scholarly journals UDRUŽENJE UNIVERZITETSKI OBRAZOVANIH ŽENA 1927–1941.

2021 ◽  
Vol 39 (2/2021) ◽  
pp. 295-312
Author(s):  
Tamara Kosijer

Throughout history women have been disenfranchised and denied almost every right. Everything concerning political and social life was reserved only for men, while the position of women was almost negligible. Women were condemned to spend their whole lives subordinated to men, only because of their gender, which the patriarchy considered to be on a much lower social level and therefore simply should not have any rights. However, in the period between the two world wars, things started to change for the better for women and the Association of University Educated Women (1927–1941) greatly contributed to that. Initially only a few, surrounded by a society with deep-rooted patriarchal views, they managed to attract a growing number of women intellectuals with a university degree to their organization, but they also prepared students for future activities. Women began increasingly to enroll into colleges, even those that were not socially acceptable for women. The Association set itself the tall task of enabling women to work in science, which was the highest goal of their aspirations, believing that women as intellectuals should not remain confined in their profession, but be able to participate freely in all issues of national and international importance. They believed that the success of women would be achieved.

2018 ◽  
Vol 2 (1) ◽  
pp. 27
Author(s):  
Hanum Jazimah Puji Astuti

AbstractThe emergence of Islam Nusantara is the typical of Indonesia, where Islam Nusantara is declared as a universal religion, manifested in its teachings including religious law (fiqh), trust (faith), and the ethical (the moral). Although Islam Nusantara gives a new ambience in Islam by assimilating a culture into religion, this method is not contagious to the purity of Islamic teachings by taking Quran and Hadith as the guidances and directions in the Indonesian social life. Islam teaches mutual respect and reciprocal tolerance. This religion teaches the adherents to love others, to mercy and nurture regardless of race, nationality, and social structure. This is in line with the Indonesian Islam commonly called ‘Islam Nusantara’. It can be said that someone who lived in the religion, including people that comprehend the religion intrinsically, occupies religion as a guide of life, applies and practices based on the belief. At the social level, religious values   serve as the basis for adopting a life policy. AbstrakPemunculan Islam Nusantara merupakan ciri khas Indonesia, di mana Islam Nusantara ini di nyatakan sebagai agama yang universal, dimanifestasikan dalam ajarannya, yang mencakup hukum agama (fiqh), kepercayaan (tauhid), serta etika (akhlak). Meskipun Islam Nusantara memberikan nuansa baru dalam beragama Islam dengan memasukkan budaya dalam agamanya, namun cara beragama seperti ini tidak menghilangkan kemurnian ajaran Islam itu sendiri, dengan menjadikan al Quran dan Hadits sebagai pedoman dan tuntunan dalam kehidupan sosial masyarakat Indonesia. Dalam beragama, Islam mengajarkan untuk saling menghargai dan saling toleransi, agama yang mengajarkan penganutnya untuk saling menyayangi, mengasihi dan mengayomi tanpa me mandang ras, kebangsaan, serta struktur sosial. Hal ini sejalan dengan Islamnya Indonesia yang biasa disebut ‘Islam Nusantara’. Dapat dikatakan seseorang yang menjalani agama itu, termasuk orang yang menghayati agamanya dengan cara intrinsik, agama dijadikan sebagai pedoman hidup, dijalankan dan diamalkan sesuai dengan keyakinannya. Pada tataran sosial nilai-nilai agama dijadikan sebagai dasar dalam mengambil kebijakan hidup.


2017 ◽  
Vol 49 (3) ◽  
pp. 395-415
Author(s):  
Dunya D. Cakir

AbstractExamining the writings of prominent Islamist women intellectuals in Turkey, including Fatma Barbarosoğlu, Cihan Aktaş, Yıldız Ramazanoğlu, and Nazife Şişman, this article explores the repercussions of their intellectual activism for how scholars understand and study piety politics. These Islamist women intellectuals, whose discourse and subjectivities have been translated into analytical categories by scholars of piety politics, contest the terms of their encounters with academics and, more broadly, the conversion of Muslim women into objects of research. Their writings shed light on the complex interpretative interplay between academic and lay discourse when the objects of scholarly study speak back to social scientists. I argue that these kinds of critical engagements between Islamist women intellectuals and social scientific discourses attest to the mobility and circularity of social scientific categories, which have infused and reconstituted Islamist debates in Turkey. Rather than uncritically endorse or dispute these intellectuals’ interpretations of social scientific accounts, I leverage their claims to underscore the social life of academic discourse and to promote an enriched vision of piety politics and reflexive methodology.


2014 ◽  
Vol 10 (1-2 (12)) ◽  
pp. 22-30
Author(s):  
Lilit Sahakyan

It is beyond suspicion that legal English stands as a sublanguage of paramount international importance. The extralinguistic basis of legal English has nowadays been extended embracing conflict of overall international-social, political (both foreign and home) interests. As seen from the title of the work, the primary goal of the present article is to investigate the nature of law English. The article covers a detailed analysis of some pivotal, challenging and highly significant linguistic issues that deal with the multifaceted nature of legal English based on the comprehensive historic review of legal English. Thus, the vital importance of the subject is accounted for by the substantial and decisive role legal English plays in our social life.


2015 ◽  
Vol 26 (4) ◽  
pp. 207-221
Author(s):  
Wolfgang Mastnak

Abstract. Five overlapping eras or stages can be distinguished in the evolution of music therapy. The first one refers to the historical roots and ethnological sources that have influenced modern meta-theoretical perspectives and practices. The next stage marks the heterogeneous origins of modern music therapy in the 20th century that mirror psychological positions and novel clinical ideas about the healing power of music. The subsequent heyday of music therapeutic models and schools of thought yielded an enormous variety of concepts and methods such as Nordoff–Robbins music therapy, Orff music therapy, analytic music therapy, regulatory music therapy, guided imagery and music, sound work, etc. As music therapy gained in international importance, clinical applications required research on its therapeutic efficacy. According to standards of evidence-based medicine and with regard to clearly defined diagnoses, research on music therapeutic practice was the core of the fourth stage of evolution. The current stage is characterized by the emerging epistemological dissatisfaction with the paradigmatic reductionism of evidence-based medicine and by the strong will to discover the true healing nature of music. This trend has given birth to a wide spectrum of interdisciplinary hermeneutics for novel foundations of music therapy. Epigenetics, neuroplasticity, regulatory and chronobiological sciences, quantum physical philosophies, universal harmonies, spiritual and religious views, and the cultural anthropological phenomenon of esthetics and creativity have become guiding principles. This article should not be regarded as a historical treatise but rather as an attempt to identify theoretical landmarks in the evolution of modern music therapy and to elucidate the evolution of its spirit.


Crisis ◽  
1998 ◽  
Vol 19 (3) ◽  
pp. 109-115 ◽  
Author(s):  
Michael J Kelleher † ◽  
Derek Chambers ◽  
Paul Corcoran ◽  
Helen S Keeley ◽  
Eileen Williamson

The present paper examines the occurrence of matters relating to the ending of life, including active euthanasia, which is, technically speaking, illegal worldwide. Interest in this most controversial area is drawn from many varied sources, from legal and medical practitioners to religious and moral ethicists. In some countries, public interest has been mobilized into organizations that attempt to influence legislation relating to euthanasia. Despite the obvious international importance of euthanasia, very little is known about the extent of its practice, whether passive or active, voluntary or involuntary. This examination is based on questionnaires completed by 49 national representatives of the International Association for Suicide Prevention (IASP), dealing with legal and religious aspects of euthanasia and physician-assisted suicide, as well as suicide. A dichotomy between the law and medical practices relating to the end of life was uncovered by the results of the survey. In 12 of the 49 countries active euthanasia is said to occur while a general acceptance of passive euthanasia was reported to be widespread. Clearly, definition is crucial in making the distinction between active and passive euthanasia; otherwise, the entire concept may become distorted, and legal acceptance may become more widespread with the effect of broadening the category of individuals to whom euthanasia becomes an available option. The “slippery slope” argument is briefly considered.


Crisis ◽  
2017 ◽  
Vol 38 (3) ◽  
pp. 202-206 ◽  
Author(s):  
Karl Andriessen ◽  
Dolores Angela Castelli Dransart ◽  
Julie Cerel ◽  
Myfanwy Maple

Abstract. Background: Suicide can have a lasting impact on the social life as well as the physical and mental health of the bereaved. Targeted research is needed to better understand the nature of suicide bereavement and the effectiveness of support. Aims: To take stock of ongoing studies, and to inquire about future research priorities regarding suicide bereavement and postvention. Method: In March 2015, an online survey was widely disseminated in the suicidology community. Results: The questionnaire was accessed 77 times, and 22 records were included in the analysis. The respondents provided valuable information regarding current research projects and recommendations for the future. Limitations: Bearing in mind the modest number of replies, all from respondents in Westernized countries, it is not known how representative the findings are. Conclusion: The survey generated three strategies for future postvention research: increase intercultural collaboration, increase theory-driven research, and build bonds between research and practice. Future surveys should include experiences with obtaining research grants and ethical approval for postvention studies.


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