Musculoskeletal
发表于 2025-3-26 21:27:58
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PHONE
发表于 2025-3-27 01:37:09
Anna Kvicalovaizes how and why Islamophobia manifests in the Canadian contThe 9/11 terror attacks and the ensuing War on Terror have profoundly impacted Muslim communities across North America. Islamophobia: Understanding Anti-Muslim Racism through the Lived Experiences of Muslim Youth is a timely exploration of
Gratulate
发表于 2025-3-27 08:14:24
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世俗
发表于 2025-3-27 10:34:21
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拍下盗公款
发表于 2025-3-27 14:35:44
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Migratory
发表于 2025-3-27 20:54:49
tween religiosity and mental health in Muslims. Included here are studies examining depression, suicide, anxiety, substance use/abuse, psychotic symptoms, cognitive impairment, and well-being. This comprehensive review finds that reading and reciting the Qur’an, frequent engagement in prayer, holdin
赔偿
发表于 2025-3-28 01:45:09
Introduction,itory culture. She proposes to investigate the performativity of sensory perception in the framework of Calvinist religious epistemology, and to approach hearing and acoustics both as tools through which the new religious identity was fashioned and performed, and as objects of knowledge and rudiment
Formidable
发表于 2025-3-28 06:01:11
Reforming Geneva,urch in the city—which was marked by continuous negotiation of the relationship between the nascent church and state—and the transformation of everyday religious practices in Geneva. The chapter lays special emphasis on the registers of the Consistory, which provide crucial insights into the microle
companion
发表于 2025-3-28 06:20:54
Modes of Verbal Utterance in Calvinist Epistemology,atus of language and hearing in Calvinist religious epistemology. This chapter shows that Calvinist linguistic ideology determined the formats in which religious knowledge was communicated and transmitted in the period. It addresses John Calvin’s notion of language as an intermediary between the mat
模仿
发表于 2025-3-28 10:31:40
Hearing Difference and Cultural Construction of Deafness, perception. Kvicalova argues that in the post-Reformation context, deafness and hardness of hearing should be understood not only as physical impairments, but also as culturally negotiated categories whose interrogation reveals much about the changing modes of listening and speaking in Calvinist Ge