Abscission of Familial Bonding in Khaled Hosseini’s And the Mountains Echoed

Catherine de Saint-Pierre was Bernardin de Saint-Pierre's sister. Although his letters to her have not survived, we do have her letters to him. While he and his brothers travelled the world from Mauritius to Haiti, Catherine remained in their native Normandy. News and merchandise from far-flung corners of the globe came to her, but she never moved. Nevertheless she played an important role in the family dynamics, as she was often the one who gave family members news about each other. The trials and tribulations of her life in Dieppe fill the pages of her letters, but, in addition to details of her latest ailments, we gain a sense of someone who was very adept at navigating social networks to get the best for her and her family at as little cost as possible. This article reveals the hidden practical realities of getting things done on a budget in Dieppe at the end of the eighteenth century. It highlights the range and versatility of the networks upon which Catherine called as a means of saving money and provides us with some insider details on everyday expenses and exchanges invaluable to all those looking to better understand the economics and legalities of period.

‘Me!’ cried Fanny … ‘Indeed you must excuse me. I could not act any thing if you were to give me the world. No, indeed, I cannot act.’ At the age of ten, Fanny Price leaves the poverty of her Portsmouth home to be brought up among the family of her wealthy uncle, Sir Thomas Bertram, in the chilly grandeur of Mansfield Park. There she accepts her lowly status, and gradually falls in love with her cousin Edmund. When the dazzling and sophisticated Henry and Mary Crawford arrive, Fanny watches as her cousins become embroiled in rivalry and sexual jealousy. As the company starts to rehearse a play by way of entertainment, Fanny struggles to retain her independence in the face of the Crawfords’ dangerous attractions; and when Henry turns his attentions to her, the drama really begins… This new edition does full justice to Austen’s complex and subtle story, placing it in its Regency context and elucidating the theatrical background that pervades the novel.

The recent COVID-19 pandemic took the world by storm. The rate of infection and prevalence of death struck fear in the hearts of many across the globe. The high likelihood of infection required continual testing whilst the trauma of bereavement left many distraught. For traditionalists, a principal concern was whether they would be permitted to exhaustively practise their burial rites in the course of mourning their loved ones. The importance of the custom, as it is believed, is to prevent unsettled feelings in family members. This article is aimed at stimulating consideration, reflection and understanding of the concerns experienced by traditional societies surrounding COVID-19 regulations and the non-performance of important burial rites. Surviving family members experience troubled thoughts as a result of the fear of repercussions, which may include the living-dead withholding their protection of the family which consequently will cause ailments and accidents. This article will utilise inductive thematic analysis to interpret the data collected .

The 20th century brought different periods in the history of Mongolia including theocracy, socialism and democracy. This article describes what renouncing the world (especially the home and the family), taking ordination, and taking monastic vows meant at the turn of the 20th century and a century later. Extracts from interviews reveal the life of pre-novices, illustrating their family backgrounds, connections with family members after ordination, and support from and towards the family. The master-disciple relationship which was of great significance in Vajrayāna tradition, is also described. As few written sources are available to study monks’ family ties, the research was based on interviews recorded with old monks who lived in monasteries in their childhood (prior to 1937), monks who were ordained in 1990, and pre-novices of the current Tantric monastic school of Gandantegčenlin Monastery. The interviews revealed similarities and differences in monastic life in given periods due to historical reasons. Though Buddhism could not attain its previous, absolutely dominant role in Mongolia after the democratic changes, nowadays tradition and innovation exist in parallel.

The disaster due to the novel coronavirus disease 2019 (COVID-19) around the world has made investigators enthusiastic about working on different aspects of COVID-19. However, although the pandemic of COVID-19 has not yet ended, it seems that COVID-19 compared to the other coronavirus infections (the Middle East Respiratory Syndrome [MERS] and Severe Acute Respiratory Syndrome [SARS]) is more likely to target the heart. Comparing the previous presentations of the coronavirus family and the recent cardiovascular manifestations of COVID-19 can also help in predicting possible future challenges and taking measures to tackle these issues.

In this essay, I examine the status of Baleia, the family dog in Graciliano Ramos’s Vidas secas (1938). My principal interest is to analyse the attenuation of distances and the differentiation of sensibility between humans and animals in the novel. I argue that Baleia allows Ramos to leave aside an absolute belief in human reasoning and think of the nonhuman animal as a being endowed with complexity. In this, Ramos deviates from a speciesist appreciation of history and sharpens the gaze of his readers with respect to the limitations of our understanding of the world and its beings.

All the problems in the world either begin in families or end up in families. Sometimes families create their own problems, and at other times, families are forced to deal with problems that the world has thrust upon them. For this reason, it is imperative that all societies seek to understand families in all their considerable diversity; to protect families; and to help strengthen families through intervention on the level of the family, the immediate community, the nation, and the international community. Research teams were assembled and conducted focus group studies of family members in Qatar, Jordan, and Tunisia. The purpose of this preliminary report is to discuss the qualitative research findings from focus groups with Arab family members in all three countries, revealing their perceptions of Arab family strengths and challenges, and how they see that families under stress can be better supported by society

Medieval and early modern nuns and anchoresses, upon entering their enclosures, became metaphorically ‘dead to the world’ in order to join in a spiritual marriage with Christ that would (hopefully) lead them to heaven. Yet this death or exile rarely marked a complete departure from the world. It is within this context that the loving letters written to her family by Winefrid Thimelby (Prioress of St Monica’s from 1668 to 1690) are examined. This chapter argues that Thimelby was anxious to promote religiosity and right living among her family members in order for them all to unite in heaven. The letters reveal how nuns, even when limited to writing one or two letters per year, could articulate a clear selfhood, a clear convent identity, and a clear sense of familial identity without diminishing any of these identities for the sake of the others. Thimelby’s decades-long engagement with the theme of longing for death—‘that gate of lyfe’, in her words—is crucial to our understanding of the language of love and longing at the heart of her identity.

AbstractThis report describes a case of folie à famille in which an African man (Mr X), his wife and three daughters travelled around the world as Mr X transmitted his persecutory delusions to his family members. Mr X who had previously had two brief admissions in the UK and in Ireland, received an adequate trial of antipsychotic treatment in his third admission with us in Dublin. During informal contact with his daughter B, it became apparent that the whole family shared his delusions. On her advice, the other family members voluntarily consented for assessment and psychological interventions, they were interviewed separately. All the family members recovered following separation and psychological interventions without antipsychotic treatment. This case illustrates folie imposée, one of the four subgroups summarised by Gralnick1 from the 20th century literature. This family undertook an extreme measure of travelling around the world because of their induced delusions.

Men and women are the two best creation of nature. She has provided both equal rights but it is man who is too clever and has full control over woman. From a very long time he has limited her freedom and rights. That is why, they have been victims of inequality and exploitation for a very long time. The society which is of traditional mindset believes that a woman should live in boundary wall, give birth to children and to look after them. Most of the religions of the world emphasize that women should be subordinate to and dependent on men. In childhood they should be in take care of father, in youth by her husband and in old age by her sons. The Hindu philosophy, the religious books of Hindu as the Vedas, the Bhagavad-Gita, the Muslims the Christians and others also have same views about the position of women in the society. All of them impose on women strict rules of discipline and prohibit them from the rights equal to men. The women’s position in the family has been that of a servile creature, a playing thing an object of lust and pleasures. Commenting on the position of females in the society Shantha Krishnaswany Writes :