Testimony Of Men Research Articles

Environmental Transmission by the Mountain Dwellers: Case of the Moroccan Middle-Atlas Women

The role of indigenous people in the preservation and transmission of local knowhow and wisdom is well documented. In its different aspects, storytelling is the most important form of expression reflecting the essence of the Amazigh (native) population in the Middle Atlas. Amazigh storytelling displays several social indicators and modes of capturing the world and its resources, crystallizing representations that highlight a shared culture transmitted from one generation to another. Spoken language is an omnipresent instrument for concluding acts, establishing pacts, and preserving natural heritage through the likes of proverbs, tales, myths, focusing on central societal activities such as: harvesting, plowing, threshing, sheep mowing, wool work, milk processing, weaving, wedding ceremonies, etc. Amazigh women more often than not tend to act as the living repositories of this culture. Their strong ties with their close environment, the sustainability knowledge that they pass from one generation to another, and their strong resilience capacity has been observed, studied, and recognized in other environments. Based on conversations, life stories, and testimonies of men and women, and observation of different practices and rituals led by women, we managed to closely examine a feminine faunal and floral knowledge and showcase this homogeneous and solid structure labeled “woman knowledge”. This article thus aims to report the transmission within this environment and the role of Amazigh women in the sustainability of local knowledge. Keywords: Environment; Local; Transmission; Amazigh-women eISSN: 2398-4287 © 2022. The Authors. Published for AMER ABRA cE-Bs by e-International Publishing House, Ltd., UK. This is an open access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians/Africans/Arabians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia. DOI: https://doi.org/10.21834/ebpj.v7i22.4178

“I think it is [the] mother who keeps things going”: The gendered division of labor in the transmission of memory of the Armenian Genocide

In this paper, we discuss what role gender plays in remembering, transmitting, and reframing memories of the Armenian Genocide in order to address the question of how young Armenian women negotiate their roles in this process. Centering the societal roles of memory transmission, we employ the specific sociological lens of gender to analyze 26 interviews conducted in Beirut during the week of the official commemorations of the Armenian Genocide in 2016. We define gender as the social construction of a stylized repetition of acts that reflect power relations. Accordingly, the examination of these power relations is necessary not only to understand the experiences and testimonies of men and women, but also the transmission of memory. While understanding Armenian youth as agents of the collective memory, gender allows us to discuss different patterns of remembrance and transmission. We therefore argue that gender influences how individuals remember the Armenian Genocide, as it underpins the (historically) assigned roles of memory and transmission.

Eradicating Female Genital Mutilation; a Viable Reality. Raising Awareness in the Men Involved

Abstract Female Genital Mutilation (FGM) is considered by a number of International Organizations as an affront on human rights and an act of violence against women and young girls. Furthermore, being the result of an intense discrimination between genders, it hierarchizes and perpetuates inequality and denies women the right to physical and psychosexual integrity. Aims. To endeavour towards the eradication of FGM via the testimony of men from countries where this practice is performed. Methodology. A qualitative methodology with an ethnonursing focus was utilized via semi-structured individual and group interviews in 25 men having some form of involvement with FGM. Results. Declarations have been identified in these interviews which display a continuous, albeit gradual rise in the awareness of the male population regarding the problems inherent in this practice and the sexist connotations harboured therein. These manifestations provide evidence of the advances supposedly achieved by anti-FGM policies, although it is noteworthy that legislative persecution alone may cause the practice to become a hidden, clandestine event, as well as provoking a defensive reaction in those in favour of this tradition, such as having the procedure performed at ever younger ages. Conclusions. The performing of FGM at increasingly younger ages belies the socio-cultural precepts used to justify its existence. This fact, together with the aforementioned process of concealment, suggests the beginning of the end of FGM.

Conjugal violence: controversies in the reports of intimate partners in police investigations

This article analyzes the motivation behind domestic violence based on the testimonies of men and women registered in police investigations by the Sixth Police Station for Women, Children and Adolescents in Florianópolis in the state of Santa Catarina in 2010. It is the result of a quantitative and qualitative survey conducted between August and November 2011. The information obtained in the investigation into domestic violence perpetrated by partners or ex-partners and containing the testimony of the couple in 172 police investigations was analyzed. The issues selected for analysis were the profile of the couple and the reports of violence according to the women and the men. The results showed that most of the couples were separated or divorced, aged between 31 and 40, gainfully employed and had lived together between one and eleven years. The assaults occurred due to drug use and/or jealousy. The men blamed the women for being responsible for their acts or played down the situation and claimed to be victims of violence committed by the partners. The study concludes that cultural issues of gender and socio-economic characteristics are linked to this type of violence, and showed that men do not acknowledge their actions as being violent, most often downplaying the consequences of such violence.

Eu voltei para reimplantar a tua memória: para os que não ouviram

Os registros orais, desprovidos de grande elaboração retórica, marcam os relatos familiares e os depoimentos sobre episódios marcantes e particularidades aparentemente menores dos grandes conflitos, como a Segunda Guerra Mundial. A memória oral cumpriu uma importante função de transmissão da história, especialmente ao legar para o registro escrito a sistematização dos testemunhos, revelando memórias pessoais na forma de cartas, diários e narrativas, além de se incorporar a várias obras de ficção. Neste trabalho apresentamos o valor de testemunhos de ex-partigiani reunidos no volume Io sono l’ultimo (Eu sou o último) como evocação e transmissão de lembranças pessoais extremamente ligadas ao conflito e como manifestações no âmbito literário. A valorização de uma tradição de comunicação das lembranças pelos descendentes e pelos compatriotas torna o testemunho de homens e mulheres que lutaram pela libertação de muitas localidades italianas muito mais que relato fragmentado quando os leitores interessados na memória dos que sobreviveram, integrada à micro-história dos acontecimentos, percebem a sua lógica expressiva. Exploramos tanto o sentido de testemunha adotado por Giorgio Agamben, quanto o valor estético da voz traumatizada na perspectiva de Márcio Seligmann-Silva.

Sisters Behind the Wire: Reappraising Australian Military Nursing and Internment in the Pacific during World War II

During the Second World War, approximately 3,500 Australian military nurses served in combat regions throughout the world. The vast majority were enlisted in the Australian Army Nursing Service (AANS), but after the Japanese advance and the fall of Hong Kong (December 1941) and Singapore (February 1942), a significant number of these nurses spent three-and-a-half years as POWs in Indonesia, Hong Kong, Japan and the Philippines. To date, considerable research has been undertaken on POW experiences in Hong Kong, Singapore, Thailand and Japan, albeit primarily focused on the testimonies of men and civilian women. This body of research utilises various methodologies, from Yuki Tanaka and Kei Ushimura's efforts to reconcile Japanese war crimes with the corruption of the Bushido ethic and sexual violence in contemporary Japanese society, to Christina Twomey's work on the imprisonment and repatriation of Dutch, Dutch–Eurasian and Australian civilian women and children. In the past fifteen years, historians have become aware of the need to recognise the multiplicity of these experiences, rather than continuing to focus on individual community, camp or regional case studies. Nurses are by no means absent from the discussion, although the majority of notable works on this subject focus on Hong Kong or the Philippines and adopt a descriptive and somewhat anecdotal approach. At the same time, scant critical attention has been paid to the internment of nurses in Indonesia despite a wealth of material kept in the Australian War Memorial (AWM) and National Archives of Australia (NAA).

Social Epistemology: Theory and Applications

Epistemology has had a strongly individualist orientation, at least since Descartes. Knowledge, for Descartes, starts with the fact of one’s own thinking and with oneself as subject of that thinking. Whatever else can be known, it must be known by inference from one’s own mental contents. Achieving such knowledge is an individual, rather than a collective, enterprise. Descartes’s successors largely followed this lead, so the history of epistemology, down to our own time, has been a predominantly individualist affair. There are scattered exceptions. A handful of historical epistemologists gave brief space to the question of knowing, or believing justifiably, based on the testimony of others. Testimony-based knowledge would be one step into a more social epistemology. Hume took it for granted that we regularly rely on the factual statements of others, and argued that it is reasonable to do so if we have adequate reasons for trusting the veracity of these sources. However, reasons for such trust, according to Hume, must rest on personal observations of people’s veracity or reliability. 1 Thomas Reid took a different view. He claimed that our natural attitude of trusting others is reasonable even if we know little if anything about others’ reliability. Testimony, at least sincere testimony, is always prima facie credible (Reid, 1970: 240 –241). Here we have two philosophers of the 18 th century both endorsing at least one element of what nowadays is called “social epistemology.” But these points did not much occupy either Hume’s or Reid’s corpus of philosophical writing; nor were 1 Hume wrote: “[T]here is no species of reasoning more common, more useful, and even necessary to human life, than that which is derived from the testimony of men, and the reports of eye-witnesses and spectators ... [O]ur assurance in any argument of this kind is derived from no other principle than our observation of the veracity of human testimony, and of the usual conformity of facts to the reports of witnesses.” (Hume 1972: 11)

Kontroversi Nilai Kesaksian Perempuan

Majority of conventional scholars almost never questioned of status of women's testimony stated Al-Baqarah (2): 282, that the testimony of women is only a half of that men. However, majority of contemporary scholars have different view. They argue that what has been stated in the verse has to be interpreted contextually. The paper tries to describe the different view of the conventional and contemporary scholars, why it happens, and what kind of interpretation seems to be suitable for nowadays. What have been found is that the different opinion between conventional and contemporary scholars appears seems to be due to different context and method of interpretation. Conventional scholar more textual in interpretation while contemporary one more contextual. This different method happens due to the different demand. The conventional scholar was able to apply easily and no difficulty what is stated in Al-Baqarah (2): 282 without cantextualization, while contemporary scholars need context. Moreover, applicable conceptand it is more guarantee justice for nowadays is that the testimony of men in general manner is equal of that woman. Since, generally speaking, men and women play equal role in all aspect of life; family, society and state. The conclusionis found by using contextual approach and put nomative-universal nash more and before pratice-temporal. nash, while Al-Baqarah (2): 282 is included in practice-temporal nash. In another words, what has been stated in al-Baqaroh (2):282 is more contextual than normative. Therefore, different context automatically produces different concept.

Marital Violence and Women’s Employment and Property Status: Evidence from North Indian Villages

Dominant development policy approaches recommend women’s employment on the grounds that it facilitates their empowerment, which in turn is believed to be instrumental in enhancing women’s well-being. However, empirical work on the relationship between women’s employment status and their well-being as measured by freedom from marital violence yields an ambiguous picture. Motivated by this ambiguity, this paper draws on testimonies of men and women and data gathered from rural Uttar Pradesh, to examine the effect of women’s employment and asset status as measured by their participation in paid work and their ownership of property, respectively, on spousal violence. Unlike the existing literature, we treat women’s work status and violence as simultaneously determined and find that women’s engagement in paid work and ownership of property, are associated with sharp reductions in marital violence.

Marital Violence and Women's Employment and Property Status: Evidence from North Indian Villages

Dominant development policy approaches recommend women's employment on the grounds that it facilitates their empowerment, which in turn is believed to be instrumental in enhancing women's well-being. However, empirical work on the relationship between women's employment status and their well-being as measured by freedom from marital violence yields an ambiguous picture. Motivated by this ambiguity, this paper draws on testimonies of men and women and data gathered from rural Uttar Pradesh, to examine the effect of women's employment and asset status as measured by their participation in paid work and their ownership of property, respectively, on spousal violence. Unlike the existing literature, we treat women's work status and violence as simultaneously determined and find that women's engagement in paid work and ownership of property, are associated with sharp reductions in marital violence.

"Keeping One Foot in the Community": Intergenerational Indigenous Women's Activism from the Local to the Global (and Back Again)

When "govenator-elect" Arnold Schwarzenegger's face filled the television screen in the weeks before the recall election to implore Californians to help him make "Indians pay their fair share" in gaming, it felt like a kick in the stomach, and the feeling of outrage inspired a new beginning for my article. There seems to be a rule when writing about contemporary social justice issues, which is that you must write quickly because something new and horrendous always overtakes your current outrage. With the new "John Wayne" in town to "clean up" the state government, we can expect him to turn his terminating powers towards Native Nations operating successful casinos. As part of this greater visibility around gaming issues in the national press, USA Today ran a front page news story entitled "The Newest Kingmakers: Indian Tribes," with a telling subtitle, "They have what it takes: Cash, votes."1 Without providing important context, the article never once references sovereign rights in explaining the issues surrounding Native gaming. How do we prevent the emergence of a new, dangerous, and misrepresentative stereotype from simply lining up next to the old ones that continue to be so pervasive and insidious in their erasure of contemporary Native reality? How can we as academics play a role in educating a public lacking critical historical knowledge of Indigenous Nations and do so in a collaborative and ethical way with Native people and communities? The USA Today article relies on the testimony of men with titles, Indians and non-Indians, to illustrate the emerging electoral power of the Native vote in states with high populations as well as the increasing influence of casino tribes on the political process. While Schwarzenegger may have just made me ill, I felt depressed when I jumped to the inside page of [End Page 840] the article to read about the 2002 South Dakota Senate race that was won by a narrow margin of the Indian vote. This was an amazing feat of get-out-the-vote grassroots organizing in which I was involved enough to know firsthand that the real story behind this historic election was the work of local women, not the titled Democratic party leaders whose cultural ignorance nearly destroyed the campaign. As a historian writing about the history of women's involvement in the Red Power Movement, it was a strong feeling of déjà vu to witness a complete reenactment of the same dynamics that made invisible the work of local people, primarily women. One woman who has occupied an often invisible role for thirty years in the media shadow of her more famous family is Madonna Thunder Hawk. Russell Means, the photographic icon of the American Indian Movement in the 1970s, has received media coverage that was for a while unparalleled. Since his time in the spotlight, he has sought out opportunities in Hollywood and the political arena that have kept his name alive. While he certainly occupies an important place in American history and his media relationship guarantees coverage of anything to which he lends his name, we must also make room for those who truly tied red power to the grassroots, returning to their communities in the decline of the movement to put into practice the revolutionary ideals of aim. Thunder Hawk and the strong women in her family have been on the front line, visible and powerful in every battle for Native rights since the late sixties; however, the camera or reporter has often overlooked their participation. The abysmally limited coverage of Indian issues by the popular media has too often had room only for the overexploited stereotype of the stoic Plains warrior. Consequently, Thunder Hawk's work as a veteran community organizer has gone largely unnoticed, not only by...

Justice in the Forensic Sciences

Abstract Many historical references to the origins of forensic science, even to ancient times, exist in the vast literature of humanity. It was not, however, until Sir Arthur Conan Doyle with intriguing foreshadowing suggested the use of scientific crime detection methods, through his fictional character Sherlock Holmes, that modern forensic science began its development. Holmes applied principles of serology, fingerprinting, firearm identification, and questioned document examination long before these techniques and their utilization were to be recognized and accepted in modern investigation. Marsh in 1832 isolated arsenic to demonstrate the actual presence of a toxic substance, and displayed this before a jury. Bertillon initiated a system of anthropometric measurements for personal identification which was adopted by the Paris police in 1882. The English coroner, originally established to insure that the King received his share, later extended his duties to the investigation of death, and in America, the first medical death investigation system was established in New York in 1918. These and many other developments continued to merge and move forward until R. B. H. Gradwohl in 1948 called a meeting in St. Louis of forensic medicine and sciences which led to the first meeting of the American Academy of Forensic Sciences, 26–29 Jan. 1950. Among the stated purposes of this pioneering group of approximately 150 members was to raise the standards of investigation techniques and the quality of testimony in the courts and engender the confidence and respect of the judiciary, specifically to create and foster confidence by the courts in scientific and legal proof, and to raise the standard of reliability in investigation and testimony of men who do this work. At that time, sections existed in forensic pathology, forensic psychiatry, forensic toxicology, forensic immunology, jurisprudence, police science, and questioned documents. The Academy has subsequently grown and with it the struggle to recognize the expertise provided by the increasing number of forensic science disciplines. Overcoming much turmoil and controversy, the Academy today is supported by 2700 members representing an expansion of sections including Criminalistics, Engineering, General, Jurisprudence, Odontology, Pathology and Biology, Physical Anthropology, Psychiatry, Questioned Documents, and Toxicology. The image of the forensic scientist was recently boosted by the media when the television show “Quincy” removed the dull fog of night and replaced it with a symbol of service and dedication. In recent years, we have come together, replaced divisiveness with unity, and put our best foot forward. Some recent events threaten to compromise these gains. We read of forensic scientists challenging one another even in areas where the issues do not appear substantial or timely. If one of us loses, we all lose. This is a time, I believe, for forensic scientists to rethink the lessons of the past, to remember the purposes of the original 150, for it is in doing so that our future will be preserved and that justice in the forensic sciences will be insured.

The Sharp End: The Fighting Man in World War II.

Originally published in 1980, The Sharp End has been through several editions on both sides of the Atlantic and has established itself a classic work of military history, Aurum is delighted to be publishing this new edition with the addition of a specially commissioned Foreword by one of today's most distinguished historians, Sir Max Hastings. In any army, it is only a minority of men who end up as combat soldiers, at the 'sharp end' where they have to shoot and be shot at, but it is, of course, their experiences which are the most intense and which tell us most directly what war is actually like. In this book John Ellis has drawn together the testimony of men who fought with the British, Commonwealth and American armies in all theatres of the Second World War, from Western Europe to Burma and from North Africa to the Pacific. He uses these eyewitness accounts to explain how they were trained, the different landscapes and climates in which they fought, their attitudes and aspirations, how they relaxed when they were out of the line and, above all, how they reacted to the experience of battle. Reviewers of the original edition were unanimous in their praise: 'It is the most comprehensive, best balanced, most sensitive and best informed study of the condition of the fighting man in our time.' General Sir John Hackett 'I believe John Ellis to be an exceptionally gifted writer and historian. I have returned to The Sharp End many times.' Len Deighton 'It would not be easy to find a better book about war...Mr Ellis has got it exactly right.' Major-General John Strawson John Ellis' other books include Cassino: The Hollow Victory, The World War I Databook, The World War II Databook (all published by Aurum), The Social History of the Machine Gun and Brute Force: Allied Tactics and Strategy in the Second World War.

George Herbert's Homiletic Theory

George Herbert's Homlletlc Theory by Sheridan D Blau It is an unfortunate fact that there are no extant copies of any of George Herbert's sermons. Whatever copies may have survived his death in 1633 were presumably destroyed during the Civil War when Puritan soldiers set fire to Highnam House, the home of Sir Robert Cook, husband to Herbert's widow who is reported to have kept many of her first husband's unpublished papers.' It is also our misfortune that the only seventeenth-century account we have of Herbert's pulpit oratory is that reported thirty-seven years after the poet's death by Izaak Walton in his Life of Herbert. According to Walton, Herbert addressed his parishioners in his first sermon as Rector of Bemerton: . . . after a most florid manner; both with great learning and eloquence. But at the close of this Sermon, told them, T7iaf should not be his constant way ofpreaching, for, since Almighty God does not Intend to lead men to heaven by hard Questions , he would not therefore fill their heads with unnecessary Notions; but that for their sakes, his languageandhis expressions should be more plain and practical In his future Sermons2 This is certainly a strange, if not unlikely, report, for it is difficult to imagine any minister, particularly one of Herbert's scrupulosity, delivering an entire sermon in a style which at his conclusion he finds he most forswear. On the contrary, it was Herbert's careful attention to the principle of decorum in his speech and writing that led him throughout his life to assume conscientiously a style of discourse befitting his role and audience.3 Aside from the remote possibility that what Walton reports actually happened, I believe there are only two plausible explanations for this implausible story. One explanation is that Walton may have been narrating a composite account derived from a few conflicting but not irreconcilable sources. One of them may have been the testimony of men whose memories of sermons they had heard or heard about were obscured by their more certain memory that 17 Sheridan D. Blau Herbert had been the learned and eloquent Reader in Rhetoric and Public Orator of Cambridge University. Such testimony combined with what Walton himself could read of Herbert's advice to the country parson on preaching in A Priest to the Temple (first published in Herbert's Remains in 1652) could yield the kind of dramatic account of Herbert's conversion to plain preaching that Walton provides us in the Life The second explanation, which I think more likely, is that Walton had no information at all about any particular sermon of Herbert's but that he fabricated his account of the first sermon to embellish one of his central themes in the Lite of Herbert: that a profession in the church was not too mean an employment even for men of the greatest birth and accomplishment. David Novarr has already shown us how the theme of renunciation preoccupied Walton in his Lives4 While Novarr does not question the authenticity of Walton's report of Herbert's first sermon, that account so clearly serves to promote the biographer's preconception of the pattern of Herbert's life and yet remains by itself so implausible that we must suspect that it originated with Walton himself. It is conceivable that Walton had only one authoritative source of information about Herbert's sermons and that his source was the same one that is available to us today: the body of Herbert's work in verse and prose and especially his chapter on preaching in A Priest To the Temple, Or, The Country Parson Herbert probably wrote 77ie Country Parson, his most extensive work in prose, during his brief tenure as an Anglican priest from 1 630 to 1 633. His purpose he says was "to set down the form and character of a true pastor" so that in his own ministry he might "have a mark to aim at." The treatise certainly provides a comprehensive guide both spiritual and practical for the rural minister and it has taken its place with the works of Baxter and Perkins asa standard handbook for Protestant...

War and the German Mind. (The Testimony of Men of Fiction Who Fought at the Front)

War and the German Mind. (The Testimony of Men of Fiction Who Fought at the Front)

War and the German Mind, The testimony of men of fiction at the front.

War and the German Mind, The testimony of men of fiction at the front.

War and the German Mind: The Testimony of Men of Fiction who Fought at the Front

War and the German Mind: The Testimony of Men of Fiction who Fought at the Front

War and the German Mind: The Testimony of Men of Fiction who Fought at the Front. By <italic>Wm. K. Pfeiler</italic>. With a Foreword by George N. Shuster. (New York: Columbia University Press. 1941. Pp. xx, 349. $3.25.)

War and the German Mind: The Testimony of Men of Fiction who Fought at the Front. By <italic>Wm. K. Pfeiler</italic>. With a Foreword by George N. Shuster. (New York: Columbia University Press. 1941. Pp. xx, 349. $3.25.)

Wm. K. Pfeiler, War and the German Mind. The Testimony of Men of Fiction who Fought at the Front. With a Foreword by George N. Shuster

Wm. K. Pfeiler, War and the German Mind. The Testimony of Men of Fiction who Fought at the Front. With a Foreword by George N. Shuster

War and the German Mind. The Testimony of Men of Fiction Who Fought at the Front

War and the German Mind. The Testimony of Men of Fiction Who Fought at the Front