forge a consensus to reverse the prison boom. But they can also be used to propel mean_spirited budget cuts that do not significantly reduce the size of the prison population__or save much money__ but do render life in prison and life after prison leaner and meaner. Criminal justice reform to reverse the prison boom is a highly fragile project that cannot be underwritten primarily by fiscal concerns. Without some broader vision and movement for change, the U.S. carceral state, trimmed down a little by a few modest sentencing and drug law reforms, will be here to stay. Such a movement is beginning to coalesce in the United States. Opponents have begun to portray the carceral state not only as a financial liability but also as a moral liability and a pressing civil and human rights issue that perverts cherished democratic institutions, like the right to vote. They have also begun to focus public attention on how the prison boom has exacerbated economic and social inequalities and is a growing menace to public health. (shrink)

For more than fifteen years, Melissa Ann Pinney has been making photographs of girls and women, from infancy to old age, to portray how feminine identity is constructed, taught, and communicated. Her work depicts not only the rites of American womanhood—a prom, a wedding, a baby shower, a tea party—but the informal passages of girlhood: combing a doll's hair, doing laundry with a mother, smoking a cigarette at a state fair. With each view, we gain a greater understanding of (...) the connections between mother and daughter, and by extension the larger world of family, friends, and society. Pinney's approach to interpreting girlhood became more complicated and complex when her daughter, Emma, was born eight years ago. Emma's childhood evoked in Pinney her own girlhood and gave her work new meaning and purpose. Ultimately, Regarding Emma shares with all of us the incremental and the ritualistic changes that take place in a woman's life over time. Her photographs are artistic and social documents that reveal the subtle and bold aspects of feminine identity—documents whose reach will extend well beyond the walls of America's leading galleries and museums into the hearts and homes of everyday Americans. "Melissa Ann Pinney is making powerful art. In matters of light, color, and composition she is flawless. But these are not simply constructions of elements. These photographs bear witness to the speed at which the little girl becomes the old woman, to the fleeting, breathless beauty of childhood, to life itself, which leaves us stunned in its wake."—Ann Patchett, from the Foreword "Melissa Ann Pinney provides a compelling portrait of American girls as they make their way from infancy to adulthood. Using her daughter's childhood as a point of departure, she traces the complex terrain of adolescence and budding femininity. The results are photographs marked by empathy and grace."—Sylvia Wolf, Sondra Gilman Curator of Photography, Whitney Museum of American Art, New York City "These photographs by Melissa Ann Pinney impart a sense of the special and sacred everyday rituals we take for granted. She appreciates at once the transient nature of what she finds and its gravity. Her pictures describe so well the wonder, and beauty, and centrality of the things we know best and the people we see often."—Sandra S. Phillips, Curator of Photography, San Francisco Museum of Modern Art "Melissa Ann Pinney's record of life with her daughter, Emma, adds a new and touching chapter to our knowledge of the lives of women and girls."—Adam Gopnik, author of Paris to the Moon and a staff writer for The New Yorker "Melissa Pinney's passionate, painstaking investigation of the stages of women's lives is impressive for its rigor and courage. Her themes aren't imposed on the pictures or on the women, men, and children who people them; instead, they arise from her attentive study of particularities— of the ways human lives are etched on the surfaces of faces and the positions of bodies in real spaces and places, mundane but radiant. When she turns from the lives of others to her own life, the shift is seamless but the volume swells, the emotions grow more pointed and the paradoxes more painful, joyous, and direct. This is remarkable work by an artist at the height of her powers."—Peter Bacon Hales, author of William Henry Jackson and the Transformation of the American Landscape. (shrink)

INTRODUCTION Linguists who work within the tradition of transformational generative grammar tend to regard semantics as an intractable, perhaps ultimately ...

In this article the author argues that indigenous Bemba women of Zambia used their culture of symbolic communication for marital sex agency. African women are often portrayed as not having agency and negotiating power when it comes to sex whether in marital or casual relationships. However, through imbusa teachings, Bemba women of Zambia had the negotiating power and agency over their sexual desires using indigenous beads as a marital communication tool before Christianity, interaction with various cultures, and (...) colonial activity infiltrated the institution of imbusa. Missionaries were consistently and insistently invading the space of imbusa claiming the need to be made aware of what was being taught. Missionaries claimed that they wanted to prepare a manual for new arriving priests so that they would include Christianity to the teachings in order to teach the Bemba women Christian ways of marriage. As a result, much of the indigenous imbusa teaching was portrayed as demonic and Bemba women needed to disregard them in order to be Christian married women. Using symbolic interactionism, this article will demonstrate the teachings of imbusa that gave Bemba women agency to express and negotiate their sexual desires in marriage. Bemba women had a ritual of hanging beads on the wall or placing them on the bed at certain times in their marriage. For instance, when they were menstruating, they hung red beads which was to communicate that they were not available for sexual relations.Contribution: This article contributes to the African indigenous cultural understandings and positions held by indigenous women prior to their interactions with diverse cultures and religious views. Contemporary indigenous women can leverage some positive feminist approaches from within the culture. (shrink)

ABSTRACT Modernity conceived prison as a primary vehicle for the humanization of criminal punishment. Contrarily to this theoretical and normative model, the practice of imprisonment has conserved several elements of the physical and psychological affliction typical of pre-modern forms of criminal retribution. Prison actually embodies a major theme of dystopian fiction because of the useless suffering it somehow implies. Nonetheless, the concrete dystopian experience of incarceration has frequently been challenged by the utopian horizons of opera, which Charles Fourier once conceived (...) as a passionate pivot for social change. From Fidelio to The Shawshank Redemption, opera has represented a utopian wonder of voices that soar “higher and farther than anybody in a grey place dares to dream.” Surrounded by the walls of prison, opera is not merely a snobbish artistry: it may constitute a real pre-text for the rights and dignity even infamous men and women deserve. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Fitness, Fatness, and Aesthetic Judgments of the Female Body:What the AMA Decision to Medicalize Obesity means for other Non–Normal Female BodiesSara R. Jordan“I’ll be happy to refer you to our dietician to get you on a program to help you get your weight under control before it becomes a problem”.As my new physician spun around out of the examination room door, my head spun faster. I had heard the (...) phrase “get your weight under control” twice that morning, but the contexts in which the phrase was uttered could not have been more different.At 7:30 a.m., my fitness trainer was imploring me to get my weights under control as I struggled under a bar, laden with slightly less than my body weight, to do a final set of front squats. At 11:15 a.m., my new general practitioner was imploring me to get my weight under control, by which he meant to learn how to reduce my body mass index (BMI) to match the chart prominently displayed on his office wall. The exhortation to get my weight under control meant such radically different things in these two contexts that it was difficult to comprehend the meaning of the phrase.I am 5’4” and 158 pounds. This gives me a BMI of 27.3, which means that I am considered overweight; right in the middle of the category of overweight. Or, according to the definition of the BMI found on the calculator pinned to the National Heart Lung and Blood Institutes (NHLBI) webpage, I am over fat. If the BMI is, “a measure of body fat based on height and weight that applies to adult men and women” then I carry a health–threatening percentage of body fat. If my fitness trainer, with his 12 point skin–fold caliper test is correct, my body fat percentage of 17% is within the limits expected of female (non–endurance) athletes. In terms of health, then, I am a paradox: according to one standard, I am healthy and fit, according to another, I am unhealthy and fat.As this new physician picked apart my weight, suggesting I should lose between 15 and 20 pounds to bring myself to “full health”, I found myself quite annoyed. He was a small, rail thin, man with greying hair, tired eyes, unpressed khakis, and a beaten pair of black–ish grey “Crocs” on his feet. He looked disheveled and as if he had not seen the inside of a weights room in his life. As I listened to him address my history, current vitals, and how being overweight in my 30s could lead to being [End Page 101] “fat and 40”, I looked him over and made a snap judgment of “I could bench (press) you [right out this window]”. While I was angry with his delivery, I tried to remind myself that he was an overworked physician in a multi–lingual office, trying to operate under a new paradigm in healthcare policy, practice, and diagnostic categories. Specifically, prompted by the medicalization of the condition of obesity by the American Medical Association, my physician was reflecting the professional wisdom that I suffer from a condition needing preventive treatment. He was trying to be a good practitioner to recommend preventive treatment, but to me, he was being a terrible physician.The AMA Declares Obesity a DiseaseThe declaration by the American Medical Association in 2013 that the condition of being obese is one that requires medical treatment is one that I, on the face of it, support. By inviting the medicalization of the condition, the AMA opens the door for individuals who wage a deeply personal battle with their weight to find support in their physicians’ offices and from their insurance companies. Yet, the blunt tools that are used to assess these conditions raise my ire, emotionally and intellectually.Intellectually, the use of the BMI calculator for snap diagnosis of all individuals makes easy sense. It is an easily comprehended tool and, for a normally distributed population, such a simple tool is an excellent choice. But, it stands to treat outliers like me poorly. Outliers, such as particularly fit... (shrink)

Marcus J. is a mathematician extraordinaire. Because it is no longer politically correct to use ivory, the tower in which he is hermetically sealed is made of recycled plastics. In his tower, walled off from the rest of the world, he pursues mathematics. Having started out modestly with theorizing that flipping two coins will yield two heads with a probability of 25%, he has lately gone on to more ambitious projects. Most recently he has published a paper, earning wide acclaim, (...) in which he has theorized that, since there are exactly four possible pairings (female-female; male-male; female-male; and male-female) of adult human beings, there is, then, a 25% probability that a household is headed by two women; a 25% probability that a household is headed by two men; and a 50% probability that a household is headed by one man and one woman. (shrink)

Masculinity and manhood ideologies remain a serious theological concern in the context of South Africa and the continent of Africa. The masculinity ideology perceives femaleness as a symbol to be lower than maleness and thereby uses this as a strategy to dominate and oppress women. While the oppression and domination of women is experienced in many parts of African society, such experiences also exist within the church walls. The androcentric culture creates an unbalanced theology which then brings the (...) entire discourse of theologisation into question. As this article grapples with these issues, it employs Mercy Oduyoye’s African women theology, particularly the model of ‘partnership between women and men’ in ministry, to reflect and respond to the issues raised. It further argues that as long as African women are subjected to oppression and domination by ideologies that are adiaphora, Oduyoye’s liberative hermeneutics remain relevant and necessary for doing inclusive theology in Africa. Contribution: While the article grapples with African women theologies within a theological terrain, the implications of the outcome are multidisciplinary as they aim to respond to challenges of oppression, masculinity and manhood ideologies that women face in their daily life. (shrink)

This book explores the dramatic evolution of a feminist movement that mobilised to challenge a women’s prison system in crisis. Through in-depth historical research conducted in the Australian state of Victoria that spans the 1980s and 1990s, the authors uncover how incarcerated women have worked productively with feminist activists and community coalitions to expose, critique and resist the conditions and harms of their confinement. Resisting Carceral Violence tells the story of how activists—through a combination of creative direct actions, (...) reformist lobbying and legal challenges—forged an anti-carceral feminist movement that traversed the prison walls. This powerful history provides vital lessons for service providers, social justice advocates and campaigners, academics and students concerned with the violence of incarceration. It calls for a willingness to look beyond the prison and instead embrace creative solutions to broader structural inequalities and social harm. (shrink)

The status of polygamy as a cultural artifact is investigated across a number of societies, and it is concluded that polygamy is extremely violative of the rights of a number of individuals in the societies in which it occurs, and not simply women. Extensive citation is made to the work of Elissa Wall on American polygamous groups in the Southwest.

This essay engages Chandra Mohanty, M. Jacqui Alexander, and María Lugones in a “plurilogue” to elaborate and exhibit a method that animates the differential mode of Women of Color politics while rendering more acute the strategies each scholar offers against the racialized, gendered oppressions of colonialism and global capitalism. Ella Shohat describes “a multifaceted plurilogue” as a “dissonant polyphony” that “links different yet co-implicated constituencies and arenas of struggle” (Shohat 2001, 2). The emphasis on reading differences within Women (...) of Color theorizing resists the homogenizing tendency of superficial engagement that glosses Women of Color scholarship as a unified genre of thought. A plurilogue thus pursues dissimilarities to clarify the conceptual interventions made within Women of Color theorizing and the relationship among the different patterns of oppression that each intervention exposes. Plurilogued engagements bring these conceptual strategies and understandings of multiple oppressions together, not to resolve or rank them, but to more effectively ascertain the complexities of, and varied coalitional strategies for, resisting the racialized, heteropatriarchal oppressions of global capitalism and colonialism. (shrink)

This paper was originally a discussion proposal but data has been collected since June and we would like to share some results in this proceedings article. Our goal is to link the CSR literature with the social entrepreneurship literature by studying the growth of an international organization and discuss our methodologies and findings to date.

One of the most influential of the Victorian philosophers, Henry Sidgwick was the author of the masterpiece of utilitarianism, The Methods of Ethics. He also made important contributions to fields such as economics, political theory, and classics. An active champion of higher education for women, he founded Cambridge's Newnham College in 1871. He attended Rugby School and then Trinity College, Cambridge, where he remained his whole career. In 1859 he accepted a lectureship in classics, and held this post for (...) ten years. He then changed direction and in 1869 took up a lectureship in moral philosophy. In this book, published in 1886, Sidgwick gives an objective summary of ethical philosophies throughout history. He considers general issues in ethics and then gives a detailed critique of the work of major philosophers from early Greek thinkers through to his nineteenth-century contemporaries. (shrink)

This article compares the ways in which Saba Mahmood’s The Politics of Piety and Cressida Heyes’ Self-Transformations: Foucault, Ethics, and Normalization, unlike current governmentality studies, employ the later Foucault’s ethical theory. By explaining the theoretical framework of the ‘middle’ Foucault and the ‘later’ Foucault and then comparing Mahmood and Heyes’ use of Foucault’s work, it is argued that Mahmood and Heyes’ analyses, though thought-provoking and incisive, overlook aspects of Foucault’s later work, ultimately preventing them from offering productive ‘feminist strategies’. The (...) author seeks to link this discussion to contemporary debates and analyses of agency, freedom and Muslim women in the media. The article concludes with an assessment of how Foucauldian feminist perspectives might be drawn on to establish effective ‘cross-cultural feminist strategies’, and closes by presenting a case of a cross-cultural media strategy aimed at countering the stereotypical images of Muslim women in the media. (shrink)

Khandro Rinpoche: A Needle Compassionately Sticking Out of a Cushion -- Dagmola Sakya: From the Palace to the Blood Bank -- Tenzin Palmo (Diane Perry): Sandpaper for the Ego -- Sangye Khandro (Nanci Gay Gustafson): Enlightenment Is a Full-time Job -- Pema Chödrön (Deirdre Blomfield-Brown): Relaxing into Groundlessness -- Elizabeth Mattis-Namgyel: A Wonder Woman Hermit -- Chagdud Khadro (Jane Dedman): Like Iron Filings Drawn to a Magnet -- Karma Lekshe Tsomo (Patricia Zenn): Surfing to Realization -- Thubten Chodron (Cherry Greene): (...) A Rebel in Robes -- Roshi Joan Halifax: Fearless, Fierce, and Fragile -- Tsultrim Allione (Joan Rousmanière Ewing): The Enlightened Feminist -- Khandro Tsering Chödron: The Queen of Dakinis. (shrink)

Elementary set theory accustoms the students to mathematical abstraction, includes the standard constructions of relations, functions, and orderings, and leads to a discussion of the various orders of infinity. The material on logic covers not only the standard statement logic and first-order predicate logic but includes an introduction to formal systems, axiomatization, and model theory. The section on algebra is presented with an emphasis on lattices as well as Boolean and Heyting algebras. Background for recent research in natural language semantics (...) includes sections on lambda-abstraction and generalized quantifiers. Chapters on automata theory and formal languages contain a discussion of languages between context-free and context-sensitive and form the background for much current work in syntactic theory and computational linguistics. The many exercises not only reinforce basic skills but offer an entry to linguistic applications of mathematical concepts. For upper-level undergraduate students and graduate students in theoretical linguistics, computer-science students with interests in computational linguistics, logic programming and artificial intelligence, mathematicians and logicians with interests in linguistics and the semantics of natural language. (shrink)

Since the collapse of the Berlin wall, women and girls have been trafficked from central and eastern Europe to work as prostitutes in the European Union. This paper looks at the response of the international community to the problem of sex trafficking as it impacts on the EU. The focus is on criminal justice intervention with respect to protection of and assistance to ‘victims’, and a specially witness protection, in the light of the following: the tensions and promises (...) between treatment of trafficked women as ‘victims’ of crime and criminal justice informants; and the need to re-focus on a ‘woman-centred’ approach to criminal justice intervention for trafficked women. Given the diverse nature of law and criminal justice practice between EU Member States, the paper necessarily presents a generic critique of current EU and international ‘best practice’ recommendations, with some commentary on practice based on the author's research, with respect to what ‘gold standards’ of practice offer in theory and what is delivered in reality. The question of ‘victim-centred’ justice and/or ‘woman-centred’ justice is raised in an effort to promote effective policy recommendations. (shrink)

In the twenty-first century the wonders of science show its magnificent potential for good. The scientific successes we enjoy are rooted in the modern way of thinking about physics. But success has fostered a myth that the dialectic of physics should be used in other areas; thus contributing to global calamities, such as Dialectical Materialism in politics and Behaviorism in psychology. In the opening paragraph of The Modern Mind the author proclaims-and indeed others agree-a crisis has been reached in our (...) evolving Western worldview. So the first requirement is a clear understanding of this development! In this work Kevin Wall illuminates this development in the light of philosophy, theology, science, art, and with reference to Greek and Scholastic minds-showing the real-world implications of Western speculative thought. (shrink)