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Artículos de revistas sobre el tema "Rice gods"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 27 de julio de 2025

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1

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 (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

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2

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 (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

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3

Le, Diep Thi Ngoc. "Festival related to water Southeast Asia." Science & Technology Development Journal - Social Sciences & Humanities 2, no. 3 (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 int

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4

Gardner, Robert. ": The Soul of the Rice . William R. Geddes. ; Brides of the Gods . William R. Geddes." American Anthropologist 89, no. 1 (1987): 265–67. http://dx.doi.org/10.1525/aa.1987.89.1.02a01230.

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5

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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6

Knapp, Keith Nathaniel. "The Meaning of Birds on Hunping (Spirit Jars)." Asian Studies 7, no. 2 (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.

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7

Gaduh, Acyutananda Wayan, and Hari Harsananda. "Teo-Ekologi Hindu Dalam Teks Lontar Sri Purana Tatwa." Kamaya: Jurnal Ilmu Agama 4, no. 3 (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 interpr

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8

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 di

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9

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 (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

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10

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 an

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11

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 (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

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12

Hasriani, Andi. "BISSU RITUALITY ON BUGIS COMMUNITY IN SUB DISTRICT SEGERI PANGKEP REGENCY SOUTH SULAWESI." Journal on Leadership and Policy 3, Number 2 (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 c

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13

Nayana, Goswami. "The Pañcamahāyajñas - A General Study." International Journal of Trend in Scientific Research and Development 4, no. 2 (2020): 954–57. https://doi.org/10.5281/zenodo.3843237.

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According to the Vedic tradition and culture, yajña literally means sacrifice, devotion, worship, offering etc. In the various scriptures of the Vedic literature, the Vedic sacrifices are described in detail. From the ancient Vedic times the five daily observances or sacrifices were prescribed as the Pañcamahayajñas. The combinations of five great sacrifices are called here the Pañcamahayajñas pañcanam mahayajñanam samahara pañcamahayajñam . The Satapatha Brahma a and Taittiriyara yaka mention about the Pañcamahayajña

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14

Ni Gusti Ayu Nyoman Budiasih. "KONSEPSI PRASADA DI PURA TAMAN AYUN MENGWI, BADUNG." Jurnal Kajian dan Terapan Pariwisata 1, no. 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 al

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15

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 (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 formulat

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16

Gobang, Paulus Wilfridus. "MAKNA SIMBOLIS DAN FUNGSI TARI HUDOQ SUKU DAYAK WEHEA DI PEDALAMAN KALIMANTAN TIMUR." Jurnal Komunikasi dan Budaya 3, no. 2 (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 thi

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17

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 (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 a

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18

Barba, Eugenio. "The Return of the Ancient Gods." New Theatre Quarterly 10, no. 40 (1994): 323–26. http://dx.doi.org/10.1017/s0266464x00000865.

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19

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 (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

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20

Levy, Gabriel. "Scholars Are Demons, Not Gods." Bulletin for the Study of Religion 42, no. 2 (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 relatio

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21

Zoe, Siouli-Kataki. "Θεϊκή επενέργεια και θεϊκή παρέμβαση στον Ευριπίδη". Archive 5 (4 вересня 2009): 28–32. https://doi.org/10.5281/zenodo.4561730.

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The themes of the ancient tragedy were drawn from the rich legacy of Greek mythology and concerned the achievements of gods and heroes of prehistoric times. In particular, a large part of Greek mythology concerned the relationship between gods and heroes and their action, offering indirect reasons for the origin of religious rituals. The central theme of Greek mythology was the action of humans in relation to the gods. The object of this paper is the function of the divine influence in the work of Euripides and the way in which the tragic heroes deal with the divine intervention. First, using

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22

Halimova, Gulzoda. "RESEARCH PAPER: ANCIENT EGYPTIAN AND GREEK GODS." Multidisciplinary Journal of Science and Technology 5, no. 1 (2025): 580–85. https://doi.org/10.5281/zenodo.14794052.

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The gods and goddesses of Ancient Egypt and Ancient Greece occupy central roles in their respective cultures' understanding of the universe, human existence, and the natural world. Despite both civilizations being polytheistic, the nature, representation, and roles of their deities reveal distinct religious and philosophical frameworks. In Egypt, deities were seen primarily as powerful forces of nature, guardians of cosmic order (<em>Ma’at</em>), and controllers of life, death, and the afterlife. The gods, such as Ra, Osiris, and Isis, were linked to the natural cycles, with a strong emp

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23

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 (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 ef

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24

Cummins, Neil. "As Gods Among Men: A History of the Rich in the West." Journal of Economic Literature 62, no. 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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25

Thushara, Nadini, Prashantha Malawiarachchi, and Pahan Godakumbura. "Nutritional Values and Bioactive Properties of Breakfast Porridges Based on Selected Sri Lankan Traditional Rice Varieties." International Journal of Environment, Agriculture and Biotechnology 10, no. 4 (2025): 049–58. https://doi.org/10.22161/ijeab.104.7.

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Uncovering the nutritional values, bioactivities and health benefits of traditional rice based porridges has become crucial in order to prevent the non-communicable diseases as well as to build a healthy generation. This study was conducted to determine the range of nutrients and bioactive properties of porridges of madathawalu (MWP), kaluheenati (KHP), mixed rice of sudu heenati, goda heenati, masuran, and dikwee (MXP) and special traditional porridge (STP). The water, nitrogen, crude fat and ash contents of porridges ranged from 93.3±0.2% - 96.9±0.2%, 1.6±0.1% - 1.9±0.2%, 1.9±0.2% - 2.8±0.2%

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26

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 sacrifici

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27

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 t

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28

Grozea, Lucian. "Gods and Idols. Representations and Symbolizations of the Divinity in the Religions of Ancient Israel (IIa). Idolatry and Iconoclasm." SAECULUM 56, no. 2 (2023): 174–85. http://dx.doi.org/10.2478/saec-2023-0026.

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Abstract This article represents the first section of the second part of the study Gods and Idols. Representations and Symbolizations of the Divinity in the Religions of Ancient Israel. The subjects addressed for analysis are idolatry and iconoclasm in the context of Levantine iconography, seen from the perspective of the biblical authors, a totally tendentious, aggressive and contrary vision, in particular, to the archaeological discoveries. The Hebrew lexical fund of the MT was very rich and, later, almost doubled by the Greek version of the Old Testament text translated into the LXX (Septua

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29

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 (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, hypoc

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30

Rüpke, Jörg. "Playing with the Gods: Materiality of Religious Communication and Ludic Materiality in Cicero's Critique of Divination." Playing with the Gods: Materiality of Religious Communication and Ludic Materiality in Cicero's Critique of Divination 1, no. 35 (2022): 45–59. https://doi.org/10.5281/zenodo.10060963.

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Le traité <i>Sur la divination</i> de Cicéron est l'une des plus intenses discussions antiques sur les pratiques divinatoires, s'appuyant tant sur la longue tradition de la philosophie grecque que sur les pratiques romaines, récentes et contemporaines. Centré sur le livre II, le présent article entend reconstruire la « vision ludique » que Cicéron développe sur le rituel divinatoire, et l'extispicine en particulier (II, 26–41). La référence au jeu est une partie importante de l'argumentation de Cicéron. Ce point de vue antique servira de lentille herméneutique pour observer les pratiques divin

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Awoke, Tadesse, and Jerjero Temesgen. "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 (2023): 38–41. https://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.

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32

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 submerg

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33

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 (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 Su

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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 (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 folklor

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Trivellato, Francesca. ":As Gods among Men: A History of the Rich in the West." Journal of Modern History 97, no. 1 (2025): 184–85. https://doi.org/10.1086/733832.

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Keegan, William F. "Central Plaza Burials in Saladoid Puerto Rico: An Alternative Perspective." Latin American Antiquity 20, no. 2 (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 w

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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 (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

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Heath, Malcolm. "Greek Literature." Greece and Rome 63, no. 2 (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 p

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Baug, Irene, Tom Heldal, Øystein J. Jansen, and Dagfinn Skre. "Brynesteiner i Ribe." By, marsk og geest - Kulturhistorisk tidsskrift for Sydvestjylland 32, no. 1 (2020): 44–59. https://doi.org/10.7146/bmg.v32i1.132457.

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Brynesteiner var nødvendige redskaper for å vedlikeholde jernverktøy med skarpe eggerog spisser, og de er en av de mest vanlige gjenstandstypene fra jernalder og middelalder.Geologiske analyser av materialet i Ribe viser at over halvparten av brynene kom fra steinbruddi dagens Norge – fra Mostadmarka i Trøndelag og Eidsborg i Telemark. Importenav bryner fra Mostadmarka begynte allerede tidlig på 700-tallet, og vitner om en stabilog godt organisert tilførsel som varte i flere århundrer. På begynnelsen av 800-tallet skjerdet likevel en endring i materialet, der bryner fra Eidsborg blir mer vanli

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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 (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 memb

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Maheswari, Uma. "Research on the Relationship between Religious Belief and Social Morality." Journal of Social Science and Humanities 6, no. 11 (2024): 182–85. https://doi.org/10.53469/jssh.2024.6(11).36.

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Deoris are a fascinating minor tribal group of Northeast India, known for their unique way of life and religious practices. Since ancient times, they have strongly believed in sacrificial rituals of religion. After the downfall of the Chutiya Kingdom, this group of people were displaced from their original habitat and started to settle in various places of upper Assam. Today, these groups of people are scattered in various districts of Assam and Arunachal Pradesh. Wherever they settle, they build a temple there as it is the centre for their people where they worship all gods and goddesses. To

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Thennakoon, T. P. A. U., and Sagarika Ekanayake. "Differently processed Sri Lankan traditional rice as a source of oleic, linoleic, and other fatty acids." Ceylon Medical Journal 68, no. 3 (2024): 126–31. http://dx.doi.org/10.4038/cmj.v68i3.9623.

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Introduction: Renewed interest in Sri Lankan traditional rice has led to demonstrate their nutritional and health potential. However, much data is not available on the constituent fatty acids or the effect of processing of rice on fatty acids which are vital in maintaining immunity and many metabolic functions.Objective: To assess the fatty acid profiles of traditional rice subjected to different processing methodsMethods: Six traditional rice varieties; Goda heenati, Batapola el, Dik wee, Dahanala, Unakola samba, and Hangimuththan were processed as raw under milled (unpolished), raw polished

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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 (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

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Andreas Yonatan Gultom, Timotius Toni Simanjuntak, and Herdiana Sihombing. "Analisis Kedaulatan Allah Yang Mengalir Bagi Umat-Nya Melalui Pribadi Ezra Dalam Konteks Ezra 1:1-6." Sinar Kasih: Jurnal Pendidikan Agama dan Filsafat 2, no. 1 (2023): 87–99. https://doi.org/10.55606/sinarkasih.v2i1.246.

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This article deeply explores the concept of God's sovereignty flowing to His people through the person of Ezra, focusing on the text of Ezra 1:1-6. This research aims to gain a fuller understanding of how God expresses His sovereignty through Ezra's role in guiding His people. The research methods used include analysis of the biblical text, study of historical studies, and exposure to the cultural context of the time. The findings provide a rich and complex view of Ezra's role as a channel of God's will in restoring and guiding His people.

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ROBSON, MARK IAN THOMAS. "Divine maximal beauty: a reply to Jon Robson." Religious Studies 50, no. 2 (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

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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 (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 w

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Carneiro, Larissa. "Science of Measuring God’s Time." Journal of Festive Studies 6 (December 16, 2024): 192–213. https://doi.org/10.33823/jfs.2024.6.1.207.

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By investigating two scientific enterprises, this article compares Catholic and Protestant quests in seventeenth-century Europe to measure time: the meridian line in the Roman Basilica of Santa Maria degli Angeli e dei Martiri and the Bishop Ussher chronology. I seek to show that both Catholic and Protestant projects brought science to the service of the priorities of religious life. Rival religious sensibilities led to different outcomes. In the Catholic initiative, the motion of the stars needed to match perfectly the liturgical calendar in order to determine the correct date of one of its m

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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 sho

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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 (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

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Kartika, Lia, and Muftihaturrahmah Burhamzah. "SEMIOTIC SIGNS IN THE NOVEL “PERCY JACKSON & THE OLYMPIANS: THE LIGHTNING THIEF” BY RICK RIORDAN." Journal of English Literature and Linguistic Studies 2, no. 2 (2024): 95. https://doi.org/10.26858/jells.v2i2.62026.

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The purpose of this study, which focused on the novel Percy Jackson & the Olympians: the lightning thief by Rick Riordan, was to examine the many types of signs used in the novel that focused on the object, namely icon, index, and symbol it contains. This study used a descriptive qualitative methodology and Pierce's semiotic theory as its theoretical framework. Using note-taking as the primary research instrument, the data for this study were gathered from the novel Percy Jackson & the Olympians: the lightning thief by Rick Riordan. The analysis's results showed that Pierce's semiotic

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