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A Son of Hagar
No full textDialecto literario. -- Cumberland. -- Pertenece a la colección LD 1800-1950 del Salamanca Corpus. -- Prosa. -- Hall Caine. -- A Son of Hagar. -- 1894. -- Primera edición de 1886. --[EN] Novel with a Cumberland setting.
[ES] Novela que se desarrolla en Cumberland
Hagar Poems
No full textIntro -- Contents -- Foreword -- Acknowledgments -- i. -- The Water of Hajar -- The First Thing -- Hajar, First Woman on the Moon -- Hajar in America -- Professor and Mrs. Abraham -- Hajar Writes a Letter to Sarah as a Cathartic Exercise Suggested by Her Therapist -- Page Found Crumpled in the Wastebasket by Hajar's Writing Desk -- Kin -- From Sarah's Egypt Diary -- Sarah's Laugh II -- Hajar's Ram -- Isaac Wakes Up to Ismaïl and Hagar Terrorizing the House -- Hagar No Roses -- Hajar at the AIDS March -- Hajar's Sandals -- The Caseworker Visits Abraham and Sarah -- Hagar Dreamwork: The Therapist's Notes -- At the Snowcap -- The Fire of Hajar II -- Postcards from Hajar, a Correspondence in Four Parts -- The Threshold -- All Good -- Knowing at Arafat -- The Kaba's Lap -- Lifting the Hajar Heel -- Hajar Triumphant -- Hajar Enters the Garden, Well-Pleased and Well-Pleasing -- Hagar Begone -- Hajar Thorn -- ii. -- Asiya Is Waiting for a Sign -- Asiya's Aberrance (Nushuz Asiya) -- Daughter of the Pharisees -- The Last Day before Asiya's Nervous Breakdown -- Asiya Meets Miriam at the Riverbank -- The Red Fish -- Arab and Hebrew Flow and Cross Over -- Among the Midianites on U.S. 31 -- Balqis Makes Solomon Sign a Pre-Nup -- Zuleikha Ionic -- Zuleikha Tantra -- The Ladies of the City -- The Zuleikha Hotline -- Mary Phones Her Old High School Teacher from the University Library at 4 a.m. -- Mary's Glade -- Not the Same -- Riverbank -- The Food of Mary -- Khadija Gets Her Groove Back -- Our Lady of the Sorrows -- Aisha of the Pearls -- Aisha Fails the Good Housekeeping Seal -- Aisha: The Islamic Inquirer exclusive -- Breaking: Aisha Claims to Be Post-Feminism -- Nusaiba at Uhud -- Bilal's MotherWhat Is Recorded of the Response of Ghazali's Wife on Being Informed by Her Husband the Great Theologian That He Was Quitting His Job, Leaving Her and Their Children, and Skipping Town to Find God and the Proper Worship Thereof -- What al-Ghazali's Mother Commented on the View of Her Son the Eminent Theologian that Women's Natures Tend Not Toward Spiritual Heights but the Baser Elements of Worldly Life Such as Bearing and Nursing Children and the Muck of Cooking, Cleaning, and Sex for Their Husbands and/or Masters -- iii. -- The Black Stone of My Heart -- From a Former Grad Student of Imam Ibn al-Qayyim -- The Near Eastern Goddess Alumnae Office . . . -- The Mihrab of the Mind -- Most Wanted -- Tortoise Prayer -- Little Mosque Poems -- ReferencesDescription based on publisher supplied metadata and other sources.Electronic reproduction. Ann Arbor, Michigan : ProQuest Ebook Central, YYYY. Available via World Wide Web. Access may be limited to ProQuest Ebook Central affiliated libraries
Hagar as Israel: A Prismatic Reading of Hagar and Ishmael
No full textThe Hagar and Ishmael story (Gen 16, 21) is one of Genesis’ most undervalued stories. Historically, Jewish and Christian interpreters have approached the text with a bias against Hagar in favor of Sarah. This approach hampers the ability of interpreters to see how the author(s) of Genesis may be utilizing the narrative in a pro-Hagar way. This thesis rehabilitates Hagar and Ishmael’s image by engaging in a charitable and canonical hermeneutic which seeks to see the story in light of a network of inner-biblical allusions. There are three important literary connections which are necessary to understand Hagar and Ishmael include the sacrifice of Isaac (Gen 22), the fall of Adam and Eve (Gen 3), and Israel’s Exodus. These three associations open the possibility for a positive reading of Hagar and Ishmael that shows God’s universal tendencies which transcend ethnicity
Counting Steps: A Finitist Approach to Objective Probability in Physics
No full textWe propose a new interpretation of objective probability in statistical physics based on physical computational complexity. This notion applies to a single physical system (be it an experimental set-up in the lab, or a subsystem of the universe), and quantifies (1) the difficulty to realize a physical state given another, (2) the 'distance' (in terms of physical resources) between a physical state and another, and (3) the size of the set of time-complexity functions that are compatible with the physical resources required to reach a physical state from another. This view (a) exorcises 'ignorance' from statistical physics, and (b) underlies a new interpretation to non-relativistic quantum mechanics
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Connie Hagar with a friend.
No full textConnie Hagar with a friend, Rockport Cottages in the background
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Connie Hagar outside of a building
No full textConnie Hagar outside of a building
Hagar: An African American Lens
No full textEmily Peecook links the story of Hagar to African-American slave women in the antebellum, and the community of African-American women who continue to fight for their rights today. The narrative of Hagar is one with which African-American women have long identified. Hagar\u27s story is rife with abuses that were very familiar to slave women during the antebellum. Both were used as sexual and maternal surrogates, and both were deprived of supportive men in their life be it a father or a husband. Hagar\u27s survival through the many difficulties she faced has made her an inspirational figure to the community of African American women. The theology most clearly identified with Hagar is, however, not liberation theology, but survival theology. This notion, popularized by Delores Williams, claims not that one should anticipate God\u27s victory over oppression, but rather that one can find continued strength in God to work towards a personal victory over oppression. The author claims that this theology, which can trace its roots back to Hagar\u27s story, serves as an inspiration to African-American women today who continue to find the strength to fight for a higher quality of life
Hagar and the Levite's concubine: reclaiming Biblical women through employing a womanist lens
No full textIn this study, two separate biblical narratives, Genesis 16 and Judges 19, are interpreted from a womanist perspective. The study builds on the principles of feminism and black theology by prioritizing the voices, experiences, and traditions of women of colour. This allows us to re-read these texts to emphasize the role and significance of women in them, in contrast to a tradition of patriarchal readings which overlook and sometimes distort these characters. The writers of the texts were themselves writing from a presumed
patriarchal culture, and I do not intend to justify the mistreatment of these women. However, I believe that
these stories, read carefully, can still be liberatory texts in their implicit condemnation of the mistreatment
of these women.
In Genesis 16, we are told of the hardships and sufferings Hagar endured due to her gender, race, and forced
position within society; however, throughout my thesis, I have demonstrated how God raised her status from that of a slave girl to the mother of nations. Previous interpretations tended to victimise or demonise Hagar's character; however, I propose that although the narrator does not explicitly condemn the actions, s/he appears to be implicitly disapproving of Abraham and Sarah and instead shows that God is looking after Hagar. I do not dismiss the mistreatment that she endured, but I demonstrate how it led to a positive
outcome since that was God's plan for her, not the mistreatment.
Judges 19 ends with a worse outcome for the woman involved than Genesis 16, but I use it as evidence that patriarchy is still problematic. Judges 19 recounts the story of the concubine, which speaks volumes about the fate of women in a patriarchal society, in which misogynistic values prevail. The narrative presents an unnamed woman who has been betrayed, abused, raped, murdered, and dismembered and, as a result, the story ends with the terrible consequences of civil war. According to the narrator, if this particular incident is described as having truly horrendous consequences, then it appears that the narrator believes that it is a truly horrendous incident. This implies moral disapproval from the narrator. In this dissertation, a womanist viewpoint is used to interpret both passages to demonstrate how rereading them from a womanist perspective offers a stronger understanding of difficult passages in the Bible
Hagar
No full textThis chapter focuses on Hagar and her mourning in the wilderness of Beersheba (Gen. 21). Although Gen. 21:14–21 does not contain a case of child death proper, a few lexemes utilized in it represent Ishmael’s endangerment as an instance of dishonourable ejection from the family and a subsequent demise in the wilderness. This chapter explores how the redactor of Genesis portrays Hagar in the fashion of ancient Near Eastern weeping (mother) goddesses and creates a ritual drama with a clear ‘death–resurrection’ pattern. Given the foundational nature of patriarchal cycles and Hagar’s ancestral status within them (Gen. 16:10, 21:13, 18, 25:13–18), the editor uses Hagar’s actions to solicit God’s attention and to secure his patronage not only for Ishmael, but for the entire line of his descendants.</p
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