Thy Brother Research Articles

The Mote in Thy Brother's Eyes—Fusarium Solani in Leukemia Host

Abstract Fusariosis is increasingly seen among immunocompromised host. The organism is known for its virulence and spectrum of infections. Presenting here a case of relapse acute myeloblastic leukemia on chemotherapy with acute onset of red painful eye followed by widespread painful skin lesions. Microbiological and radiological investigations diagnosed her with disseminated fusariosis. Treatment was challenging in view its inherent resistance to multiple antifungal agents and the need for early aggressive source control. The case report reflects the importance of early diagnosis and combination chemotherapy to salvage the patient from high mortality.

The Role of Christian and Islamic Leaders to Strengthen Local Wisdom in Atambua

Local wisdom is an ancestral heritage that is closely related to the life value that is not only formed into religion but also culture and traditions. The purpose of this study is to describe the local wisdom among representative leaders of religions in Atambua which contribute to maintaining a harmonious life. Traditional leaders, government officials, and religious leaders continue to renew local wisdom to maintain and preserve local wisdom, even though it is eroding and fading due to the negative influence of globalization and modernity. This paper is qualitative research featuring data from both fieldwork investigation, hybrid interview, and literature review. The findings of this study show that; First, Atambua local wisdom contributes significantly to true harmony and brotherhood; Second, localwisdom complements and strengthens the noble values of the Bible and the Qur'an; Third, the government and the traditional religious leaders play a role in inviting all parties to preserve religious harmony and creating dialogue forums to revitalize the local wisdom in Atambua. This article is the first grounded research to introduce indigenous proverbs such as knuk ida fatik ida and nekaf mese ansaof mese in the context of interfaith dialogue to encourage true intimacy and fraternity of "thy brother, who proceeded from the same womb" in Atambua.

Կոմիտասին և հայոց ցեղասպանությանը նվիրված Տիգրան Մանսուրյանի երկերը

Among the works, dedicated to Komitas and the Armenian Genocide, the oeuvre of the outstanding contemporary Armenian composer Tigran Mansurian (born 1939) holds a special position. T. Mansurian addressed this topic back at the end of the 1960s. Most notable are, however, his large-scale compositions, created over the past decade, such as Concerto No. 4 for cello and string orchestra, "Where is thy brother Abel?" (2010), Requiem for soloists, mixed choir and chamber orchestra (2011), Sonata da chiesa for viola and piano (2015). The musical language and stylistic peculiarities of the above works testify to the fact that T. Mansurian is a direct successor to Komitas' creative traditions and an innovator, too, whose works have largely enriched contemporary Armenian music, imparting a new quality to the Armenian compositional thought.

Book Reviews: The Mote in Thy Brother’s Eye. A Review of The 7 Deadly Sins of Psychology: A Manifesto for Reforming the Culture of Scientific Practice, By Chris Chambers

Book Reviews: The Mote in Thy Brother’s Eye. A Review of The 7 Deadly Sins of Psychology: A Manifesto for Reforming the Culture of Scientific Practice, By Chris Chambers

Book Reviews: The Mote in Thy Brother’s Eye. A Review of The 7 Deadly Sins of Psychology: A Manifesto for Reforming the Culture of Scientific Practice, By Chris Chambers

Book Reviews: The Mote in Thy Brother’s Eye. A Review of The 7 Deadly Sins of Psychology: A Manifesto for Reforming the Culture of Scientific Practice, By Chris Chambers

Brother's Keeper: Robert Smithson's Anti-Elegiac Pictures

1Brother's Keeper:Robert Smithson's Anti-Elegiac Pictures Suzaan Boettger (bio) The voice of thy brother's blood crieth to me from the earth. Genesis 4:10 Click for larger view View full resolution Figure 1. Pietro Lorenzetti, (Italian, active Siena 1320–44), The Crucifixion, 1340s, tempera and gold leaf on wood, overall 16 1/2 x 12 1/2 in. (41.9 x 31.8 cm); painted surface 14 1/8 x 10 1/8 in. (35.9 x 25.7 cm), The Metropolitan Museum of Art, purchase, Lila Acheson Wallace Gift and Gwynne Andrews Fund. New York City, NY, 2002. [End Page 559] Visual representations of death rarely show corporeal agonies. Even in its most plentiful rendering in Western art history, those of Jesus' crucifixion, as seen in the small devotional picture by the fourteenth-century Sienese Pietro Lorenzetti, His unblemished torso spews a single stream of blood. Depiction of the sight of Jesus' corpse is common, of the strife of ceasing to live, not so. In the modern period, viewing photographs of bloated torsos splayed on the Gettysburg battleground or of an emaciated body early in the AIDS epidemic offers perverse scrutiny of cadaverous degradation. But formal postmortem portraits customarily idealize inert mortality as "resting in peace." Or, as in John Sloan's early-twentieth-century portrait of Isaac L. Rice commissioned by his bereaved widow, death is denied by its title: Silence. That is, "Shush! He's sleeping." Click for larger view View full resolution Figure 2. John Sloan, Silence, 1915, etching, 9 7/8 × 11 15/16 in. (25.1 × 30.4 cm), Metropolitan Museum of Art, Gift of Mrs. Harry Payne Whitney, 1926, Courtesy Artists Rights Society (ARS), New York. Soothing bereft mourners, the mood is honorific, the intention elegiac, a genre that literary critic Tammy Clewell aptly encapsulated as offering "consoling substitutes to heal the wounds of loss" (2004, p. 48). [End Page 560] Click for larger view View full resolution Figure 3. Robert Smithson, Christ Series: Christ Carrying the Cross, 1960, ink and gouache on paper, 18 × 18 1/8 in. (45.7 × 46 cm), photographer: Paul Hester, Courtesy Menil Collection, Houston © Holt/Smithson Foundation / VAGA at Artists Rights Society (ARS), NY. Robert Smithson's brash paintings of the Christian Savior in his death throes upturn all that.2 Expressionistically depicting a bloody process of dying, the imagery on canvas or paper is horrific, the mood vitriolic. Made in the early 1960s, Smithson declared of his work, "These paintings are not for arty chatter but for the lacerated soul" (1961b, p. 4). In spirit, they illustrate Melanie Klein's and John Bowlby's insights that mourning can include regressive feelings of anger and aggression, a process of ambivalent grieving. Applying and extending these, literary scholar Jahan Ramazani found "a resonant yet credible vocabulary for grief in our time—elegies that erupt with all the violence and irresolution, all the guilt and ambivalence of modern mourning" (1994, p. ix). [End Page 561] Click for larger view View full resolution Figure 4. Robert Smithson, Jesus Mocked, 1961, oil/paper, 37-1/2 x 35 in. (95.3 x 88.9 cm.) © Holt/Smithson Foundation / VAGA at Artists Rights Society (ARS), NY. Smithson's renderings of Christ's death exemplify what Ramazani terms the "anti-elegiac" (p. xi). The designation particularly applies to Smithson's evident ambivalences in his representation of the pictorial surrogate for the sibling whose death prompted his own birth—the predecessor whose sacrifice gave him his life but who in family lore becomes an obtrusive prototype. Smithson (1938-1973) is renowned as a distinctive American artist especially lauded for: • An innovative art form, "earthworks," consisting of huge mounds, trenches and marks carved in raw earth in remote expanses in the western United States. These were spatially environmental, but not politically environmentalist.3 [End Page 562] Click for larger view View full resolution Figure 5. Alice Neel, Robert Smithson, 1962, o/canvas, 40 x 24 1/4 in (101.6 x 61.6 cm). The Locks Foundation, Philadelphia, © The Estate of Alice Neel, Courtesy the Estate of Alice Neel and David Zwirner. • Mordant and fantastical essays on the art of...

Locations of God: Political Theology in the Hebrew Bible

Locations of God: Political Theology in the Hebrew Bible

“Orrin de Wolf”

“Orrin de Wolf” Mary Livermore Chainless blow the singing breezes, underneath the azure sky,Fetterless the bright bird’s pinion, winging upwards far and high:Reinless are the steeds of morning, bearing light o’er earth and sea,And the silvery waves are dancing, as they joyed in being free. 5 But in yonder stifled prison, in the suffocating cell,Where a sad and solemn dimness, and a fearful silence dwell,Sitteth one with eyelids drooping, with a pale and sunken face,And a brow, where sin and sorrow have burned in the fi ery trace. 10 Walls, like adamant, enclose him, fetters hold him to the floor,And the free, God-given sunbeams may not pass the bolted door;E’en the breeze but bloweth faintly, when it entereth the cell,And escapeth through the gratings, frighted ’mid the gloom to dwell. 15 All the night, amid the darkness, droppeth down his cheeks the tears,While upon his heart are thronging memories of bye-gone years:From his lips is wrung the anguish of a spirit-bleeding sigh,As he noteth every sun-rise, how his death-day draweth nigh. 20 Brethren, are ye dealing Christ-like with this fettered darkened mind,Such a crushing weight of sorrow on its very life to bind?With your iron heel of vengeance treading out all love and youth,While the flashings of his heart’s blood, darkly spots your robes of truth? 25 Ay, I know his hands are gory, crimsoned with his fellow’s blood—But will ye, your hands empurple in your brother’s vital flood?Yes, his midnight deed of murder curdles icy-cold the veins—But will ye, the crime revenging, spot o’er your soul with stains? 30 [End Page 372] Do ye not, each virgin morning, and at every star-crowned nightBow in prayer, for mercy suing, of the Judge enthroned in light?If thy unpaid tens of thousands God forgiveth full and free,Shall thy brother’s debt of hundreds be demanded still by thee? 35 If in pure and sinless childhood, he a mother’s heart had pressed,And had drank in holy teachings, closely folded to her breast,If with right and tender guidance she had led his tiny feet,Think you not yon gloom-hung prison, would for him be now unmeet? 40 If a friendly hand had girt him with the panoply divine,If of high and holy motives, made his youthful soul the shrine,If the voice of love had spoken, exorcising wrong and sin,—Think you he’d be chained and fettered, barred those frowning walls within? 45 Then forgive! for GOD forgiveth with a free out-gushing love,Which surrounds us in its fulness, as the sky He stretched above:Draw the bolt! cast off the fetters! and forbid his blood be spilt!Hope ye by the dark ablution to wash out his deed of guilt? 50 Spare him! for we all are brethren, and the chain must not be rivenThat with golden link unites us, fastened to the throne of heaven!Spare him, as ye hope the Father will your plea for mercy hear,When beyond the stars eternal, it ariseth to his ear! [End Page 373] Mary Livermore The Hangman, 30 September 1845 Copyright © 2017 The University Of Nebraska Press

Brothers and “Gentles” in The Life of King Henry the Fifth

Brothers and “Gentles” in The Life of King Henry the Fifth Maurice Hunt Forms of the word “brother” echo throughout Shakespeare’s The Life of King Henry the Fifth (1599), from the scenes involving the brotherhood of thieves, Pistol, Bardolph, and Nim (e.g. 2.1.10, 98; 3.2.41; 3.6.48) to the one at play’s end where King Charles VI of France and King Henry repeatedly call each other brother (e.g. 5.2.2, 10, 83, 315).1 The most memorable instance occurs during Henry’s oration delivered to his troops the day before the Battle of Agincourt. The king reminds them that they will be fighting on the day dedicated to the Feast of Saint Crispin. Crispin and Crispianus were brothers, cobblers, who were early Christian martyrs celebrated for their unshakable faith. Predicting victory, Henry says that his soldiers will be equally remembered with an everlasting fame: We few, we happy few, we band of brothers.For he today that sheds his blood with meShall be my brother, be he ne’er so vile,This day shall gentle his condition.And gentlemen in England now abedShall think themselves accursed they were not here,And hold their manhoods cheap whiles any speaksThat fought with us upon Saint Crispin’s day. (4.3.60–67) Marsha S. Robinson has argued that Shakespeare in The Life of King Henry the Fifth “counterpoised the tragedy of fraternal strife with the comedy of brotherly reconciliation.”2 Using the term “brother” literally and figuratively, Robinson says that versions of fraternal strife, based on the Cain/Abel archetype and representative of Saint Augustine’s earthly city, motivate Shakespeare’s histories until The Life of King Henry [End Page 71] the Fifth, when the king rhetorically erases fraternal strife and creates several brotherhoods evocative of Augustine’s heavenly city. These occur, according to Robinson, in his refashioning of the Southampton conspiracy as God’s rectification of the Fall of Lucifer and in the forging of countrymen into the single, purportedly national, social class of the Agincourt victors.3 Christopher Dowd, on the other hand, has asserted that repetition of the word “brother” in the play identifies male groupings that can be “defined as biological, national, and spiritual” brotherhoods. These three categories for Dowd also highlight “three areas of English anxiety when dealing with others—race, nationality, and religion.”4 This is true whether the others are French, Irish, Welsh, or Scottish countrymen. But the lack of conflict, or even anything more than perfunctory interaction, between King Henry and his younger brothers, the Dukes of Gloucester and of Clarence, make Robinson’s “fraternal strife”—at least in its literal sense—and Dowd’s “biological brotherhood” an analytical dead end. Primogeniture is not a contested issue in The Life of King Henry the Fifth. Marianne Novy remarks that in The Second Part of Henry the Fourth (1598) the future Henry the Fifth “makes a point of reassuring his brothers that he will not kill them, as Amurath, the Turkish Sultan, killed his. Rather he says, ‘I’ll be your father and your brother too.’”5 Nothing in The Life of King Henry the Fifth contradicts this promise or suggests that Henry’s earlier remark could have incestuous overtones. Moreover, Dowd’s exploration of spiritual brotherhood restricts itself to the ideas quoted above in Henry’s Saint Crispin’s Day speech and never mentions the imagery of secular communion in it, or that imagery’s religious irony.6 In the following paragraphs, I interrogate the phenomenon of brotherhood in The Life of King Henry the Fifth in relation to “gentleness”—the mark of gentry—as well as to Henry’s desire to be a Christian king. After all, in his most memorable expression of brotherhood, Henry says that shedding blood at Agincourt will “gentle” common soldiers’ “condition,” i.e., raise them to the social rank of gentleman. Not only the Chorus but Henry himself says that he is a “Christian king” (1.2.241–42; 2.0.6). “And the Lord said unto Cain,” after he slew his brother Abel, “Where is Abel thy brother? And he said, I know not...

Thy Brother Came with Subtlety: How a Cause of Action Against Companies Who Leak Data Can Increase Security in the Digital Age

Thy Brother Came with Subtlety: How a Cause of Action Against Companies Who Leak Data Can Increase Security in the Digital Age

Where is Abel thy Brother? Reframing the Theological Horizons for Catholic Theories of Just War

Where is Abel thy Brother? Reframing the Theological Horizons for Catholic Theories of Just War

‘Thy Brother’s Keeper’: Witnessing as a Moral Presence in Group Analysis and Beyond. A Response to Farhad Dalal’s Foulkes Lecture

This article argues that witnessing is a stance of ‘being there’ as a lived, mindful presence that defines one’s human capacity to create a bond of mutual concern with an ‘other’. It is a vital constituent in the process of therapy and beyond. Witnessing is a commitment to acknowledge ‘real reality’ as well as one’s subjectivity; it is an essential part of mutual recognition, since it involves one’s responsibility to tell the truth and a readiness to face it; as such, witnessing is inherently moral. This article emphasizes the idea that witnessing is a matter of personal choice. The decision to speak out and ‘tell it’ in the group arena has a redeeming quality; it can break up the deadening silence of isolation, loneliness and suffering caused by wounding relationships.

Thy Brother’s Keeper? The Relationship between Social Distance and Intensity of Dehumanization during Genocide

This paper puts forth the hypothesis that the degree of social distance between perpetrator and victim groups prior to the outbreak of genocide is inversely related to the degree of severity of dehumanization employed by the perpetrator group during genocide. Derived from psychological theory, this hypothesis is illustrated by using a primarily literature-based method of analysis combined with a vignette-designed severity of dehumanization scale. Three genocides are compared: the Rwandan Genocide, the Holocaust as it occurred in Western Europe, and the Holocaust as it occurred in Eastern Europe. The findings for Rwanda and the Holocaust in Eastern Europe show a negative correlation between the two variables, confirming the hypothesis. The results for Western Europe, however, present somewhat of an anomaly; variations in the extermination policies of the German perpetrators in Eastern and Western Europe correspond to this difference and can, in this case, provide a possible explanation for the incongruity.

Thy Brother’s Keeper?: The Relationship between Social Distance and Intensity of Dehumanization during Genocide

Thy Brother’s Keeper?: The Relationship between Social Distance and Intensity of Dehumanization during Genocide

Editor’s Introduction

Editor’s Introduction Herb Hirsch The present issue of Genocide Studies and Prevention is a combined issue. Since the previous two volumes, “60 Years after the Ratification of the Genocide Convention: Critical Reflections on the State and Future of Genocide Studies, Parts 1 and 2” were longer than usual, the editors decided to combine Volume 7, Issues 2 and 3 into a single issue. It is a general issue containing a wide variety of material and should be, we hope, of interest to a broad range of readers. This issue continues the tradition followed by Genocide Studies and Prevention throughout its now seven years of publication as a peer-reviewed, print journal dedicated to publishing a wide variety of high-quality manuscripts devoted to the understanding and prevention of genocide. The first of the six articles examines a topic of great interest, but one which has seen little in the way of scholarly material: it examines state-induced famine and use of prisons as possible mechanisms of genocide—or, at least, massive human rights violations—in North Korea. Rhoda Howard-Hassmann examines the famine that took place from 1994 to 2000 which, she estimates, killed 3–5% of North Korea’s population. She notes that there appears to be “little recourse under international law to punish the perpetrators of state-induced famine.” Yet, she points out that it might fit some of the criteria of genocide under the United Nations Genocide Convention. Her conclusion looks at how strategic, political “concerns about North Korea’s nuclear weapons outweigh humanitarian concerns about North Korea’s citizens.” Of course, there is nothing unusual in this state of affairs since political calculations always trump humanitarian concerns in international politics. In the second article, “A System, Society, and Community Perspective on Genocide,” Adrian M. Gallagher points out that genocide scholars often miss the point that the very definition of genocide is open to interpretation. Their perceptions are, he argues, warped by a view of the world which helps to explain the different perspectives. Gallagher then uses the “concepts of an international system, an international society, and an international community to demonstrate how one’s worldview holds implications for how one understands genocide.” These two articles are followed by two case studies: the first addresses the leadership of Roméo Dallaire in the UNAMIR mission to Rwanda and the next, the fourth in the volume, focuses on the 1965–1966 genocide in East Timor. In “The True Measure of Success: The Leadership of Roméo Dallaire in the United Nations Assistance Mission for Rwanda,” Sarah Devonshire evaluates Lieutenant General Dallaire’s actions prior to the beginning of the genocide. She concludes that his attempts to fulfill UNAMIR’s directives—“despite resistance on all sides”—disproves arguments that his failure of leadership “was a primary contributor to the outbreak of the Rwandan Genocide.” This is followed by an examination of mass murder in Indonesia and East Timor in the 1960s and 1970s. In “Foreshadowing Future Slaughter: From the Indonesian Killings of 1965–1966 to the 1974–1999 Genocide in East Timor,” Kai Thaler argues that the failure to stop the earlier mass killing in Indonesia allowed the “establishment of genocidal regimes that institutionalize genocide as a tactic of repression and power consolidation.” This was exactly what happened with the “New Order government of Indonesia, which committed mass killings of known and alleged Communists throughout Indonesia in 1965–1966 and later carried out a genocidal colonial occupation of East Timor.” He notes parallels between [End Page 145] the actors and tactics, and concludes that the “Indonesian case illustrates the necessity of punishment for genocide to preclude a culture of impunity that encourages both previous and new offenders.” The fifth contribution to this joint issue shifts gears to examine psychological factors in the possible dissolution of human bonds which contribute to genocidal behaviors. In “Thy Brother’s Keeper? The Relationship between Social Distance and Dehumanization Intensity during Genocides,” Lisa Haagensen and Marnix Croes hypothesize that “the degree of social distance between the perpetrator group and the victim group prior to the outbreak of genocide is inversely related to the degree of dehumanization severity employed by the perpetrator group during...

SCALES AND BLINKERS, MOTES AND BEAMS - WHOSE VIEW IS OBSTRUCTED ON DRUG SCHEDULING?

SCALES AND BLINKERS, MOTES AND BEAMS - WHOSE VIEW IS OBSTRUCTED ON DRUG SCHEDULING?

Hard Cases and the Politics of Righteousness

And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? ... Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye. --MATTHEW 7:3-5 The law of bioethics has been the law of cases. Interpreting the common law and the Constitution, judges have written the law of informed consent, abortion, and assisted suicide. Reacting to causes celebres, legislatures have written the law of advance directives and end of life decisions. The long, sad death of Terri Schiavo eclipsed even the long, sad deaths of Karen Ann Quinlan and Nancy Beth Cruzan in the duration and strength of the attention and passions it evoked. What are Schiavo's lessons? Hard cases, lawyers say, make bad law. Why? First, hard cases are atypical cases. They present abnormal situations that normal rules do not anticipate and cannot handle. Schiavo is egregiously atypical. Persistent vegetative states are unusual. Few families fight so implacably and repellently. Courts--and even less legislatures, governors, and presidents--rarely encounter cases about withdrawing treatments. Decisions usually take days, not decades. Second, hard cases make bad law because hard cases force tragic choices--choices where walking toward one blessing means walking away from another. The interests of the Schiavos and the Schindlers were irreconcilable. Ms. Schiavo's interests in living and dying clashed. The menace of hard cases is that they invite response. But no rule can resolve tragic conflicts well. Even could such a rule be imagined, the law that can manage the hard case mishandles ordinary ones. Thus the best response to hard cases is usually no response. No system of rules ever produces uniformly good results; the goal of legislation is therefore to devise the system that yields the fewest bad results. The course of wisdom is to learn when bad results must be tolerated. But who thinks Schiavo a hard case? It has primarily provoked righteous vindication: Had you but listened to me, all would be well. The conventional bioethical and medical wisdom is that the internecine strife that ignited Schiavo would have been extinguished had Ms. Schiavo done her duty and prepared an advance directive. This is a triumph of faith over reason: First, as Rebecca Dresser has noted, a court long ago granted Mr. Schiavo the authority to act for his wife. Second, early on a court found clear and convincing that Ms. Schiavo would have wanted to forego food and water in her circumstances. Both rulings did what advance directives would presumably have done, but neither ended her travail. But suppose Ms. Schiavo had--despite her youth--written a living will. Suppose--heroically--that it accurately and lucidly described a careful decision to refuse food and water in a persistent vegetative state. The Schindlers would still have presented medical evidence that Ms. Schiavo was not in that condition. For that matter, bitter and obdurate litigants don't need a good case to protract litigation endlessly. Indeed, as Ms. Schiavo's guardian ad litem notes in this issue, the Schindlers stated that even if Theresa had executed a formal, written living will, they would have fought to have it voided because they did not believe it was consistent with their and her beliefs. And they would have had a point. Living wills call for greater powers to predict circumstances and preferences than most of us can muster. Ms. Schiavo would not only have had to imagine the unimaginable about her physical circumstances, she would also have had to anticipate the ways her social circumstances would affect her medical choices. For instance, had Ms. Schiavo anticipated her parents' inconsolable distress at her death, would she have been willing to perdure? Far from demonstrating the merit of living wills, Schiavo demonstrates their danger. …

Who is mind blind?

The authors attempt to explain the ubiquity and persistence of human religion by invoking innate, domain-specific cognitive furniture, while dismissing the potential of other approaches, such as memetics, to produce “mindful” understandings of religion. This commentary challenges the explanatory adequacy of cognitive nativism, suggesting that memetics has as much claim to utility and “mindfulness” as innate mental modules do.And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?– Matthew 7:3

BOOK REVIEWS

Journal Article BOOK REVIEWS Get access Thy Brother's Blood. The Orthodox Jewish Response during the Holocaust, David Kranzler (Brooklyn, N.Y.: Mesorah Publications, 1987), xii + 338 pp., $15.95. Robert Moses Shapiro Robert Moses Shapiro Baltimore Hebrew University Search for other works by this author on: Oxford Academic Google Scholar Holocaust and Genocide Studies, Volume 3, Issue 4, 1988, Pages 509–510, https://doi.org/10.1093/hgs/3.4.509 Published: 01 April 1988

Thy brother's keeper: A review of the literature on correctional officers

(1987). Thy brother's keeper: A review of the literature on correctional officers. Justice Quarterly: Vol. 4, No. 1, pp. 9-37.