KIN AND NON-KIN MARRIAGES AND FAMILY STRUCTURE IN A RICH TRIBAL SOCIETY

2016 ◽  
Vol 48 (6) ◽  
pp. 797-805 ◽  
Author(s):  
Omran Bakoush ◽  
Amin Bredan ◽  
Srdjan Denic
Keyword(s):  
United Arab Emirates ◽  
Extended Families ◽  
National Medical ◽  
The Social ◽  
The World ◽  
Two Generations ◽  
Social Insecurity ◽  
Mean Size ◽  
Tribal Society ◽  
The Rich

SummaryHuman consanguinity is often attributed to poverty, lack of education and social insecurity. Nevertheless, kin unions continue to be arranged in socioeconomically transformed societies. This study examined the structure of families and marriages in the rich tribal society of the United Arab Emirates, which has had a high gross domestic product for the last two generations and currently has one of the highest in the world. The respondents were 217 national medical students whose families are proportionally distributed to the population of the country emirates. The rate of parental consanguinity (defined as a union of any two cousins) was 36%. The social status and mean size of consanguineous and non-consanguineous families were not significantly different. In non-consanguineous families, polygamy was more common and the number of half-siblings per family was higher. The extended families were on average 7% larger among non-consanguineous families. In contrast, for the extended families of the participants’ grandparents, non-consanguineous families were smaller than their consanguineous counterparts. Participants from consanguineous families indicated that marriage of either a son or daughter was more difficult to arrange than did participants from non-consanguineous families. Though consanguineous parents had their offspring marry consanguineously more often than non-consanguineous parents, the numbers of married offspring in the two groups of families were not different. Consanguineous parents have more difficulty than non-consanguineous parents in finding spouses for themselves and for their offspring, and they arranged kin marriages for their children more often.

Business Anthropology

2019 ◽  
Author(s):  
Ann T. Jordan
Keyword(s):  
Consumer Behavior ◽  
Improve Patient Safety ◽  
Human Consumption ◽  
Anthropological Perspective ◽  
Non Profit ◽  
For Profit ◽  
Theoretical Perspectives ◽  
The Social ◽  
The World ◽  
The Rich

Business anthropology is a fast-evolving field. Social sciences such as sociology, psychology, and anthropology each have a unique set of constructs and theories for studying human behavior and each brings special insights to understanding business. Anthropologists are skilled in observing and learning from the rich interaction of social beings in their environment. With methods based in techniques for first-hand observation and interviewing of participants, and with theoretical knowledge gleaned from studying human societies across the world, anthropologists are the social scientists uniquely situated by training to analyze the social milieu and group-patterned interaction in any human setting. Simply, business anthropology is the use of anthropological constructs, theory, and methods to study its three subfields: organizations, marketing and consumer behavior, and design. Organizational anthropology is the study of complex organizations from an anthropological perspective to solve organizational problems or better understand the nature and functioning of the organizational form within and across organizations. In marketing and consumer behavior anthropology’s methods allow one to get close to consumers and understand their needs, while anthropology’s theoretical perspectives allow one to understand how human consumption plays out on the world stage. In the design field anthropologists use their methods to observe and learn from the detailed interaction of social beings in the designed environments in which we all live. They use their theoretical perspectives to develop a holistic analysis of the rich data to develop new products and evaluate and improve existing ones whether they be refrigerators or office buildings. The field of business anthropology is difficult to define because the moniker “business anthropology” is a misnomer. This field, as most anthropologists practice it, is not limited to work in for-profit businesses. Business anthropologists work with for-profit organizations, but also non-profit ones, government organizations and with supranational regulatory bodies. In addition to working for a business, an organizational anthropologist might be working in a non-profit hospital to improve patient safety, a design anthropologist might be working for an NGO to develop a less fuel-intensive cooking system for refugee camps and an anthropologist in marketing might be working in a government agency to develop ways to advertise new vaccines.

The Minstrel as Social Critic: A Reading of Ezenwa–Ohaeto's

Matatu ◽  
2006 ◽  
Vol 33 (1) ◽  
pp. 179-192 ◽  
Author(s):  
Sule E. Egya
Keyword(s):  
Close Reading ◽  
Social Vision ◽  
Social Critic ◽  
The Social ◽  
The World ◽  
The Rich ◽  
Ethical Failures

Ezenwa–Ohaeto is one of the modern Nigerian poets who, in their creative endeavours, have continued to tap the rich sources of orature in their culture, in what is now known as 'the minstrelsy tradition'. The maturity of his explorations of the minstrelsy tradition comes through in the last volume of poetry he published before his death, (2003). In a close reading of some selected poems from this volume, this contribution not only looks at the minstrelsy tradition so central to Ezenwa–Ohaeto's poetry, but, more broadly, explores the social vision of Ezenwa–Ohaeto as an African poet. Unlike his earlier volumes of poetry, takes a critical swipe at the inadequacies of advanced countries in Europe and America in what we may call the poet's transnational imagination. In his chants across the world (the volume is an outcome of his many travels), Ezenwa–Ohaeto examines the issues of racism, equity in international relationships and, as is characteristic of his oeuvre, the moral and ethical failures of leaders in Africa.

scholarly journals KETERTIBAN YANG ADIL VERSUS KETIDAKADILAN: BEBAN SOSIAL-EKONOMI YANG HISTORIS DARI HUKUM

2016 ◽  
Vol 2 (1) ◽  
pp. 1
Author(s):  
Budiono Kusumohamidjojo
Keyword(s):  
Justice System ◽  
Social Economic ◽  
Daily Life ◽  
Economic Factors ◽  
The Poor ◽  
The People ◽  
The Social ◽  
The World ◽  
The Rich ◽  
Order Equality

<p><em>This paper is based on a two decade observation on the dilemma of order and justice, leading to an attempt to analyze the social-economic factors underlying the historical roots of injustice. On its course it attempted to take lessons from historically proven axioms provided by certain heavy weight thinkers. While trying to make the best out of those axioms, the analysis could not ignore the hard facts of the daily life of the billions of people suffering from unending injustice in most parts of the world, in the rich and let alone in the poor parts of it. Neither could it escape from criticizing the ubiquitous mess in the justice system, almost universally. Although the overall problem of injustice does not seem to provide much hope for a better life of the people at large, the conclusion of this paper tried to distant away from a pessimistic stance and instead proposed an agenda for those who may concern to be carried out. This paper contains forethoughts of a book in the making regarding basically the same problem.  </em></p><p><em> </em></p><p align="right"><strong><em>Keywords</em></strong><em>:</em></p><em>history, authority, rationality, law, order, equality, justice</em>

scholarly journals A case of the evil eye in Genesis 16:4-5: A social-scientific perspective

2017 ◽  
Vol 73 (3) ◽  
Author(s):  
Zacharias Kotze
Keyword(s):  
Old Testament ◽  
Social Function ◽  
Biblical Literature ◽  
Evil Eye ◽  
The Social ◽  
The World ◽  
Scientific Approach ◽  
The Rich ◽  
Social Scientific ◽  
And Function

The nature and function of Evil Eye Belief and Practice (EEBP) in the world of the Old Testament has been understudied. The majority view has been that the belief was limited to the notion of largesse in this collection of literature. This article demonstrated that the idiom  םינעב  ללק in Genesis 16:4-5, routinely interpreted as a metaphor for scorn on the part of Hagar, could in fact be interpreted as a linguistic vehicle for the concept of the malevolent eye of Sarai. The author argued for an interpretation wherein Sarai, driven by envy, accused Hagar of casting the evil eye on her and used this alleged transgression as an excuse to abuse her slave. The evil eye in the Old Testament was not restricted to the idea of generosity, but was also closely associated with the concept of envy, as has been the case in the majority of ancient and modern cultures in which EEPB has featured. It further confirmed that the social function of the evil eye in the ancient world was not only constrained to the avoidance of envy-related violence but also served as an instrument of oppression in the hands of the rich and privileged. The key method utilised in this study was the social-scientific approach to the interpretation of biblical literature.

scholarly journals Health Matters: The Dawson and Harrington Families at Home

Fontanus ◽  
2010 ◽  
Vol 12 ◽  
Author(s):  
Annmarie Adams ◽  
Peter Gossage
Keyword(s):  
Material Culture ◽  
Social History ◽  
Extended Family ◽  
Children's Health ◽  
Children’S Health ◽  
Extended Families ◽  
Two Generations ◽  
The Rich ◽  
At Home

This article focuses on the spaces associated with the extended family of John William and Margaret Dawson, particularly their nine-room, two-storey home at 293 University Street in Montreal. The Dawsons purchased their retirement house in 1893, as well as the house next door for their daughter, Anna, her husband, chemistry professor Bernard Harrington, and their eight children. The two houses are rich sources on how two generations lived together and separately simultaneously. The rich archival legacy of the Dawsons illustrates how Anna Harrington organized her house to regulate her children’s health, especially that of her son Eric, who suffered from a series of ailments and died in 1894.  “Health Matters” contributes to our growing understanding of the architecture and material culture of childhood by modeling an interdisciplinary method drawn from architectural and social history. Secondly, it argues that mothers directed their movements according to the condition of children; furthermore, it looks at how children organized household and backyard spaces, completely independently from adults; and finally, it shows how extended families constructed sophisticated boundaries while living in a decidedly fluid, pre-modern way.ResuméCe texte présente une exploration des espaces associés à la famille élargie de John William et Margaret Dawson, dont notamment leur maison de neuf pièces sur deux étages, située au 293, rue University à Montréal. Les Dawson acquièrent cette maison en 1893 pour y vivre pendant leur retraite. Ils achètent en même temps la maison voisine pour héberger leur fille Anna, son mari Bernard Harrington, professeur de chimie, et leurs huit enfants. Les deux maisons constituent une documentation très riche sur la manière dont deux générations peuvent vivre ensemble et séparément en même temps. Le patrimoine archivistique de la famille Dawson fait ressortir la manière dont Anna Harrington organise sa vie domestique afin de réguler la santé de ses enfants et surtout celle de son fils Eric, qui souffre d’une série de maladies avant d’en mourir en 1894. À partir d’une méthode interdisciplinaire située au carrefour de l’histoire sociale et de l’histoire de l’architecture, “Health Matters” ajoute à nos connaissances de l’architecture et de la culture matérielle de l’enfance. Le texte suggère à quel point les mères agissent en fonction de la condition des enfants et démontre comment les enfants organisent parfois, à l’abri de toute intervention des parents, des espaces de la maison et du jardin. Enfin, il démontre la façon dont la famille élargie peut ériger des frontières internes complexes, tout en vivant d’une manière fluide, définitivement pré-moderne.

We Dance for Knowledge

2008 ◽  
Vol 40 (1) ◽  
pp. 31-44 ◽  
Author(s):  
Sharon Māhealani Rowe
Keyword(s):  
Natural History ◽  
Limited Range ◽  
Folk Dance ◽  
Exotic Dancers ◽  
The Past ◽  
Art Form ◽  
The Social ◽  
The World ◽  
The Rich ◽  
The Many

Every year, for hundreds of thousands of tourists, seeing “real Hawaiian hula” in a hotel or in a packaged lū'au setting is standard fare. Commonplace too is receiving one's introduction to hula through any of the many competitions that take place annually in Hawai'i and, with increasing frequency, throughout the world. Still others find hula marketed for its exercise benefits, peddled as the latest fitness fad in gyms and malls across the country. But is hula the allure of exotic dancers evoking prurient responses from tourists, one moment tantalized by undulating hips only to be teasingly chastised the next to “keep your eyes on the hands”? Is it the crisp, impeccably synchronized movement danced before panels of judges at the several hula competitions that mark the year for many hula hālau? Is hula the movement, the meaning conveyed through the movement, or the full context out of which movement casts itself into an art form that inspires passion and perpetuates a traditional way of living?For Mary Kawena Pukui, credited with helping to bring the rich traditional context of hula into the present, hula is “a general name for many types of Hawaiian folk dances” (1942/1980, 70). Pukui's laconic description says everything, and nothing. Everything because hula is the unique dance of the Hawaiian people. Everything because despite the homogenizing influence of hula competition, which has brought only a limited range of the vast hula repertoire to the public's attention over the past thirty-five years, hula encompasses many different styles and types of dances. But it says nothing because hula simply cannot be reduced to Hawaiian folk dance. Hula is a moving encyclopedia inscribed into the sinews and postures of dancers' bodies. It carries forward the social and natural history, the religious beliefs, the philosophy, the literature, and the scientific knowledge of the Hawaiian people.

scholarly journals Odysseens rum

2019 ◽  
Author(s):  
Minna Skafte Jensen
Keyword(s):  
Social Structure ◽  
The Other ◽  
Human Being ◽  
Greek City ◽  
Historical Reality ◽  
The Social ◽  
The World ◽  
Two Generations ◽  
City States ◽  
The One

The Odyssey is a description of a joumey and is open to many interpretations. It includes the outlines of the world and advice on what it means to be a man, a Greek, and a human being. Geographically, Odysseus transcends the border between the known world and fairyland. Socially, he experiences ways of living that may serve as a model - the polis of the Phaeacians - or the opposite - the land of the Cyclopes. Many gradations are found in between these. Odysseus travels as far as to the land of the dead, thus surpassing an otherwise unsurmountable barrier. Finally, the poem is also a joumey in time, operating on two levels: on the one hand the distance between rhapsode and audience, and on the other the world of the heroes, as well as the distance between two generations of the fictive world, Odysseus and the other warriors of Troy against Odysseus’ son Telemachus. Already to his son, Odysseus is a myth. The article asks the question of the historical reality behind the poem. The faet that the social structure considered normal in the poem is a polis led by a monarch confirms the view that the poem was composed during the period when tyrants reigned in many of the Greek city-states.

A ASTÚCIA DO POBRE NO CONFLITO COM O RICO: O ENSINO DE SIRÁCIDA 13

2018 ◽  
Vol 16 (2) ◽  
pp. 76
Author(s):  
Antonio Carlos Frizzo
Keyword(s):  
Focal Point ◽  
Disadvantaged Groups ◽  
The Poor ◽  
The Social ◽  
The World ◽  
The Rich

A atividade profética não terminou com o exílio babilônico, em 587 a.C. Cremos que ela continuou por meio de novas vozes, pessoas, grupos. Adquiriu novos contornos em novos ambientes. Eis a temática central deste artigo ao apresentar uma reflexão sobre o capítulo 13 do livro de Sirácida ou Eclesiástico, na ótica do comportamento entre o pobre e o rico. Em nossa hermenêutica, apostamos que temos nessas páginas bíblicas uma profecia. Uma profecia de cunho sapiencial que se espalhou em outras narrativas, na época pós-exílica (Sb, Sl, Jó, Ct e Pr). Ela adquire novos contornos entre acrósticos, poemas, provérbios e sentenças. Buscamos contextualizar a época do surgimento do livro de Sirácida, para em seguida, analisar métricas, antíteses e propostas sociais da narrativa. Diante do risco em que o mundo, o planeta se encontra, recompor o tecido social só terá validade se consideramos os grupos desfavorecidos. THE ASTUCTION OF THE POOR IN CONFLICT WITH THE RICH: THE TEACHING OF SIRACID 13 The prophetical activity did not end with the babilonical exile, in 587 b.C. We believe that it continued through new voices, people, groups. It acquired new outlines in new environments. That is the focal point of this article in presenting a reflection on the chapter 13 of the book of Sirach or Book of Ecclesiasticus, from the optics of the behaviour dynamics between the poor and the rich. In our hermeneutics we consider that we have, in these biblical pages, a prophecy. A prophecy of wise nature that was spread in other narratives, in the post-exile era (Ws, Psalm, Job, Song, and Prov). It acquires new outlines among acrostics, poems, proverbs and sentences. First, we aim to contextualize the time of the appearance of the book of Sirach, and then, to analyze metrics, antitheses and social propositions of the narrative. Considering the peril that the world finds itself in, it will only be valid to recompose the social tissue if we consider the disadvantaged groups.

Economic Justice in the Light of the Prophet’s Biography

2021 ◽  
Vol 21 (2) ◽  
Author(s):  
Dr. Kausar Arshad ◽  
Dr Muhammad Ismail
Keyword(s):  
Economic System ◽  
Social Values ◽  
Economic Justice ◽  
Economic Values ◽  
The Poor ◽  
The Social ◽  
The World ◽  
Research Plan ◽  
The Rich ◽  
Economic Injustice

Economic injustice is a major cause of social troubles in most of the countries of the world and Pakistan is no exception. The rich in Pakistan are becoming richer and the poor are becoming poorer. We need to look for a solution. Fortunately, our Islamic teachings are best suited to provide a solution through the study of teachings of the Prophet (SAW), his companions and the religious jurists. Economic injustice has increased poverty and the health of the nation especially of poor classes is deteriorating. The social values are becoming weak and even crimes like theft, fraud and looting are becoming common because of unemployment. The income of people is decreasing due to covid'19 and people are forced to become selfish. There is a great need to bring economic justice in Pakistan through the study of Seerah e Nabvi (SAW). Our Prophet (SAW) was able to build an equitable economic system under his own leadership. In his days people were benevolent and they rejected oppression and aggression. We should be able to know the methods which he adopted to bring reforms in the economic field in the state of Madinah. This study includes an introduction, its importance, the research plan and methods, the concept of economic justice and cultivating economic values in the Muslim society.

scholarly journals Quality of life of dentists

2018 ◽  
Vol 12 (01) ◽  
pp. 111-115 ◽  
Author(s):  
Sheela B. Abraham ◽  
Aline Mazen Alsakka Amini ◽  
Noha Ehab Khorshed ◽  
Manal Awad
Keyword(s):  
Quality Of Life ◽  
World Health Organization ◽  
United Arab Emirates ◽  
World Health ◽  
The Social ◽  
Dental Practitioners ◽  
The World ◽  
Health Organization ◽  
Better Than

ABSTRACT Objective: An important determinant of job satisfaction and life fulfillment is the quality of life (QOL) of the individuals working in a particular field. Currently, in the United Arab Emirates (UAE), there is limited research pertaining to the QOL of dentists. The main objective of this study was to assess QOL of dentists in the UAE. Materials and Methods: The World Health Organization (WHO) QOL-BREF questionnaire (the World Health Organization abbreviated instrument for QOL assessment), which assesses QOL in physical, psychological, social, and environmental domains, was found to be a suitable instrument for use. A total of 290 questionnaires were distributed to general dental practitioners and specialists working in the private sector. The response rate was 46%. The completed questionnaires were coded and analyzed using the SPSS IBM software version 21. Results: QOL of specialists was significantly better than general practitioners (GPs) on all domains of the WHOQOL-BREF (P < 0.05). Married dentists had better QOL than singles on the social and environmental domains. Furthermore, specialists reported significantly better QOL compared to GPs after adjustment for sex, age, and marital status (P < 0.05) in the psychosocial and environmental domains. Conclusions: Among dentists who work in the UAE, QOL can be affected by several factors, one of them being whether dentist is a GP or a specialist.

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