Yhwh's Defense of Moses in Numbers 12

Tourism, a global industry, brings with it a number of public health problems, one of which is the spread of sexually transmitted infections transmitted between travelers and hosts. Previous studies have largely focused on sex workers and sex tourists. This study assesses sexual behavior, knowledge and condom use among male trekking guides in Nepal. A self-administered questionnaire survey (n=324) was conducted using snowball sampling amongst men working as mountain trekking guides in Nepal. Most respondents (59%) had initiated sex before the age of 18. Most (84 %) reported sexual relations with a woman other than their partner, 46% reported foreign partners, 43% had Nepalese partners, and 28% had concurrent foreign and Nepalese partners. Most (70 %) reported ever having sex with a foreign woman and two-thirds had had sexual intercourse with foreign women in the previous 12 months. Participants’ age, education status, age of first sex, smoking and drinking habits and English proficiency were significant predictors of having sex with foreign women. About 60% reported condom use during their most recent occasion of extra-marital sex. A similar proportion had used a condom during last sexual intercourse with a foreign woman. The likelihood of condom use was associated with a guide’s age, educational level, ethnicity, age of first sex and work experience. Most trekking guides reported sexual relations with foreign women as well as irregular use of condoms. Although sexual health knowledge about among trekking guides is high, some misconceptions still result in unsafe sex. Hence there is an urgent need to revise the existing training for trekking guides and implement appropriate health promotion programmes.DOI: http://dx.doi.org/10.3126/jmmihs.v1i4.12000Journal of Manmohan Memorial Institute of Health SciencesVol. 1, Issue 4, 2015Page: 35-42

Background: Tourism, a global industry, brings with it a number of public health problems, one of which is the spread of sexually transmitted infections transmitted between travellers and hosts. Previous studies have largely focused on sex workers and sex tourists.Objective: To assesses sexual behaviour, knowledge and condom use among male trekking guides in Nepal.Methods: A self-administered questionnaire survey (n=324) was conducted using snowball sampling amongst men working as mountain trekking guides in Nepal. Results: Most respondents (59%) had initiated sex before the age of 18. Most (84 %) reported sexual relations with a woman other than their partner, 46% reported foreign partners, 43% had Nepalese partners, and 28% had concurrent foreign and Nepalese partners. Most (70 %) reported ever having sex with a foreign woman and two-thirds had had sexual intercourse with foreign women in the previous 12 months. Participants’ age, education status, age of first sex, smoking and drinking habits and English proficiency were significant predictors of having sex with foreign women. About 60% reported condom use during their most recent occasion of extra-martial sex. A similar proportion had used a condom during last sexual intercourse with a foreign woman. The likelihood of condom use was associated with a guide’s age, educational level, ethnicity, age of first sex and work experience.Conclusions: Most trekking guides reported sexual relations with foreign women as well as irregular use of condoms. Although sexual health knowledge about among trekking guides is high, some misconceptions still result in unsafe sex. Hence there is an urgent need to revise the existing training for trekking guides and implement appropriate health promotion programmes.Health Renaissance 2014;12(3): 180-189

Reviewed by: Immigrant Women in Athens: Gender, Ethnicity, and Citizenship in the Classical City by Rebecca Futo Kennedy David Kawalko Roselli Rebecca Futo Kennedy. Immigrant Women in Athens: Gender, Ethnicity, and Citizenship in the Classical City. Routledge Studies in Ancient History, 6. New York and London: Routledge, 2014. Pp. 177. $147.50. ISBN 978–0-415–73786–9. Immigrant (“metic”) women in Athens occupied a difficult position. Female metics were required to register with city officials and had to pay a special tax (metoikion); they were also vulnerable when it came to legal protection, easy targets of invective, and readily assimilated to sexual objects in ancient and modern sources. With clear and punchy prose, Kennedy provides a helpful overview of the experiences of immigrant women and the structures that emerged to classify them. Her key concerns are to demystify the idea that they were all prostitutes, and to unpack Athenian social prejudices affecting female metics and our (mis) perceptions of these women. After a brief introduction outlining what it meant legally and discursively to be a metic in Athens, chapter 1 covers familiar ground: the origin of the metoikia, the legal institution overseeing metics, and changes in laws concerning metics. Kennedy dates the “formal status” (14) of the metoikia to the 460s (rather than to the Kleisthenic period). Pericles’ citizenship law of 451 bce restricting citizenship to those born of two Athenian parents rendered the status of female metics more vulnerable; but between 430 and 403 bce, war and plague necessitated exceptions, allowing metic women to bear citizen children. Following the reinstatement of the citizenship law in 403 bce, citizen–metic marriages were banned (between 390 and 371 bce; [Dem.] 59.16); but marriage “alternatives” were still possible (for example, domestic partnerships with male citizens). Chapter 2 tackles “mythic representations” of metic women in tragedy and uncovers an “ideology of the female metic” (27) that shifts after Pericles’ citizenship law. Aeschylus’ Suppliants and Eumenides stage foreign women as external threats requiring incorporation into the city. In plays produced after 450 bce, female metics are represented as threatening the citizenry (Euripides’ Hippolytus), much like Amazons (44–49), or as benefiting the city as long as they are contained within a separate (noncitizen) sphere (Sophocles’ Antigone; Euripides’ Medea, Heraklidae). As also suggested by funerary iconography, the proper management of immigrant women is essential. Chapter 3 addresses the “real-life effects” (59) of these representations. Arguing that in the fifth century hetaira could refer to an independent (perhaps foreign) woman who participates in sympotic/luxury culture (74, 114) rather than a prostitute, Kennedy critiques the traditional narrative of elite women of public renown. As a foreign woman perceived to be influencing public policy, Aspasia was targeted as Pericles’ concubine for transgressing the boundaries between citizen and metic spheres. [End Page 137] Chapter 4 focuses on the daily prejudices faced by metic women in the fourth century. Kennedy draws on examples from oratory (more evidence from Middle and New Comedy should be included) to sketch the precarious lives of immigrant women. Lacking family connections and support, female metics were subjected to abuses without recourse in law (Dem. 25, 47). A brief analysis of Apollodorus’ attacks on Neaira, a former slave turned independent female metic, exemplifies how prejudices shaped public perceptions (Dem. 59). Kennedy suggests that living as hetairai, as “party girls” (86), or “independent women without families” (114), or as pallakai, domestic partners (117) or maids (139), served as possible but unenviable survival strategies for metic women. Many poor and/or independent female metics worked outside of the home, and in chapter 5 Kennedy discusses the ideological framing of female metics at work. She suggests that prejudices against wage-labor contributed to the notion that immigrant women worked as prostitutes: “working with one’s body” slid easily between denoting metic labor (for example, as musicians, wool-workers, or vendors) and connoting prostitution. The contributions of immigrant women to the economy far exceeded their stereotypical assessment as prostitutes. This book is a welcome contribution to the study of foreign women in Athens—a truly subaltern group. However, some of its arguments would benefit from additional engagement with the available evidence and secondary sources. For example...

Comparing Chaucer's representation of Custance in the Man of Law's Tale with Trevet's and Gower's, this article explores how Chaucer highlights the cultural otherness of Custance as a foreign woman in England. Drawing upon historical documents, it also examines how Custance as the cultural Other can be associated with real, historical foreign women in late-fourteenth-century England, and how aggression and xenophobia toward Custance reflect Chaucer's own fourteenth-century English society, where people also were xenophobic toward foreign women. Chaucer shows sympathy both with them and with Custance, and implicitly critiques the problematic attitude of his contemporaries toward foreign women in England.

This paper aims to further discussions on access to "foreign" worlds, limits in knowledge production, and the role of gender relations in field research. What follows is an engagement with arguments developed by Hanna Papanek and Carroll Pastner in this journal some decades ago. They both drew on fieldwork experiences in Pakistan to argue that foreign women fieldworkers can (sometimes) take advantage of ambiguities in the social structures of Purdah societies, that is, societies characterized by "sexual segregation and the seclusion of women" (Pastner 1982:262), to flexibly position themselves and to be able to interact with both men and women. This paper rethinks their arguments and evaluates the current situation on the basis of fieldwork experience as a foreign woman in Pakistan in the late 2000s. It argues that possibilities for foreign women to get physical access to men's worlds, although still available, remain limited and in some ways have become more restricted (including access to women's worlds) due to political developments in recent decades. The paper also argues that, irrespective of the feasibility of physical access to other gender's worlds, it is necessary to reflect on subjectivities through which access to "foreign" worlds is mediated and knowledge is produced.

Psychotheology is described as a careful study of how one's mental processes, emotive experiences, and behavioural patterns interact with Biblical truths. The psychotheological approach of Ruth 4:13-17, by focusing on Ruth’s status as a foreigner (the other-outsider), explores about the significance of transformation or movement. The transformation of Ruth as a foreign woman (the other) makes her become a significant figure in Israel (Betlehem). Based on a psychotheological analysis of Ruth’s alienation as a Moabite woman, this article seeks to analyze Israelite inconsistency in order to show hospitality towards “the other” in society. God has commanded the Israelites to embrace “the other” (foreigners). The methodology applied in this study was a qualitative one based on literature review. Therefore, the first stage was to analyze the psychological impact perspective on foreign women in Old Testament (OT) times generally through the story of Ruth (Ruth 4:13-17). The second stage was the hermeneutical process of Ruth 4:13-17 theologically. Through the integration between psychology and theology (psychotheological approach) this study uncovered that openness is the key to embrace “the other” (outsider) and/or “marginalized people”. God Himself always opens and welcomes people who seek refuge in Him. The story of Ruth teaches us all about love, loyalty, and the transformative power of faith in God. It also highpoints Ruth's steadfast commitment to Naomi, and her devotion to God. It also demonstrates for us the surprising ways God can work in unforeseen situations, even for those who are often perceived to be outsiders.

This study analyzed Korean multicultural characteristics appeared in < Stories of Multicultural Mother and Daughter-in-Law >, EBS cultural program. It aims to find out what conflicts foreign married immigrated women face especially with mother-in-law in Korean society and how multi-culture in Korean society was reflected in images and demonstrated in reenacting and resolving their problems in TV program to analyze EBS < Stories of Multicultural Mother and Daughter-in-Law > with increasing ratings. For this, from the first to the 53th episodes of < Stories of Multicultural Mother and Daughter-in-Law > were analyzed (20 episodes were analyzed intensively). Korea multiculturalism has following characteristics related to foreign married immigrated women and multicultural families. First, it is a persistent forced assimilation. Every episode has problems due to cultural difference between mother and daughter-in-law. And in 20 episodes which were analyzed intensively, the most significant and frequent conflict cause was a strong forced assimilation by mother-in-law to daughter-in-law. Second, it is a paternalism made by ‘new family ideology’. It is to share homogeneity under ‘family’ border to force daughter-in-laws to have ‘the value of family’, though they show different culture of and foreign married immigrated women. And it creates ‘new family ideology’. Third, it is that foreign married women are still treated as surrounding person. Mother-in-law has ‘worries that immigrated women could run away’ under the influences of real cases and negative media discourse and these worries make married immigrated women surrounding person. Fourth, it is a paternalistic perspective to married immigrated women. Korean society still separates foreigners who would live with us or not. The perspective to married immigrated women has been paternalistic from the beginning because they are subjects of ‘Koreanization’ to live together. This paternalistic perspective has continued until now, but it is a different matter with the matter of identity and life style for married immigrated women.

Feminist and postcolonial readings of the Hebrew Bible share overlapping concerns, including amplifying voices of the marginalized—particularly women and indigenous or colonized peoples—in the biblical texts. This essay outlines some of the major concepts within feminist and postcolonial approaches, as well as the ways those approaches challenge each other. The essay then wrestles with the ways the Historical Books testify to ancient Israel’s experiences as both a colonizer and as the colonized. Finally, the essay examines the notion of the reviled “foreign woman” in the Historical Books, with particular attention to Rahab in Joshua and Jezebel in Kings. In its attempts to construct Israelite identity over and against that of foreign women, the text necessarily inscribes its own destabilization of that identity.

Exodus–Deuteronomy Christopher T. Begg, John M. Halligan, Fred W. Guyette, Joseph E. Jensen, and Michael W. Duggan 2060. [Exod 1:15-22] Facundo Mela, "Análisis narrativo y exégesis de Éxodo 1,15-22," RevistB 81 (2019) 247-71. The story of the midwives of the Hebrews as told in Exod 1:15-22 is one which has not received much attention either in the Bible itself or in older or more modern commentaries. Accordingly, in this article, M. presents a narratological analysis and exegesis of this rather neglected story. In so doing, M. highlights the heroic act of the midwives Shiprah and Puah in their fight against Pharaoh's oppression and the defense of innocent human life. [Adapted from published abstract—C.T.B.] [End Page 737] 2061. [Exodus 2; Ruth] Jutta Hausmann, "Pharaoh's Daughter and Ruth: Cornerstones in the History of Israel," Foreign Women, 175-85 [see #2425]. With Pharaoh's daughter in Exodus 2 and Ruth in the book named after her, we meet two foreign women in the OT, who are of indispensable—but often little appreciated—positive significance for the stories of two great figures of Israel's history, i.e. Moses and David respectively. Their unconventional decisions lead to the establishment of family ties and thus contribute significantly to the (future) lives and biographies of those two figures. As such, the two women represent a plea for Israel to open itself to other peoples in all-inclusive fashion. [Adapted from published abstract—C.T.B.] 2062. [Exod 15:1-18, etc.] Martin Leuenberger, "Meerwunder Tradition im Moselied. Traditions- und redaktionsgeschichtliche Überlegungen zu Exod 15,1-18," Ein Freund des Wortes, 196-211 [see #2428]. L.'s essay seeks to reconstruct the composition history of the "Song of Moses" (Exod 15:1-18), which in its extant form constitutes a four-part (vv. 1b-3, 6-12, 13-17, 18) "hymn of the individual addressed to Yhwh." The originally independent core of the current Song, i.e. vv. (3), 6-11/12, dates from the middle monarchical period and evidences a distinctive conception of the "miracle at the sea" happening characterized by mythological terminology regarding Yhwh's use of the destructive waters. Subsequently, this pre-existing Song was inserted into the (pre-P) sequence of Exodus 14 + 15:20-21 by means of a "preface," vv. 1b-5, which served to "subordinate" the Song of Miriam (15:21) to the more expansive and evolving Song of Moses. At a still later stage, the sequence of Exod 15:4-5 was incorporated into the text of the Song with the intent of integrating—also terminologically—this more closely with the earlier account of the Sea Miracle in Exodus 14.—C.T.B. 2063. [Exod 17:8-16] Charlie Trimm, "God's Staff and Moses' Hand(s): The Battle against the Amalekites as a Turning Point in the Role of the Divine Warrior," JSOT 44 (1, 2019) 198-214. The account of the battle against the Amalekites in Exod 17:8-16 contains several contested elements, including the interpretation of the raising of Moses's hands, the significance of the staff of God, and the number of hands Moses holds up. T. argues that the ambiguity surrounding the presence/absence of the staff and the number of upraised hands functions to portray the episode as a transition in the narrative (a high-level Janus parallelism) in relation to the role of the divine warrior in Israelite combat. The presence of the staff of God in the one hand raised by Moses recalls the great works of God in the exodus and emphasizes divine initiative in battle, while the raising of two hands by Moses signifies prayer (as suggested by parallels in the Zakkur stela and Egyptian reliefs) and looks forward to Israel fighting on its own initiative in future battles. [Adapted from published abstract—J.M.H.] 2064. [Exodus 18] Nathan Laufer, "Moses' Misplaced Speech Inviting His Father-in-Law to Join the Israelites," JBQ 47 (2019) 237-53. The story of Jethro's arrival at the encampment of the Hebrews in Exodus 18...

The Hebrew Bible: Feminist and Intersectional Perspectives

This thesis investigates the intimate relationships between white foreign women and black Jamaican men in Negril, a transnational tourist town located on the western tip of Jamaica.

Literature on migrants’ fertility intentions has grown significantly in recent years. However, to the best of our knowledge, none of these studies has investigated the role that the combination of partners’ nationalities may play in individual’s intentions to have a(another) child. Filling this gap is particularly relevant for research because fertility behaviors tend to vary greatly according to the type of couple and fertility intentions have been identified as good predictors of future fertility behaviors. The central aim of this paper is to fill this gap unravelling and quantifying the influence of the selection, socialization and adaptation hypotheses in positive and certain fertility intentions of women in mixed (foreign woman-Italian man) and endogamous couples (Italian woman-Italian man, foreign woman-foreign man). Our results point out to migrant selectivity as a potential explanation for differences on fertility intentions between foreign women partnered to Italian men and foreign women partnered to foreign men. We also find support for adaptation observing that childbearing intentions of foreign women partnered to Italian men better resemble those of Italian women partnered to Italian men. However, there is a gradient on the explanatory power of the adaptation hypothesis according to the nationality of the foreign woman.

The International Marriage Broker Regulation Act of 2005 was enacted by Congress to help prevent abuse of foreign women who marry American men through international marriage brokers. However, opponents argue that this law violates males' privacy and free speech rights by requiring them to provide an extensive personal history prior to communicating with the foreign woman. We discuss the debate over the law through an examination of the rights of the foreign women and American males who enter into mail‐order marriages. We conclude that this is a controversial topic and calls for more debate over the issue in the legal forum.

이 연구의 목적은 결혼이주여성 제재 문학텍스트를 분석하여 텍스트에 형상화 된 결혼이주여성의 대화관계와 갈등요인을 살펴보고 이를 다문화 문식성을 함양하는 데 활용할 수 있는지 여부를 살펴보는 데 있다. 최근 한국사회는 이주자들의 급속한 증가로 인하여 다문화 사회로 접어들게 되었다. 한국이 단일문화권 사회에서 다문화 사회로 접어드는 데 이정표 역할을 한 결혼이주여성의 삶을 그린 문학텍스트는 현실 속에서의 다문화 지형도와 지향점을 보여주는 한 역할을 할 수 있다. 2000년대 이후 이주자들을 대상으로 한 문학텍스트들이 작가들에 의해 발표되고 있으며 그 중에서 결혼이주여성을 대상으로 한 문학텍스트들도 다수 발표되고 있다. 문학의 허구성은 실제의 사회적 현상, 관계를 반영하므로 문학텍스트는 현실적인 이해에 대한 시사점을 얻을 수 있는 콘텍스트를 담고 있다. 본 연구에서는 결혼이주여성을 제재로 발표된 단편소설 텍스트를 중심으로 텍스트 내에 전개되는 ‘나-그것’, ‘나-너’ 대화관계와 텍스트 안에 나타난 살펴본 결과, 이들 문학텍스트가 결혼이주여성에 대한 현실 인식 제고와 다문화 문식성을 함양하는 자료로 쓰일 수 있음을 밝혔다.The purpose of this study is to find whether multicultural literacy is utilized or not for building up followed by estimating the text of migrant women novels and surveying the conflict factor, mutual communication for foreign married immigrated women have embodied in the text. In recently Korean society have entered into multicultural society due to rapid growth of immigrants. As major motivation change, foreign married immigrated women are placing on this transformation,Literature text mentioned for the life of foreign married immigrated women as role of milestone could be changed from monoculture to multiculture of society in Korea can able to play a role showing the point of direction and layout map of multiculture in the actual life. After 2000’s literature text oriented to migrants is publishing by writers, multiple literature texts are publishing among them. Fiction of literature is on account of reflecting for actual social phenomenon and relation, literary text has the context which is obtainable its implication of realistic understanding. This research sounds the possibility of utilization of text subject to married immigrated women for cultivating of multicultural literacy and follows the relation between subject(I and Thou) and object(I and It) which are dialogism and relation for communication developing in the text, revolving around short story text published for married immigrated women. It regards that this research can be used for material which is cultivating of multicultural literacy and raising awareness of married immigrated women.

134 SHOFAR by the patriarchal rules, her "going out" contributed to the brothers' perversely acquiring material rewards. The Dinah story itself is analyzed in Chapter 4 with a view to assessing its use of the circumcision motif and Dinah's misfortune in encountering dangers outside the house. Redactors adjusted the Genesis stories to new ideological cOmponents working toward national permanence and commitment that was lacking in the Hebrews' more nomadic culture. The final chapter attempts to analyze the Dinah affair by the method of comparative, midrashic, and intertextual evaluation. Sheres states that there is no attempt to characterize historically the contemporary problems facing Israel and its neighbors. However, she argues that while the idea of covenant laid out the grounds for a superb philosophy of dialogue and understanding, it also encouraged questionable positions about morality and political behavior impacting on Jews and Western civilization alike. The author calls for a consideration of Dinah in a new light, as an active political figure who tried to steer the Hebrews away from brutal confrontations . Dinah's "going out" must be understood as wise and desirable, serving as a model for many Israeli women who struggle to form a coherent political, pacifistic group with an agenda of Palestinian accommodation. For Ita Sheres, Dinah becomes the prototype of other Hebrew women who have followed her footsteps and tried to mature independently of males and more inclusive of other people (p. 116). "Dinah's 'going out' fits the taxonomy of inclusion and mutuality, and in that perspective her ideal, unredacted story should be the parable for our time" (p. 125). In the Appendix the textual clues for retrieving the unredacted version of the Dinah story are presented. Valuable scholarly notes along with indices of texts and names provide valuable resources for an inquiry into issues involVed in the study of the Dinah story. This book will be valuable to students, professors, and informed readers who are interested in possible Biblical underpinnings for contemporary history. Betty Jane Lillie Athenaeum of Ohio Gender and Difference in Ancient Israel, edited by Peggy L. Day. Minneapolis : Fortress Press, 1989. 209 pp. $12.95. The authors of the twelve essays in this book share a belief that past studies of women characters in the Bible have evaluated biblical literature in light of present-day values on women's experience. They assert that such research can result in ahistorical, ethnocentric perspectives on gender; the Volume 10. No.1 Fall1991 135 danger of such work is that Western images of women and men are transposed to a text from a non-Western society, thereby posing a barrier to understanding the biblical experience. While such an approach is valid for theological interpretation, explains editor Peggy L. Day in her introductory essay , it can obscure other possible readings that areavailable through the application of alternative methodologies from the social sciences, literary criticism , etc. This volume addresses gender-related topics in the Hebrew Bible, without bringing contemporary feminist theological concerns to the text. Jo Ann Hackett, in "Rehabilitating Hagar: Fragments of an Epic Pattern ," compares the conflict between Sarah and Hagar in Genesis 16 and 21 with a similar pattern in stories from Canaan and Mesopotamia and argues that the biblical author intends for the reader to sympathize with Hagar, a foreign slave woman, the underdog in the narrative. In "The Woman in Ancient Examples of the Potiphar's Wife Motif, K2111," Susan Tower Hollis also discerns a pattern connecting the biblical text to ancient Near Eastern counterparts. She discovers that the so-called evil woman in these narratives brings about a positive transformation in the male hero of the story. Susan Niditch's analysis of "Eroticism and Death in the Tale of Jael" uncovers that Israel is identified with Jael, the more vulnerable character, and that the text emphasizes the victory of the marginal over the powerful. Peggy L. Day, in "From the Child is Born the Woman: The Story of Jephthah's Daughter," argues for a woman's life-cycle ritual behind Judges 11:29-40. Phyllis Bird, "'To Play the Harlot': An Inquiry into an Old Testament Metaphor," studies the words of Hosea and contends that in ancient Israel the cultic role...