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1
Berendsen, Clara. "A Magical Land [Editorial]." IEEE Potentials 38, no. 4 (July 2019): 3. http://dx.doi.org/10.1109/mpot.2019.2913199.
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L, Wojtowicz Alex, and Thomas Rhys H. "THUR 052 Epilepsy in the land of ice and fire." Journal of Neurology, Neurosurgery & Psychiatry 89, no. 10 (September 13, 2018): A6.2—A6. http://dx.doi.org/10.1136/jnnp-2018-abn.22.
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BackgroundEpilepsy is often explained through allegory; from magical thinking to misfiring neurons. It is important to appreciate pervasive media portrayals which influence lay attitudes toward epilepsy. George R. R. Martin’s series of fantasy novels A Song of Ice and Fire, and the HBO television adaptation A Game of Thrones, introduce characters with ‘mundane’ and ‘mystical’ epilepsy to millions. Cases are presented to highlight these varying portrayals.CasesRA, 8 years old, has ‘shaking sickness’. Triggered by stress, his hands ‘shake’ with subsequent involvement of all limbs. He loses consciousness, is incontinent of urine, and demonstrates post-ictal confusion. He is enmeshed with his mother and his condition is viewed as a manifestation of his unsuitability to rule.BS fell at 9 years old, resulting in a coma. Subsequently he remains paraplegic with dialeptic episodes. During absences, he can ‘possess’ animals or people, and experiences impossible hallucinations. These abilities are portrayed as empowering for a boy who suffers heavy stigma against physical disability.ConclusionFans will probably not adopt ‘magical’ views but may internalise stigma weighed against characters with both ‘mundane’ and ‘magical’ epilepsy. Due to the large audience, clinicians working with epilepsy patients might benefit from awareness of these portrayals.
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Etkind, Alexander. "Stories of the Undead in the Land of the Unburied: Magical Historicism in Contemporary Russian Fiction." Slavic Review 68, no. 3 (2009): 631–58. http://dx.doi.org/10.1017/s003767790001977x.
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Combining ideas from cultural studies, psychoanalysis, and literary criticism, this essay proposes an interdisciplinary approach to the emerging field of post-Soviet memory studies. Sociological polls demonstrate that approximately one-fourth of Russians remember that their relatives were victims of terror, yet the existing monuments, museums, and rituals are inadequate to commemorate these losses. In this economy of memory, ghosts and monsters become a prominent subject of post-Soviet culture. The incomplete work of mourning turns the unburied dead into the undead. Analyzing Russian novels and films of the last decade, Alexander Etkind emphasizes the radical distortions of history, semihuman creatures, fantastic cults, manipulations of the body, and circular time that occur in these fictional works. To account for these phenomena, Etkind coins the concept “magical historicism” and discusses its relation to the magical realism of postcolonial literatures. The memorial culture of magical historicism is not so much postmodern as it is, precisely, post-Soviet.
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Warto, Warto. "Makna Desain Keris dalam Budaya Jawa." KOMUNIKA: Jurnal Dakwah dan Komunikasi 2, no. 1 (December 22, 2016): 113–29. http://dx.doi.org/10.24090/komunika.v2i1.814.
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Cultural objeds in Java besides owning high aesthetic value also have magical energy it is of course to which sure and trusting it. Arlistic to progressively form of the objed, hence will be valuable progressively high art and have deeper magical meaning. Keris as oneoi the cultural objed in Java owning very unique desain. Existence of keris cannot be discharged from a smith. Of hands of they keris created. Greatness of keris do not famous only just Java land. But have become heritage grand culture of world. Keris is cultural masterwork of parallel proper Indonesia with other masterpieces of whole world.
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Oschepkova, Viktoriya, and Nataliya Solovyeva. "Spellonyms as linguo-cultural onomastic units in indigenous folklore." E3S Web of Conferences 284 (2021): 08013. http://dx.doi.org/10.1051/e3sconf/202128408013.
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The undertaken research replenishes the pool of knowledge about folklore texts and the functions of spellonyms as signs saturated with national and cultural meanings. The study establishes and compares linguistic and cultural characteristics of spellonyms in the onomasticon of Australian and Nanaian aetiological tales. The authors proposed a typology of spellonyms which includes 5 thematic groups: nominations of deities of different nature; nominations of celestial bodies transformed from representatives of the tribe; nominations of objects of worship and magical rituals; nominations of magical natural phenomena; nominations of magical creatures. The results of the research demonstrate a significant prevalence in the number of deity nominations among Australian spellonyms, while the majority of Nanaian spellonyms refer to magical artefacts. The research has also proved the utmost significance of the water element in the folk worldview of Australian Aborigines and the equivalent importance of the water, land and air elements in the Nanai folk worldview. The obvious preference in both folklore traditions is given to nominations of native origin transcribed into the language of translation. The structural types of spellonyms vary from group to group, with the majority of monolexemic nominations.
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Rafzanjani Bintang, Muhammad Arizafa. "Penciptaan Karya Film Animasi “Sky Land” Dengan Teknik Dua Dimensi." Journal of Animation & Games Studies 3, no. 2 (February 14, 2018): 151. http://dx.doi.org/10.24821/jags.v3i2.1857.
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Animasi bertemakan fantasi tidak hanya dalam bentuk cerita, namun dari segi karakter visual dan environment. Dari segi karakter ada yang berupa sesosok anak kecil hingga dewasa sampai dengan berbagai jenis monster, serta tak jarang terdapat karakter dan environment yang tidak dijumpai dimuka bumi.Animasi pendek “Sky Land” menceritakan Sena seorang gadis kecil pengumpul kayu yang menemukan sebuah kayu ajaib di sebuah hutan yang mampu mengeluarkan benda-benda ajaib, hingga membawanya ke negeri fantasi di atas awan dan membawanya berpetualang.Animasi pendek “Sky Land” ingin lebih memperlihatkan sense of art didalamnya, maka animasi ini diproduksi menggunakan teknik animasi dua dimensi (2D) digital hand drawing, yaitu menggambar frame by frame secara langsung dengan komputer baik karakter maupun background. Kata kunci: Fantasi, Animasi 2D, Sky Land Abstract Fantasy-themed animations are not only in story form, but in terms of visual and environmental characters. In terms of character there is a form of a small child to adult up to various types of monsters, and not infrequently there are characters and environments that are not encountered in the earth.The short animation of "Sky Land" tells Sena a small girl who collects a magical wood in a forest capable of removing magical objects, bringing her to a fantasy land on a cloud and taking her on an adventure.Short animation "Sky Land" wants to show more sense of art in it, then this animation is produced using two dimensional animation technique (2D) digital hand drawing, that is drawing frame by frame directly with computer both character and background. Keywords: Fantasy, 2D Animation, Sky Land
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Crawford, Harriet. "The site of Saar: Dilmun reconsidered." Antiquity 71, no. 273 (September 1997): 701–8. http://dx.doi.org/10.1017/s0003598x00085422.
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Recent excavations at the site of Saar, Bahrain, further advance our knowledge of Dilmun, that magical place on the Gulf which was a cross-roads of southwest Asian land and northwest Indian Ocean. Saar is a proto-urban agglomeration with the characteristics of a planned settlement — planned it appears from some other and controlling place.
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Ahmad, Mumtaz, Asma Haseeb Qazi, and Sahar Javaid. "Towards Harmonizing the Mythic and The Modern in Erdrichs Tracks: A Magical Realist Perspective." Global Social Sciences Review V, no. III (September 30, 2020): 91–98. http://dx.doi.org/10.31703/gssr.2020(v-iii).10.
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This article is an endeavor to provide an insight into Native American novelist Louise Erdrich's use of the magical-realist technique in an attempt to harmonize the mythic and modern conceptions of reality represented by the Native American and Euro American subjects, respectively. The article demonstrates that in an attempt to seek a way possible to intertwine the two cultures, to wed the Native and the European ideologies of the world into accommodative space and to strike out the all-pervasive differences between the two people inhabiting the same land, Erdrich delves into the structuring principles of each culture's conceptualizing and internalizing the reality and the faith in it, and presents them as simultaneous albeit contrary versions of the same events, suggesting the possibility of simultaneous and harmonious co-existence of the two views, each retaining its essential outlook and yet respecting and accommodating the other. Employing Bower and Paula Gunn Allen's theoretical postulations of magical realism as a particular discourse embedded in the mythic and cultural beliefs of the Native American subjects, the article explores the mythic and modern formulations of female identity in Native American magical-realist fiction Tracks.
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Etkind, A. "Post-Soviet Russia: The Land of the Oil Curse, Pussy Riot, and Magical Historicism." boundary 2 41, no. 1 (February 17, 2014): 153–70. http://dx.doi.org/10.1215/01903659-2409712.
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Cranz, Isabel. "Naaman’s Healing and Gehazi’s Affliction: The Magical Background of 2 Kgs 5." Vetus Testamentum 68, no. 4 (September 14, 2018): 540–55. http://dx.doi.org/10.1163/15685330-12341335.
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Abstract Scholars tend to view the healing of Naaman and the subsequent affliction of Gehazi in 2 Kgs 5 as polemic against magic and non-Israelite ideas about disease and healing. However, in analyzing the motif of צרעת as literary device it can be demonstrated that 2 Kgs 5 is not opposed to magic. My paper will show instead how the consultation between the Aramean and the Israelite kings, the depiction of Naaman’s healing, as well as the circumstances of Gehazi’s affliction draw from generic ideas about magic to bring into sharper focus the power of the prophet and the presence of Yahweh in the land of Israel.
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DUNCAN, WHITNEY L. "Psicoeducaciónin the land of magical thoughts: Culture and mental-health practice in a changing Oaxaca." American Ethnologist 44, no. 1 (January 16, 2017): 36–51. http://dx.doi.org/10.1111/amet.12424.
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Gagyi, József. "„That is a holy committee...” The kalugers’ (orthodox monks’) role in society in a village from Székely land." Erdélyi Társadalom 5, no. 1 (2007): 9–22. http://dx.doi.org/10.17177/77171.73.
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The religious-magical practices of orthodox Romanian priests, kalugers (monks) in Hungarian (Catholic, Protestant) communities are a wellknown aspect of the ethnology of religion. In the village researched by the author, the need for those practices has been permanent throughout the twentieth century: the difference is that while before 1940 the kalugers actually went to the locals during their travellings, after the Vienna decision, but not closely connected with it, during the religion pursuits of the communism a new habit has developed: the locals started to seek the monks in their convents
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Laturette, Adonia Ivonne. "Ulayat Right of Customary Law Community." Pattimura Law Journal 1, no. 2 (March 1, 2017): 131. http://dx.doi.org/10.47268/palau.v1i2.2016.93.
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Ulayat right is a right that is given a magical aspect as a threatening force and can sanction as a basis of legitimacy of control over a territory or a plot of land called ulayat land. Ulayat Land is a plot of land that belongs to a group of people in a region. Although the customary law community has full customary authority to control, cultivate and utilize its ulayat land, but its formal juridical authority is not as strong as that of the State. The position of indigenous and tribal peoples is ultimately acknowledged conditional through various state regulations issued by the Government as in the Basic Agrarian Law Number 5 of 1960 Article 3. The conditional recognition that indigenous and tribal peoples can be recognized throughout 1) in reality Still exist, 2) in harmony with the times, 3) in accordance with national interests, 4) confirmed by local regulations. Such conditional recognition directly or has strengthened the State's domination of the rights possessed by society, it means that indigenous and tribal peoples will always be defeated when faced with state to defend their rights. The consequences of such an imbalance will clearly affect the role of indigenous and tribal peoples in the management and utilization of their ulayat land.
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Laturette, Adonia Ivonne. "Ulayat Right of Customary Law Community." Pattimura Law Journal 1, no. 2 (March 31, 2017): 131. http://dx.doi.org/10.47268/palau.v1i2.93.
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Ulayat right is a right that is given a magical aspect as a threatening force and can sanction as a basis of legitimacy of control over a territory or a plot of land called ulayat land. Ulayat Land is a plot of land that belongs to a group of people in a region. Although the customary law community has full customary authority to control, cultivate and utilize its ulayat land, but its formal juridical authority is not as strong as that of the State. The position of indigenous and tribal peoples is ultimately acknowledged conditional through various state regulations issued by the Government as in the Basic Agrarian Law Number 5 of 1960 Article 3. The conditional recognition that indigenous and tribal peoples can be recognized throughout 1) in reality Still exist, 2) in harmony with the times, 3) in accordance with national interests, 4) confirmed by local regulations. Such conditional recognition directly or has strengthened the State's domination of the rights possessed by society, it means that indigenous and tribal peoples will always be defeated when faced with state to defend their rights. The consequences of such an imbalance will clearly affect the role of indigenous and tribal peoples in the management and utilization of their ulayat land.
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Baldwin, David S. "The Great Weaver from Kashmir by Halldór Laxness: sleepless nights in the Valley of Roses." BJPsych Advances 22, no. 5 (September 2016): 345–47. http://dx.doi.org/10.1192/apt.bp.114.014126.
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SummaryThe novels of the Icelandic Nobel laureate Halldór Laxness depict individuals who are confronted by personal, familial and societal challenges in an isolated, sparsely populated and unpredictable but sublime and almost magical land. Novels which are currently available in English translation carefully illustrate the potentially damaging consequences of parentlessness, childhood abuse, physical illness, unexpected bereavement and marital desertion; the often corrosive effects of social and economic inequality; and the undermining of the lives and aspirations of women by patriarchal institutions. The Great Weaver from Kashmir is probably his least well-known novel but addresses many of these themes: most of its characters fall by the wayside and only a few thrive on adversity.
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Brickhouse, Anna. "Unsettling World Literature." PMLA/Publications of the Modern Language Association of America 131, no. 5 (October 2016): 1361–71. http://dx.doi.org/10.1632/pmla.2016.131.5.1361.
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Simultaneous But Distant Events in Collision: In 1981, New York University (NYU) Celebrated the 150th Anniversary of its founding with a series of notable speakers and events; in rural Guatemala that year, the military began to carry out a policy of genocide against the Mayan Indians. In New York, the much-awaited English translation of Roland Barthes's treatise on photography, La chambre claire, appeared as Camera Lucida; in Nicaragua, the CIA-backed contras waged war on the Sandinista government, which had passed the Agrarian Reform Law to redistribute land to the campesinos who labored on it. In the United States, leading physicists announced advances “toward a unified theory”: “an integral work of art” made up of “threads in a tapestry,” a scientific weaving with the almost phantasmagorical ability to replace all “the confusion of the past” with “a simple and elegant theory” (Glashow 494-95). Abroad, magical realism officially became what Homi Bhabha would later call “the literary language of the emergent post-colonial world” (7). An example of the genre, Midnight's Children, by Salman Rushdie, won the Booker Prize. In the United States, magical realism came to stand, “as surely as Carmen Miranda's fruity cornucopias,” for a reified, homogeneous, and consumable “Latin America” (Molloy 374) and served as Latin America's new entrée into the exclusive party held by comparative literature. Gabriel García Márquez received the Nobel the following year.
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Arlina, Nurizka. "Kepemilikan Tanah Adat Suatu Kajian Pada Masyarakat Hukum Adat Tidore (Studi Kasus di Kelurahan Folarora, Kecamatan Tidore, Kota Tidore Kepulauan)." de Jure Jurnal Ilmiah Ilmu Hukum 2, no. 1 (December 19, 2020): 42. http://dx.doi.org/10.33387/dejure.v2i1.3034.
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Territorial unity (land) as one of the elements froming a customary law community, is one of the important elements related to certain regulations in terms of ownership, control and management as well as the process of transfering. This often creates problems, such as what happened on Tidore Island as the central area of the Tidore Sultanate. Hale Gimalaha, which was the land given by the holder of GimalahaTomayouin the Government Structure of Tidore Sultanate, turned out to be a certificate of ownership by one of the GimalahaTomayou. The status of customary land which is converted into ownership rights will be the mainfocus of this research. The method used is socio-legal research using primary data through in-depth interviews with competent parties and the community in Folarora Village, Tidore District, Tidore Islands City, as well as historical and sociological descriptions. So it can be concluded that the main obstacle if problems arise with regard to customary land lies in evidence. Customary land ownership in the Tidore customary law community generally doesn’t have a written (formal) proof of ownership. Communities in obtaining ownership rights over customary land in accordance with applicable customary rules and based on information from simo-simo. The problem with the Hale Gimalaha, thatGimalahaTomayoumade a certificate of ownership, so there is an alternative solution through the Imperial Court Institution or internal root by GimalahaTomayou. These problems lasted for a long time and occurred among the generations of GimalahaTomayou, eventually reluctance to resolve the conflict because people believed a magical imbalance would arise when the problems that had first returned to the surface.
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Baran-Szołtys, Magdalena. "Gonzo, Ironic Nostalgia, Magical Realism, or, How to Re-Narrate Traumatic Transnational Borderland Stories. Examples from the Twenty-First Century Polish(-German) Literature." Prace Filologiczne. Literaturoznawstwo, no. 9(12) cz.1 (July 4, 2019): 63–80. http://dx.doi.org/10.32798/pflit.107.
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This paper focuses on the former Austrian crown land of Galicia and Lodomeria and its return in literary texts of a new generation that can recall it only from collective and family memory. Spaces like Galicia are situated in shifting political borders and often marked by (fragmented) memories connected to traumas caused by migration, forced resettlements, expulsions, or violence. The rediscovery of these spaces, often from nostalgia for a lost home and bygone times, is the starting point of many narratives of the postmemory generations in contemporary literature. Authors use new rhetorical strategies when dealing with adversarial nationalistic and traumatic topics: ironic nostalgia, gonzo, and magical realism. These narratives do not verify “truths,” instead they play with different myths, possibilities, and “alternative futures.” The analysis includes Tomasz Różycki’s Dwanaście stacji (2004), Sabrina Janesch’s Katzenberge (2010), and Ziemowit Szczerek’s Przyjdzie Mordor i nas zje (2013).
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Elimelekh, Geula. "Disintegration and Hope for Revival in the Land of the Two Rivers as Reflected in the Novels of Sinan Antoon." Oriente Moderno 97, no. 2 (October 5, 2017): 229–55. http://dx.doi.org/10.1163/22138617-12340150.
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Abstract This article deals with three metafictional novels by the Iraqi-American writer Sinan Antoon: Iʿǧām (An Iraqi Rhapsody, 2004), Yā Maryam (Hail Mary, 2012), and Waḥdahā šaǧarat al-rummān (The Pomegranate Alone, 2010), author-translated into English as The Corpse Washer (2013). The novels are set in Iraq during Ṣaddām Ḥusayn’s dictatorship and in the aftermath of America’s invasion. Antoon juxtaposes the terror of Iraqi life against characters seeking to survive through their mind-bending determination to see beauty in their fragmented world. To achieve his paradox, Antoon transports readers of his narrative’s here-and-now into transcendent unrealities by using magical realism. A kind of three-dimensional dialectic operates between the natural and supernatural, and rationality and irrationality in which characters’ find in their dreams respite by suspending accepted definitions of time, place, and identity. Writing in Arabic, Antoon highlights two conflicting functions of language and letters as vehicles of destruction and creativity. Antoon’s three novels, each from its own perspective, reflect his belief that although Iraq is presently in a state of disintegration, the Iraqi people are resolute in their willingness to overcome hardship and to resurrect their nation in their lifetime.
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Ervin, Jarek Paul. "‘I hold the key to the sea of possibilities’: Patti Smith Group and the occult." Punk & Post Punk 8, no. 3 (October 1, 2019): 423–37. http://dx.doi.org/10.1386/punk_00007_1.
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Patti Smith Group’s (PSG) music occupies a puzzling spot in punk history, given their oscillation between stylistic elements common to rock and roll and a range of ideas inherited from literature and avant-gardism. This article suggests that Smith’s work can be understood in light of her interest in the occult, part of a broader project to render rock and roll as a form of ritualistic practice. I begin by examining the way in which Smith and her commentators engaged with mystical themes, looking not only at her direct relationship to the spiritual world, but also her peculiar interpretation of rock. From there, I argue that Smith extended occult aesthetics, seeking the magical impart hidden within the milieu of midcentury US mass culture. Concluding with an analysis of ‘Land’, one of the group’s most iconic songs, I claim that the singer ultimately attempted to transform punk into an act of musical palingenesis, a form of sonic rebirth.
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Darmadi, Hamid. "Dayak and Their Daily Life." JETL (Journal Of Education, Teaching and Learning) 2, no. 1 (March 31, 2017): 101. http://dx.doi.org/10.26737/jetl.v2i1.145.
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This article titled "Dayak and Daily Life" This paper aims to reveal the Dayak and in their daily life. Dayak is a native of Borneo has its own characteristics. Dayak, divided into 405 sub-sub clans [1]. Each sub Dayak both Indonesia and Malaysia are identical. Dayak customs and culture comes from the word "Power" which means upstream, to refer to people who live in inland areas or in the interior of Borneo. In the arsenal of art and culture, Dayak has many similarities such as; saber, chopsticks, beliong, betang, cupai, renjung, empajang and others. Dayak indigenous religion is Kaharingan which is the original religion born of the cultural ancestors of the Dayaks. Most of the Dayak people still adhere to the belief of the existence of unseen objects in certain places such as rocks, large trees, planting gardens in the forest, lakes, pools, and others are believed to have "magical powers". Daily life of the Dayaks in general farming, farming. When will open farming land, farming they held ritual.
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N.O., Likhomanova. "THE FAMILY NARRATIVE IN THE NOVEL “BUKOVA ZEMLYA” [BEECH LAND] BY MARIYA MATIOS." South archive (philological sciences), no. 84 (December 23, 2020): 42–46. http://dx.doi.org/10.32999/ksu2663-2691/2020-84-6.
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The purpose of the research is to define “family narrative” term; to analyze its structure as well as typological features in “Bukova Zemlya” [Beech Land]. Panorama-novel covering 225 years” by M. Matios published in 2019.Methods have been designed in compliance with the key principles of narratology (particularly, works by Roland Barthes, Gérard Genette, Yury Lotman, Vladimir Propp, Wolf Schmid, etc), the inter-relation of narration types as well as the implemented forms of memory’s reproduction.Results. The author of the research has suggested a definition of “family narrative” term as a form of transformation of cultural, historical and communicative memory. The author has identified and analyzed its structure, key functions, typological and individual features using “Bukova Zemlya” novel by M. Matios. The text of the novel is built as a linear narrative of four families during 225 years in XVIII-XX centuries at the territory of Bukovyna (currently, in the South-West of Ukraine). According to G. Genette’s typology, the impartiality of the story is achieved via conducting a narration on behalf of a heterodiegetic narrator in an extradiegetic situation. Combination of a family and a historical narratives is typologically manifested through detailed descriptions of ancestry trees; family stories; ethnography-styled descriptions of customs and every-day living of Hutsuls [an ethnic group living in Caprathian mountains of Ukraine or nearby]. The author also mentions well-known historical figures, uses testimonies of the individuals who lived in those times found in archive sources on the First World War, protests, rallies and riots in 1918; describes the events of the Second World War, anti-Soviet Resistance in Bukovyna and finishes the novel with the events of the War in Donbas in 2014. Following the classification approach by G. Genette, M. Matios applies an internal focalization of a plural type. In particular, the views of the various characters are presented from the perspective of a heterodiegenetic narrator. For example, one of the novel’s chapters describes a cross-cutting theme of war simultaneously both as viewed by a peasant, Dariy Berehovchuk, and by an ambassador, Nikolay Vasylko. The family narrative includes specific typology features as “sine qua non” components of the plot: birth, marriage, re-location (home/village/city/home country), hardships (diseases, famines, the Holocaust, wars), death. The author’s specific elements of her view upon the family narrative include the themes of Land, the God and belief, Language, Ethnicity (including the topic of multiple ethnic groups living in Bukovyna). The novel also has such popular elements for a family narrative as images of twins (or twin strangers) and some borrowed traditional features of folk epic tales: cases of “magical recognition” and “magical prophecy” for a future of a kin.Conclusions. The family narrative of M. Matios’ novel includes both typology and individual features. It is built in compliance with the structure of the internal focalization of plural type. The narration is presented as conducted by a heterodiegentic narrator in a extradiegenetic situation. Hence, an impartiality of a narration and a subjectivity of a discourse in present time provides for realization of “I”-presence of a reader and avoiding idealization and mythologization of a family narrative, which are quite traditional for it.Key words: narration, heterodiegenetic narrator, historical narrative, cultural memory, communicative memory. Мета – визначити поняття «родинний наратив», проаналізувати його структуру та типологічні ознаки у творі М. Матіос «Букова земля. Роман-панорама завдовжки у 225 років» (2019).Методи дослідження формуються відповідно до основних положень наратології (праці Р. Барта, Ж. Женетта, Ю. Лотмана, В. Проппа, В. Шміда та ін.), взаємозв’язку типу нарації і втілених форм репродукції пам’яті.Результати. У процесі дослідження було запропоновано дефініцію поняття «родинний наратив» як форми трансформації культурної, історичної та комунікативної пам’яті. Визначено та проаналізовано його структуру, основні функції, типологічні та індивідуальні ознаки на прикладі роману М. Матіос «Букова земля». Зазначено, що текст побудований у формі лінійного наративу історії чотирьох родів протягом 225 років на території Буковини XVIII–XXI століть. Об’єктивність викладу досяга-ється, за типологією Ж. Женетта, завдяки нарації від імені гетеродієгетичного наратора в екстрадієгетичній ситуації. Типо-логічною ознакою є поєднання родинного та історичного наративів, що демонструється через детальний опис родоводів, сімейних історій, етнографічного опису побуту та звичаїв гуцулів, згадок про відомих осіб, використання свідчень сучасників з архівних джерел подій Першої світової війни, протестів, мітингів і заворушень 1918 р., подій Другої світової війни, істо-рії антирадянського опору на Буковині та завершення оповіді роману подіями війни на Донбасі у 2014 р. За класифікацією Ж. Женетта, в романі використано внутрішню фокалізацію множинного типу, а саме подаються погляди різних персонажів із точки зору гетеродієгетичного наратора. Наприклад, наскрізна тема війни в одному з епізодів роману одночасно описується з погляду селянина Дарія Береговчука і посла Николая Василька. Типологічними ознаками родинного наративу є і неодмінні складники сюжету: народження, одруження, зміна місця (дому/села/міста/батьківщини), випробування (хвороби, голод, голо-кост, війна), смерть. Виразними елементами авторського погляду на родинний наратив стали теми землі, Бога і віри, мови, національності (зокрема, і тема багатонаціональної буковинської землі). У романі присутні і такі поширені елементи родин-ного наративу, як образи близнюків (або двійників), а також запозичені усталені ознаки сюжетів народного епосу – епізоди чарівного упізнання і магічного передбачення майбутнього роду.Висновки. Родинний наратив роману М. Матіос містить типологічні та індивідуальні ознаки, формується відповідно до структури внутрішньої фокалізації множинного типу. Нарація подається у викладі гетеродієгетичного наратора в екстрадієге-тичній ситуації. Таким чином, об’єктивність оповіді та суб’єктивність дискурсу теперішнього часу дає змогу втілитися ефекту «я»-присутності читача та уникнути традиційної для родинного наративу ідеалізації та міфологізації.Ключові слова: нарація, гетеродієгетичний наратор, історичний наратив, культурна пам’ять, історична пам’ять, комуні-кативна пам’ять.
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Nakhai, Beth. "Women in Israelite Religion: The State of Research Is All New Research." Religions 10, no. 2 (February 19, 2019): 122. http://dx.doi.org/10.3390/rel10020122.
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Historically, those studying Israelite religion have ignored the existence of women in Iron Age Israel (1200–587 BCE). They have, therefore, accounted neither for the religious beliefs of half of ancient Israel’s population nor for the responsibilities that women assumed for maintaining religious rituals and traditions. Such reconstructions of Israelite religion are seriously flawed. Only in the last four decades have scholars, primarily women, begun to explore women’s essential roles in Israel’s religious culture. This article utilizes evidence from the Hebrew Bible and from archaeological sites throughout Israel. It demonstrates that some women had roles within the Jerusalem Temple. Most women, however, resided in towns and villages throughout the Land. There, they undertook responsibility for clan-based and community-based religious rituals and rites, including pilgrimage, seasonal festivals, rites of military victory, and rites of mourning. They fulfilled, as well, essential roles within the sphere of domestic or household religion. At home, they provided medico-magical healing for all family members, as well as care for women and babies throughout pregnancy, childbirth, and beyond. They, and the men in their communities, worshipped Yahweh, Israel’s primary deity, and the goddess Asherah, as well; for most people, these two divinities were inextricably linked.
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Kuklick, HENRIKA. "‘Humanity in the chrysalis stage’: indigenous Australians in the anthropological imagination, 1899–1926." British Journal for the History of Science 39, no. 4 (November 10, 2006): 535–68. http://dx.doi.org/10.1017/s0007087406008405.
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Baldwin Spencer and F. J. Gillen's Native Tribes of Central Australia (1899) is now remembered as an approximation of the anthropological method that would soon be conventional: a comprehensive study of a delimited area, based on sustained fieldwork, portraying a population's distinctive character. In 1913, however, Bronislaw Malinowski said of Spencer and Gillen's studies that ‘half the total production in anthropological theory ha[d] been based upon their work, and nine-tenths affected or modified by it’. Native Tribes inspired an intense international debate, orchestrated by J. G. Frazer, broker of the book's publication, predicated on the assumption that indigenous Australians were the most primitive of living peoples, whose totemism was somehow at the base of civilization's highest achievements – monogamous marriage and truly spiritual religion. But the debate proved irresolvable in Frazer's terms. Pondering conflicting interpretations of totemism, anthropologists rejected unilinear models of social evolution like Frazer's. Nationally differentiated populations of professional anthropologists emerged in the early twentieth century, developing distinctive theoretical schemes. Nevertheless, some issues central to the debate remained vital. For example, how were magical, scientific and religious modes of thought and action to be distinguished? And in Australia, analyses of indigenes were distinctively construed. White settlers, concerned to legitimate colonial rule, asked specific questions: did Aborigines have established ties to specific lands? Were Aborigines capable of civilization? Biogeographical theory underpinned Spencer's relatively liberal conclusions, which had precursors and successors in Australian anthropology: Aborigines had defined criteria of land ownership, their habits were suitable adaptations to their circumstances, and observed cultural diversity among Aborigines denoted their ‘nascent possibilities of development along many varied lines’.
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Legrip-Randriambelo, Olivia. "From Protestant Temple to Ancestral Ox Park." Bulletin for the Study of Religion 47, no. 1 (April 18, 2018): 12–17. http://dx.doi.org/10.1558/bsor.33591.
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This article proposes to question the movements and the practices of groups of lay exorcists (mpiandry) of the Malagasy Protestant movement of Revival (fifohazana). These groups of a decade of exorcists dressed in white pastoral robes walk through urban neighborhoodsn from the treatment and prayer rooms located in the reception centers of the movement, and the hamlets or rural villages, to the patient's home to take care of. The performance of exorcists fits not only outside the institutional space, but also outside of temporality usually reserved for hunting demons. At the time of exorcism and the burning of magical-religious protection charms, religious takes center stage, and the residential area of the patient's family is temporaly infiltrate by mpiandry. Therefore, the emotions engendered take a more complex dimension that support or rejection of exorcists practices. Exorcists move and surround the hamlet, and religious interferes in the houses of the ancestral village, the court, cultivated land and the ox park (family representations of the Betsileo region and also the economic resources). The neighborhood (sometimes distant) approaches. The exorcists are moving away from their reasons for coming (the illness of a family member) to impose practices on religious territory of ancestor worship. Through this ethnographic case, we will seize religious events in the public space, and the confrontation of secular Protestantism practiced outside institution and ancestor worship. Lutheran Protestantism then come into the ancestral religious territoriality, to its deterritorialization.
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Forsgren, La Donna L. "The Wiz Redux; or, Why Queer Black Feminist Spectatorship and Politically Engaged Popular Entertainment Continue to Matter." Theatre Survey 60, no. 03 (August 6, 2019): 325–54. http://dx.doi.org/10.1017/s0040557419000243.
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I don't remember the very first time I watched The Wiz (1978). Growing up in a black household during the 1980s, the film was as much a part of my upbringing as the countless hours I spent removing my Jheri curl activator from the sofa, practicing the moonwalk, or listening to my mother and sister's annual Thanksgiving argument about how much salt should go into the collard greens. What I do remember is how much I enjoyed watching The Wiz. Each Thanksgiving Day my six sisters and I would gather around the television set and watch our heroine Dorothy (Diana Ross) travel from her aunt's Harlem apartment to the magical land of Oz. We celebrated the fact that Dorothy ultimately vanquishes her seemingly more powerful foe Evillene, the Wicked Witch of the West (Mabel King). As young black girls, we identified with Dorothy's plight. While we were not battling powerful witches, we were constantly resisting our mother's attempts to socialize us into “respectable” young women. As such, we were fascinated by Evillene, the most oppressive force within Dorothy's life. The gargantuan size of Evillene's body, the hideousness of her face, and the force of her supernatural powers both excited and repulsed us. We eagerly anticipated her first appearance in the film, bursting through the doors of her sweatshop belting, “Don't Nobody Bring Me No Bad News.” We reveled in drawing comparisons between Evillene and our mother, hoping that one day we too could defeat her.
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Jerez Columbié, Yairen. "People of the Mangrove: A Lens into Socioecological Interactions in the Ecuadorian Black Pacific." eTropic: electronic journal of studies in the Tropics 20, no. 2 (September 10, 2021): 74–94. http://dx.doi.org/10.25120/etropic.20.2.2021.3808.
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Adapted to survive in the interface between land and sea, mangroves are highly vulnerable to the impacts of climate change. They are also highly adaptive to the imagination, with the theme of the mangrove being differently signified across texts, languages and communities as a place to find death in the tropics, a nature tourism destination, endangered environment, magical wood, refuge for maroons and revolutionaries, and source of livelihoods. The cultural malleability of mangroves mirrors their natural adaptability. It also echoes the varied and rhizomatic identities and imaginaries of the peoples of the tropical Americas. Relevant cultural texts produced in the region support experimentations with mangroves as a raw material susceptible to being worked in order to explain diverse realities. In order to highlight the relevance and malleability of mangrove ecosystems, this paper explores resignifications of socioecological interactions at the Ecological Mangrove Reserve Cayapas-Mataje in Ecuador through the lens of photographer Felipe Jácome. Jácome’s photographic essay Los Reyes del Manglar [The Kings of the Mangrove] provides rich material to study the rhizomatic evolution of the theme of the mangrove and its entanglements with people’s lives, cultures and histories. I argue that cultural representations of mangroves can go beyond their metaphorical recovery to support environmental justice. This essay is also informed by extant research on the important role of mangrove forests for carbon sequestration and climate change mitigation, which locates these socioecological systems at the centre of people’s struggle for climate justice.
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Surjowati, Ribut. "Exploring interpersonal meanings on the discourse of the Indonesian national anthem from the CDA perspectives." Studies in English Language and Education 8, no. 1 (January 3, 2021): 360–80. http://dx.doi.org/10.24815/siele.v8i1.17439.
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This research is aimed at describing how the composer of Indonesia Raya (IR) construed and negotiated interpersonal meanings which represent his ideology to the Indonesians. The data in this qualitative study was the text of IR which is ideologically contested. The study analyzed the lexicogrammar properties dealing with words and structures and production processes. The data were collected by the researcher as the research instrument by using a documentation technique. The procedures of data analysis were conducted following the stages of Fairclough’s Critical Discourse Analysis framework (1989), including micro analysis concerning lexical features in the text, meso analysis concerning the process production and interpretation of the text, and macro analysis concerning ideological effects and hegemonic processes in which discourse participates. The attitude system of appraisal was analyzed based on that proposed by Martin and White (2005), and Martin and Rose (2003). The results showed that from the affect viewpoint, the IR composer is seen as an educated young man who witnessed people suffer and did not only express his feeling of joy with the coming independence of Indonesia and the gratefulness, but also the insecurity and anxiety with the possibility of other forms of colonialism. Meanwhile, from the appreciation viewpoint, Indonesia is described as a noble, heredity, sacred, and magical land. Not only is it an expression of his admiration and love, but also it is a warning to maintain his emotional intimacy with the nation. The judgment subcategory illustrated that the Indonesians were mostly emotionally weak. The composer encouraged the Indonesian people to unite for a greater Indonesia.
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Taliaferro, Charles. "A Narnian Theory of the Atonement." Scottish Journal of Theology 41, no. 1 (February 1988): 75–92. http://dx.doi.org/10.1017/s0036930600031288.
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In the first instalment of a seven volume series, The Lion, The Witch and The Wardrobe, C. S. Lewis offers us an extraordinary tale involving four children who enter a magical land, Narnia, a myriad of talking animals, a Christ-like lion named Asian and a satanic creature known simply as the Witch (although she claims the title of Queen of Narnia and Empress of the Lone Islands). At the heart of the story is a drama of salvation, or at least saving deliverance. One of the children, Edmund, is held captive by the Witch and will be released only on the condition of Asian's taking Edmund's place. Asian is the ransom for Edmund. In rough outline, Asian's ransoming Edmund and his subsequent resurrection fits the classic ransom theory of the atonement, a theory which can hardly boast of enormous contemporary appeal. I do not think its unpopularity is altogether deserved. Versions of the theory may be found in many patristic writers including Irenaeus, Gregory of Nyssa, Basil the Great, St Ambrose, St Jerome, and Origen. I wish here to defend a modified ransom theory against six of the classic objections which have contributed to its neglect. As C. S. Lewis, the father of Narnia, has presented a rich story of a ransom drama which is more familiar (and sometimes more fun to read) than the Nicene and Prenicene fathers, I will use The Lion, The Witch and The Wardrobe to set forth a bold, unsophisticated ransom theory.
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Saikia, Baburam. "Marginalisation, Revolt and Adaptation: on Changing the Mayamara Tradition." Journal of Ethnology and Folkloristics 15, no. 1 (June 1, 2021): 85–102. http://dx.doi.org/10.2478/jef-2021-0006.
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Abstract Assam is a land of complex history and folklore situated in North East India where religious beliefs, both institutional and vernacular, are part and parcel of lived folk cultures. Amid the domination and growth of Goddess worshiping cults (sakta) in Assam, the sattra unit of religious and socio-cultural institutions came into being as a result of the neo-Vaishnava movement led by Sankaradeva (1449–1568) and his chief disciple Madhavadeva (1489–1596). Kalasamhati is one among the four basic religious sects of the sattras, spread mainly among the subdued communities in Assam. Mayamara could be considered a subsect under Kalasamhati. Aniruddhadeva (1553–1626) preached the Mayamara doctrine among his devotees on the north bank of the Brahmaputra river. Later his inclusive religious behaviour and magical skill influenced many locals to convert to the Mayamara faith. Ritualistic features are a very significant part of Mayamara devotee’s lives. Among the locals there are some narrative variations and disputes about stories and terminologies of the tradition. Adaptations of religious elements in their faith from Indigenous sources have led to the question of their recognition in the mainstream neo-Vaishnava order. In the context of Mayamara tradition, the connection between folklore and history is very much intertwined. Therefore, this paper focuses on marginalisation, revolt in the community and narrative interpretation on the basis of folkloristic and historical groundings. The discussion will reflect upon the beliefs, ritualistic aspects, and myths of the tradition. Fieldwork materials will be employed to discuss the tension between local practices and mainstream neo-Vaishnava influence.
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RAFSANJANI, RAFSANJANI, and Marzam Marzam. "BENTUK PENYAJIAN GORDANG SAMBILAN PADA UPACARA PESTA PERNIKAHAN DI KELURAHAN KOTA SIANTAR KECAMATAN PANYABUNGAN KOTA KABUPATEN MANDAILING NATAL." Jurnal Sendratasik 10, no. 1 (December 5, 2020): 132. http://dx.doi.org/10.24036/jsu.v9i2.110529.
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This research aims to describe the presentation form of Gordang Sambilan at wedding ceremony in the village of Kota Siantar, Panyabungan Kota district, Mandailing Natal Regency. This research belongs to a qualitative research using descriptive method. The main instrument in this study was the researcher itself and was assisted by supporting instruments such as stationery and cameras. The data were collected through literature study, observation, interview, and documentation. The data were analyzed by describing and concluding the data. The results show that Gordang Sambilan is a traditional art from Mandailing land, North Sumatra, in the form of a mixed tradition ansamble band played by twelve to fourteen male players. Gordang Sambilan is performed on the arena stage where people watching the show surround the group of Gordang Sambilan who are performing. The main musical instrument of this art is Gordang Sambilan which is nine large drums played by being hit by using sticks. In addition, there are other supporting instruments namely ogung, salempong, tali sasayap, saleot, and flute. Gordang Sambilan was once believed to have supernatural or magical power and was used as a medium to ask for help to the spirits of ancestors and jinn on various problems faced by society. In the past, gordang art performances could only be played at Horja Bolon wedding(traditional ceremonies of massive wedding parties). However, nowdays it is freely performed or played serving as entertainment for the People of Mandailing. It can be openly witnessed and performed aiming solely to preserve Mandailing's original culture or art and to keep Gordang Sambilan alive. It is still played and not extinct in the middle of increasingly modern era.Keywords: Presentation form, Gordang Sambilan, wedding ceremony
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Meleshchenko, Oleksandr. "Gender in the Land of the Rising Sun (based on the Russian specialists’ researches on Japan). Part 1." Scientific notes of the Institute of Journalism, no. 1 (74) (2019): 124–35. http://dx.doi.org/10.17721/2522-1272.2019.74.11.
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The gender situation in the cosmogonic myths of the peoples of Japan is considered on the example of mythopoetry of the Ryukyu region, as well as the influence of these myths on the gender balance of the old Ryukyu societies both before Christ era and from its beginning up to the 19th century. The researcher E. Baksheev, based on the achievements of N. Nevsky – the founder of the Russian School of Japanese Studies, as well as his colleague A. Sadokova, reconstructed the role of a woman in the ancient Japanese society on the example of mythopoetry of the Ryukyu region. The chronicles «Records of Omorho Songs» (1532 – 1623), «Records about the path of the Ryukyu gods» (1603 – 1606) by the Japanese monk Taytyu: Rio: teya, «The Mirror of the Generations of Thu: Dzan – the Kingdom of the Ryukyu» (1650), «The Genealogy of Thu: Dzan» (1697 – 1701, 1874), «The Rite of the High Priestess» (1875) were the sources of the research. In the Japanese society, before the Meiji Revolution, at all social levels of its organization, along with a man who had socio-political and economic power – from the head of the house to the head of the rural community and, further, to the regional ruler and the king – there was a priestess (a relative and mainly a sister). Her functions were to rely on the authority of the leader spiritually and ritually, relying on the deities’ «will». The kings of Ryukyu were forced to rely on mediation of the priestesses so that siji (shōjo magic power) would come from the Other (parallel) light to protect the throne and the prosperity of the state in this light. In those old times, the status of such a priestess was even higher than that of a male ruler who ruled on her behalf. The Russian specialists on Japan define such a structure of power as diarchy («dual power»), and the system of government as theocratic. In the terminology of Japanese researchers, the theocratic system of government is called as the policy of «unity of worship and governance». In the XIII – XIV centuries the local and regional rulers were put under the control of the King Ryukyu. The priestesses also lost their independence and had to obey the High Priestess from the royal family. A single secular and religious power was divided into the highest (court) and lower (local) levels. A special feature of the Ryukyu mythology is the late records of the texts with preservation of many archaic motifs and their «applied», frankly social and political biased character. One of the main tasks of such myths was consecration of the status of the ruling elite and the magical assertion of its high status to support the current social hierarchy. «The Records of Omoro songs» (a poetic anthology in 22 volumes, which includes 1,553 old ritual priestly chants), as well as «The Records about the path of the Ryukyu gods» were not completed as in the early 17th century the Kingdom of Ryukyu became the target of aggression from the Japanese clan Satsuma and was under its indirect control. The following chronicles were created under different ideological supervision, which, however, did not change their essence. Also in the period of the 9th – 14th centuries, as an exception, the rare images of a female warrior appeared, and then disappeared in the 16th – 19th centuries before the Meiji Revolution, being replaced massively by the disenfranchised Japanese women – the wives of samurai, peasants, artisans and merchants. After the Meiji revolution in 1879, the government of Japan established the Okinawa prefecture.
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Yeoh, Brenda S. A. "The Control of “Sacred” Space: Conflicts Over the Chinese Burial Grounds in Colonial Singapore, 1880–1930." Journal of Southeast Asian Studies 22, no. 2 (September 1991): 282–311. http://dx.doi.org/10.1017/s0022463400003891.
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In traditional societies, a sense of the “sacred” is often inherent in the form of the urban built-environment, which, in turn, cannot be understood apart from the “mythical-magical concern with place”. According to Mircea Eliade, the act of settlement itself is perceived as a re-enactment of the mythical creation of the world. Ancient Indian cities were designed according to a mandala replicating a cosmic image of the laws governing the universe and, similarly, Chinese cities were conceived as “cosmo-magical symbols” of the universe. These cities were laid out as terrestrial images of the macrocosmos, distinct spaces sacralized for habitation within a continuum of profane space.
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Klein, Stacy. "On Double Edge Theatre." New Theatre Quarterly 27, no. 1 (February 2011): 41–59. http://dx.doi.org/10.1017/s0266464x11000042.
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Founded in Boston by Stacy Klein in 1982, initially as a women's theatre, Double Edge moved to Ashfield in Massachusetts in 1997 to the rural complex now known as the Farm Center. The Farm comprises rehearsal rooms, living quarters, technical workshops, an ante-room to welcome and dine spectators, a magnificent loft-like performance space, and acres of land with trees and a pond. The whole is set against a soft New England landscape, and the Farm's grounds are the almost idyllic environment for the summer promenade spectacles that, like its more formal productions indoors, provide a focus for locals, sustaining their sense of community and even the myth of community nurtured historically in these parts. In this conversation of 13 and 14 November 2009 (which was extended in August 2010 after The Firebird, the summer spectacle of that year), Stacy Klein discusses how local people support Double Edge and otherwise form a long-term relationship with the company, now visited by spectators as well as practitioners from further afield – Klein's Polish teachers and mentors among them. Double Edge is a devising company, working with improvisation and free association to form strong visual imagery through pronounced physical movement, which also involves circus skills. This, together with a frequently startling use of objects, is the basis of their magical realism (notably in the unPOSSESSED of 2004, after Don Quixote), a style developed by the company in its rural retreat, and subsequently combined with the tonalities of grotesque surrealism. The Republic of Dreams, for instance, inspired by the life and work of Bruno Schulz, enters the world of vivid dreams, powerful memories, and nostalgic echoes, the whole evoking an evanescent past into which its agile, versatile performers – some singing, some dancing – tune in, like ghosts absent and present in one and the same instance. The two productions noted here are part of what Klein calls a ‘Cycle’ – a grouping of works that have evolved over a number of years as separate pieces, some beginning life as a summer show before they grow and link with the other pieces of a given Cycle, which is almost always a trilogy. Gradual, consistent development is key to the company's work, as is its belief in a distinct company ethos, which its trainees are invited to share. Maria Shevtsova, who enjoyed the Farm's hospitality when she talked with Stacy Klein, holds the Chair in Drama and Theatre Arts at Goldsmiths, University of London, and is the co-editor of New Theatre Quarterly.
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Sakmann, Bert. "Bernard Katz. 26 March 1911 — 20 April 2003." Biographical Memoirs of Fellows of the Royal Society 53 (January 2007): 185–202. http://dx.doi.org/10.1098/rsbm.2007.0013.
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Sir Bernard Katz established the cellular basis of synaptic transmission at the neuromuscular junction, the contact point between nerve and muscle. With his death, we lost one of the most distinguished biophysicists of our time. He laid the foundations for our understanding of almost every aspect of synaptic transmission. Bernard Katz revealed the existence of key molecules and formally described their interaction. With the benefit of his almost magical intuition, he formulated hypotheses that are now recognized as facts.
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Kaparang, Daniel, and Sediyono Eko. "Penentuan Alih Fungsi Lahan Marginal Menjadi Lahan Pangan Berbasis Algoritma K-Means di Wilayah Kabupaten Boyolali." d'CARTESIAN 2, no. 2 (October 1, 2013): 18. http://dx.doi.org/10.35799/dc.2.2.2013.3217.
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Abstract Changes in land use for industrial development, public housing and so on continues to grow along with the increasing of the population. Meanwhile, development of food security, continue to have problems, one of them is wide area of foodland. This study, build an analysis model to supporting variable land suitability against development of marginal land for opening primary food land as an information system. By using K-Means algorithm and focus on the data flow to become information, this study recommends a model of optimization analysis of marginal land to assist Agricultural Department in improving the agricultural service area to plant crops. Key words : Analysis model, K-Means, Marginal Land, Land Food, Characteristic Of The Land Abstrak Perubahan fungsi lahan pangan untuk pembangunan industri, perumahan rakyat dan sebagainya, terus berkembang seiring dengan meningkatnya populasi penduduk. Sementara itu pembangunan ketahanan pangan terus mengalami kendala salah satunya luas area lahan pangan. Penelitian ini membangun model analisis variabel pendukung kesesuaian lahan terhadap pengembangan lahan maginal untuk pembukaan lahan pangan sebagai suatu sistem informasi. Dengan menggunakan algoritma k-means dan fokus pada alur data untuk menjadi informasi, maka penelitian ini merekomendasikan model analisis optimasi terhadap lahan marginal untuk membantu dinas pertanian dalam meningkatkan luas area tanam tanaman pangan. Kata Kunci: Model analisis, k-means, lahan marginal, lahan pangan, karakteristik lahan
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Meinshausen, M., S. C. B. Raper, and T. M. L. Wigley. "Emulating IPCC AR4 atmosphere-ocean and carbon cycle models for projecting global-mean, hemispheric and land/ocean temperatures: MAGICC 6.0." Atmospheric Chemistry and Physics Discussions 8, no. 2 (March 27, 2008): 6153–272. http://dx.doi.org/10.5194/acpd-8-6153-2008.
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Abstract. Current scientific knowledge on the future response of the climate system to human-induced perturbations is comprehensively captured by various model intercomparison efforts. In the preparation of the Fourth Assessment Report (AR4) of the Intergovernmental Panel on Climate Change (IPCC), intercomparisons were organized for atmosphere-ocean general circulation models (AOGCMs) and carbon cycle models, named "CMIP3" and "C4MIP", respectively. Despite their tremendous value for the scientific community and policy makers alike, there are some difficulties in interpreting the results. For example, key radiative forcings have not been considered or standardized in the majority of AOGCMs integrations and carbon cycle runs. Furthermore, the AOGCM analysis of plausible emission pathways was restricted to only three SRES scenarios. This study attempts to address these issues. We present an updated version of MAGICC, the simple carbon cycle-climate model used in past IPCC Assessment Reports with enhanced representation of time-varying climate sensitivities, carbon cycle feedbacks, aerosol forcings and ocean heat uptake characteristics. This new version of MAGICC (6.0) is successfully calibrated against the higher complexity AOGCM and carbon cycle models. Parameterizations of MAGICC 6.0 are provided. Previous MAGICC versions and emulations shown in IPCC AR4 (WG1, Fig. 10.26, page 803) yielded, in average, a 10% larger global-mean temperature increase over the 21st century compared to the AOGCMs. The reasons for this difference are discussed. The emulations presented here using MAGICC 6.0 match the mean AOGCM responses to within 2.2% for the SRES scenarios. This enhanced emulation skill is due to: the comparison on a "like-with-like" basis using AOGCM-specific subsets of forcings, a new calibration procedure, as well as the fact that the updated simple climate model can now successfully emulate some of the climate-state dependent effective climate sensitivities of AOGCMs. The mean diagnosed effective climate sensitivities of the AOGCMs is 2.88°C, about 0.33°C cooler than the reported slab ocean climate sensitivities. Finally, we examine the combined climate system and carbon cycle emulations for the complete range of IPCC SRES emission scenarios and some lower mitigation pathways.
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Sabar, Shalom. "Torah and Magic: The Torah Scroll and Its Appurtenances as Magical Objects in Traditional Jewish Culture." European Journal of Jewish Studies 3, no. 1 (2009): 135–70. http://dx.doi.org/10.1163/102599909x12471170467448.
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AbstractThis essay deals with a little noticed aspect of the Torah scroll in Jewish life and practice—namely, the usage of the scroll and its accessories in the context of sympathetic magic. The Torah is undoubtedly the holiest text in the Jewish tradition, and early on rabbinical authorities set a code that determined the fitting rules of conduct towards the scroll upon which it is written. In the course of time, the Torah scroll and the appurtenances associated with it emerged as the most sacred tangible objects in Jewish tradition and folk culture. Select Torah scrolls in various communities, especially in the lands of Islam, were elevated to a special position and were considered as possessing extraordinary protective powers. Aside from miraculous stories told about such scrolls, the popular beliefs in the power of the Torah scroll in general are best reflected in the ornamental appurtenances which enhanced the physical appearance of the sacred object. Thus, costly ceremonial objects such as the tik (Torah case) or rimonim (Torah finials) were decorated in several communities with magical designs and carefully selected texts, which reflect ideas of Jewish magic in general and are reminiscent of Hebrew amulets in particular.
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Gusev, Ye M., O. N. Nasonova, L. Ya Dzhogan, and E. E. Kovalev. "Scenario forecasting changes in the water balance components of the Olenek and Iindigirka river basins due to possible climate change." Proceedings of the International Association of Hydrological Sciences 371 (June 12, 2015): 13–15. http://dx.doi.org/10.5194/piahs-371-13-2015.
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Abstract. Scenario projections of the dynamics of meteorological characteristics for the basins of the Olenek and Indigirka rivers (the Republic of Sakha) in the XXI century have been obtained for four IPCC global climate change scenarios of SRES family which correspond to specified scenarios of economic, technological, political, and demographic development of human civilization. The projections have been used to calculate scenarios of possible changes in water balance components for the basins under consideration up to the year of 2063. The calculation procedure involves a physically-based model for heat and mass exchange between the land surface and the atmosphere SWAP and climate scenario generator MAGICC/SCENGEN.
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Hartshorn, Richard. "IUPAC Large or Small? Some Fractal Character?" Chemistry International 40, no. 3 (July 1, 2018): 2–3. http://dx.doi.org/10.1515/ci-2018-0301.
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Abstract Some of you will have come across delightful pictures of those weird beasts called fractals, whether they be mathematically generated, or those that abound in nature (such as ferns). If you haven’t, then I think you should spend a little time hunting some down on the web. Apart from the almost magical self-similarity at different scales (which means that even if you zoom in you get a picture that looks very similar to that you started with), the other notable feature of fractals is that they have non-integer dimensions. A piece of paper is two-dimensional when laid out flat; a ball is a three-dimensional. A crumpled up piece of paper, an object with some two-dimensional character due to its origin (and the fact that it is still really only a surface) and some three-dimensional character (as it does fill space in some way), is somewhere in the middle. A coastline is more than one-dimensional but less than two dimensional—it too is a fractal. One of the interesting features of fractals, like a coastline, is that the length that you measure depends on the size of ruler you use.
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Perrette, M., F. Landerer, R. Riva, K. Frieler, and M. Meinshausen. "A scaling approach to project regional sea level rise and its uncertainties." Earth System Dynamics 4, no. 1 (January 23, 2013): 11–29. http://dx.doi.org/10.5194/esd-4-11-2013.
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Abstract. Climate change causes global mean sea level to rise due to thermal expansion of seawater and loss of land ice from mountain glaciers, ice caps and ice sheets. Locally, sea level can strongly deviate from the global mean rise due to changes in wind and ocean currents. In addition, gravitational adjustments redistribute seawater away from shrinking ice masses. However, the land ice contribution to sea level rise (SLR) remains very challenging to model, and comprehensive regional sea level projections, which include appropriate gravitational adjustments, are still a nascent field (Katsman et al., 2011; Slangen et al., 2011). Here, we present an alternative approach to derive regional sea level changes for a range of emission and land ice melt scenarios, combining probabilistic forecasts of a simple climate model (MAGICC6) with the new CMIP5 general circulation models. The contribution from ice sheets varies considerably depending on the assumptions for the ice sheet projections, and thus represents sizeable uncertainties for future sea level rise. However, several consistent and robust patterns emerge from our analysis: at low latitudes, especially in the Indian Ocean and Western Pacific, sea level will likely rise more than the global mean (mostly by 10–20%). Around the northeastern Atlantic and the northeastern Pacific coasts, sea level will rise less than the global average or, in some rare cases, even fall. In the northwestern Atlantic, along the American coast, a strong dynamic sea level rise is counteracted by gravitational depression due to Greenland ice melt; whether sea level will be above- or below-average will depend on the relative contribution of these two factors. Our regional sea level projections and the diagnosed uncertainties provide an improved basis for coastal impact analysis and infrastructure planning for adaptation to climate change.
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Gusev, E. M., O. N. Nasonova, E. A. Shurkhno, and L. Y. Dzhogan. "Scenario forecast of changes of the water balance components in the Ob-Irtysh river basin in connection with potential climate change." Водные ресурсы 46, no. 5 (September 20, 2019): 463–73. http://dx.doi.org/10.31857/s0321-0596465463-473.
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An intergovernmental group of experts on climate control obtained the forecast options of the dynamics for the weather components of the Ob-Irtysh river basin in the XXI century for four global climatic scenarios of the family “Special Report on Emissions Scenarios” complying with the set scenarios of economic, technological, political, and demographic development of the civilization, which served as the basin for the estimation of the options of possible changes of the water balance components of the specified river basic up to the middle of the XXI century. The calculation technique is based on using the physically based model of heat and mass exchange between the land surface and atmosphere SWAP and the climatic scenarios generator MAGICC/SCENGEN. The changes of the annual flow of the Ob river due to potential global climate changes were compared herein with its natural fluctuations caused by the weather noise.
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Harris, Stephanie J. "FROM RIVER WEEDS TO REGAL FABULOUS: ICONOGRAPHY AND SYMBOLISM OF A 12TH DYNASTY EGYPTIAN DIADEM." Journal for Semitics 25, no. 1 (May 9, 2017): 253–83. http://dx.doi.org/10.25159/1013-8471/2537.
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Ancient Egyptian women’s headdresses in the form of circlets, fillets and diadems are intriguing in their complexity. In response to the increased need to indicate social status in a poorly literate dynastic society, these items of personal adornment became a powerful form of non-verbal communication. Garlands, originally made from handfuls of river plants, gradually developed into innovative and imaginatively powerful visual symbols when fashioned from metal and a variety of semi-precious stones. Botanical motifs symbolic of the Nile River and the duality of a unified Sema Tawy (Two Lands) were incorporated into magical and superstitious symbolism that encompassed social, political, religious, mythological and amuletic contexts. The headdresses that were worn were not purely ornamental but, it was believed, also provided apotropaic protection for the head. Flower motifs, material and colour played an important role in their belief system. The iconography and symbolism incorporated into a delicately crafted gold wire diadem excavated from Princess Khnumet’s 12th Dynasty (Middle Kingdom) tomb at Dashur (and currently housed in the Cairo Museum) will be systematically interpreted at primary and secondary levels in order to provide some insight into its owner. Given the relationship between form and function, a novel connection has been proposed between the iconography and symbolism, and the diadem’s use during an annual Nile inundation cultic festival.
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Prystinska, Kateryna. "The main stages of development of the institute of administrative responsibility for illicit trafficking in narcotic drugs and psychotropic substances." Legal Ukraine, no. 9 (October 30, 2020): 24–32. http://dx.doi.org/10.37749/2308-9636-2020-9(213)-3.
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The article considers the main stages of development of administrative liability for illicit drug trafficking. There are three stages: 1) pre-revolutionary; 2) soviet; 3) the times of independent Ukraine, which differed in approaches to administrative responsibility in this area. It is shown that the process of drug use began in the archaic period, by conducting magical, religious rites, ritual and healing ceremonies in order to achieve mental reactions and trance. During the stay of Ukrainian lands in the Russian Empire, they were subject to the rules of imperial law, which provided for fines, confiscation of materials and devices used in such offenses. The provisions of the Administrative Code of the USSR of 1927, the Code of the Ukrainian VTS on administrative violations of 1984 and the current Code of Administrative Offenses, which reflect the rules of administrative liability for violations in this area. It is shown that during the period of independent Ukraine, administrative and legal activities in the field of combating drug trafficking were conducted in the following areas: licensing activities; the order of transportation of drugs; regulation of their circulation; creation of a public authority whose task was to control the circulation of drugs and legal regulation of their use. Key words: administrative responsibility, drugs, rites, traditions, treatment, rehabilitation, volumes of narcotic substances.
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Limberis, Natalya, and Ivan Marchenko. "The Sarmatian Burial from “Kirpichnyy” Barrow in Kuban Region." Nizhnevolzhskiy Arheologicheskiy Vestnik, no. 1 (July 2019): 178–91. http://dx.doi.org/10.15688/nav.jvolsu.2019.1.14.
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The paper is devoted to the rich Sarmatian burial from the destroyed mound. The burial was a pit with overlapping of narrow wooden poles or boards. The skeleton was laid stretched on its back, the skull was oriented to SSW. Sheep bones and an iron knife were located at the feet, near the pit wall. The assemblage of grave goods is quite various and informative: a bronze mirror, gold bracelets and earrings, necklaces with cornelian and chalcedony beads, glass beads on the legs and arms, flint nucleus, “whetstone” (assay stone), clay spindles, iron arrowheads and small grey clay bowl of Maeotian production. Cast mirrors of Prokhorov Type are often found in Sarmatian burial mounds of the Kuban region of the 3rd – 1st c. BC. The bead types are typical for the Hellenistic period. The gold earrings are late replicas of the “lionheaded” earrings of the Northern Black Sea group. The magical items (nucleus, assay stone) have the closest analogies in Sarmatian assemblages of the early 1st c. BC. The bronze fingerings of the late Latin type with spiral shields were spread in the Northern Black Sea region and among Kuban Maeotian tribes in the Roman period. However their appearance in this region probably refers to an earlier period. The gold jewellery, rich necklace, full quiver of arrows and items related to cult activities make it possible to attribute this assemblage to the category of elite burials of the Siracian nobility.
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A, Adriani. "PENDUGAAN KERAGAMAN GENETIK DAN HERITABILITAS JAGUNG HIBRIDA SILANG PUNCAK PADA PERLAKUAN CEKAMAN KEKERINGAN." Informatika Pertanian 24, no. 1 (July 1, 2015): 91. http://dx.doi.org/10.21082/ip.v24n1.2015.p91-100.
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Development of maize varieties tolerant to drought is very important to extensification program in dry maginal lands, especially outside Java. The research objective was to evaluate the agronomic performance, genetic variabilities and heritabilities of hybrid maize top crosses at Probolinggo and Gowa during dry season. A randomized complete block design with two replications was applied to each location. The combined analysis of variance showed that hybrid x location interaction was significant for harvesting date, corncob length, 1000 grain weight, and highly significant for flowering date, leaf curling, husk cover aspect, corncob aspect, plant harvested, weight of corncob harvested and grain yield. The genetic variance was considered broad for grain yield, weight of corncob harvested, shalling percentage, number of grain rows per corncob, and corncob aspect. Heritability values in combined location analysis were high for shalling percentage; medium for grain yield, weight of corncob harvested, shalling number of grain rows per corncob and corncob aspect; but for the other characteristics they were low. Low selection intensity (≥ 10%) can be applied in this generation (S2), but strong selection intensity (≥20%) can be applied in the next generation (≥S3).
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Hartin, C. A., P. Patel, A. Schwarber, R. P. Link, and B. P. Bond-Lamberty. "A simple object-oriented and open source model for scientific and policy analyses of the global carbon cycle – Hector v0.1." Geoscientific Model Development Discussions 7, no. 5 (October 24, 2014): 7075–119. http://dx.doi.org/10.5194/gmdd-7-7075-2014.
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Abstract. Simple climate models play an integral role in policy and scientific communities. They are used for climate mitigation scenarios within integrated assessment models, complex climate model emulation, and uncertainty analyses. Here we describe Hector v0.1, an open source, object-oriented, simple global climate carbon-cycle model. This model runs essentially instantaneously while still representing the most critical global scale earth system processes. Hector has three main carbon pools: an atmosphere, land, and ocean. The model's terrestrial carbon cycle includes respiration and primary production, accommodating arbitrary geographic divisions into, e.g., ecological biomes or political units. Hector's actively solves the inorganic carbon system in the surface ocean, directly calculating air–sea fluxes of carbon and ocean pH. Hector reproduces the global historical trends of atmospheric [CO2] and surface temperatures. The model simulates all four Representative Concentration Pathways with high correlations (R>0.7) with current observations, MAGICC (a well-known simple climate model), and the Coupled Model Intercomparison Project version 5. Hector is freely available under an open source license, and its modular design will facilitate a broad range of research in various areas.
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Hartin, C. A., P. Patel, A. Schwarber, R. P. Link, and B. P. Bond-Lamberty. "A simple object-oriented and open-source model for scientific and policy analyses of the global climate system – Hector v1.0." Geoscientific Model Development 8, no. 4 (April 1, 2015): 939–55. http://dx.doi.org/10.5194/gmd-8-939-2015.
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Abstract. Simple climate models play an integral role in the policy and scientific communities. They are used for climate mitigation scenarios within integrated assessment models, complex climate model emulation, and uncertainty analyses. Here we describe Hector v1.0, an open source, object-oriented, simple global climate carbon-cycle model. This model runs essentially instantaneously while still representing the most critical global-scale earth system processes. Hector has a three-part main carbon cycle: a one-pool atmosphere, land, and ocean. The model's terrestrial carbon cycle includes primary production and respiration fluxes, accommodating arbitrary geographic divisions into, e.g., ecological biomes or political units. Hector actively solves the inorganic carbon system in the surface ocean, directly calculating air–sea fluxes of carbon and ocean pH. Hector reproduces the global historical trends of atmospheric [CO2], radiative forcing, and surface temperatures. The model simulates all four Representative Concentration Pathways (RCPs) with equivalent rates of change of key variables over time compared to current observations, MAGICC (a well-known simple climate model), and models from the 5th Coupled Model Intercomparison Project. Hector's flexibility, open-source nature, and modular design will facilitate a broad range of research in various areas.
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Nauels, Alexander, Malte Meinshausen, Matthias Mengel, Katja Lorbacher, and Tom M. L. Wigley. "Synthesizing long-term sea level rise projections – the MAGICC sea level model v2.0." Geoscientific Model Development 10, no. 6 (June 30, 2017): 2495–524. http://dx.doi.org/10.5194/gmd-10-2495-2017.
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Abstract. Sea level rise (SLR) is one of the major impacts of global warming; it will threaten coastal populations, infrastructure, and ecosystems around the globe in coming centuries. Well-constrained sea level projections are needed to estimate future losses from SLR and benefits of climate protection and adaptation. Process-based models that are designed to resolve the underlying physics of individual sea level drivers form the basis for state-of-the-art sea level projections. However, associated computational costs allow for only a small number of simulations based on selected scenarios that often vary for different sea level components. This approach does not sufficiently support sea level impact science and climate policy analysis, which require a sea level projection methodology that is flexible with regard to the climate scenario yet comprehensive and bound by the physical constraints provided by process-based models. To fill this gap, we present a sea level model that emulates global-mean long-term process-based model projections for all major sea level components. Thermal expansion estimates are calculated with the hemispheric upwelling-diffusion ocean component of the simple carbon-cycle climate model MAGICC, which has been updated and calibrated against CMIP5 ocean temperature profiles and thermal expansion data. Global glacier contributions are estimated based on a parameterization constrained by transient and equilibrium process-based projections. Sea level contribution estimates for Greenland and Antarctic ice sheets are derived from surface mass balance and solid ice discharge parameterizations reproducing current output from ice-sheet models. The land water storage component replicates recent hydrological modeling results. For 2100, we project 0.35 to 0.56 m (66 % range) total SLR based on the RCP2.6 scenario, 0.45 to 0.67 m for RCP4.5, 0.46 to 0.71 m for RCP6.0, and 0.65 to 0.97 m for RCP8.5. These projections lie within the range of the latest IPCC SLR estimates. SLR projections for 2300 yield median responses of 1.02 m for RCP2.6, 1.76 m for RCP4.5, 2.38 m for RCP6.0, and 4.73 m for RCP8.5. The MAGICC sea level model provides a flexible and efficient platform for the analysis of major scenario, model, and climate uncertainties underlying long-term SLR projections. It can be used as a tool to directly investigate the SLR implications of different mitigation pathways and may also serve as input for regional SLR assessments via component-wise sea level pattern scaling.
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Chayanika Roy. "Reversing the Gaze: Subversion and Re-interpretation of Mythical Stereotypes in Chitra Banerjee Divakaruni’s The Palace of Illusions." Creative Launcher 6, no. 2 (June 30, 2021): 113–18. http://dx.doi.org/10.53032/tcl.2021.6.2.16.
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Epics are indeed an indelible part of our existence carrying us into the timeless history where reality and fantasy blends into a harmonious whole. A diasporic women writer re-creating myth and folklore in a contemporary context and re-telling a popular epic Mahabharata from Draupadi’s perspective is monumental and extraordinary. There have been sudden inclinations on part of the contemporary writers to re-interpret the epics in a new light highlighting the women characters who have been otherwise neglected in the original story as tangible subjects. Usually, epic narratives portray women on an ideological viewpoint; women being embodiments of perseverance and forbearance, mute spectators of misery and injustice perpetrated on them. But Divakaruni re-created the women characters by assigning them a voice of their own so that they become strong enough to express their choices and by living their own bodies vis-à-vis lives. The mystifying feminine psyche of the mythical women characters is unfolded before the readers and many unknown crevices of the inner mind are laid bare. These impressions and explorations of the epic characters were actually a hidden trope for self-discovery and articulation. The Palace of Illusions is a re-creation of the illusionary, magical world of Draupadi and her dream destination and how this world gets shattered in front of her eyes is not only literal but metaphorical in course of the novel. In an attempt to re-work the epic, the contemporary women writers deviate from the usual phallocentric thrust of the epic and make Draupadi the hero of the novel; subverting the stereo-typed gendered version of an epic. Divakaruni’s fiction strives to subvert the gendered binaries looking at the epic and its magnificent characters and events through Panchaali’s gaze. Thus, the Western model of the male gaze is repudiated and the female gaze is celebrated in an altogether new form. Is the story of Mahabharata a familial clash between fraternity or a woman’s personal desire and Panchaali’s revenge which drenched the country and its inhabitants in the blood is the question that is left open-ended for the readers who revisits Mahabharata through the eyes of Draupadi vis-a-vis Chitra Banerjee Divakaruni.