162 research outputs found
Libro de actas de la hermandad de la Vela Perpetua
No full textLibro de actas de la hermandad de la Vela Perpetua, 190
Pharmacovigilance
No full text<p>This is a presentation on pharmacovigilance and the types of pharmacovigilance reports in Kenya</p>
Perpetua and Felicity: Faith and Courage in the Face of Death
Full text linkPerpetua was a young, educated wife and mother who was martyred for her Christian faith. Because she was educated, she was able to record most of the events leading to her martyrdom in her diary. Her account was later supplemented by another author and narrator. The account also includes details about Felicity, a slave girl who was arrested with Perpetua. While Felicity is included in Perpetua’s story, most of the information about them focuses on Perpetua. Throughout history, and particularly in Medieval times, the Church has painted her as a perfect saint who rejected her family for unity with Christ. On the other hand, feminists and some egalitarians have used Perpetua as an example of a woman fighting for equality under the patriarchy. However, both of these views misinterpret Perpetua’s motives for the sake of their own gain when in reality, Perpetua was simply a faithful Christian who gave her life for the sake of Christ
Libro de la Vela Perpetua del Santísimo Sacramento, Limosnas, ingresos y egresos
No full textLibro de la Vela Perpetua del Santísimo Sacramento, Limosnas, ingresos y egresos, 187
Lactation Cessation and the Realities of Martyrdom in <i>The Passion of Saint Perpetua</i>
No full textAbstract
This article examines the significance of breastfeeding in the self-definition of Perpetua, author and protagonist of the Passio Perpetuae et Felicitatis. Through close readings of all relevant passages, this discussion intends to demonstrate that Perpetua’s desire to continue nursing her son in prison as well as her eventual resignation to lactation cessation exemplify her struggle to balance her roles as mother and martyr. By illustrating how motherhood foreshadows martyrdom in the Passio, this analysis also highlights the narrator’s thorough knowledge of the realities of breastfeeding as an argument that further supports female authorship.</jats:p
The logic of the violence in the civil war: the armed conflict in Colombia
Full text linkThis paper proposes a reading of the armed conflict from an evolutionary design that takes into account the Logic of Violence in the Civil War. Their aim is to assess the dynamics of conflict and changes from its author's scientific output. A context of conflicts that includes new expressions of violence and the relative failure of the paramilitary reintegration involves using new analytical models (argumentation, game theory and inconsistent information). The recent evolution of emerging gangs and their expansion into areas that were paramilitary camps requires monitoring not only of the government and the authorities, but those investigating the conflict in the present tense. The author provides heuristic research support from Schelling’s theory of strategy, Nozick’s agencies and the protection, and Gambetta’s recent contributions to the relationship between organized crime and drug cartels.Civil_war, Colombia, armed conflict, strategic_theory, Gambetta, Nozick, Schelling
The passion over perpetua: a new approach to the Passio Perpetuae et Felicitatis
Full text linkAlthough the Passio Santarum Perpetuae et Felicitatis has received much scholarly attention in the past twenty years, it has been used primarily as a source of information on the martyr Perpetua. Other aspects of the account, such as its Montanist theology and its unique portrayal of women have been largely ignored by scholars interested in tearing it apart for relavent information on Perpetua. The Passio contains three distinct portions, each produced by a member from the religious community of Carthage in the early third-century C.E. It therefore serves as a unique historical window into early Christian North Africa, displaying a community in many ways theologically distinct from its most well known member, the apologist Tertullian. The author of the narrative portion of the account as well as the self-written account of the martyr Saturus have been marginalized due to the enormous stature of Perpetua, the first female martyr to write an account of her own persecution. In many cases, these two male figures are ignored due to a perceived relationship with Tertullian, who is looked upon with derision for his patriarchal attitudes toward women and their role in religious life. It is the purpose of this thesis to demonstrate that the Passio promotes a view of Christianity that is distinct from the one espoused by Tertullian’s writing. It will also show that the Passio presents a consistent set of theological themes in all three of its parts and offers a more progressive understanding of women as they function in the church than the one offered by Tertullian
Unadorned by Silence: Rereading Obedience in the Writing of Perpetua, Dhuoda, and Hildegard of Bingen
Full text linkIn her fourth letter to Abelard, Heloise asks the question, Oh what will become of us obedient ones? The question presents a paradox. By putting her question in writing, Heloise violates the code of silence imposed on medieval women. The medieval church and the literate aristocracy agreed with Sophocles and Aristotle: silence is the adornment of women. Gender roles in medieval society were unambiguous. Men, by nature, belonged in the public, political arena where they directed the affairs of the world, in part, by thinking, speaking, and writing. Obedient to male authority, a woman\u27s natural place was in the private, domestic domain where she was expected to perform the duties of daughter, sister, wife, and mother in muted obscurity. In spite of these restrictions, a few women put pen to parchment during the Middle Ages. This thesis examines the writing of three of these women, Perpetua, Dhuoda, and Hildegard of Bingen. Like Heloise, they considered themselves obedient even though they created texts in which they made their ideas and experiences available to readers in the male-dominated public discourse community. Research indicates that, because they were born into upperclass families, Perpetua, Dhuoda, and Hildegard probably enjoyed an education comparable to that of upperclass men. Although the curriculum available to each of these women included reading and writing Latin, researchers agree that writing was not considered an appropriate activity for medieval women. In addition to the cultural belief that good women were obedient and silent, it was also assumed that women were intellectually inferior to men and therefore not equipped to be competent writers. Research into theories about the process of thinking and writing has demonstrated that once such cultural assumptions are embedded in the human meaning-making system they are rarely questioned. These assumptions are perpetuated because the process of defining experience and developing ideas involves recombining patterns and metaphors provided by other writers and thinkers who usually share these beliefs. Perpetua\u27s, Dhuoda\u27s, and Hildegard\u27s texts indicate that they accepted these cultural assumptions about women and did not question the fact that patterns and metaphors created by female writers were not available to them. Nevertheless, it is evident throughout the writing of all three women that they possessed genius and skill equal to that of men with similar intellectual gifts and educational opportunities. Yet the texts written by these women are often dismissed as less significant than texts written by men. Further research in rhetorical theory led to the realization that Perpetua, Dhuoda, and Hildegard have often been considered inferior writers, not because they were, but because the reader knows that he or she is reading a text written by a woman. Readers of these texts traditionally have assumed that these authors were obedient because they accepted their subservient position to men and the belief that women were, by nature, less intelligent and capable than men. This has led to the assumption that if the author acknowledges her inferiority she must indeed be a less competent artist than her male counterparts. Such readings have resulted in assessments of theses texts that ignore the complexity, art and significance of the work. This thesis demonstrates that the reader willing to suspend these assumptions in the process of reading Perpetua, Dhuoda, and Hildegard may find writing that is anything but the work of obedient, submissive women. He or she may also find authors whose thinking and writing skills equal those of male writers and whose opinions, observations, and experiences are more than marginal glosses on their historical contex
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