標(biāo)題: Titlebook: Christians in Egypt; Strategies and Survi Andrea B. Rugh Book 2016 The Editor(s) (if applicable) and The Author(s) 2016 Christianity.Copts. [打印本頁] 作者: ergonomics 時(shí)間: 2025-3-21 17:51
書目名稱Christians in Egypt影響因子(影響力)
書目名稱Christians in Egypt影響因子(影響力)學(xué)科排名
書目名稱Christians in Egypt網(wǎng)絡(luò)公開度
書目名稱Christians in Egypt網(wǎng)絡(luò)公開度學(xué)科排名
書目名稱Christians in Egypt被引頻次
書目名稱Christians in Egypt被引頻次學(xué)科排名
書目名稱Christians in Egypt年度引用
書目名稱Christians in Egypt年度引用學(xué)科排名
書目名稱Christians in Egypt讀者反饋
書目名稱Christians in Egypt讀者反饋學(xué)科排名
作者: 異端 時(shí)間: 2025-3-21 20:13
Deon Edwards-Kerr,Joan Spencer-Ernandezand banishing him to a monastery where he remained until after Sadat died in 1981. The Christians of Bulaq felt the national-level turmoil in what they perceived as a greater interest in converting them and discriminating against them economically and socially. The story continues in this chapter wi作者: Ascendancy 時(shí)間: 2025-3-22 02:48
Anastasia Rothoni,Bessie Mitsikopouloulues. The networks also constituted a stage on which members exhibited their own exemplary behaviors and exerted social pressure on others to maintain community norms. These were all critically important aspects of maintaining a community of shared beliefs and norms.作者: 小卷發(fā) 時(shí)間: 2025-3-22 07:27
https://doi.org/10.1007/978-3-030-26994-4Christian and Muslim communities. As Barth (1969) notes, identity is a relational process involving boundaries that define who is to be included or excluded-frequently by using kinship idioms to clarify the categories.作者: 壕溝 時(shí)間: 2025-3-22 11:50 作者: 熱情贊揚(yáng) 時(shí)間: 2025-3-22 16:48
Personal Relations in Creating Boundaries,Christian and Muslim communities. As Barth (1969) notes, identity is a relational process involving boundaries that define who is to be included or excluded-frequently by using kinship idioms to clarify the categories.作者: 熱情贊揚(yáng) 時(shí)間: 2025-3-22 18:51
Dispute Resolution in the Community,t was probably her most important contribution to the stability of the Bulaq community. The examples start with a case where Christians and Muslims were involved to show a standard negotiating pattern and then goes on to give examples of conflicts within Christian and Muslim families.作者: Canopy 時(shí)間: 2025-3-22 21:54
Christian community has traditionally played an important political and historical role. This book examines Egyptian Christians‘ responses to sectarian pressures in both national and local contexts.978-1-137-56613-3作者: gonioscopy 時(shí)間: 2025-3-23 02:56
A Comment on Confucian Role Ethicse, religious artifacts were not thought to have much power in explaining how people coped with everyday living. Rather, they weakly reflected human ways of explaining the unexplainable while economic and political systems were far more determinative in shaping societies.作者: 要求比…更好 時(shí)間: 2025-3-23 08:38
Reconceptualizing Early Mathematics Learningis chapter looks first at the different views of cross-sect marriage that caused Christians so much concern about their children’s marriages. It then describes the process of arranging marriages and people’s expectations about the “natural” consequences of certain types of marriage for the stability of family and community life.作者: generic 時(shí)間: 2025-3-23 12:22
Priscilla Angela T. Cruz,Ahmar Mahboobfor people—such as orphans and the elderly—whose needs cannot be met through normal family means. Bulaq also had other options for resolving personal problems that relied on religious frameworks and quasi-religious practitioners to refigure problems and make them psychologically more palatable.作者: 以煙熏消毒 時(shí)間: 2025-3-23 17:02 作者: Palter 時(shí)間: 2025-3-23 18:41 作者: SPECT 時(shí)間: 2025-3-24 02:09
Social Controls on Marriage,is chapter looks first at the different views of cross-sect marriage that caused Christians so much concern about their children’s marriages. It then describes the process of arranging marriages and people’s expectations about the “natural” consequences of certain types of marriage for the stability of family and community life.作者: nonsensical 時(shí)間: 2025-3-24 02:22
Resolving Personal Problems,for people—such as orphans and the elderly—whose needs cannot be met through normal family means. Bulaq also had other options for resolving personal problems that relied on religious frameworks and quasi-religious practitioners to refigure problems and make them psychologically more palatable.作者: impaction 時(shí)間: 2025-3-24 09:13
Spirit Possession in Christian and Muslim Communities,s not surprising that religious communities established their own ways of addressing the issue. Noteworthy was the way spirit possession was approached in the two communities, in line with their separate theologies and family issues. Both kinds of “therapies” created the space for community members to support ailing individuals.作者: 易受刺激 時(shí)間: 2025-3-24 12:43
Communicating the Messages of Christian Community,lues. The networks also constituted a stage on which members exhibited their own exemplary behaviors and exerted social pressure on others to maintain community norms. These were all critically important aspects of maintaining a community of shared beliefs and norms.作者: 突變 時(shí)間: 2025-3-24 16:09
A Comment on Confucian Role Ethicsere to catalogue religious artifacts so they could be used to compare and contrast societies and perhaps discover connections between them. At the time, religious artifacts were not thought to have much power in explaining how people coped with everyday living. Rather, they weakly reflected human wa作者: 代替 時(shí)間: 2025-3-24 21:21 作者: 美學(xué) 時(shí)間: 2025-3-25 01:38
Bridging Language, Literacy and Learning, made to local homes. Although Christian members of the center comprised only a small sample of Bulaq residents—ones that for the most part were self-selected for their vulnerabilities—they nonetheless show us a great deal about the poor, their living conditions, and some of the values they held in 作者: 可商量 時(shí)間: 2025-3-25 04:25 作者: 誹謗 時(shí)間: 2025-3-25 10:59
Anastasia Rothoni,Bessie Mitsikopoulouhapter looks at personal networks in a broader sense and describes how, why, and by whom community messages are passed. Most messages were of a practical nature, about when meetings were to be held or handouts distributed, but additionally, networks were vehicles for raising issues and discussing va作者: 步兵 時(shí)間: 2025-3-25 12:10
Reconceptualizing Early Mathematics Learningeant to relieve the critical needs of desperately poor Christians, (2) religious services urging mutual support among Christians, and (3) defusing and resolving disputes within the community both between Christian families and between Christians and Muslims. Previous chapters looked at the first two作者: 辮子帶來幫助 時(shí)間: 2025-3-25 18:09 作者: LIMIT 時(shí)間: 2025-3-25 22:53 作者: CESS 時(shí)間: 2025-3-26 02:13 作者: 發(fā)出眩目光芒 時(shí)間: 2025-3-26 06:25
https://doi.org/10.1007/978-981-10-7528-5 symptoms raised concerns about disruptions in family and community life. With no available “scientific” practitioners to deal with the problem, it was not surprising that religious communities established their own ways of addressing the issue. Noteworthy was the way spirit possession was approache作者: 隨意 時(shí)間: 2025-3-26 09:37 作者: 露天歷史劇 時(shí)間: 2025-3-26 16:21
Deon Edwards-Kerr,Joan Spencer-Ernandeze 1970s during the Sadat regime, when the fieldwork for the intensive study of Bulaq took place. The Sadat period, as noted, was perhaps the darkest moment in modern times for Christians, coming as it did shortly after the disastrous war of 1967 with Israel. At the time, many demoralized Egyptians s作者: 外科醫(yī)生 時(shí)間: 2025-3-26 20:34 作者: 協(xié)定 時(shí)間: 2025-3-26 21:11
http://image.papertrans.cn/c/image/226267.jpg作者: ALLEY 時(shí)間: 2025-3-27 01:19 作者: mydriatic 時(shí)間: 2025-3-27 05:57
Bulaq Center Members, made to local homes. Although Christian members of the center comprised only a small sample of Bulaq residents—ones that for the most part were self-selected for their vulnerabilities—they nonetheless show us a great deal about the poor, their living conditions, and some of the values they held in the 1970s.作者: 悅耳 時(shí)間: 2025-3-27 11:54
Formal Boundaries between Christians and Muslims,rs and political power, Christians in Egypt had no choice but to get along with Muslims. But Christians were interested also in preserving the integrity of their community and preventing erosion of their numbers through conversion.作者: FLAT 時(shí)間: 2025-3-27 16:04
Christian Community in a Muslim Quarter of Cairo,e addressed at two levels. The first was through a historical review of Christian experiences up to the end of the Sadat period. This part of the story continues in the next chapter with Christian experiences from the Mubarak period to the present.作者: 藕床生厭倦 時(shí)間: 2025-3-27 19:52
Christian Strategies and Survival in Modern Egypt,oking at national and local ways Christians managed their status in Egypt. The special case of a community of vulnerable Christians in a poor quarter of Cairo in particular allowed us to detail the strategies Christians use to improve their chances of survival under difficult circumstances.作者: 強(qiáng)壯 時(shí)間: 2025-3-28 00:16 作者: 元音 時(shí)間: 2025-3-28 05:11 作者: MEAN 時(shí)間: 2025-3-28 08:11 作者: spinal-stenosis 時(shí)間: 2025-3-28 12:26
Paolo Ni?o Valdez,Neslie Carol TanIn Bulaq during the 1970s and 1980s, poor Christians became increasingly uneasy about Muslims, as tensions were growing in the country as a whole. Part of this was, of course, the strained relations between President Sadat and Pope Shenouda and the rise of conservative Islam after the disastrous war with Israel in 1967.作者: subacute 時(shí)間: 2025-3-28 15:09
Priscilla Angela T. Cruz,Ahmar MahboobDifferences in Muslim and Christian personal-status law had important implications for the ways families in Bulaq organized. Foremost among them were laws involving divorce, but there were also laws and practices related to proselytizing, conversion, adoption, and inheritance that shaped behavior in the two communities.作者: Certainty 時(shí)間: 2025-3-28 20:29
Darya (Dasha) Shalimo,John P. PortelliI left Egypt in 1981 and, although I returned for short visits almost every year until the present, it became increasingly difficult to track events closely as time went by. This short epilogue describes events during this period as I came to know them from Mme Ansaf, her family, and people who previously worked at the center.作者: 紳士 時(shí)間: 2025-3-29 01:13 作者: Estimable 時(shí)間: 2025-3-29 05:25
Christian Religious Community,Does belonging to a religious community make sense for a dispersed group of Christians in a quarter of mainly Muslims? Do links through a Christian institution constitute a community? If it is rightfully a community, what were its purposes? Who were its leaders? How were its messages communicated?作者: 調(diào)味品 時(shí)間: 2025-3-29 08:17 作者: Gyrate 時(shí)間: 2025-3-29 11:37 作者: 音樂會 時(shí)間: 2025-3-29 16:39 作者: 不透氣 時(shí)間: 2025-3-29 21:56 作者: 甜食 時(shí)間: 2025-3-30 01:13 作者: 神刊 時(shí)間: 2025-3-30 06:33
Paolo Ni?o Valdez,Neslie Carol Tanrs and political power, Christians in Egypt had no choice but to get along with Muslims. But Christians were interested also in preserving the integrity of their community and preventing erosion of their numbers through conversion.作者: 哪有黃油 時(shí)間: 2025-3-30 09:35
Deon Edwards-Kerr,Joan Spencer-Ernandeze addressed at two levels. The first was through a historical review of Christian experiences up to the end of the Sadat period. This part of the story continues in the next chapter with Christian experiences from the Mubarak period to the present.作者: Gum-Disease 時(shí)間: 2025-3-30 13:19
Zoyah Kinkead-Clark,Kerry-Ann Escaygoking at national and local ways Christians managed their status in Egypt. The special case of a community of vulnerable Christians in a poor quarter of Cairo in particular allowed us to detail the strategies Christians use to improve their chances of survival under difficult circumstances.作者: calumniate 時(shí)間: 2025-3-30 18:46
Book 2016Christians in the Middle East have come under increasing pressure in recent years with the rise of radical Islam. In Egypt, the large Coptic Christian community has traditionally played an important political and historical role. This book examines Egyptian Christians‘ responses to sectarian pressures in both national and local contexts.作者: FACT 時(shí)間: 2025-3-30 21:23 作者: 顯赫的人 時(shí)間: 2025-3-31 00:53
The Editor(s) (if applicable) and The Author(s) 2016作者: 石墨 時(shí)間: 2025-3-31 07:57 作者: 芳香一點(diǎn) 時(shí)間: 2025-3-31 11:01 作者: 猛擊 時(shí)間: 2025-3-31 15:21
Bulaq Center Members, made to local homes. Although Christian members of the center comprised only a small sample of Bulaq residents—ones that for the most part were self-selected for their vulnerabilities—they nonetheless show us a great deal about the poor, their living conditions, and some of the values they held in 作者: 凌辱 時(shí)間: 2025-3-31 18:46
Personal Relations in Creating Boundaries,other emotionally and materially, to resolve conflicts within the community, and to provide resources that, although minimal, might keep members from defecting. Joseph (1999) cautions that personhoods emerge as neither individualist nor corporatist and that human beings have to be socialized to valu作者: FIN 時(shí)間: 2025-4-1 01:41
Communicating the Messages of Christian Community,hapter looks at personal networks in a broader sense and describes how, why, and by whom community messages are passed. Most messages were of a practical nature, about when meetings were to be held or handouts distributed, but additionally, networks were vehicles for raising issues and discussing va作者: aptitude 時(shí)間: 2025-4-1 03:26
Dispute Resolution in the Community,eant to relieve the critical needs of desperately poor Christians, (2) religious services urging mutual support among Christians, and (3) defusing and resolving disputes within the community both between Christian families and between Christians and Muslims. Previous chapters looked at the first two作者: dyspareunia 時(shí)間: 2025-4-1 06:29
Social Controls on Marriage,ppen was through Christian women marrying Muslim men by “falling in love” rather than through the orderly process of parentally arranged marriages. This chapter looks first at the different views of cross-sect marriage that caused Christians so much concern about their children’s marriages. It then 作者: Hectic 時(shí)間: 2025-4-1 11:07
Formal Boundaries between Christians and Muslims,rs and political power, Christians in Egypt had no choice but to get along with Muslims. But Christians were interested also in preserving the integrity of their community and preventing erosion of their numbers through conversion.作者: configuration 時(shí)間: 2025-4-1 15:52 作者: abstemious 時(shí)間: 2025-4-1 19:47
Spirit Possession in Christian and Muslim Communities, symptoms raised concerns about disruptions in family and community life. With no available “scientific” practitioners to deal with the problem, it was not surprising that religious communities established their own ways of addressing the issue. Noteworthy was the way spirit possession was approache作者: animated 時(shí)間: 2025-4-2 00:18
Christian Community in a Muslim Quarter of Cairo,e addressed at two levels. The first was through a historical review of Christian experiences up to the end of the Sadat period. This part of the story continues in the next chapter with Christian experiences from the Mubarak period to the present.
