Books Video icon An illustration of two cells of a film strip. Video Audio icon An illustration of an audio speaker. Audio Software icon An illustration of a 3. Software Images icon An illustration of two photographs. Images Donate icon An illustration of a heart shape Donate Ellipses icon An illustration of text ellipses. The issue at hand : essays on Buddhist mindfulness practice Item Preview.
EMBED for wordpress. But most importantly, The Issue at Hand is not just--or even primarily--a textbook for students of writing. It is a vastly entertaining collection in its own right, affording many hours of pleasant informative reading and re-reading, urging the reader ahead with the wry comments, unexpected humor, and undeviating attention to standards that were the hallmarks of William Atheling, Jr.
Now that Connor Cohen is dead, Silas Cohen is free to live the life he wants. But there are still two men in the way. When Enzo Juarez tries to make a new deal with Fiona, her good intentions get the best of her and she unexpectedly puts Silas in danger. This integrative volume proposes major revisions to the APA ethics code and works toward creating an ethics code applicable across psychology, psychiatry, and related mental health professions.
Careful analysis identifies theoretical and structural deficits in the principles and standards comprising the existing APA code, corrects its ambiguities, and provides scientific and compare-contrast illustrations to address current and potential controversies arising from current gray areas.
Proposed revisions are informed by the American Medical Association, Canadian Psychological Association, and international ethics codes, emphasizing not only clearer language and diverse situations but also deeper conceptualizations of professional skills such as decision-making and client engagement.
Ideally, the resulting universal code would be more inclusive of evolving ethical challenges in increasingly complex work environments and society. Proposing five core and five supplementary ethical principles and their sub-principles. Elucidating new standards, domains, sub-domains, and meta-principles.
Culling lessons from the AMA medical ethics code. Proposing new concepts, such as participatory ethics and psychological co-regulation. Giving concrete and practical recommendations toward revising the APA ethics code and creating a universal mental health ethics code. An exhaustive text that spans clinical, research, teaching, and education domains, Revising the APA Ethics Code is essential reading for ethics scholars, practitioners, and the APA administrative and ethics committee hierarchies.
These real-world guidelines will help ensure that the mental health professions remain both modern and moral. This volume offers insights from a noted group of scholars who discuss the complex phenomenon of leadership in distributed work settings - also known as leadership at a distance. Editor Suzanne Weisband addresses the ubiquitous roles leaders play, their scale of work, and the range of technologies available to them, while setting new directions in studying leadership at a distance.
A unique perspective of empirical research unfolds, representing a variety of fields and methods to foster a better understanding of the role technology plays in leadership, and how leadership is shaped by the use of technology. Leadership at a Distance begins with an overview of the challenges leaders face in the 21st Century, followed by a discussion of: Field studies and innovative ways of thinking about leadership in distributed work settings Experiments on the group dynamics and social processes involved in leading teams at a distance Research on leadership in large-scale distributed collaborations, as well as lessons learned about leadership at a distance and future research directions.
Managers, organizational behavior psychologists, human factors and industrial engineers, and sociologists will consider this book of interest and will appreciate its interdisciplinary scope.
In its ten years of existence, the World Trade Organization WTO dispute settlement system has continued to differentiate itself in many ways from more conventional international judicial proceedings such as those before the International Court of Justice ICJ or regional integration courts.
The regular participation of third parties, the emphasis at all levels of the? In twenty-six incisive contributions, this book covers both the? Essays concerned with rules emphasise proposed improvements and clarifications in such areas as special and differential treatment of less-developed countries, surveillance of implementation, compensation, and suspension of concessions. Past experience, however, indicates that given the hierarchical na- ture of the world system, external intervention, no matter how well in- tended, does not appear as a neutral and purely benevolent sisterly act.
Noor Kassamali argues this point persuasively in Chapter 3, which dis- cusses female circumcision. The precious ideal of "global sisterhood" is no more than an illusion if the present divided and unequal world system is not taken into account. To prevent backlashes, such campaigns have to be free from the flaws of the Euro-centrist advocates of modernization "diffusion. For example, they overcompensate for the one-dimensional understanding and pejorative generalization of the veil in orientalist tradition by portraying the recent adoption of the veil as a "free choice" or symbol of "authentic identity" and a form of women's "empowerment.
Not wear- ing the hijab means much more restriction in their social space and mobil- ity, since without the hijab they would be unable to engage in economic and social activities outside the home. As Bouthaina Shaaban argues in Chapter 6, by adopting the veil, some professional and working women in Syria try to reduce social and family pressures, secure a sense of dignity, and repulse male sexual harassment. Instead of a free choice, then, the wearing of hijab and especially the veil under such circumstances would be a coping or defense mechanism, a protective device against more severe oppression, a means to bargain for more space and mobility.
Many professional women may find themselves caught between two forms of obsession: covering the female body on the one hand or displaying it in a commoditizing or objectifying manner, es- pecially in Western fashions, on the other.
In such a context, a modest Is- lamic hijab would seem a more affordable and accommodating alternative. Even the all-covering veil may be perceived as a security blanket, a lesser evil, but certainly not a means for liberation or real empowerment. This word of caution applies also to some diaspora feminist activists and scholars originally from Muslim societies and now living in the West- ern countries. In their contact with the widespread negative stereotypes and distorted images of Muslims perpetuated in the Western mainstream media, some have felt compelled to lose critical perspective.
As a result they unwittingly retreat to either cultural relativism or a defensive, nation- alistic stand about "Muslim cultures. In a deliberate or unconscious attempt, they seek approval of an audience in their host country by becoming the token "exceptional," "modernized Muslim women" who hate and denounce anything Islamic more vocally and indiscriminately than any Westerner.
The diaspora feminists from Muslim societies have a critical and del- icate role to play. They can best serve both "us" and "them" as a bridge to narrow the gap of ignorance, prejudice, and misconception by educating both communities about the problems of simplistic conceptions like West- ern versus Eastern, Muslims versus Judeo-Christians, secular versus fun- damentalist, and modern versus traditional.
In short, we should remain unapologetic in criticizing and condemning any patriarchal, antidemocratic aspects of any culture, especially the ones we know firsthand. At the same time, by putting these criticisms in cross-cultural, Conclusion comparative, and historical perspectives, we should avoid the perpetuation of ethnocentrism and essentialism among either "side. As a result, the gender ideologies and women's status of many Mus- lim societies have been put under careful national and international scrutiny and are subjects of heated debates.
Many women in these soci- eties have been alarmed and increasingly mobilized around gender issues. In their daily confrontations with the new conservative backlash, many of them have become seasoned activists and sophisticated strategists. Thanks, in part, to the national, regional, and international efforts and conferences supported by the United Nations, a vast amount of data and research re- ports is now available concerning the condition of women in various parts of the world, including Muslim societies.
Women of the Muslim world took active roles throughout the process leading up to and including the worldwide assembly of women's move- ments in Beijing.
Although they expressed different views of Islam and feminism, their participation some in their colorful ethnic or regional at- tires, some in various forms of veils, and some in Western dress attested to their ethnic, class, and ideological diversities. A major observation emerging from the Beijing conference, the UN reports, and current research is that women's movements and women's NGOs constitute a crucial component for the development of democracy in Muslim societies.
The empowerment of women is seen as an inseparable part of civil society. At the same time, the emergence of such a society is contingent upon the existence of a state that enforces universal legal norms and guarantees protection of civil and human rights regardless of gender, race, ethnicity, class, and religious persuasion.
Recent decades have witnessed some fundamental changes in women's social status toward an ever wider recognition of their equality with men. However, the actual achievement of gender equality is a slow, compli- cated, and controversial social process for all societies.
The state of human development in different countries indicates that the decision to seek gen- der equality cuts across income levels, political ideology, cultures, and stages of development. Although in some countries much investment in basic human capabil- ities is needed before women can catch up with men, in many others gen- der gaps have continued despite overall economic improvement.
For ex- ample, a wide disparity between the indices of overall development and of "gender empowerment" are found in non-Muslim France, Japan, Greece, the United Kingdom, Ireland, and Spain.
Among the developing countries, the United Arab Emirates shows the fastest closing of the gender gap in education: 68 percentage points be- tween and It should be noted, however, that although in many developing coun- tries the overall state of human development has improved and gender gaps in health and education have narrowed rapidly, the doors to economic and political opportunities are still barely open for women.
For example, Azerbaijan, Indonesia, and Bangladesh, with respec- tively 13, More- over, the Central Asian Muslim republics, Morocco, Tunisia, and Turkey have high rates of female labor force participation in the formal economy. Once again, these diversities indicate that cultural variables, including Islam, are not the only determining factors in regard to women's status.
Valentine Moghadam draws our attention to a correlation between indus- trial strategy and female labor force participation, suggesting that oil- centered economies inhibit female employment, whereas export-led indus- trialization results in a higher demand for female labor.
They discussed the ideal relationship between Islam and the state, what role states should play for women's empowerment, what kind of development strategy would re- duce poverty and would enhance human capabilities, environmental sus- tainability, and gender equality.
In this historic worldwide gathering, women from Muslim societies played an active and critical role in the formulation of its Platform for Ac- tion.
Many of the participants in the governmental conference were relatives of those in power. In the NGO Forum, however, participants represented mostly the elite and professional women as well as grassroots activists. Yet the depth of their devotion to and the degree of their success in implement- ing the Beijing platform in each Muslim society remains to be seen. One post-Beijing trend that seems to be growing in most Muslim so- cieties is the proliferation of women's NGOs.
These may constitute old and established women's organizations or groups newly emerging in the preparatory process for the world conferences. Many of them seem to be determined to implement gender-sensitive development projects; to secure egalitarian legal reforms; to expand access to education, health care, gain- ful employment, and decisionmaking positions; to reconstruct gender- related cultural norms, including positive women's images in mass media; to reshape double standards in sexuality; and, in a word, to safeguard women's rights as human rights.
This is a most encouraging trend for the future of women in Muslim societies. As we have seen in so many of the chapters in this book, a strong, well-organized women's movement is a vital key for achieving the goals of equality, development, and peace. See, for example, Nikki Keddie and Beth Baron, eds. For a comparative analysis of patriarchy and criticism of its simplistic uni- versalization, see Deniz Kandiyoti, "Islam and Patriarchy: A Comparative Per- spective," in Women in Middle Eastern History, ed.
For a political-psychology of the mustaz'af literally "the disempowered," or "the belittled," the adjective that Iranian fundamentalists used in describing themselves, see Nayereh Tohidi, "Modernity, Islamization, and Women in Iran," in Gender and National Identity: Women and Politics in Muslim Societies, ed. Valentine Moghadam London: Zed Books, , It is only for the lack of a better term and for the sake of communication that I use the terms "fundamentalism" and "Islamism" despite my awareness of their problems.
John L. Moghadam, for example, refers to the wide social disparity, poverty, un- employment, and debt servicing that have led to popular protests and "IMF riots" in Algeria, Jordan, Tunisia, and Turkey.
See Gender and National Identity, 2, See Keddie, "Women, Gender, and Fundamentalism," 1. To be more precise, this legal provision known as ojrat ol-mesl wages in kind refers to the housework done by the wife during marriage. In case of divorce, "wages" can be demanded by the wife if the divorce is neither initiated by her nor caused by her.
See B. Lewis, V. Menage, Ch. Pellat, and J. Regardless of whether these writers personally believe in Islam or not, their analyses of the Islamic texts would promote reform and Islamic feminism.
Kishvar, "Feminist Missionary,"
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