scholarly journals The symbolism of Mesopotamian cult images

1979 ◽  
Vol 10 ◽  
pp. 105-109 ◽  
Author(s):  
Helmer Ringgren
Keyword(s):  
Literary Creation ◽  
The Third ◽  
Set Up ◽  
In Fire ◽  
To Receive ◽  
Precious Stones ◽  
The Way

Is. 44: 12-20 contains a satirical description of the way the pagans, i.e., the Babylonians, make their "gods", i.e., their idols. "The ironsmith fashions it and works it over the coals; he shapes it with hammers, and forges it with his strong arm ... The carpenter stretches a line, he marks it out with a pencil; he fashions it with planes, and marks it with a compass; he shapes it into the figure of a man, with the beauty of a man, to dwell in a house. He cuts down cedars, he plants holm trees and oaks and lets them grow. Some he uses for fuel to warm himself or to bake bread, of others "he makes a god and worships it. With these and similar words the prophet ridicules those who make cult images. This might of course be an independent literary creation—and perhaps it is—but interestingly enough there is a Babylonian text that could well have served as the prophet's model. In a ritual for the akitu festival in Babylon from Seleucid times we read about the third day as follows: "When it is three hours after sunrise, he shall call a metalworker and give him precious stones and gold from the treasury of the god Marduk to make two images for (the ceremonies of) the sixth day. He shall call a woodworker and give him (some) cedar and tamarisk (pieces). He shall call a goldsmith and give him (some) gold." It is obvious that the images in question are not cult images in a real sense, i.e., images to be set up in a temple to receive sacrifices and worship, but images intended to be used in a "magical" ceremony: they represent evil forces that shall be annihilated by means of destroying their images in fire. At the same time, the text shows that it was well known how these images were made, but also that this did not detract from their symbolic, or magical, value.

scholarly journals A hermeneutic of vulnerability: difficult empathy in response to moral injury within whiteness

2021 ◽  
Vol 86 (1) ◽  
Author(s):  
Gerrie Snyman
Keyword(s):  
South Africa ◽  
Moral Injury ◽  
Biblical Text ◽  
Biblical Hermeneutics ◽  
The Third ◽  
Working Hypothesis ◽  
The Usa ◽  
Set Up ◽  
White Innocence ◽  
The Way

The purpose of this essay is to expose reader vulnerability by unmasking what is hidden in the reading of a (biblical) text. The working hypothesis is as follows: The mythical norm of reading the biblical text masks the issue of race in biblical hermeneutics in assuming white innocence and hiding a moral injury caused by the imperial agenda of modernity. A hermeneutics of vulnerability is suggested in order to acknowledge the moral injury that the racial implications of the imperial agenda of modernity caused and is still causing. The moral injury is mitigated by a process of difficult or unsettling empathy engendered by a hermeneutic of vulnerability. The arguments are set up as follows: the first section endeavours to figure out what lies behind the projection or construction of white innocence associated with the mythical norm (given the preponderance of race in current discourse in South Africa and the USA). The second section deals with the way a hermeneutic of vulnerability can enable a reader to credibly respond from a position of whiteness to, for example, the pressures from the decolonial turn in the discourse on race, asking what it means to be vulnerable and how one accounts for vulnerability. The third section embroiders on the consequences of accepting and revealing vulnerability, namely to show empathy and more specifically an uneasy or difficult empathy in a racially tense society. Opsomming Die doel van hierdie opstel is om die weerloosheid van die leser bloot te lê deur dit wat verborge is in die lees van ‘n (Bybelse) teks, te ontmasker. Die werkshipotese is soos volg: Die mitiese norm van die lees van die Bybelse teks verbloem die kwessie van ras in die Bybelse hermeneutiek deur die aanname van wit onskuld en die verdoeseling van ‘n etiese wond wat veroorsaak is deur die koloniale agenda van moderniteit. ‘n Hermeneutiek van weerloosheid word voorgestel om dié morele wond raak te sien in terme van rassisme wat deur die koloniale agenda van moderniteit veroorsaak word en nog steeds veroorsaak. Die etiese letsel word egter versag deur ‘n proses van moeilike of ontsetelende empatie wat deur ‘n hermeneutiese kwesbaarheid veroorsaak word. Die argumente word soos volg opgestel: die eerste afdeling poog om uit te vind wat agter ‘n konstruksie van witwees se onskuld lê ten opsigte van die mitiese norm van uitleg (gegewe die oorwig van ras in die huidige diskoers in Suid-Afrika en die VSA). Die tweede afdeling handel oor die manier waarop ‘n hermeneutiek van weerloosheid ‘n leser in staat kan stel om geloofwaardig vanuit ‘n posisie van witwees te reageer op, byvoorbeeld, die druk van die dekoloniale wending in die diskoers oor ras deur te vra wat dit beteken om kwesbaar te wees en hoe neem ‘n mens met kwesbaarheid rekening hou. Die derde afdeling verduidelik wat die gevolge is wanneer weerloosheid aanvaar en erken word, naamlik om empatie en meer spesifiek ‘n ongemaklike of moeilike empatie in rassespanning te toon.

scholarly journals Socjologiczne i psychologiczne aspekty funkcjonowania zespołów rockowych

2021 ◽  
pp. 40-48
Author(s):  
Daniel Ziarkowski ◽  
Keyword(s):  
The Other ◽  
The Third ◽  
Mutual Relations ◽  
Precious Stones ◽  
The Way

To say that a music band is a group of performers playing music together is to say nothing. Just like treasure hunters, where one knows the place, the other knows how to put formwork, and the third knows how to evaluate and distinguish minerals from precious stones, everyone in a musical group is different and necessary at the same time. It depends on their mutual relations, feelings, thoughts, words, and possibilities whether the treasure will be found, what victims will be incurred along the way, and whether their own ego will not exceed them. If all goes well, the golden music will remain with them for many years, and maybe even for generations. The only question is how not to sever ties? How to stay yourself? How not to get lost and how to find …?

Géographie et cartographie fictionnelles dans l’Utopie (1516) de Thomas More

Moreana ◽  
2010 ◽  
Vol 47 (Number 181- (3-4) ◽  
pp. 9-68
Author(s):  
Jean Du Verger
Keyword(s):  
Complex Network ◽  
Narrative Strategies ◽  
Thomas More ◽  
The Third ◽  
Editio Princeps ◽  
Shed Light ◽  
The Way

The philosophical and political aspects of Utopia have often shadowed the geographical and cartographical dimension of More’s work. Thus, I will try to shed light on this aspect of the book in order to lay emphasis on the links fostered between knowledge and space during the Renaissance. I shall try to show how More’s opusculum aureum, which is fraught with cartographical references, reifies what Germain Marc’hadour terms a “fictional archipelago” (“The Catalan World Atlas” (c. 1375) by Abraham Cresques ; Zuane Pizzigano’s portolano chart (1423); Martin Benhaim’s globe (1492); Martin Waldseemüller’s Cosmographiae Introductio (1507); Claudius Ptolemy’s Geographia (1513) ; Benedetto Bordone’s Isolario (1528) ; Diogo Ribeiro’s world map (1529) ; the Grand Insulaire et Pilotage (c.1586) by André Thevet). I will, therefore, uncover the narrative strategies used by Thomas More in a text which lies on a complex network of geographical and cartographical references. Finally, I will examine the way in which the frontispiece of the editio princeps of 1516, as well as the frontispiece of the third edition published by Froben at Basle in 1518, clearly highlight the geographical and cartographical aspect of More’s narrative.

Teacher digital competence: bringing education to the next level

2020 ◽  
Vol 11 (1) ◽  
pp. 22-26
Author(s):  
S.V. Tsymbal ◽  
Keyword(s):  
Deep Learning ◽  
Learning Experiences ◽  
Digital Competence ◽  
Digital Revolution ◽  
Access Information ◽  
Set Up ◽  
Insight Into ◽  
The Way

The digital revolution has transformed the way people access information, communicate and learn. It is teachers' responsibility to set up environments and opportunities for deep learning experiences that can uncover and boost learners’ capacities. Twentyfirst century competences can be seen as necessary to navigate contemporary and future life, shaped by technology that changes workplaces and lifestyles. This study explores the concept of digital competence and provide insight into the European Framework for the Digital Competence of Educators.

BALBIR MADHOPURI. KORE KĀĠAZ KĪ GAHRĪ LIKHAT / INSCRIPTIONS ON A TENDER MIND (A CHAPTER FROM CHĀNGIĀ RUKH / AGAINST THE NIGHT)

2020 ◽  
pp. 249-264
Author(s):  
A. V. Bochkovskaya ◽  
Keyword(s):  
Everyday Life ◽  
Social Activist ◽  
Good Education ◽  
Social Oppression ◽  
The Third ◽  
Home Village ◽  
To Receive

The commented translation from Hindi of a chapter from the Chāṅgiā rukh (Against the Night) autobiography (2002) by Balbir Madhopuri, a renowned Indian writer, poet, translator, journalist and social activist, brings forward episodes from the life of low-caste inhabitants of a Punjab village in the 1960–1970s. Following the school of hard knocks of his childhood in the chamar quarter of Madhopur, a village in Jalandhar district, Balbir Madhopuri managed to receive a good education and take to literature. In 2014 he was awarded the Translation Prize from India’s Sahitya Academy for contribution to the development and promotion of Punjabi, his mother language. Narrating the story, Balbir Madhopuri shares memories, thoughts and emotions from early days that determined his motivations to struggle against poverty, deprivation and injustice. The chapter Kore kāġaz kī gahrī likhat (Inscriptions on a Tender Mind [Madhopuri, 2010]) tells readers about joys and sorrows, hopes and fears, delights and regrets that were part of his childhood in Madhopur. Scenes from everyday life in the home village, episodes highlighting complex relations between its inhabitants — predominantly Sikhs and Hindus — intertwine with Balbir Madhopuri’s reflections on social oppression and caste inequality that still remain in contemporary India’s society. This commented translation is the third in a series of four chapters from Balbir Madhopuri’s autobiography scheduled for publication in this journal in 2020.

Konsep Ihsân dalam Wacana Pendidikan Islam

TAJDID ◽  
2019 ◽  
Vol 26 (1) ◽  
pp. 1
Author(s):  
Husni Husni
Keyword(s):  
Existence Of God ◽  
Good Deed ◽  
The Law ◽  
To Receive ◽  
Islamic Society ◽  
Muslim Scholars ◽  
The Way

This article studies the concept of Ihsan (good deed) in the thought of ulama mufassirs (Muslim scholars interpretering the Qur’an). The result of the study being carried out by the writer is that the concept of ihsan being too narrowly interpreted, proves that it has wide interpretation in the thought of muffasirs. If so far among society the concept of ihsan has been narrowly interpreted on the good deed or doing good deed, so according to mufassirs, the concept means: (1) carrying out all obligations, (2) being patient to receive all the obligation and anything forbidden by God, (3) being obedient and always perfects his obedience in quality as well as in the way, (4) forgiving, (5) being sincere, (6) realizing the existence of God, (7) emphasizing the esoteric aspect rather than exoteric world, (8) knowledge, (9) being firm in the truthfulness, (10) havng understanding about the true teachings of God, (11) having good comprehension about the law appropriately applied among the Islamic society. The wide meaning of this concept because this concept is really expressed by the Koran in context. This article tries to attach the concept of Ihsan in several meanings about the education world

Ragam Qiraat Al-Qur'an

SUHUF ◽  
2015 ◽  
Vol 2 (1) ◽  
pp. 53-72
Author(s):  
Ahmad Fathoni
Keyword(s):  
The Third ◽  
The Difference ◽  
The Way

The object of the study of the knowledge of the variety of the Quranic reading  is the  Qur'an itself. The focus is on the difference of the reading and its articulation. The method is based on the riwayat or narration which is originated from the Prophet (Rasulullah saw) and its use is to be one of the instruments to keep the originality of the Qur’an. The validity of the reading the Qur’an is to be judged based on the valid chain  (sanad ¡a¥ī¥)  in accord with the Rasm U£mānÄ« as well as with the  Arabic grammar. Whereas the qualification of its originality is divided into six stages as follow: the first is mutawātir, the second is masyhÅ«r, the third is āhād, the fourth is syaz, the fifth is maudū‘, and the six is mudraj. Of this six catagories, the readings which can be included in the catagory of mutawātir are Qiraat Sab‘ah (the seven readings) and Qiraat ‘Asyrah  (the ten readings). To study this knowledge of reading the Qur’an (ilmu qiraat), one is advised to know about special terms being used such as  qiraat  (readings), riwayat (narration), tarÄ«q (the way), wajh (aspect), mÄ«m jama‘, sukÅ«n mÄ«m jama‘ and many others.

Excavations at Fishbourne, 1963. Third Interim Report

1964 ◽  
Vol 44 (1) ◽  
pp. 1-8
Keyword(s):  
Interim Report ◽  
The West ◽  
Civic Society ◽  
North West ◽  
The Third ◽  
North East ◽  
The North ◽  
The Future ◽  
Set Up

Early in 1963 much of the land occupied by the Roman building at Fishbourne was purchased by Mr. I. D. Margary, M.A., F.S.A., and was given to the Sussex Archaeological Trust. The Fishbourne Committee of the trust was set up to administer the future of the site. The third season's excavation, carried out at the desire of this committee, was again organized by the Chichester Civic Society.1 About fifty volunteers a day were employed from 24th July to 3rd September. Excavation concentrated upon three main areas; the orchard south of the east wing excavated in 1962, the west end of the north wing, and the west wing. In addition, trial trenches were dug at the north-east and north-west extremities of the building and in the area to the north of the north wing. The work of supervision was carried out by Miss F. Pierce, M.A., Mr. B. Morley, Mr. A. B. Norton, B.A., and Mr. J. P. Wild, B.A. Photography was organized by Mr. D. B. Baker and Mrs. F. A. Cunliffe took charge of the pottery and finds.

scholarly journals An evaluation of the Kemtek 1000 sample processor

1988 ◽  
Vol 10 (1) ◽  
pp. 37-42 ◽  
Author(s):  
M. J. Wheeler ◽  
Linzi Waiters
Keyword(s):  
Probe System ◽  
Carry Over ◽  
Set Up ◽  
Accuracy Speed ◽  
Better Than ◽  
The Way

The Kemtek 1000 Sample Processor has been evaluated for precision, accuracy, speed and reliability. Precision was better than 1.0% at all volumes tested and accuracy within ±5%. A l00-tube assay could be set up within 15 min when patient specimens plus two reagents were sampled using a two probe system. Carry-over could be reduced to <0.01% by using a sufficient number of wash steps, the latter being related to the assay requirements. Evidence was found for adsorption of protein to the probe tubing but inaccuracies due to this could be reduced by introducing wash steps between samples. Problems over 12 months have been minor and quickly resolved. The authors were pleased with the way the processor performed and their staffhave confidence in leaving it to set up their assays.

Historic city, tourism performance and development: The balance of social behaviours in the city of Santiago de Compostela (Spain)

2016 ◽  
Vol 16 (3) ◽  
pp. 282-293 ◽  
Author(s):  
Belén Mª Castro Fernández ◽  
Rubén Camilo Lois González ◽  
Lucrezia Lopez
Keyword(s):  
Numerical Data ◽  
City Centre ◽  
City Development ◽  
Santiago De Compostela ◽  
Final Destination ◽  
City Tourism ◽  
Set Up ◽  
Historic City ◽  
The City ◽  
The Way

Santiago de Compostela is an iconic place. From the 9th century through to the present day the city has acted as the final destination of a major pilgrimage route named after it. In the article we ask ourselves how the contemporary reinvention of the pilgrimage and pilgrimages on the Way of St. James has boosted tourism development in the city. Development has been concentrated in the historic city centre and in the area around the cathedral. The importance of tourism has transformed the significance of the city itself, which acquires a magical component as a place of arrival and encounter for all kinds of visitors. The historic city has been set up in the 20th century as a destination for the Way and for cultural tourism. The buildings, particularly those connected with the pilgrimage route, become highly attractive and symbolic places and tourists carry out a number of rituals in them. They travel and enjoy Santiago as a unique experience. The study of tourism and of the tourist transformation of Santiago de Compostela is undertaken using a qualitative and quantitative method. The article analyses the heritage and symbolic value of the historic centre, together with the growth of its tourism activities. Numerical data are also provided on the perceptions and behaviour of visitors using surveys carried out by the city's Tourism Observatory.

Sign in / Sign up

Export Citation Format

Share Document