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Manual operativo para el DISEÑO DE SITUACIONES DIDÁCTICAS por competencias
Santa Croce e la città Atti della Giornata di Studi (Roma, 15 dicembre 2022) a cura di Anna Pegoretti e Federico Rossi, Longo Editore, 2024
Il saggio si concentra su due importanti codici fiorentini di fine Trecento (Firenze, Biblioteca Nazionale Centrale di Firenze, Magl. XXXI.65 e XXXIV.76), che possono essere ricondotti al contesto francescano, non solo per contenuti, ma anche per produzione e fruizione. L'analisi dei due manoscritti permette anche una riflessione sull'esistenza o meno di una tipologia di "codice francescano".
SUMMARY The aim of this chapter is to employ the concept of " interpretive communities " as developed by Stanley Fish, a noted contemporary literary critic, as a tool for accounting for the patriarchal biases in selected Qur'anic exegetical works of the verse 4:34 , both past and present, primarily in socio-historical terms. I divide elements contributing to the patriarchal nature of community of interpretation as follows: i. personal opinion of the exegete regarding the nature of masculinity and femininity coupled with shared socio-cultural norms and mores regarding the nature of masculinity and femininity ii. approach to gender based beliefs and customs in normative texts iii. lack of integration of gender1 as an analytical category employed for purposes of interpretation. By focusing on the sociological, historical (and to a lesser extent textual aspects of interpretative communities insofar as how they interacted with the other two) characterized and held together by patriarchy, I argued that when conceptualized through the concept of Fish's " interpretive communities " the patriarchal exegesis of Qur'ān 4:34 can be explained as a result of adoption of patriarchy as a " reading strategy " which trapped and compelled the (neo-) traditional exegetes in espousing patriarchal interpretation of the text in question. As a corollary, Fish's theory predicts that a continued subscription to patriarchal values and ethics.
LAP Lambert Academic Publishing, ISBN: 978-620-0-25354-5, 2019
This research aims to study the history of Buddhism, to explore the Buddhism propagation route and the Buddhadhamma that appeared as archaeological evidence along the route of propagating of Buddhism in Lanna – Sukhothai period. The research was conducted by the qualitative research method and data were collected by interviewing ,group discussion and photograph the prominent historical area of Lanna – Sukhothai in Phayao, Chiang Rai, Chiang Mai and Sukhothai province. The research found that 1) Lanna-Sukhothai period, the two kingdoms were influenced by the Theravada Buddhist tradition for Sri Lanka and the archaeological evidence originated in the late 18th to early 20th century. At the beginning, the Sukhothai people believed and practiced in the Mahayana Buddhist tradition, which was influenced by the Khmer empire. When the Khmer Empire decline power, the Kings of Sukhothai believed and practiced the Sri Lankan Theravada Buddhism. After King Phrayalithai ordained, he sent the monks to spreading Buddhism. Regarding the Lanna region, King Phraya Kue Na invited venerable Sumana Thera from Sukhothai to give the higher ordination to the Lanna Buddhist and some monks were sent to study Buddhism in Sri Lanka as well. In reign of King Phraya Sam Fang Kean, Sri Lankan Buddhist Tradition has introduced to Chiang Rai and Chiang Sean. In the reign of King Muang Kaeo, the temples were built; Buddha images and the education of the monks was well supported. Countless of monk scholars have composed numerous of Buddhist scriptures. Until the early 20th century, Sukhothai had deteriorated and became a tributary of Ayutthaya. Lanna has been attacked by the Burmese and has been under Burma nearly 200 years. 2) According to the Cultural Geography route in Sukhothai – Lanna period, there are two routes in Sukhothai period, the first is in the period of King of Pho Khun Sri Indrathit and King Ramkhamhaeng (late 18th - early 19th century). It was begun from Sri Lanka to Nakorn Sri Thammarat and Sukhothai. The second route was in the reign of King Phraya Lue Thai and King Lithai (late the 19th –early the 20th century). The route started from Sukhothai to Muang Pan to India –to Sri Lanka and to Sukhothai. In addition, the geo-cultural route in Lanna kingdom was found two routes within two periods. The first route was begun from the Mon Buddhist tradition which originated from Sri Lanka to Muang Pan to Sukhothai to Lamphun and to Chaing Mai (Wat Suandok). The second period was called the Sinhala Buddhist School from Sri Lanka, it started from Chiang Mai to Sri Lanka to Ayutthaya to Sri Satchanalai to Sukhothai to Lamphun to Chiang Mai (Wat Pa Daeng) and to Phayao. 3) According to the Buddhadhamma that appeared in antiquities, they reflected the Buddha’s Teachings as the Three Admonitions, Patience and Modesty, the Four Sublime States of Mind, the Ten Bases of Meritorious Action, Ten Wholesome Course of Action,and the Eightfold Noble Paths. And in the archaeological sites or the Buddhist monument, it showed the teaching of Acts of Worship in Buddhism, the Persons Worthy of a Stupa or Monument and the places made sacred by the Buddha’s association. The Buddhadhamma that found in the stone inscription were the Ten Virtues of a Ruler, Ten Bases of Meritorious Action, Material Gifts and The 38 Highest Blessing. The Buddhist Doctrines that appeared in the literary works were the principles as self and family development, social development and mental development. Keyword: Cultural Geography, Lanna-Sukhothai Period , Propagation Routes of Buddhism, Buddhadhamma
Contacto, actitud linguística de hablantes bilingues, analysis de conversación, guaraní-español
2020
This paper shows an overview about how Church of Our Lady of the Rosary of Black People is perceived by surrounding residents. We know this church witnessed several moments in the community and the changes taken place (in Natal urban landscape) in Cidade Alta neighborhood. Luis da Câmara Cascudo, in his book "History of the city of Natal", points it out as the humblest temple of Natal. Ignorance of this patrimony relegates the church to urban invisibility and social oblivion, which is a danger to local artistic heritage, because people who could preserve end up contributing to depredating the place by account to their non involvement. We intend to clarify the importance of this social space for local memory and to contribute to the regional history. In this way, collaborating with Rio Grande do Norte History. We used as research source an oral quizz applied to some nearby residents, and a bibliography of local and national authors in pursuit of understanding the studied ep...
International Review of Electrical Engineering (IREE), 2015
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