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An opening chapter that addresses literary issues in the first book of the Bible, along with a review of some major works of influence scholarship that have shaped the field.
Tremper Longman begins the Companion by setting the stage for many of the chapters that follow. Of first importance is the fact that discussing ‘biblical wisdom literature’ is not as simple as it seems. For the category as such has been questioned, and, even among those scholars who agree to use the phrase, what it means and designates remains up for debate. Longman presents the various viewpoints in terms of the ‘traditional view’, reactions to it, and ‘the way forward’. Matters of genre, the grouping of biblical texts, and their social location or worldview arise, as do suspicions about how ‘wisdom literature’ came about within scholarship and a recent repudiation of what it has become. Longman’s way forward indicates that Proverbs, Job and Ecclesiastes do indeed have meaningful affinities, and that these texts can and should be studied together, as well as in relation to other OT texts.
Functional benefits of the morphologies described by Bergmann's and Allen's rules in human males have recently been reported. However, the functional implications of ecogeographical patterning in females remain poorly understood. Here, we report the findings of preliminary work analysing the association between body shape and performance in female ultramarathon runners (n = 36) competing in hot and cold environments. The body shapes differed between finishers of hot and cold races, and also between hot race finishers and non-finishers. Variability in race performance across different settings supports the notion that human phenotype is adapted to different thermal environments as ecogeographical patterns have reported previously. This report provides support for the recent hypothesis that the heightened thermal strain associated with prolonged physical activity in hot/cold environments may have driven the emergence of thermally adaptive phenotypes in our evolutionary past. These results also tentatively suggest that the relationship between morphology and performance may be stronger in female vs. male athletes. This potential sex difference is discussed with reference to the evolved unique energetic context of human female reproduction. Further work, with a larger sample size, is required to investigate the observed potential sex differences in the strength of the relationship between phenotype and performance.
Both extinct and extant hominin populations display morphological features consistent with Bergmann's and Allen's Rules. However, the functional implications of the morphologies described by these ecological laws are poorly understood. We examined this through the lens of endurance running. Previous research concerning endurance running has focused on locomotor energetic economy. We considered a less-studied dimension of functionality, thermoregulation. The performance of male ultra-marathon runners (n = 88) competing in hot and cold environments was analysed with reference to expected thermoregulatory energy costs and the optimal morphologies predicted by Bergmann's and Allen's Rules. Ecogeographical patterning supporting both principles was observed in thermally challenging environments. Finishers of hot-condition events had significantly longer legs than finishers of cold-condition events. Furthermore, hot-condition finishers had significantly longer legs than those failing to complete hot-condition events. A degree of niche-picking was evident; athletes may have tailored their event entry choices in accordance with their previous race experiences. We propose that the interaction between prolonged physical exertion and hot or cold climates may induce powerful selective pressures driving morphological adaptation. The resulting phenotypes reduce thermoregulatory energetic expenditure, allowing diversion of energy to other functional outcomes such as faster running.
The hijab has been the subject of public and academic debates that have polarized scholars, politicians, and activists. Opinions on veiling range widely: while some view veiling as an oppressive practice, others regard veiling as an expression of women's agency and empowerment. Solidarity practices, such as movements against compulsory veiling or actions encouraging non-Muslim women to temporarily wear the hijab, are some of the ways in which activists have tried to show solidarity with Muslim women. In this qualitative study, data from the content analysis of the online platforms of two media campaigns, together with in-depth interviews with Iranian women living in Belgium, were triangulated. Women's perceptions of two solidarity campaigns were explored: the anti–compulsory veiling movement My Stealthy Freedom and the pro-acceptance World Hijab Day campaign. The findings raise questions about the effectiveness of transnational feminist campaigning in solidarity with Muslim women and, more generally, how the notion of solidarity is conceptualized in feminist scholarship.
The Centro de Laseres Pulsados in Salamanca, Spain has recently started operation phase and the first user access period on the 6 J 30 fs 200 TW system (VEGA 2) already started at the beginning of 2018. In this paper we report on two commissioning experiments recently performed on the VEGA 2 system in preparation for the user campaign. VEGA 2 system has been tested in different configurations depending on the focusing optics and targets used. One configuration (long focal length $F=130$ cm) is for underdense laser–matter interaction where VEGA 2 is focused onto a low density gas-jet generating electron beams (via laser wake field acceleration mechanism) with maximum energy up to 500 MeV and an X-ray betatron source with a 10 keV critical energy. A second configuration (short focal length $F=40$ cm) is for overdense laser–matter interaction where VEGA 2 is focused onto a $5~\unicode[STIX]{x03BC}\text{m}$ thick Al target generating a proton beam with a maximum energy of 10 MeV and temperature of 2.5 MeV. In this paper we present preliminary experimental results.
In the growing body of academic literature on gender, women and Islam, patriarchal and traditional interpretations of women's position in Islam are making place for an increased focus on the more agentic images and aspects of women's practices of religion or religiosity (Guta and Karolak, 2015; Joseph, 2006). This phenomenon reflects women's agency within and beyond the religious frameworks, but at the same time, it incorporates challenges of women in both traditional and modern contexts dealing with traditional interpretations of religion. While in states with traditionalist interpretations of Islam, such as Iran, women's deviance from cultural-religious norms might put their social image and well-being at risk, in Western liberal democracies with Muslim minorities, many religious women struggle with acceptance and inclusion (Yasmeen and Markovic, 2014). This chapter aims to contribute to a better understanding of the relation between gender and Islam by portraying and exploring a subjective account of conciliating religiosity and modern individualism. The chapter thus explores a contemporary subject that affects Muslim's women's lives in the Global North.
The study is conducted based on a life story narrative of a Muslim migrant woman from Iran, now living in Belgium. Her life story and experiences prior to and after migration are analysed to reveal how she has built and made sense of her religiosity in the European context. Muslim migrants in Europe have faced challenges defining their identity and fighting against Islamophobia especially since 11 September 2001. While emancipating themselves from representations purely based on their religious affiliation, Muslim migrants in Europe have largely remained attached to their countries of origin (Amghar, Boubekeur and Emerson, 2007) and their religious and cultural background.
The interviewee's country of origin, Iran, is known for its religious social, legal and political system based on a specific interpretation of Shiite Islam (Darvishpour, 2003; Farazmand, 1995). The Islamic Republic was established after the Iranian revolution in 1979 and has ever since enforced a version of Sharia law as the official law of the land. Despite this traditional legal and social setting, women living under traditional laws have long challenged the patriarchal ideologies attributed to traditional Islamic faith and practice (Moghadam, 2002).
Following times of great conflict and tragedy, many countries implement programs and policies of transitional justice, none more extensive than in post-genocide Rwanda. Placing Rwanda's transitional justice initiatives in their historical and political context, this book examines the project undertaken by the post-genocide government to shape the collective memory of the Rwandan population, both through political and judicial reforms but also in public commemorations and memorials. Drawing on over two decades of field research in Rwanda, Longman uses surveys and comparative local case studies to explore Rwanda's response both at a governmental and local level. He argues that despite good intentions and important innovations, Rwanda's authoritarian political context has hindered the ability of transnational justice to bring the radical social and political transformations that its advocates hoped. Moreover, it continues to heighten the political and economic inequalities that underline ethnic divisions and are an important ongoing barrier to reconciliation.