Podcast appearances and mentions of elisabeth sch

Wissenschaftler*innen führen zum ersten Mal ein landesweites Fledermaus-Monitoring durch. Dabei wird durch verschiedene Methoden erfasst, wo Fledermäuse vorkommen und wie aktiv sie sind. Diese Daten können helfen, die Säugetiere besser zu schützen. Christine Langer im Gespräch mit Elisabeth Schüler, Forstliche Versuchs- und Forschungsanstalt Baden-Württemberg

Vem är du syskonskaran?Gäst beteendevetaren, pedagogen och författaren till succéboken Äldst, yngst eller mittemellan, Elisabeth Schönbeck.Var du befinner dig i syskonskaran har en enorm effekt på din personlighet! Här pratar vi om sådant som ditt självförtroende, din självkänsla, ditt karriärval - och till och med ditt val av en kärlekspartner. I detta avsnitt intervjuar vi beteendevetaren Elisabeth Schönbeck som skrivit boken Äldst, yngst eller mittemellan, och får reda på ALLT om syskonrelationer. Och så ringer vi upp våra storebröder för att få deras syn på våran gemensamma barndom. Dessutom bjuder vi på en hel del nyttiga föräldratips! Hosted on Acast. See acast.com/privacy for more information.

In dieser Folge ist Elisabeth Schünemann bei AIDAradio Moderatorin Janine Drynda zu Gast. Sie ist Chief Nurse, heißt, sie ist im Hospital beschäftigt. Wie sie dazu kam und welche Voraussetzungen es braucht - unter anderem darüber spricht sie in dieser Folge.

Als junge Primarlehrerin hat Esther Schütz in den 80er Jahren auch Sexualpädagogik unterrichtet. Später machte sie sich selbständig und gründete das Institut für Sexualpädagogik ISP in Uster, das sie über 20 Jahre leitete. Ihr Lehrbuch «Praxis der Sexualpädagogik» wurde vom Bundesamt für Gesundheit ausgezeichnet und hat den Schweizerischen Kinder- und Jugendmedienpreis «Die rote Zora» gewonnen. In Musik für einen Gast bei Eva Oertle spricht Esther Schütz über ihren Weg zur Sexologin und ihre Arbeit mit Paaren in der Sexualtherapie. Sie erzählt aber auch, wie sie nach einer langjährigen Beziehung mit einem Mann zur Partnerschaft mit einer Frau fand und welche Erinnerungen die Ballade «Bridge over troubled water» von Simon & Garfunkel in ihr weckt. Erstsendung: 15. Mai 2022

Als junge Primarlehrerin hat Esther Schütz in den 80er Jahren auch Sexualpädagogik unterrichtet. Später machte sie sich selbständig und gründete das Institut für Sexualpädagogik ISP in Uster, das sie über 20 Jahre leitete.  Ihr Lehrbuch «Praxis der Sexualpädagogik» wurde vom Bundesamt für Gesundheit ausgezeichnet und hat den Schweizerischen Kinder- und Jugendmedienpreis «Die rote Zora» gewonnen. In Musik für einen Gast bei Eva Oertle spricht Esther Schütz über ihren Weg zur Sexologin und ihre Arbeit mit Paaren in der Sexualtherapie. Sie erzählt aber auch, wie sie nach einer langjährigen Beziehung mit einem Mann zur Partnerschaft mit einer Frau fand und welche Erinnerungen die Ballade «Bridge over troubled water» von Simon & Garfunkel in ihr weckt.

Für einen Tag das klassische Berufswahlspektrum erweitern, diese Möglichkeit bieten der Boys- und der Girls-Day. Das eröffnet nicht nur den Schüler:innen, sondern auch den Unternehmen neue Chancen und Perspektiven. Die Leiterinnen beider Initiativen, Romy Stühmeyer und Elisabeth Schöppner, schildern im Gespräch mit Frank Eilers neben ihren Erfahrungen mit den Programmen auch, wie der Boys- und Girls-Day trotz Corona stattfindet und wie Unternehmen sich beteiligen können. Der Podcast „Sei ein Mentor“ möchte so viele Meinungen wie möglich wiedergeben, kann dabei aber immer nur einen Ausschnitt der Diskussion darstellen. Es geht vor allem darum, Einblicke in die Thematik zu verschaffen. Dies gilt auch für die Ansichten der Expert:innen. Die IHK-Organisation erhebt weder Anspruch auf Vollständigkeit der Aussagen, noch macht sie sich die in den Podcasts präsentierten Meinungen zu eigen. Viel Spaß beim Anhören!

Nós batemos um papo com a querida Ivone Gebara que é tão fofa que nos chamou de netinhos

María y Tatiana son dos teólogas colombianas que aprovecharon la cuarentena para iniciar un proyecto en redes sociales donde ponen a conversar al feminismo y la teología. Sí, así como lo leen: feminismo y teología, que a muchos les pueden parecer antagonistas, se encuentran en Teología Elemental y nos retan a pensar por fuera de los moldes patriarcales y religiosos. Tuve un genial y divertido diálogo con ellas que pueden escuchar en este nuevo episodio, donde se encargan de demostrar por qué es posible hacer feminismo desde la teología (y viceversa). Notas del episodio: Links para seguir a Teología Elemental: Facebook: https://www.facebook.com/teoelemental/ Instagram: https://www.instagram.com/teoelemental/ Otras cosas que mencionamos en el episodio: Escrito de María sobre hermenéuticas feministas: http://teocotidiana.com/2020/07/02/una-nueva-forma-de-leer-la-biblia-hermeneutica-feminista/ De machos a hombres y su test de machismo: https://www.instagram.com/p/CEaYVt5jDQl/ En memoria de ella (Elisabeth Schüssler Fiorenza): https://www.amazon.es/memoria-ella-reconstrucci%C3%B3n-teol%C3%B3gico-feminista-cristianismo/dp/8433007696 Libros de Carolyn Osiek en Amazon: https://www.amazon.com/Books-Carolyn-Osiek/s?rh=n%3A283155%2Cp_55%3ACarolyn+Osiek Libros de Mary Daly en Amazon: https://www.amazon.com/Mary-Daly/e/B000AP87FA%3F Textos de terror (Phyllis Trible): https://www.amazon.com/-/es/Phyllis-Trible/dp/0800615379/ Libros de Elsa Tamez en Amazon: https://www.amazon.com/Libros-Elsa-Tamez/s?rh=n%3A283155%2Cp_27%3AElsa+Tamez&language=es Tras las huellas de Sofía: https://www.traslashuellasdesophia.com/ Con efe comunicaciones: https://www.conefe.net/ Comumujeres: https://www.facebook.com/Comumujeres Red Tepali: https://www.tepali.org/ Tema musical: Midnight Special - E's Jammy Jams.

Kate McElwee is the Executive Director who works from Rome Itay and Katie Lacz is the Program Associate who works from Denver, Colorado. The Women’s Ordination Conference is the uncompromising feminist voice for women’s ordination and gender equity in the Roman Catholic Church since 1975. The Conference has been championed and ran by some incredible women in theology including theologians Elisabeth Schüssler Fiorenza, Rosemary Radford Ruether, Mary Hunt and Ada Maria Isasi-Diaz to name just a few.Sarah's conversation with Kate and Katie explores the meaning of Catholicism in their lives and how the Conference provides support and valuable ministry to women who feel called to the priesthood. In the second part of this episode, Sara and Sarah digest her conversation with their Catholic friends and how much they admire their strength, tenacity and fiery spirits.

« Apporter la parole de Dieu, c'est d'abord reconnaître qu'elle a été portée initialement par l'enfantement d'une femme qui a donné la vie » Catholique et féministe, Béatrice est enseignante-chercheuse en Sciences du Langage. A l’issue d’un « Cycle C » à l’Institut Catholique de Paris, elle s’est intéressée aux travaux de la théologienne féministe Elisabeth Schüssler Fiorenza. Béatrice souhaite participer à réactualiser le message émancipatoire de la Révélation de Dieue.e. Elle s’érige contre le fait qu’en se développant pendant une trentaine de siècles dans un contexte majoritairement patriarcal, ce message ait été instrumentalisé pour discriminer les femmes. Béatrice participe régulièrement à un groupe de femmes lectrices de la Bible. Textes du jour : www.aelf.org/2020-01-19/romain/messe Pour le script de l'homélie rdv sur notre site internet : www.ohmygoddess.fr/2020-01-19 Crédits : Composition : Noé Plantin Montage son : Joseph Anot Illustration : Louise Plantin

Den 9 oktober anordnades en studentafton med författaren och beteendevetaren Elisabeth Schönbeck. Aftonen kretsade kring ett ämnesområde som hamnat utanför vårt psykologiska fokus - hur placeringen i din syskonskara påverkar dig genom livet. När vi talar om vad som påverkar oss i barndomen tas ofta våra föräldrarelationer upp, men våra syskonrelationer präglar oss minst sagt lika mycket. Det vi tränat på sedan vi var små blir vi i allmänt bäst på. Schönbeck är författare till boken ”Äldst, yngst eller mittemellan” och förklarade denna tankeväckande afton varför just din plats i syskonskaran betyder mycket mer än vad du kan tro. Aftonen ägde rum i Athen och avslutas med en frågestund där åhörarna hade möjlighet att bidra till samtalet med egna frågor.

Cracking open the bible with Jezabel and Elisabeth Schüssler Fiorenza, baddass women in and around the bible. We hope you enjoy.

Din placering i syskonskaran påverkar dig mer än du tror. Statistiken är överväldigande och allt handlar i grunden om hur du konkurrerar om dina föräldrars kärlek, om du ens behöver göra det? Din roll i barnkammaren följer dig hela livet och svarar också på massor av frågor. Vem blir en naturlig ledare? Vem har svårt att samarbeta? Vem verkar aldrig kunna bli nöjd? Vem blir den tjatiga som tar för stort ansvar? ... Och hur vill vi att våra barn ska påverkas av detta? Kan vi göra något åt det? - Ja absolut! Om vi vet om det. Så lyssna!

Dr. Hwa-Young Chong, of the Northern Illinois Area of the United Methodist Church, shares how the incarnation of God in human flesh liberates us from all dehumanizing systems and structures of the world, so that we may freely and joyfully participate in creating our world as a more loving, compassionate, and peaceful place to be. (VOICED BY PROFESSIONAL TALENT) FULL TRANSCRIPT 0:01        When women come together there's nothing we cannot do. Welcome to the WellSprings Journal Podcast, where you will hear from women who have been called by God into lives to speak grace and compassion, that share pain and anger, and that dance life's joys and laughter. Inspiration to call forth your creative spirit await. Listen now. 0:32        A Liberating Incarnation: Bodies, Suffering, and the Church, by Hwa-Young Chong, Northern Illinois Area of the United Methodist Church 0:43        God in Human Flesh – The Word made flesh. How is it possible that the infinite and eternal God has found a home in the finite and temporal humanity? 0:56        At first, incarnation seems contradictory. God comes to our world as a newborn baby? God grows and changes just like one of us? God suffers and dies on the cross? How can divinity and humanity coexist? Yet incarnation powerfully tells us that, in God, the impossible is possible and the unimaginable becomes real. The good news is that the almighty God assumed human body, and by doing so, God became intimate and accessible to the human world. At the same time, God’s own embodiment challenges us to find sacredness in our bodies and to resist any abuse, violence, or injustice forced upon our bodies. 1:50        In our incarnate God, powerfulness and vulnerability become one. God enters our world as a “fellow sufferer.” Theologian Jürgen Moltmann even indicates that all the suffering in history is the suffering of God, when he writes, “There is no suffering which in this history of God is not God’s suffering; no death which has not been God’s death in the history of Golgotha.” As the one who knows the pain of tortured death, God suffers with all suffering bodies, and brings new life to our fragile world. Incarnation has a liberating message for all whose full humanity has been denied, harmed, and oppressed due to their bodily aspects. A liberating incarnation calls for a way of justice for all. 2:45        Bodies in the Bible – When it comes to understanding bodies, there seem to be conflicting messages in the Bible. On one hand, bodies are considered sacred. Both men and women were created in the image of God to reflect the sacredness in human bodies. Paul, in his letters to the Corinthians, affirms that Christians are the “temples of the living God” and human bodies are the holy vessels in which the divine Spirit dwells. Becoming one communal body in Christ brings healing and reconciliation, putting an end to hostility and enmity. The body, or soma in Greek, is used to express the state of “being in Christ.” According to Elisabeth Schüssler Fiorenza, soma, as a key symbol in the early church, evoked “an emancipatory political symbolic universe and vision.” In this regard, body is a powerful symbol of a just community where all are invited to be one with Christ. 3:54        On the other hand, in traditional Judaism and in Jesus’s lifetime, some aspects of bodies—such as sick bodies, dead bodies, Gentile bodies, and women’s bodies — were considered defiled. A woman who gave birth to a son was considered unclean for one week, and a woman who gave birth to a daughter was considered doubly unclean — for two weeks. No unclean bodies were allowed in the temple, and unclean bodies had to go through a ritual purification. Such bodily conditions were used for segregation, discrimination, and exclusion. In this way, the sacredness of bodies was painfully ignored and denied. It is in the midst of both positive and negative understandings of bodies that Jesus reached out to all people. 4:51        Bodies and Jesus’s Ministry Jesus was well aware of the oppressive nature of condemning bodies. Gospel writers witness that Jesus’s ministry extensively involved those who were affected by bodily conditions: lepers, a woman with a bleeding condition, a bent-over woman, and people with visual disability. These people were declared ritually unclean and thus isolated from their communities socially and religiously. The social perceptions and practices also made it difficult for them to participate in community life. Jesus’s healing was, first of all, the healing of their physical conditions, but equally important was the restoration of their status in the community. 5:41        In the healing story of the lepers, Jesus asked the lepers to go to the temple and show their healed bodies to the priests, so that the priests would declare them clean and they could be included in the worshiping community. Jesus similarly declared that the bent-over woman was free from her ailment, indicating that she was not going to be socially restricted. Jesus also rejected linking the body’s condition to spiritual sinfulness. When he was asked whether a man was born blind due to his own sin or his parents’ sin, Jesus responded that it was not due to anyone’s sin. In a similar vein, Jesus ate with prostitutes and so-called sinners, those who were ritually unclean. In Jesus’s parable of the great dinner, when the invited guests did not come to the dinner, the host invited “the poor, the crippled, the blind, and the lame”, indicating that, in God’s kingdom, no one would be excluded based on their social or physical conditions, which was in contrast to the experience of  those hearing the parable. 6:54        Jesus, the incarnate deity, defied the unjust laws that alienated people and served to oppress bodies. In taking on human flesh through Jesus, God challenged discrimination and prejudice based on bodily conditions. Jesus embraced stigmatized bodies, a powerful act in both our time as well as his time. In Jesus’s life and ministry, incarnation was a life-transforming and world-liberating power, far from an abstract philosophical principle. 7:31        Bodies and the Church – As we have examined thus far, in Judeo-Christian traditions, bodies were considered to reflect divine grace, and at the same time, were considered defiled. This ambiguity caused much fear, conflict, and division in the church. The bodily aspect of circumcision, which was considered both the physical sign and the spiritual symbol of God’s covenant, was at the heart of the early church’s intense struggle as to whether or not the Gentiles were part of salvation history. By the power of the Spirit, the Jerusalem conference concluded that circumcision was not needed to enter into the Christian community, which provided the springboard for the church to become an inclusive community. Had the insistence on circumcision remained a requirement, many of today’s Christians would not have been able to be part of the church. 8:36        Discrimination based on gender, race, age, sexual orientation, and ethnicity are related intimately to physical features, sabotaging God’s call to embody diversity in the one body of Christ. Despite a painful history that has considered particular bodies to be dangerous, fearful, unclean, or inferior, the church today must live out incarnational theology and strive to be a place where all differently colored, sexualized, and functional bodies gather together safely and confidently. 9:15        Defying the Cultural Norms of Bodies – Incarnation indicates to us that our bodies are the dwelling sites of the divine, yet some cultural and religious expectations of our bodies have become barriers to fully realizing sacredness. The contemporary cultural ideal of women’s bodies as being thin and physically fit or men’s ideal bodies as muscular and athletic, for instance, tend to promote unhealthy stereotypical body images, and may also lead to psychological, physical, and even spiritual problems. 9:54        Conflicting messages about bodies also exist. In Korean Confucian tradition, for example, bodies are gifts from one’s honored ancestors and thus are to be respected. To harm one’s body is to dishonor it. The Buddhist tradition also values all lives, both human and animal, as sacred and worthy of awe and reverence. The practice of vegetarianism in Buddhism can be understood in the large context of respecting all lives and bodies. 10:28     Yet women’s bodies have not always been treated with respect. For example, in Confucian Korea, there was a social stigma attached to women who were childless, asexual, or married more than once. While such prejudices are no longer overtly shared in contemporary Korean culture, women’s bodies still “exist for men’s everyday living and to cater to the male ego.” A sense of shame often has been forced upon female victims of sexual violence, which deepens the trauma and pain inflicted upon their bodies. 11:07     A liberating incarnation defies such injustice done to our bodies. Incarnation powerfully proclaims that God became human in Jesus. Incarnation declares that all bodies are sacred, regardless of color, physical ability, age, fertility, sexual orientation, sexual history, or marital status. 11:31     Stories Written on Bodies – Our bodies tell our stories, and our stories are embedded in our bodies. Racism, sexism, alienation, oppression, fear, and horror are all written on our bodies. 11:49     I will never forget the first time when, as a graduate student many years ago, I met a comfort woman survivor. “Comfort Woman” is a euphemism for women who were forced into sexual slavery during World War II under Japanese imperialism. These women typically were teenagers when they were raped and tortured in captivity. Kap-Soon Choi was one of these brave and courageous survivors who spoke up, even though it was extremely painful to share the oppression and harm done to her body. 12:24     She showed many signs of hardship and physical aging: deep wrinkles, missing teeth, and a bent-over back. Hearing her speak of the pain of having her body “ripped” in sexual slavery was heartbreaking. She spoke of the injustice of sexism and sexual violence, both with her words and with her body. It was transformative for me to experience her presence. This encounter profoundly changed the way I understood the broken body of Christ. The terribly abused bodies of comfort women opened my eyes to understand Jesus’s incarnation in a new way. 13:07     Jesus’s suffering on the cross not only happened once but also continues today in the suffering of men and women due to war, political and economic corruption, sexual violence, unjust marriage systems, commercialization of bodies, buying and selling of sex, and discrimination based on sexuality. Our incarnational God bring us hope by continuously entering into our lives to bring about healing, restoration, and resurrection. 13:41     Body of Christ, Broken for You – “The body of Christ broken for you.” We often say these words during the sacrament of Holy Communion. What do these words mean for those whose bodies have been broken by injustice and violence? 13:59     Each time I participate in Communion, I am reminded of, not only Jesus’s broken body and bloodshed, but also the suffering of women, men, children of all races and ethnicity. At the same time, Communion is a call for justice. Each time we break the bread, we participate in Christ’s vision for a new community. The open table of The United Methodist Church powerfully declares that all God’s people are invited. At this table we are challenged never to forget the suffering of broken bodies among us, and join Christ in an embodied dance of compassion, peace, and justice. 14:45     Holy Communion is a radical form of hospitality. In its sacramental form, the practice of Holy Communion both recalls the table fellowship of Jesus and envisions the eschatological banquet of God’s reign. The practice of table fellowship nourishes bodies, heals brokenness, and builds community. 15:10     A Liberating Incarnation – Our hope is in the incarnate God, who is manifest in our bodies. God’s suffering on the cross should never be interpreted as reflecting the suffering of the world. Rather, a suffering, incarnate God tells us that God will not tolerate suffering anymore. The broken bread of Holy Communion reminds Christian communities that Jesus’s body was broken to end human suffering, and that sharing in the body of Christ is making a commitment never to participate in violence. Holy Communion envisions a Spirit-led community that seeks justice and peace for all people. 15:56     The incarnate God liberates us from all dehumanizing systems and structures of the world, so that we may freely and joyfully participate in creating our world as a more loving, compassionate, and peaceful place to be. God invites us to an incarnational life. This is an invitation to be one body with Christ, to embody Christ’s peace, compassion, and justice in our daily life. The church is called to be God’s reign on earth, living out a liberating incarnation. 16:33     The gospel is in our bodies. God assumed human flesh and lived among us. God dwells in our bodies today. As those who bear the image of God and cradle the spirit of Christ, may the people of Christ’s body live out a liberating incarnation every day! 16:54     The Word became flesh. Thanks be to God! 16:59        Thank you for listening to the WellSprings Journal podcast. Be sure to visit WellSpringsJournal.org to find more resources for the journey.  

What was the role of women in the Jesus movement, Pauline churches, and earliest Christianity? How did the men who composed and transmitted our earliest evidence shape the tradition? How does modern scholarship perpetuate their androcentrism? A discussion of Elisabeth Schüssler Fiorenza's In Memory of Her (1983).

Boken heter "Äldst, yngst eller mittemellan - din placering i syskonskaran och hur den påverkar dig" och gäst är beteendevetaren och författaren Elisabeth Schönbeck.Förr i tiden var det vanligt att föräldrar hade många barn, idag är det vanligare att barn har många föräldrar. Det är heller inte ovanligt att familjer innehåller både sladdbarn, halvsyskon och plastsyskon. Vår syskonplacering, eller om vi är ensambarn, är något som präglar oss hela livet. Det har även stor betydelse hur många år det är mellan dig och dina syskon, och en viss skillnad om du har bröder eller systrar.I programmet pratar vi bl.a. om vad som utmärker yngsta, äldsta och mellanbarn. Vi pratar skillnaden mellan hel- och halvsyskon och systrar och bröder. Och vi pratar om hur föräldrar i sin tur påverkas av vad de får för barn. Lyssna och få en kortversion av boken! See acast.com/privacy for privacy and opt-out information.

Elisabeth Schüssler Fiorenza, HDS Krister Stendahl Professor of Divinity, discusses her recent publication, Congress of Wo/men: Religion, Gender, and Kyriarchal Power. Learn more about Harvard Divinity School and its mission to illuminate, engage, and serve at http://hds.harvard.edu/.

In GBA 268 we get better acquainted with Ben. We talk about gender, sexuality, privilege, music, podcasting and lots of other things. We met for the first time about an hour before I turned the mic on after being introduced by a mutual friend via email. Ben had heard my show about masculinity and was interested in talking about some areas in and around it and we were also meeting because he is gearing up to make his own podcast using Binaural microphones. But everything else was discovery. We started talking in a quiet cafe/bar in New Cross which becomes louder by the end of the episode. We're both thinking out new thoughts influenced by personal events and national news and the cafe music provides a nice sound bed (although it means the episode is a little less edited than some). Ben plugs: His upcoming new podcast Dissident Kitchen I plug: The Family Tree: http://thefamilytreepodcast.co.uk/ Patreon: https://www.patreon.com/thefamilytreepodcast What About the Men? Mansplaining Masculinity: https://soundcloud.com/standuptragedy/sut-presents-what-about-the-men-mansplaining-maculinity http://mansplainingmasculinity.co.uk Donating: http://http://bit.ly/1LUtbKt We mention: Jo Barratt: https://twitter.com/JoBarratt Life In Scents: https://itunes.apple.com/gb/podcast/life-in-scents/id455509067 Farmarama: https://itunes.apple.com/gb/podcast/farmerama/id1031542491?mt=2 Tech For Good: http://www.techforgood.global/ Elisabeth Schüssler Fiorenza: https://en.wikipedia.org/wiki/Elisabeth_Sch%C3%BCssler_Fiorenza Kyriarchy: https://en.wikipedia.org/wiki/Kyriarchy Androphilia and gynephilia: https://en.wikipedia.org/wiki/Androphilia_and_gynephilia Revolutionary Road: https://en.wikipedia.org/wiki/Revolutionary_Road_(film) Binaural microphones: https://en.wikipedia.org/wiki/Binaural_recording kitchen sisters Being A Man: http://www.southbankcentre.co.uk/whatson/festivals-series/being-a-man-2015 Help more people get better acquainted. If you like what you hear why not write an iTunes review? Follow @GBApodcast on Twitter. Like Getting Better Acquainted on facebook. Tell your friends. Spread the word!

Den här veckan handlar Marika i P4 om syskonkärlek, syskonbråk, plats i syskonskaran och om att skapa sig bonussyskon. Du hör bröderna Per, Richard och Louis Herrey om vem som var rebellen och varför inte nån av systrarna var med i bandet. Du hör komikern Thomas Järvheden om den där gången när hans storebror gjorde honom tillfälligt förlamad med hjälp av en varpa. Om man inte har syskon eller gärna vill ha fler, går det att skaffa sig. Du hör Cecilia Wedebrand och Therese Chartre som i en krissituation fann djup vänskap och började kalla varandra bonussystrar. Om ett syskon är riktigt jobbigt tycker Marika att man kan låsa in hen i ett modernt kök, förhoppningsvis skärper syskonet till sig i önskan att fly alla dessa pipljud som elektronik utrustas med idag. Här hör du Marika rasa över pipen och till sin hjälp har hon ljuddesignern Margareta Andersson. Dessutom ger Sveriges Radio kulturkorrespondent Roger Wilson dig historiens topp fem skräcksyskon. Genom hela programmet har du också beteendevetaren Elisabeth Schönbeck som intresserat sig för syskonforskning. Som bisittare hör du Hanna Hedlund.Producent: Tommie JönssonRedaktör: Maja ÅströmPublik och webbredaktör: Ronnie Ritterland Kontakta oss!Marika i P4 på Facebookmarikaip4@sverigesradio.se 

Elisabeth Schüssler Fiorenza, the Krister Stendahl Professor of Divinity at Harvard Divinity School, discusses the Book of Revelation’s world of vision and ask whether it proclaims God’s word as a word of liberating justice or as a word of vengeance and destruction.

Denna lördag samtalar Annika med sina gäster om bröder, systrar och endabarn. Till studion kommer tvillingbröderna Rongedal, Henrik och Magnus. Det skiljer inte mer än tretton minuter mellan dem, ändå upplever de båda att den ena är storebror och den andre är lillebror, är det en slump? Elisabeth Schönbeck är beteendevetaren som intresserat sig för syskonforskning och menar att din plats i syskonskaran spelar stor roll för vem du blir. Birgitta Granberg berättar om ett syskon som dog innan hon var född, men ändå var levande genom hela hennes uppväxt. Annika Jankell: Minns själv när den rivaliserande syskonkärleken slog till med full kraft från min äldsta dotter som just förstått att den trevliga mjölkbaren, där hon länge varit stamgäst, nu var ämnad för det lilla knytet som kommit hem med mamma från BB. Minns hur det var för henne att vänja sig vid att bebin hade förstatjing på mammas liljevita kullar fyllda med mjölk. Men det kompenserades med att hennes lillasyster sedermera blev och är den viktigaste personen i hennes liv.

- Den är min! - Nej, den är min! Så låter det i de flesta barnfamiljer men varför bråkar syskon och vad gör man om bråken övergår i våld? Syskonrelationen grundläggs tidigt i livet och är en stark relation ändå pratas det så lite om hur vi påverkas av våra syskon. - Det är så man gör med syskon, man bråkar, säger Agnes nio år och Gustav som är lika gammal tycker det kan vara bra att bråka för då får man prata ur sig all ilska. - Vi brukar liksom säga låtsatsförlåt till varandra, ett förlåt fast på låtsas, säger Michael också han nio år, när han förklarar hur han och hans lillebror gör när de blir sams igen. En del familjer behöver hjälp för att reda ut bråken mellan syskon och i Umeå finns det en studiecirkel som kallas Familjepeppen som riktar sig till föräldrar. - Syskonbråk är något som ofta får föräldrar att slita sig i håret, säger Ulla Nilsson som är kursledare. Men vad gör man om bråken blir till våld? - Det finns normala syskonbråk men om bråken blir för våldsamma kan det påverka relationen syskon emellan resten av livet, säger Elisabeth Schönbeck som är beteendevetare. Emma Nygren och Anneli Lindberg arbetar på tjejjouren i Umeå och ibland chattar de med tjejer som berättar om att de utsätts för våld av något syskon. - Det finns en hedersaspekt i syskonvåldet som inte handlar om andra kulturer eller andra religioner, säger Emma och Anneli. Ett program av Filippa Armstrong

A Galeria de Santa Clara recebeu no passado dia 22 a segunda sessão do ciclo de palestras/debate "Vidas e Vozes/ DiálogosContemporâneos". Teresa Toldy apresentou a obra da teóloga Elisabeth Schüssler Fiorenza e Anselmo Borges deu a conhecer Hans Küng, teólogo suiço.