Assyriology as a field of study has long been dominated by the ideas and values of the white, Western men who, during the 19th century, were responsible for the development and growth of all scientific research. This has resulted in a resilient androcentric bias in the discipline, which to this day continues to influence scholarly perceptions of Ancient Mesopotamian society - and particularly of Mesopotamian women. Amongst many other things this includes the application of modern, misogynistic prejudice regarding the female body onto Akkadian women; one such modern concept which, despite recent criticism, is still widely accepted as true, is the notion of ‘menstrual impurity’. By the implementation of standpoint theory - an epistemology which emphasises the influence of a scholar’s own experiences on their perception and interpretation of their field of study - this paper examines the translations of three Akkadian terms which have been used to support the alleged existence of the concept of menstrual impurity in Mesopotamia. The terms are reexamined through an analysis of their etymological and contextual semantics, the results of which are then used comparatively in order to determine the validity of their current translations. The results of this analysis reveal a thoroughly biassed and unscientific interpretation process, which perpetuates the androcentric perspective within the discipline and contributes to the spread of a false image of Ancient Mesopotamian women and their lives. Not only is it highly unlikely that any of the analysed terms actually signify menstruation, but the very notion of ‘impurity’, which is indeed a significant part of the words’ meaning, is interpreted in a modern, stereotypically negative sense that most certainly is not reflective of the Mesopotamian perception of the concept.

The Office of Head Start has prioritized holistic quality education services for children and communities in greatest need. First, since 1965, the federal government has funded, regulated, and publicly aided over 38 million children through Head Start programming, including AIAN and Migrant programs (Administration for Children and Families, n.d.). In 2019, over $10 billion was budgeted for the program, resulting in 1,047,000 low-income children and their families receiving services (Office of Head Start, 2022a). In addition, the Office of Planning, Research, and Evaluation has funded research to improve quality and child outcomes, with research recommendations that significantly guide state and local early childhood policy (Kooragayala, 2019). The Office of Head Start noted programming should be shaped based on research that meets Head Start’s definition of “principles of scientific research” necessary to be considered for policy (Head Start Act, 2007, Sec 637). Lastly, updated in 2023, the multicultural principles have served as a resource to improve programming and service delivery for children and families. Unlike the Head Start performance standards, the multicultural principles are not attached to funding or performance reviews. Still, they are instead considered best practices for the programs. These principles do not do enough to support Indigenous pedagogy outside of tribal reservations (Administration for Children and Families, 2010). The Office of Head Start can recognize the potential and necessity for Indigenization in Head Start by amplifying the voices of Indigenous teachers already weaving and making their way into classrooms. The disconnect between research, policy, and the lived experiences of Indigenous teachers can only be bridged through meaningful collaboration and acknowledgment of the unique ways of knowing and teaching that Indigenous educators bring to Head Start spaces. Through Survivance, Indigenous teachers continue to reclaim what colonization has attempted to erase. The journey toward Indigenization and Survivance must be guided by an understanding of Indigenous practices’ holistic and sacred nature, creating spaces honoring diversity and defying the limitations of a Eurocentric education system.

Women in the Theological Anthropology of the Afrikaans Reformed Tradition This dissertation examines women in the theological anthropology of the Afrikaans Reformed Churches. The study is set out as follows: In Chapter 1, a survey of methodology is presented. The exposition of the question about the theological anthropology is done against a poststructural background. Both structuralism and poststructuralism largely put aside existentialism as an inadequate methodology. Chapter 2 aims to give an overview of the contribution of Michel Foucault. The chapter begins with a discussion of structuralism. This brief overview is then followed by a classification and investigation of the basic aspects of Foucault's approach. The chapter highlights Foucault's rootedness in poststructuralism. Chapter 3 attempts to explain silence of women in the theological anthropology of Dutch Reformed Church. The central aim of Chapter 3 is to demonstrate, against the development of the women ministries and the discourse about the ordination of women, that the Dutch Reformed Church theological anthropology is deeply influenced by the discursive practices developed during 1928-1932. Chapter 4 gives an overview of the developments in the theological anthropology of the Dutch Reformed Mission Church, Dutch Reformed Church of Africa and the Uniting Reformed Church of Southern Africa that took place from 1924 until 2002. Different approaches to the women question developed in the course of time. At the heart of the discourse is the shift in the reading process. The developments in the feminist standpoint theory as such led to this displacement. In Chapter 5 the deconstruction of the theological anthropology are being discussed. Preference is given in this chapter to the concept partnership or transformative relations. In the concluding chapter [Chapter 6], a poststructural feminist discourse is presented. Selected guidelines that the church may wish to take into account in the deconstructing of the theological anthropology are suggested. In the future, the frame of reference to the women question would likely be poststructural. / Systematic Theology and Theological Ethics / D. Th. (Systematic Theology)

No description available.

This research examines problematic and taken for granted issues in Scottish Secondary Education, from a critical community psychological perspective. Young people are positioned as central to the research, in particular young people experiencing exclusion being the most disempowered group in education, and to fully understand problems they experience the thesis develops a standpoint with young people. Methodologically the research is grounded in a particular approach to praxis. Critical reflection, action and knowledge construction all influence one another cyclically in complex relationships, at times conflicting and at others developing together dialogically and these relationships are embraced and reflected upon carefully. Power and knowledge are viewed as being inextricably linked and knowledge, what is legitimated within a certain frame of reference as ‘truth’ or ‘reality’, is viewed as being constructed by dominant groups with the power to do so. Ethnography was carried out in three educational settings: a mainstream High School; a Special School in a city centre catering for young people experiencing exclusion; and a Youth Project where permanently excluded young people were on an alternative curriculum. Qualitative methods were used in a varied and tailored way for each setting and group of people and included Participatory Action Research and group work with young people, interview and group work with teachers, active participation in settings leading to fieldwork notes, and collection of textual information. Analysis involved careful examination of a wide variety of material, drawing on various methods of discourse analysis. The research material was analysed for the ways in which education made possible and placed limits on legislation, social practices, ways of speaking and ways of being. The assumption that adults must be in control of young people in education was found to be absolute and pervasive, stemming from societal ideas of young people, but also perpetuating them. This emerged throughout my research, from practices in mainstream school to ways of speaking available to adults and young people. Inclusion, while often spoken of in relation to equality and social justice, in practice is often conditional, and is re-positioned in this thesis as a form of control. School exclusion is often described in education as being expelled or suspended, but is repositioned in this research more generally as being excluded from learning and peers, and is argued as inherently problematic. Problematic, institutional, educational discourse is constructed as often placing limits on ways of speaking, such that critical reflection and action within secondary education becomes very difficult for adults and young people. Ways of speaking available to young people are examined and demonstrate that while education imposes particular ways of speaking and being, young people find opportunities to resist and reconstruct. Ways of being are examined, between adults and young people in educational settings, and an account of performance of resistance and compliance between young people and adults is developed. This research draws on a complex and multi disciplinary use of theory, literature, methodology and methods, and in doing so constructs an account of young people’s experiences in education that is based on a standpoint with young people. By grounding the research in the interests of young people, particularly those experiencing school exclusion, it challenges assumptions of dominance and control that have implications for education as a whole and all those operating within.

No description available.

Women in the Theological Anthropology of the Afrikaans Reformed Tradition This dissertation examines women in the theological anthropology of the Afrikaans Reformed Churches. The study is set out as follows: In Chapter 1, a survey of methodology is presented. The exposition of the question about the theological anthropology is done against a poststructural background. Both structuralism and poststructuralism largely put aside existentialism as an inadequate methodology. Chapter 2 aims to give an overview of the contribution of Michel Foucault. The chapter begins with a discussion of structuralism. This brief overview is then followed by a classification and investigation of the basic aspects of Foucault's approach. The chapter highlights Foucault's rootedness in poststructuralism. Chapter 3 attempts to explain silence of women in the theological anthropology of Dutch Reformed Church. The central aim of Chapter 3 is to demonstrate, against the development of the women ministries and the discourse about the ordination of women, that the Dutch Reformed Church theological anthropology is deeply influenced by the discursive practices developed during 1928-1932. Chapter 4 gives an overview of the developments in the theological anthropology of the Dutch Reformed Mission Church, Dutch Reformed Church of Africa and the Uniting Reformed Church of Southern Africa that took place from 1924 until 2002. Different approaches to the women question developed in the course of time. At the heart of the discourse is the shift in the reading process. The developments in the feminist standpoint theory as such led to this displacement. In Chapter 5 the deconstruction of the theological anthropology are being discussed. Preference is given in this chapter to the concept partnership or transformative relations. In the concluding chapter [Chapter 6], a poststructural feminist discourse is presented. Selected guidelines that the church may wish to take into account in the deconstructing of the theological anthropology are suggested. In the future, the frame of reference to the women question would likely be poststructural. / Systematic Theology and Theological Ethics / D. Th. (Systematic Theology)

Women in the sex industry struggle with emotional turmoil, drug and alcohol addiction, poverty, and spiritual disillusionment. Their lived experiences as stigmatized individuals engender feelings of powerlessness, which inhibits their attempts to leave the sex industry. This study illuminates how personal narratives develop throughout the process of shedding stigmatized identities and how mutual support functions as a tool in life transformation. Social identity theory and feminist standpoint theory are used as theoretical frameworks of this research, with each theory adding nuanced understanding to life transformations of female former sex workers. Results indicate that women in the sex industry share common narratives that reveal experiences of a "Living Hell", transitional language, and ultimate alignment with traditional norms. Implications of SIT and FST reveal the role of feminist organizations as possible patriarchal entities and adherence to stereotypical masculine ideology as an anchoring factor in continued sex work.

I denna kunskapsöversikt är syftet att undersöka hur det sociala samspelet jämfört med ettpragmatiskt förhållningssätt kan främja språkutveckling i SO-undervisningen. Detta hargenomförts genom att jämföra olika vetenskapliga artiklar. Artiklarna vi valde att undersöka,hämtades från olika databaser, Ebsco, Eric och Google Scholar. Vi valde att bryta ner detsociala och det pragmatiska förhållningssättet i mindre lärandemetoder för att kunnaundersöka vad forskningen säger om språkutvecklande arbetssätt inom SO-undervisningen.Kunskapsöversiktens resultat och slutats visar att det sociala samspelet och det pragmatiskaförhållningssättet kompletterar varandra och går att koppla samman.

No description available.