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Journal articles on the topic 'Rice gods'
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Lansing, J. Stephen, and Karyn M. Fox. "Niche construction on Bali: the gods of the countryside." Philosophical Transactions of the Royal Society B: Biological Sciences 366, no. 1566 (March 27, 2011): 927–34. http://dx.doi.org/10.1098/rstb.2010.0308.
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Human niche construction encompasses both purely biological phenomena, such as the evolution of lactose tolerance, and dual inheritance theory, which investigates the transmission of cultural information. But does niche construction help to explain phenomena in which conscious intention also plays a role? The creation of the engineered landscape of Balinese rice terraces offers a test case. Population genetic analysis and archaeological evidence are used to investigate whether this phenomenon emerged historically from trial and error by generations of farmers, or alternatively was designed by Bali's rulers. In light of strong support for the former hypothesis, two models are developed to explore the emergence of functional structure at both local and global scales. As time goes forward and selected patterns of irrigation schedules are implemented, local variation in rice harvests influences future decisions by the farmers, creating a coupled human–natural system governed by feedback from the environment. This mathematical analysis received a measure of empirical support when government agricultural policies severed the local feedback channels, resulting in the almost instantaneous collapse of rice harvests. The historical process of niche construction may also have included an evolution of religious consciousness, reflected in the beliefs and practices of the water temple cult.
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Qu, Feng. "Rice Ecology and Ecological Relations: An Ontological Analysis of the Jiangjunya Masks and Crop Images from China's East Coast." Cambridge Archaeological Journal 29, no. 4 (June 10, 2019): 571–92. http://dx.doi.org/10.1017/s0959774319000210.
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Depictions of human faces and rice-crop images found at the Jiangjunya rock-art site in Lianyungang City, Jiangsu Province, China, reveal entangling relationships between spiritual and economic aspects. Drawing on the relational ecology model and animist ontology theory, the author provides an analysis of the Jiangjunya rock art in its economic, social, spiritual and historical contexts, proposing that prehistoric farmers along China's east coast perceived rice plants as relating to persons. Rice was conceptualized not in utilitarian terms as a means of subsistence (used and consumed by humans) but rather as subjects capable of action. The human masks of Jiangjunya hence suggest a personhood for rice, rather than representing humans or anthropomorphic gods. Furthermore, the history of the Jiangjunya rock-art site corresponds with the history of local economics. The relational ontologies might have transformed gradually from human–animal interactions in the Late Palaeolithic and Early Neolithic periods to human–plant interactions in Late Neolithic societies. The author concludes that the art site was possibly treated as a mnemonic maintaining interpersonal and intersubjective relationships across thousands of years.
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Le, Diep Thi Ngoc. "Festival related to water Southeast Asia." Science & Technology Development Journal - Social Sciences & Humanities 2, no. 3 (May 18, 2019): 22–29. http://dx.doi.org/10.32508/stdjssh.v2i3.494.
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For agricultural countries, people's lives depend entirely on the chance of nature, especially on water. Water is therefore an important sacred element for the farmer. Southeast Asians see rain - water as the most important factor in their crops, their lives, and water. Rain is also the manifestation of the heart of heaven, of the gods. So far, agricultural peoples have formed beliefs to pray for the power of the gods to support human beings. This belief is expressed through rituals, waterrelated festivals, typical of the festival praying rain down and pray for the sun. On the basis of the intimate relationship between the ecological environment and the festival, this article focuses on research festivals related to water in Southeast Asia to contribute to the deconstruction of sacred rituals during festival. Through rituals during the festival, human behavior can be seen in relation to the natural environment of the rice agriculture farmers. The main research method of this article: system method - structure, comparison method, interpretation method; Theoretical approach of the paper is ecological theory and structural theory.
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Gardner, Robert. ": The Soul of the Rice . William R. Geddes. ; Brides of the Gods . William R. Geddes." American Anthropologist 89, no. 1 (March 1987): 265–67. http://dx.doi.org/10.1525/aa.1987.89.1.02a01230.
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Knapp, Keith Nathaniel. "The Meaning of Birds on Hunping (Spirit Jars)." Asian Studies 7, no. 2 (June 28, 2019): 153–72. http://dx.doi.org/10.4312/as.2019.7.2.153-172.
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More than 200 heavily decorated jars with five mouths, which are commonly known as hunping and date from the second to the early fourth centuries, have been excavated from tombs in Jiangnan. Remarkably, each of these vessels is unique in appearance. One of their most notable features is that they are adorned with figures of many animals. Of these, the most numerous are birds. This paper endeavours to discover why artisans put so many birds on these vessels. Although many analysts believe the birds are the souls of the departed flying to the heavens, that does not explain why there are so many. This paper contends that the answer lies in local Jiangnan legends and beliefs, in which sparrows stole rice from Heaven and introduced its cultivation to humans. Birds thereby were seen as grain and fertility gods and thus emblems of good fortune for both the dead and the living.
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Qing, Yang Jing, and Maman Lesmana. "Hindu-Buddhist Influence on the Myths of Rice Gods in Southeast Asia and Its Role in Modern Agriculture Development." International Journal of Research and Innovation in Social Science 06, no. 03 (2022): 589–97. http://dx.doi.org/10.47772/ijriss.2022.6326.
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Gaduh, Acyutananda Wayan, and Hari Harsananda. "Teo-Ekologi Hindu Dalam Teks Lontar Sri Purana Tatwa." Kamaya: Jurnal Ilmu Agama 4, no. 3 (October 1, 2021): 426–41. http://dx.doi.org/10.37329/kamaya.v4i3.1408.
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The agricultural sector in Bali is increasingly unpopular for the younger generation. This condition is inversely proportional to the increasing need for food and the tourist destination of Bali in the form of beautiful rice fields. Hindu agricultural traditions make the profession of farmers not only as a source of income but also as a medium for preserving the natural environment through the Hindu theo-ecology concepts. This study tries to explore Hindu theo-ecological in the Lontar Sri Purana Tattwa. The method used is a literature study technique by utilizing hermeneutic theory and interpretive theory which emphasizes the interpretation dimension of values in the Lontar Sri Purana Tattwa. Lontar Sri Purana Tattwa explained the teachings of Hindu theo-ecology through the concept of divinity, ritual, ethics, and mythology. God is manifested as Saguna Brahman, namely gods and goddesses who control various aspects of nature. The main deity worshiped is Dewi Sri as the ruler of rice and welfare. Ritual practices are carried out massively and ethics in farming are upheld. The Hindu theo-ecology in the Sri Purana Tattwa makes professions (farmers) a medium to get closer to God, and at the same time preserve nature. Through an understanding of Hindu theo-ecology, it is hoped that it can increase the interest of the Hindu community in the agricultural sector and foster a love for the environment.
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Rijal, Deepak Kumar. "Role of Food Tradition in Conserving Crop Landraces On-Farm." Journal of Agriculture and Environment 11 (September 16, 2010): 107–19. http://dx.doi.org/10.3126/aej.v11i0.3658.
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Local knowledge of crop diversity linked to food traditions, local practices and social norms is documented acquired through interaction with farmers and focus group discussion. Cooking quality of different rice varieties was assessed to see the effects of the environment factors. Different food dishes were assessed by trained cook, urban and rural consumers to identify dishes for market promotion. Diversified food traditions show close links to richness of crop landrace diversity. Crop landraces have substance, symbolic and sign values. Certain food dishes are used as symbolic offerings to different Gods such as lineage God, goddess and spirits of the past ancestors. Of the elaborated dishes tried, taro when prepared with legumes, mutton and fish, was preferred. Such preference was also landrace specific. 'Hattipow' for fried mutton, 'Panchamukhe' with fish and 'Ujarka' for Samosa are preferred. Culinary characters on rice landraces were unaffected by environment factors. The quality of improved variety, however decreased when grown in alien environments. The likelihood of crop landraces to be conserved increases if: a) they are competitive to other options farmers-custodian have b) farmer-custodian and consumers follow socio-cultural norms, and c) traditional dishes still remain popular. Increased demand for landraces and the promotion of landraces derived products help generate income and green jobs which are the same time offers of community incentives to conserve crop landraces on-farm.Key words: Dishes; Landraces; Livelihoods; Traditions; ValuesThe Journal of AGRICULTURE AND ENVIRONMENTVol. 11, 2010Page: 107-119Uploaded date: 16 September, 2010
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Bin Rusli, Almunawar, and Nasruddin Yusuf. "Puritan Hindus in Bolaang Mongondow: Faith, Trade and Politics." International Journal of Interreligious and Intercultural Studies 3, no. 2 (December 3, 2020): 110–21. http://dx.doi.org/10.32795/ijiis.vol3.iss2.2020.1097.
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This article look at how to become a Balinese in Bolaang Mongondow, North Sulawesi. As a trans-migrant group from the eruption of Mountain Agung Karangasem 1963, they left the Island of Gods since March 11, 1964, anchored in Makassar later arrived in Bolaang Mongondow March 26, 1964 through Inobonto port and build of Pakraman Kembang Mertha Village November 1, 1965 with permission of Dumoga indigenous peoples. The Balinese expression of faith shaping of intersubjective relation. In contrast to Geertz’s thesis about the absolute monism of Hinduism, the Balinese in Bolaang Mongondow instead used of religious pluralism perspective. They convert to Muslim and Christian without conflict. In 1970, the Bali farmers start to planting corn, soybean, cassava and rice based on family ties. They have a trade networks with Chinese ethnic descendants. In presidential election 2019, Joko Widodo-Ma’ruf Amin became the winner in Kembang Mertha (84.56%) in comparison to Prabowo-Sandi (15.44%). The loyalty of Balinese to PDIP can be survived from money politics and identity politics because of the cross-blood and ideology. Thus, Balinese migrants can be classified as one of the strongest civil society in contemporary Bolaang Mongondow.
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Kepirianto, Catur, Siti Mariam, and Vanessa Febe Purnomo. "Food Offering Culture at Chinese Rituals in Semarang Chinatown Coastal Community." E3S Web of Conferences 317 (2021): 01028. http://dx.doi.org/10.1051/e3sconf/202131701028.
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Food offering culture in Chinese ritual activities is a form of local wisdom in the religious system and as a medium of communication with Gods and ancestors. Food offerings in Semarang Chinese coastal community rituals are knowledgeable to increase people's awareness of religious consciousness, religious tourism, and culinary culture, especially local language, environmental and cultural identity. The research purpose is to describe various food names and offerings at Chinese ceremonies and ritual activities. It is descriptive qualitative research and refers to the theory of naming systems and meaning as symbols. The research applies observing, collecting, processing, and analyzing data. The research findings describe ritual and cultural ceremonies and celebrations in Semarang Chinatown, such as Chinese New Year, Ceng Beng ritual, festival rebutan, and eating Bakcang celebration. Food offerings imply specific meanings. Kue moho in the Cap Go Meh celebration is a symbol of much luck and fortune. Bakpao symbolizes joy and gentleness. Kue keranjang is a symbol of prosperity. Eating rice cake symbolizes long life and prosperity. Sweets are symbols of the sweet life. Citrus fruits symbolize harmony, and bananas are symbols of prosperity.
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Sandi Untara, I. Made Gami, and Ni Wayan Sri Rahayu. "BISSU: ANCIENT BUGIS PRIEST (Perspective On The Influence Of Hindu Civilization In Bugis Land)." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 5, no. 2 (November 26, 2021): 191. http://dx.doi.org/10.25078/ijhsrs.v5i2.3032.
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<p class="p2">This study discusses the Bugis or Bissu priests in South Sulawesi Province. The Bugis people's belief in bissu has been written since ancient times and has even been documented in the Lontara I La Galigo. In general, Bissu is a man but looks like and dressed up like a woman or in the Bugis language; it is called Calabai. During the heyday of the kingdoms in South Sulawesi, a Bissu had a crucial position in traditional ritual activities and other sectors such as medicine, as a fortune teller, to determine good days and a royal advisor. They are believed as the bridge between humans and gods or ancestral spirits through their language called Torilangi. Along with the times, the existence of Bissu in South Sulawesi began to disappear because they were considered to be carrying out idolatrous activities. There is no more special attention given by the government to their survival. So that many Bissu has switched professions to survive, such as being a bridal make-up, working on rice fields and gardens as well as taking part in regional tourism activities through the Magiri attractions they display.</p>
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Hasriani, Andi. "BISSU RITUALITY ON BUGIS COMMUNITY IN SUB DISTRICT SEGERI PANGKEP REGENCY SOUTH SULAWESI." Journal on Leadership and Policy 3, Number 2 (December 24, 2018): 23–32. http://dx.doi.org/10.32890/jlp2018.3.2.3.
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Bissu is a cultural trace of the pre-Islamic Bugis tribe that still survive until now, who served as guard of arajang heirlooms. Bissu is not a transvestite or a calabai, but a person who is immune to sharp weapons, who are also able to communicate with the Gods by using the to rilangi language. This research is focused on the ritual event performed by bissu which is mappalili and maggiri dance which still exist although faced with various challenges such as the influence of Islamic teachings, the dynamics of the life of a growing society, and the change of ceremonial status is done become a custom or just as a cultural staging that is expected to attract tourists to come to see the ritual event. The method used in this research is qualitative method which starts with observation, location determination, sample determination, interview, data processing and writing of research result. Result of research about bissu ritual in Segeri regency of Pangkep, illustrates that the local government still support the existence of bissu as a leader in the mappalili ritual performed every year before the rice fields that end with maggiri dance ritual as the peak event is still expected to exist as a preserver of regional culture as well as the culture of the archipelago.
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Ni Gusti Ayu Nyoman Budiasih. "KONSEPSI PRASADA DI PURA TAMAN AYUN MENGWI, BADUNG." Jurnal Kajian dan Terapan Pariwisata 1, no. 1 (November 1, 2020): 12–24. http://dx.doi.org/10.53356/diparojs.v1i1.13.
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The conception of ”Prasada” is a place of worship of ancestral spirits, but at Prasada in Taman Ayun Temple in Mengwi is not as usual, but has its own uniqueness. Generally the conception of Prasada as a place of worship for ancestral spirits, but this Prasada serves as a place of worship of the “Mountain God” for fertility, this can be strenghened from the name of the Prasada namely “Prasada Cili Gading”. Cili means “Sri” be identified as Sri Goddess with the Her Sakti Vihsnu Goddess, which symbolizes fertility, and Gading means “Yellow” be identified as ‘Rice’ colored yellow. This Prasada also called “Lingga” worship of the Shiva Goddess as symbol of victory from I Gusti Agung Putu which is considered successful in upholding prosperity and protect his people, and established the Kingdom of Mengwi. The worship of “Mountain Gods” is the symbolic concept of “Mount Mangu”, as the essence of the balance of the universe which symbolizes fertility, prosperity, and happiness, the natural is maintained, sustainable, balanced, for the life. Besides also functions as a “Glory Symbol” of victory, this Prasada functions as a place of worship for the “Shiva Parwata”. If true, this Prasada also functions to worship “Shiva Vishnu” Goddess in an aspect known as “Harihara Goddess”. Prasada Cili Gading, the form is just like as Prasada but does not function as the true concept of Prasada. The architectural of this Prasada indeed shows the type of East Java temple which is slim, is classified as the 17th Century periodization.
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Kusuma Tirta, Dewa Gede. "UPACARA NYANGLING DI PURA TIRTA EMPUL BANJAR KEDIRI DESA SINGAPADU KALER KECAMATAN SUKAWATI KABUPATEN GIANAR (Persepektif Filosofi)." Jurnal Penelitian Agama Hindu 1, no. 2 (October 6, 2017): 505. http://dx.doi.org/10.25078/jpah.v1i2.289.
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<p><em> Implementation of religious teachings, especially in the field of ceremony (yajna) there is a difference between one area to another. The difference is based on local traditions cultural and Hindu culture develops in conformity with the natural enviroment. Nyangling ceremony in Tirta Empul Temple in Banjar Kederi, Singapadu Kaler village, Sukawati District Gianyar regency. Nyangling ceremony is unique because in the ceremony Nyangling using rice means, the rice is then purified with holy water contained in Tirta Empul Temple. Based on the above background, then the formulation of the issues to be discussed include: (1) How is the procession of Nyangling Ceremony, At Tirta Empul Temple in Kederi street, Singapadu Kaler village, District Sukawati Gianyar regency? (2) What is the function of Nyangling Ceremony, in Tirta Empul Temple, Banjar Kederi, Singapadu Kaler Village, Sukawati District, Gianyar Regency? (3) What Is Philosophical Of Nyangling Ceremony Tirta Empul Temple, Banjar Kederi, Singapadu Kaler Village, Sukawati District, Gianyar Regency.</em></p><p><em></em><em>Based on data analysis it can be concluded (1) Nyangling ceremony procession is a series of ceremony gods yajna. Place of execution at Tirta Empul Temple Banjar Kederi, Singapadu Kaler Village, Sukawati District Gianyar Regency and led by Dewa Mangku Tirta .. (2) Nyangling ceremony has various functions that are the function of religious system, social function, function of cultural preservation, aesthetic function. (A) The function of the Religious System is a spiritual aspect which can not be attained. (B) Social Function as a unifying tool for the achievement of a properous society, and cultive a sense of togetherness. (C) Cultural Preservation Function, Nyangling Ceremony Represents the culture of the Banjar Kederi, Singapadu Kaler Village, Sukawati District, Gianyar Regency, which is sacralized as a vehicle for preserving Balinese art and culture. (D) Aesthetic function is found in the community movements of Kederi street walking looks neat rows of time walking towards Tirta Empul Temple and sound to the hymn accompanied by gambelan . (3) It should be observed from its meaning, namely: (a) The philosophical meaning of Nyangling ceremony in Tirta Empul Temple, Banjar Kederi, Singapadu Kaler Village is to purify the means of rice to be used at the time of piodalan and offer various means of upakara / banten as a form of our devotion before God . (B) The meaning of balance and harmony in the Nyangling ceremony is seen at the time of the ceremony since its preparation, procession and execution. Members of the community Banjar Kederi, Singapadu Kaler Village help each other based on the heart and hospitality during theNyangling ceremony took place. (C) The Purification of the Nyangling Ceremony is contained in the holy tirtha which is requested to purify the means of the ceremonial rice and the bodies of its worshipers.</em></p><pre><em> </em></pre>
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Gobang, Paulus Wilfridus. "MAKNA SIMBOLIS DAN FUNGSI TARI HUDOQ SUKU DAYAK WEHEA DI PEDALAMAN KALIMANTAN TIMUR." Jurnal Komunikasi dan Budaya 3, no. 2 (February 9, 2023): 143–50. http://dx.doi.org/10.54895/jkb.v3i2.1758.
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Hudoq dance is included in the type of traditional folk dance, because it was created by the local community of the Dayak Wehea tribe in the interior of East Kalimantan. Hudoq dance is performed once a year after the rice harvest. Hudoq dance serves as an expression of gratitude for the success of the harvest and protection from supernatural spirits for the village and the community. This article aims to find out the symbolic meaning and role of the Hudoq dance of the Dayak Wehea tribe in the interior of East Kalimantan. The method used in this study is literature via the internet. Through this study it can be concluded that the symbolic meaning of the Hudoq dance of the Dayak Wehea tribe, namely the Hudoq mask resembles a wild animal which is dominated by red, black and white as the favorite colors of the gods while the motifs on the Hudoq mask are typical carvings of the Dayak Wehea tribe. The red color on the Hudoq mask symbolizes courage in people's lives and the black color is believed to be a form of majesty while the white color is a symbol of purity. The symbolic meaning of the Hudoq dance in Lom Plai (harvest thanksgiving) can be seen from the function of the dance and the elements of its presentation. The role of the Hudoq dance is as an expression of gratitude for the success of the harvest during the year and also as a tribute to the ancestral spirits who have protected the residents and the village. This is intended as a form of appreciation to their predecessors that the Dayak Wehea community continues to preserve customs, so the Lom Plai event is held every year.
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Sarker, Md Moklesur Rahman, and Abdul Ghani. "Cultural and Health Management Practices of the Garo Community of Bangladesh: A Case Study of the Garos of Greater Mymensingh District." Stamford Journal of Pharmaceutical Sciences 1, no. 1 (January 5, 2009): 29–37. http://dx.doi.org/10.3329/sjps.v1i1.1783.
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An extensive survey study was carried out on different aspects of health management practices of the Garo communities in Bangladesh to assess their actual present health status. The study was carried out on 1205 respondents out of 40,173 total Garo people of the study area of greater Mymensingh district. The study revealed that Garos enjoy a better health status than the common Bengali community. It was also observed that traditional cultural practices have great influence on the health management of the Garos. Many of the Garos think that diseases result from the dissatisfaction of the gods and goddesses or curses of the evil spirits. Thus they sacrifice animals to please the spirits to get relief of their diseases. Almost all the Garos use water from tube well (53.69%) or puller pump (44.81%) for drinking, bathing and cleaning purposes. Every family has a latrine. Almost everybody is concerned about regular dental care and half of the Garos are concerned about family planning. Garos eat a wider variety of foods including numerous natural plants as vegetables, some of which have medicinal values. Traditionally Garos are fond of drinking wine, prepared from boiled rice. The study also revealed that the Garos are generally less attacked by diseases than the common Bengali people. This may be attributed to their better living environment, food habits, cleanliness, hard work in the fields and sufficient rest after work and, after all, consciousness about health and diseases. But yet, diseases are quite common in this community; the most common one being Malaria. Most of the Garos take treatment from their traditional health practitioners although treatment of modern Allopathic system is available in the local Christian hospitals. About 55.68% of the Garos expressed their firm faith on their traditional treatment systems. In spite of some superstitions about diseases and health, the overall health status of the Garos is comparatively better than the majority of the mainland Bengali community. Key Words: Garo community, Garo culture, Health management practices, Traditional healers    doi:10.3329/sjps.v1i1.1783 S. J. Pharm. Sci. 1(1&2): 29-37
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Rosen, Fred. "Ms. Rice Goes to Mexico." NACLA Report on the Americas 38, no. 6 (May 2005): 3. http://dx.doi.org/10.1080/10714839.2005.11722364.
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Barrett, Justin L., R. Daniel Shaw, Joseph Pfeiffer, and Jonathan Grimes. "Where the Gods Dwell: a Research Report." Journal of Cognition and Culture 19, no. 1-2 (May 2, 2019): 131–46. http://dx.doi.org/10.1163/15685373-12340051.
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AbstractAre the places that superhuman beings purportedly act and dwell randomly or arbitrarily distributed? Inspired by theoretical work in cognitive science of religion, descriptions of superhuman beings (e.g., ancestors, demons, ghosts, gods, spirits) were solicited from informants in 20 countries on five continents, resulting in 108 usable descriptions, including information about these beings’ properties, their dwelling location, and whether they were the target of rituals. Whether superhuman beings are the subject of religious and ritual practices appeared to co-vary in relation to both features of physical geography and cognitive factors. Good gods were more likely the focus of religious practices than evil gods, and where the gods are thought to dwell mattered. If either the being was thought to dwell in a dangerous place or a resource rich place, it was more likely to have practices directed at it.
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Habib, Abina. "Our Gods Wear Capes: Religion or the Lack of it and the Rise of Superheroes." International Journal of Languages, Literature and Linguistics 9, no. 5 (October 2023): 336–42. http://dx.doi.org/10.18178/ijlll.2023.9.5.428.
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In many ways, modern pervasive culture has a huge impact on how our community thinks, and like all written material, comic books are a big part of this cultural environment. Since the 1960s, we’ve been fed a steady diet of made-up superheroes from comic books and movies. Their characters have become part of our everyday lives, yet it’s vital to think about the role superheroes play in our culture and how they’ve taken God’s place as a source of motivation and hope. In this paper, I will look at how superheroes have taken the position of God in contemporary culture, as well as the causes and effects of this trend.
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Castillo, Cristina Cobo, Martin Polkinghorne, Brice Vincent, Tan Boun Suy, and Dorian Q. Fuller. "Life goes on: Archaeobotanical investigations of diet and ritual at Angkor Thom, Cambodia (14th–15th centuries CE)." Holocene 28, no. 6 (February 2, 2018): 930–44. http://dx.doi.org/10.1177/0959683617752841.
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This is the first time an archaeobotanical analysis based on macroremains, both charred and desiccated, from Cambodia is reported. The archaeobotanical samples are rich and provide evidence of rice processing, consumption of non-indigenous pulses, and the use of economic crops. The evidence is supported by data from inscriptions, texts and historical ethnography. This study demonstrates that the city of Angkor in the 14th and 15th centuries CE, despite its decline, was still occupied. Angkor’s inhabitants continued their everyday lives cultivating and consuming their staple food, rice, with a suite of pulses, and also used the harvests in the performance of rituals.
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Barba, Eugenio. "The Return of the Ancient Gods." New Theatre Quarterly 10, no. 40 (November 1994): 323–26. http://dx.doi.org/10.1017/s0266464x00000865.
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Davenport, R. J. "RICE GENOME: Syngenta Finishes, Consortium Goes On." Science 291, no. 5505 (February 2, 2001): 807a—807. http://dx.doi.org/10.1126/science.291.5505.807a.
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Cummins, Neil. "As Gods Among Men: A History of the Rich in the West." Journal of Economic Literature 62, no. 1 (March 1, 2024): 317–19. http://dx.doi.org/10.1257/jel.62.1.317.r1.
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Neil Cummins of London School of Economics reviews “As Gods Among Men: A History of the Rich in the West” by Guido Alfani. The Econlit abstract of this book begins: “Explores the role and significance of the Western rich and superrich in history, detailing important aspects of their behavior to pinpoint patterns representing elements of continuity or change.”
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Yi, ShuYan, Bing Han, and Jing Wang. "Study on the Image of Mountain Gods in Shanhai Jing." Journal of Education, Humanities and Social Sciences 17 (July 27, 2023): 110–15. http://dx.doi.org/10.54097/ehss.v17i.10470.
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Shanhai Jing is an ancient document in pre-Qin period, known as one of the "Three Wonderful Books". As a masterpiece of mythological scriptures, Shanhai Jing contains rich mythological stories and images of gods and humans. The Wuzang Mountain Classics records many mountain gods and their sacrificial processes, which is an important part of its contents.This paper mainly takes this as the research object, and pays full attention to the relevant texts of the Wuzang Mountain Classic from the outside to the inside through the classification of the image of mountain gods, analysis of the sacrificial ceremony process and exploration of the reasons for sacrificial ceremonies. The paper provides a deeper analysis of the ancient "animism of all things" as a way of worshipping the ancestors. This type of research not only deepens the understanding of the text of the Shanhai Jing, but also provides a specific grasp of the ancient Chinese sacrificial culture, which has certain research value.
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Levy, Gabriel. "Scholars Are Demons, Not Gods." Bulletin for the Study of Religion 42, no. 2 (April 3, 2013): 7–12. http://dx.doi.org/10.1558/bsor.v42i2.7.
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The book is made up of a series of conference papers and previously published essays. No attempt is made at relating the essays, so the reader gets no real sense of structure for the book as a whole or sense of what the author intends the book to accomplish, other than a kind of Bruce Lincoln’s “Recent Hits.” This is not necessarily a critique, unless one thinks that explicitly stated coherence is a requirement of scholarly books. If a red thread can be traced in this very rich assortment it must be found already (and perhaps only) in the title, where we find that the book is about the relationship between Gods, demons, priests, and scholars. The book is very much about the discursive positionality of scholars of religion in relation to their object they study.
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Korsunsky, Boris. "Ride goes before a fall." Physics Teacher 59, no. 8 (November 2021): 669. http://dx.doi.org/10.1119/10.0006929.
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Subramani, Rev Dr N. "The Imagery of Love in the Book of Hosea (Hosea 3:1-5): A Word Study." BIBLICAL STUDIES JOURNAL 04, no. 01 (2022): 33–59. http://dx.doi.org/10.54513/bsj.2022.4103.
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The book of Hosea presents sincere devotion and commitment to the Lord. The prophet’s message was mostly warnings, but there is a note of hope in the form of sincere repentance and asking for God's forgiveness, followed by a renewed commitment to the Lord. The people of Israel may find forgiveness and restoration to God’s favour and blessings. The prophet Hosea was instructed by God to symbolically prophesy to the Israelites about their disobedience to His call, and they would be punished if they did not return to the Lord their God. The prophecy is aptly represented in the marriage of Hosea to an adulterous woman, Gomer. God, represented by Hosea, had a covenant with Israel, but the latter turned him over to other gods. God foretold the punishment that would befall Israel, as well as the mercy that would befall them if they repented and returned to him through Hosea. The prophet’s message speaks of God’s steadfast love, portrayed through the suffering husband of an unfaithful wife. Hosea’s message is also considered a warning to them, and they will turn their backs on God’s love. Through the symbolic presentation of the marriage of Hosea and Gomer, God’s love for the idolatrous nation of Israel is displayed in a rich metaphor. This essay explains how the message of Hosea is relevant in the present context.
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ELLIS, R. J. "“Latent color” and “exaggerated snow”: whiteness and race in Harriet Prescott Spofford's “The Amber Gods”." Journal of American Studies 40, no. 2 (July 27, 2006): 257–82. http://dx.doi.org/10.1017/s002187580600137x.
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“We've some splendid old point-lace in our family, yellow and fragrant … all tags and tangles and fibrous and bewildering” (7). This is the way that Giorgione (Yone) Willoughby opens her tale, “The Amber Gods”; instead of “beginn[ing] at the beginning” (7) she offers a luxuriant description of a type of old lace, rich in sense impressions. Bewilderingly, like her point lace, her story's introductory proprieties are delayed until the second paragraph. Such improper sensuality disconcerted many of her Protestant New England readers when her story appeared in the Atlantic in 1860. Yet also, hypocritically, at this time, a rising bourgeoisie, secure in its socioeconomic position, was increasingly embracing a phase of conspicuous leisure and consumption. It is with this embrace, and its dark origins and dark legacies, that “The Amber Gods” engages.
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Szell, Michael, and Roberta Sinatra. "Research funding goes to rich clubs." Proceedings of the National Academy of Sciences 112, no. 48 (November 13, 2015): 14749–50. http://dx.doi.org/10.1073/pnas.1520118112.
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Xiong, Huaiyang, Yang Li, Jing Yang, and Yangsheng Li. "Comparative transcriptional profiling of two rice genotypes carrying SUB1A-1 but exhibiting differential tolerance to submergence." Functional Plant Biology 39, no. 6 (2012): 449. http://dx.doi.org/10.1071/fp11251.
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Submergence tolerance in rainfed lowland rice (Oryza sativa L.) is determined mainly by SUB1A-1, which confers the tolerance by regulating the ethylene- and gibberellin-mediated gene expression responsible for carbohydrate consumption, cell elongation and ethanolic fermentation. However, two indica rice genotypes, FR13A and Goda Heenati, both carrying this gene, exhibited differential tolerance to submergence. Comparative analysis of transcriptional profiling of the two genotypes revealed that many of antioxidant genes were more highly expressed in FR13A than in Goda Heenati under both submergence and control conditions, or only under submergence, whereas most of genes involved in biosynthesis and signalling of ethylene and GA and in anaerobic carbohydrate metabolism had comparable levels of expression between genotypes under the same conditions. H2O2 and malondialdehyde (MDA) assays demonstrated that Goda Heenati accumulated more H2O2 and had more MDA, a product of lipid peroxidation, than FR13A under submergence. These findings suggest that apart from SUB1A-mediated ‘quiescence strategy’, the detoxification of reactive oxygen species (ROS) is another important trait associated with submergence tolerance. The information obtained from this study helps in further understanding of the mechanism underlying submergence tolerance.
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Sonderegger, Viviane. "Tobler goes digital." Schweizer Jahrbuch für Musikwissenschaft 40 (April 19, 2024): 109–12. http://dx.doi.org/10.36950/sjm.40.10.
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The digital edition project "Tobler goes digital" provides online access to a collection of almost forgotten folk songs by the Swiss composer Johann Heinrich Tobler (1777-1838), bringing a rich choral music repertoire back into the limelight.
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Kumar, Vinod. "Traditions and Folk Belief of the Supernatural: A Case Study of Western Himalayas in Shimla Hill." Journal of Research in Social Science and Humanities 3, no. 5 (May 2024): 23–28. http://dx.doi.org/10.56397/jrssh.2024.05.05.
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This paper intends to highlight the belief in the existence of superhuman or supernatural power in the area of study, which has a rich stock of myths, legends, traditions and the sacred occasion which are explained by some myth or the other, having some mythology behind them. Shimla hills as a part of Western Himalayas has plenty of folk beliefs and legends associated with deities’ heroes and cults, and these play an important role in the customary practice and behaviour of the masses. The region has several great deities drawn from historical traditions. These gods and heroes, and the folklore associated with them are the guardians of the traditional value system which governs the life of the people in this area. This unique amalgamation of good and evil spirits as gods has tremendous effect on the social and religious culture of the people residing in the region. Most of the gods have their family members as deities of various villages, which have given birth to strong connections within the region in terms of social and political relationships. While these project a sense of monolithic culture, it is also possible to read the sources and complexity of the cultural formation through an analysis of the conflicts and contestations within the tradition variation. These folk beliefs, traditions of the supernatural are the mirror of the cultural life of this area which can be described as animistic.
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Putra, Aslam Cahya, Kiftiawati Kiftiawati Kiftiawati, and Purwanti Purwanti Purwanti. "ANALISIS MANTRA PESTA PANEN ADAT LOMPLAI SUKU DAYAK WEHEA DI DESA NEHAS LIAH BING KABUPATEN KUTAI TIMUR KAJIAN SEMIOTIKA." Ilmu Budaya: Jurnal Bahasa, Sastra, Seni, dan Budaya 7, no. 4 (October 26, 2023): 1361. http://dx.doi.org/10.30872/jbssb.v7i4.9526.
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Aslam Cahya Putra, Kiftiawati, PurwantiProgram Studi Sastra Indonesia, Fakultas Ilmu BudayaUniversitas MulawarmanEmail: aslamr074@gmail.com ABSTRAKKata kunci: suku dayak wehea, mantra, lomplai, sastra lisanSuku Dayak merupakan salah satu dari banyaknya suku di Indonesia. Selain terdiri dari banyak sub-suku, Suku Dayak juga kaya budaya. Salah satunya, Suku Dayak Wehea yang memiliki sebuah upacara pesta panen yang diadakan setahun sekali yaitu Lomplai. Tari-tarian dan pembacaan mantra yang menjadi salah satu keunikan acara ini. Penelitian ini berjudul “Analisis Mantra Pesta Panen Adat Lomplai Suku Dayak Wehea di Desa Nehas Liah Bing Kabupaten Kutai Timur Kajian Semiotik”. Rumusan masalah dalam penelitian ini ialah (1) bagaimana bentuk mantra yang digunakan dalam upacara adat Lomplai?, dan (2) bagaimana makna mantra yang digunakan dalam upacara adat Lomplai? Penelitian ini merupakan penelitian lapangan yang menggunakan pendekatan penelitian kualitatif. Data dalam penelitian ini ialah kata, frasa, klausa, ataupun kalimat yang terdapat dalam objek penelitian yaitu mantra. Sumber data dalam penelitian ini adalah informan-informan yang diwawancarai oleh peneliti yang memenuhi kriteria yang telah ditentukan sehingga menghasilkan keputusan narasumber yaitu kepala adat Suku Dayak Wehea, para pelaku tetap upacara adat Lomplai, dan kepala Desa Nehas Liah Bing. Waktu penelitian di lapangan menghabiskan waktu selama 12 hari kerja. Teknik pengumpulan data yang digunakan adalah teknik observasi, kemudian wawancara. Kemudian dilakukan pula dokumentasi untuk pengambilan beberapa gambar dan video (jika ada) dan selanjutnya mentranskrip data. Transkripsi data yaitu mengubah bentuk data dari lisan menjadi tulisan. Hasil wawancara yang telah diperoleh yang diolah menjadi teks yang selanjutnya dianalisis menggunakan teori yang ada.Hasil yang didapatkan dari penelitian ini yaitu (1) bentuk mantra berbentuk puisi. Analisis bentuk membawa peneliti pada kesimpulan bahwa semua mantra dalam upacara ini memiliki sifat mengeksplorasi bunyi, mengandung repetisi, memiliki rima yang hampir sama di tiap barisnya, dan diyakni masyarakat memiliki efek perubahan, dan (2) makna yang terkandung dalam mantra-mantra yang ada yaitu memuji dan meminta kehadiran para leluhur dalam upacara, memohon untuk melindungi padi dari hama, mengantar “pulang” roh-roh padi yang telah mati karena hama, penolak bala atau doa agar dijauhkan dari hal-hal buruk, dan berserah diri kepada leluhur dan dewa-dewa yang mereka yakini. ABSTRACT Key Words: dayak wehea tribe, spell, lomplai, oral literature The Dayak tribe is one of many tribes which exist in Indonesia. Not only it has a sub-tribe, but the Dayak tribe is also rich in its culture. One of them was the Dayak Wehea tribe which has their harvest ceremony which was celebrated once a year, named Lomplai. The choreographies and the spell reading are one of the uniqueness that exists in this ceremony. This research entitled “The Analysis of The Harvest Ceremony’s Spell Lomplai Tradition The Dayak Wehea Tribe in Nehas Liah Bing village Kutai Timur Regency The Semiotic Study”. Research questions that formed in this research are (1) How the form of the spell was used in the Lomplai tradition ceremony?, and (2) How the meaning of the spell was used in the Lomplai tradition ceremony?This research is based on field research by using qualitative research as an approach. The data in this research is based on the words, phrases, clauses, or sentences that exist in the object of this research, which is the spell. The source of the data in this research is based from the informants interviewed by the writer selected based on the predetermined criteria hence to obtain the decision of the said informants, which are the Head Village of the Dayak Wehea tribe, The permanent executor of the ceremony Lomplai tradition, and the head Village Nehas Liah Bing. Research time took 12 working days in the field. The data collection techniques used required observation techniques and then interviews. Documentations are also carried out by taking several pictures and videos (if necessary or needed) and then transcribing the data. On top of that, the data transcription is changing the form of the data from spoken to interview. The interview managed to give its results obtained to be processed into the text, which is then analyzed by using the existing theory.The result from this research indicates that (1) The form of the spell is based on the poem. The analysis of the form leads the writers to conclude that each spell in this ceremony event has its personality to exploit the sound, contains repetition, has similar rhyme in each of its linear, and believed by the people that it has the effectiveness to change, and (2) The meanings contained in the spells are praising and asking for the presence of the ancestors of the ceremony, to beg them to protect their rice field from the pests, therefore to take “home” the spirits of the rice which have died because of the pests, thus repelling reinforcements or praying to be kept away from bad things. Which hope to surround themselves with their ancestors and the Gods they believe in.
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GINGER, LAURA. "BUSINESS' CIVIL RICO RICO LIBILITY GOES UNCHECKED: NO PREVIOUS CONVICTION REQUIRED." American Business Law Journal 24, no. 2 (June 1986): 179–211. http://dx.doi.org/10.1111/j.1744-1714.1986.tb00495.x.
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Keegan, William F. "Central Plaza Burials in Saladoid Puerto Rico: An Alternative Perspective." Latin American Antiquity 20, no. 2 (June 2009): 375–85. http://dx.doi.org/10.1017/s1045663500002686.
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AbstractSome Caribbean archaeologists have assumed that the individuals buried beneath the central plazas of Saladoid sites in Puerto Rico lived in those villages during their lives. They interpret these central place burials as providing immediate access to the ancestors during ceremonies performed in this public space. The central plaza is viewed as the axis mundi, and through ancestor veneration the dead were called upon to intercede with the gods on behalf of the living. However, cross-cultural studies indicate that burial practices often are determined by descent, and those clan members whose postmarital residence was in communities other than their clan villages often were returned to their clan village for burial. It is argued here that central place burials do not reflect ancestor veneration, but rather social solidarity among widely scattered villages.
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Szonyi, Michael. "The Illusion of Standardizing the Gods: The Cult of the Five Emperors in Late Imperial China." Journal of Asian Studies 56, no. 1 (February 1997): 113–35. http://dx.doi.org/10.2307/2646345.
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Nineteenth-century observers of the Fuzhou area, both Chinese and Western, were struck by the worship of a group of deities associated with pestilence and epidemic disease. The local people called these gods the Five Emperors (Wudi). To Justus Doolittle, an American missionary stationed in Fuzhou, Proclaimed Zuo Zongtang, Governor-General of Fujian and Zhejiang: “the rival societies for getting up processions to parade the idols have from the beginning violated the law and corrupted morals, hence the evil must be stopped without delay” (Zuo 1867, 22). While these two observers each brought his own concern to bear on his perceptions of popular belief and ritual practice, they were united in their focus on the dangers the worship of these deities posed to public morality and order; neither was much interested in the identities or histories of these gods. But a detailed investigation of their identities and histories may explain how the deities were perceived as dangerous to public morality and order, and offers rich insight into the social history of Late Imperial China.
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Heath, Malcolm. "Greek Literature." Greece and Rome 63, no. 2 (September 16, 2016): 251–55. http://dx.doi.org/10.1017/s0017383516000127.
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Let us begin, as is proper, with the gods rich in praise – or, more precisely, with The Gods Rich in Praise, one of three strikingly good monographs based on doctoral theses that will appear in this set of reviews. Christopher Metcalf examines the relations between early Greek poetry and the ancient Near East, focusing primarily on hymnic poetry. This type of poetry has multiple advantages: there is ample primary material, it displays formal conservatism, and there are demonstrable lines of translation and adaptation linking Sumerian, Akkadian, and Hittite texts. The Near Eastern material is presented in the first three chapters; four chapters examine early Greek poetry. Two formal aspects are selected for analysis (hymnic openings and negative predication), and two particular passages: the birth of Aphrodite in Theogony 195–206, and the mention of a dream interpreter in Iliad 1.62–4. In this last case, Metcalf acknowledges the possibility of transmission, while emphasizing the process of ‘continuous adaptation and reinterpretation’ (225) that lie behind the Homeric re-contextualization. In general, though, his detailed analyses tend to undermine the ‘argument by accumulation’ by which West and others have tried to demonstrate profound and extensive Eastern influence on early Greek poetry. Metcalf finds no evidence for formal influence: ‘in the case of hymns, Near Eastern influence on early Greek poetry was punctual (i.e. restricted to particular points) at the most, but certainly not pervasive’ (3). His carefully argued case deserves serious attention.
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Barra, Luca, and Massimo Scaglioni. "TV Goes Social." Convergent Television(s) 3, no. 6 (December 24, 2014): 110. http://dx.doi.org/10.18146/2213-0969.2014.jethc074.
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In recent years, the Italian television scenario has become fully convergent, and social TV is an activity – and a hip buzzword – indicating both a rich set of possibilities for the audience to engage with TV shows, and an important asset developed by the television industry to provide such engagement, with promotional and economic goals. Mainly adopting the perspective of the production cultures of Italian broadcasters, the essay will explore the “Italian way to social television”, highlighting the strategies adopted by networks and production companies to encourage online television discourse and to exploit it as a content, a marketing device or a source of supplementary income.
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Petridou, Georgia. "“One Has To Be So Terribly Religious To Be An Artist”: Divine Inspiration and theophilia in Aelius Aristides’ Hieroi Logoi." Archiv für Religionsgeschichte 20, no. 1 (March 28, 2018): 257–71. http://dx.doi.org/10.1515/arege-2018-0015.
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Abstract:This paper deals with the close link between divine epiphany and artistic inspiration in the life and work of one of the most renowned rhetoricians of the second century AD, Aelius Aristides. The argument in a nutshell is that when Aristides lays emphasis on the divinely ordained character of the Hieroi Logoi, in particular, and his literary and rhetorical composition, in general, he taps into a rich battery of traditional theophilic ideas and narratives (oral and written alike). These narratives accounted for the interaction of divine literary patrons and matrons with privileged members of the intellectual elite to provide thematic or stylistic guidance to their artistic enterprises. Thus, Aristides makes wider claims about his own status of theophilia (lit. ‘the state of being dear to the gods’), a status that was much-praised and much-prized in the Graeco-Roman world, and one that functioned as a status-elevating mechanism in the eyes of both his contemporaries and posterity. Furthermore and on a different level, he also utilizes his theophilic aspirations to elevate his prose-hymns (a genre he invented) to the higher and already established level of encomiastic poetry, which Greeks regarded for centuries as fit for the ears of the gods.
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ROBSON, MARK IAN THOMAS. "Divine maximal beauty: a reply to Jon Robson." Religious Studies 50, no. 2 (September 12, 2013): 199–215. http://dx.doi.org/10.1017/s0034412513000334.
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AbstractIn this article I reply to Jon Robson's objections to my argument that God does not contain any possible worlds. I had argued that ugly possible worlds clearly compromise God's beauty. Robson argues that I failed to show that possible worlds can be subject to aesthetic evaluation, and that even if they were it could be the case that ugliness might contribute to God's overall beauty. In reply I try to show that possible worlds are aesthetically evaluable by arguing that possible worlds are maximally rich representations of possible events. I further argue that nothing in God's being can be aesthetically non-evaluable since God must be maximal beauty – a beauteous maximality which needs no ugliness. Finally I show in what sense Christ's heavenly scars can be beautiful.
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Weiss, Peter. "Light Goes on for Antimatter-Rich H 2 O." Science News 154, no. 24 (December 12, 1998): 375. http://dx.doi.org/10.2307/4011019.
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Menotti, Francesco, Benjamin Jennings, and Hartmut Gollnisch-Moos. "‘Gifts for the gods’: lake-dwellers' macabre remedies against floods in the Central European Bronze Age." Antiquity 88, no. 340 (June 1, 2014): 456–69. http://dx.doi.org/10.1017/s0003598x00101115.
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The lake-dwellings of the Circum-Alpine region have long been a rich source of detailed information about daily life in Bronze Age Europe, but their location made them vulnerable to changes in climate and lake level. At several Late Bronze Age examples, skulls of children were found at the edge of the lake settlement, close to the encircling palisade. Several of the children had suffered violent deaths, through blows to the head from axes or blunt instruments. They do not appear to have been human sacrifices, but the skulls may nonetheless have been offerings to the gods by communities faced with the threat of environmental change.
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Nokkala Miltová, Radka. "Planety v rocaillové architektuře ze zámku ve Lnářích a Johann Georg Hertel." Opuscula historiae artium, no. 1-2 (2022): 182–89. http://dx.doi.org/10.5817/oha2022-1-2-15.
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The article deals with the analysis of paintings of planets in the château at Lnáře from the period after the middle of the 18th century, which were created according to graphics from the rich Augsburg output of Johann Georg Hertel (1700–1775). The Lnáře remnants of the cycle of planetary gods show a symbiosis of two principles. On the one hand, a long tradition, dating from late antiquity and maintained through late medieval and early modern graphic series; on the other hand, the impulses of progressive astronomical observations. The more or less receptive character of Hertel' series thus shows above all the emphasis on the contemporary fashion Rococo mode in which the figural compositions are embedded.
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Zhou, Li. "On Translation Strategies and Methods of Foshan Woodcut New Year Pictures in Cross-cultural Communication." Journal of Research in Social Science and Humanities 3, no. 5 (May 2024): 34–38. http://dx.doi.org/10.56397/jrssh.2024.05.07.
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The cultural connotations of Foshan woodcut New Year pictures are rich, which are roughly reflected in the aspects of praying for good luck, warding off evil, worshipping gods, moral education, religious belief, folk customs, and so on. In cross-cultural communication, the following strategies can be used to deal with the cultural connotations in the translation of Foshan woodcut New Year pictures: preserving the cultural identity of the folk culture, following the principle of seeking common ground while reserving differences, and grasping the scale of wording. At the same time, the following specific translation methods can be adopted: combination of transliteration and free translation, transliteration with annotations, amplification method, and borrowing words translation.
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Tadesse, Awoke, and Temesgen Jerjero. "Evaluation of irrigated rice (Oryza sativa L.) varieties under irrigation condition at Dasenech Distinct, South Omo Zone." International Journal of Agricultural Research, Innovation and Technology 13, no. 1 (August 22, 2023): 38–41. http://dx.doi.org/10.3329/ijarit.v13i1.67971.
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Rice crop is essential in a country. Still, the production and productivity are low due to uncovering a suitable area for rice production and the shortage of improved and unedited well-adapted variety. To solve this problem, the study was conducted in Dasenech district during (2020/21 and 2021/22) cropping seasons to select well-adapted varieties. The study contains 6 varieties (Gode, Shebele, Chewaqa, Kallafo, Nerica-15, and Pawe-2). For this study used a randomized complete block design with three replications. Yield and other trait data were collected and subjected to analysis of variance. The result of the analysis of variance showed that all parameters were significantly affected among tested rice varieties. The Pawe-2 variety gave the highest grain production (6284.7 kg ha-1) among the tested varieties. Based on the study result, it can be suggested that variety Pawe-2 perform well and is suitable for agro-pastoral in the Dasenech area under irrigation condition and its similar agro-ecology. Int. J. Agril. Res. Innov. Tech. 13(1): 38-41, June 2023
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Johnson, Kenneth A. "Foot & Ankle Goes International: Come Along for the Ride!" Foot & Ankle International 15, no. 1 (January 1994): 1. http://dx.doi.org/10.1177/107110079401500101.
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Meidiansyah, Reza Akbar. "HEROISM OF SAMIRAH AL-ABBAS IN RIORDAN’S THE SHIP OF THE DEAD." PARADIGM: Journal of Language and Literary Studies 5, no. 2 (March 8, 2023): 133–44. http://dx.doi.org/10.18860/prdg.v5i2.17459.
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People tend to associate heroes and heroism with the acts of being brave and risking life. However, actions that have both of these features are far more likely to generate heroic labels than actions that have only one feature. This paper aims to show the heroism of Samirah al-Abbas in the Rick Riordan’s third novel of the Magnus Chase and the Gods Of Asgard trilogy entitled The Ship of The Dead. This paper approaches the heroism values of the character by applying the concept of the Great Eight popularized by George R. Goethals and Scott T. Allison. The findings show that throughout the plot of the book, Samirah exhibited six of eight heroic traits, which are caring, charismatic, inspiring, selfless, smart, and strong.
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Harmsen, Eric W., John R. Mecikalski, Victor J. Reventos, Estefanía Álvarez Pérez, Sopuruchi S. Uwakweh, and Christie Adorno García. "Water and Energy Balance Model GOES-PRWEB: Development and Validation." Hydrology 8, no. 3 (August 3, 2021): 113. http://dx.doi.org/10.3390/hydrology8030113.
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In 2009, the University of Alabama-Huntsville configured their GOES satellited-based solar radiation product to include Puerto Rico, the US Virgin Islands (USVI), Dominican Republic, Haiti, Jamaica, and Cuba. The half-hourly and daily integrated data are available at 1 km resolution for Puerto Rico and the USVI and 2 km for Hispaniola, Jamaica, and Cuba. These data made it possible to implement estimates of satellite radiation-based evapotranspiration methods on all of the islands. The use of the solar radiation data in combination with estimates of other climate parameters facilitated the development of a water and energy balance algorithm for Puerto Rico. The purpose of this paper is to describe the theoretical background and technical approach for estimating the components of the daily water and energy balance. The operational water and energy balance model is the first of its kind in Puerto Rico. Model validation results are presented for reference and actual evapotranspiration, soil moisture, and streamflow. Mean errors for all analyses were less than 7%. The water and energy balance model results can benefit such diverse fields as agriculture, ecology, coastal water management, human health, renewable energy development, water resources, drought monitoring, and disaster and emergency management. This research represents a preliminary step in developing a suite of gridded hydro-climate products for the Caribbean Region.
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Gesztelyi, Tamás. "Gems in the Ustinow Collection, Museum of Cultural History, University of Oslo." Acta Classica Universitatis Scientiarum Debreceniensis 58 (September 1, 2022): 101–41. http://dx.doi.org/10.22315/acd/2022/6.
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Scientifically, the collection’s primary importance is its Middle-Eastern origin; collections of gemstones from the Middle East have rarely been published unlike those from European archaeological sites. Thus the possibility opens up to compare finds from the eastern and western parts of the Roman Empire with a focus on similarities and differences. While in the western provinces the gemstones typically spread during the era of the Roman Empire, in the eastern provinces the use of seals and gemstones goes back several thousand years. It follows that in the western regions, representations of the official themes of the age of the emperors, including the characteristic figures of gods of the state religion (Jupiter, Minerva, Mars, Venus Victrix), are the most common. In contrast, the eastern provinces saw the spread of representations of local gods (Zeus Ammon, Zeus Heliopolitanos, Sarapis) or the Hellenistic types of the Greek gods (Apollo Musagetes, Aphrodite Anadyomene, Hermes Psychopompos). However, there were figures of gods that were equally popular in both regions, such as Tyche–Fortuna, Nike–Victoria, Eros–Amor, Dionysos–Bacchus, Heracles–Hercules. Each of these became rather popular in the Hellenistic World, spreading basically spontaneously throughout the entire Roman Empire. There was a similar unity in the popularity of represenations of animals, too.The eastern region was, however, characterised by the relatively large number of magic gemstones. There is a piece among these which has no exact analogy (Cat. 69) and its analysis sheds new light on the previous interpretation of similar pieces. The popularity of magic gemstones is highlighted by the fact that some of their motifs became distorted beyond recognition in the popularisation process. Understandably, Sasanian gemstones and seals, which revived the Romans’ dying custom of sealing for some time, were also typical of the eastern regions. What is conspicuous is that the stone cameos (agate, sardonyx) so common in the western regions are completely missing from the collection, while there is a fair number of glass cameo pendants made in the eastern regions.From an educational and community cultural aspect, the significance of the Ustinow collection lies in the fact that it represents several historical and cultural eras between the fourth century B.C. and the fifth century A.D. for the benefit of the interested public, private collectors, and students of archaeology and the antiquities. The gemstones may be small, but the representations on them can be extraordinarily rich in meaning. With adequate enlargement and due professional expertise, which this catalogue aims to promote, all this information can come to life in front of us, allowing us a glimpse into the lives and thoughts of the citizens of a Mediterranean world two thousand years back.
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Stanton, Travis W., M. Kathryn Brown, and Jonathan B. Pagliaro. "Garbage of the Gods? Squatters, Refuse Disposal, and Termination Rituals among the Ancient Maya." Latin American Antiquity 19, no. 3 (September 2008): 227–47. http://dx.doi.org/10.1017/s1045663500007938.
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Differentiating the material patterning between domestic refuse from squatters and ceremonial trash generated from termination rituals has been difficult for Maya archaeologists. Rich floor assemblages, especially from elite contexts, have been interpreted as “decadent” squatter refuse by some researchers and the remains of abandonment rituals by others. The identification and separation of these classes of behavior are essential for interpretations of floor assemblages. In this paper, we examine data from numerous contexts, in order to contextualize the debate over the interpretation of these two models. Ethnoarchaeological, ethnohistoric, and archaeological data indicate that close scrutiny of the context and material composition of such deposits are needed to distinguish these very different classes of behavior.