Bodies in Both Worlds

Author(s):  
Sarahh E. M. Scher

The Moche people of northern coastal Peru (c. 100 B.C.E–850 C.E.) left behind a great deal of visual communication in their art, which is unusual in its relative naturalism and realistic portrayal of human and animal figures. Although their stylistic choices appear to allow for a close study of artistic imagery and its relationship to Moche life, the Moche were selective in what they included in their iconography; their art is not a comprehensive catalogue of their culture. Nevertheless, by comparing the results of a iconographic analysis of human costume in Moche ceramics with the work of scholars who have studied Moche supernatural representations in the same medium, it is possible to move toward a deeper understanding of mid- to late Moche culture and status as depicted in their art. By focusing mainly on art produced in the middle to late Moche periods (AD 200–550), this essay provides an inquiry into general ideas in Moche culture about the supernatural, ideas which of course would have varied in their details over time and space.

1969 ◽  
Vol 58 (2) ◽  
pp. 193-210 ◽  
Author(s):  
Karine Gagné

Assumptions that local communities have an endogenous capacity to adapt to climate change stemming from time-tested knowledge and an inherent sense of community that prompts mobilisation are becoming increasingly common in material produced by international organisations. This discourse, which relies on ahistorical and apolitical conceptions of localities and populations, is based on ideas of timeless knowledge and places. Analysing the water-place nexus in Ladakh, in the Indian Himalayas, through a close study of glacier practices as they change over time, the article argues that local knowledge is subject to change and must be analysed in light of changing conceptions and experiences of place by the state and by local populations alike.


Author(s):  
Derek Nurse

The focus of this chapter is on how languages move and change over time and space. The perceptions of historical linguists have been shaped by what they were observing. During the flowering of comparative linguistics, from the late 19th into the 20th century, the dominant view was that in earlier times when people moved, their languages moved with them, often over long distances, sometimes fast, and that language change was largely internal. That changed in the second half of the 20th century. We now recognize that in recent centuries and millennia, most movements of communities and individuals have been local and shorter. Constant contact between communities resulted in features flowing across language boundaries, especially in crowded and long-settled locations such as most of Central and West Africa. Although communities did mix and people did cross borders, it became clear that language and linguistic features could also move without communities moving.


2021 ◽  
Vol 11 (1) ◽  
Author(s):  
Di Zhu ◽  
Xinyue Ye ◽  
Steven Manson

AbstractWe describe the use of network modeling to capture the shifting spatiotemporal nature of the COVID-19 pandemic. The most common approach to tracking COVID-19 cases over time and space is to examine a series of maps that provide snapshots of the pandemic. A series of snapshots can convey the spatial nature of cases but often rely on subjective interpretation to assess how the pandemic is shifting in severity through time and space. We present a novel application of network optimization to a standard series of snapshots to better reveal how the spatial centres of the pandemic shifted spatially over time in the mainland United States under a mix of interventions. We find a global spatial shifting pattern with stable pandemic centres and both local and long-range interactions. Metrics derived from the daily nature of spatial shifts are introduced to help evaluate the pandemic situation at regional scales. We also highlight the value of reviewing pandemics through local spatial shifts to uncover dynamic relationships among and within regions, such as spillover and concentration among states. This new way of examining the COVID-19 pandemic in terms of network-based spatial shifts offers new story lines in understanding how the pandemic spread in geography.


Polar Biology ◽  
2021 ◽  
Author(s):  
Peter S. Ungar ◽  
Blaire Van Valkenburgh ◽  
Alexandria S. Peterson ◽  
Aleksandr A. Sokolov ◽  
Natalia A. Sokolova ◽  
...  

2017 ◽  
Vol 108 (3) ◽  
pp. e171-e172
Author(s):  
E.C. Holden ◽  
B.N. Kashani ◽  
S. Morelli ◽  
D. Alderson ◽  
S.K. Jindal ◽  
...  

2021 ◽  
Vol 18 (1) ◽  
pp. 122-128
Author(s):  
O.B. Lukmanova ◽  

The article examines the concept of coinherence (or co-inherence) as one of the central and unifying concepts in the life and work of Charles Stansby Williams (1886 – 1945), English poet, writer, and literary critic, also known as “the third Inkling” in conjunction with C .S. Lewis and J.R.R. Tolkien. Through a close study of the writer’s biography and letters as well as his poetry, novels, theological treatises and essays we trace the origin of the term “coinherence,” borrowed from the Church Fathers in the meaning of mutual indwelling of the Persons of the Holy Trinity, uncover the unique interpretation that Williams gave to the term, and look at various ways he used to integrate it into his writing. Understanding coinherence as a fundamental ontological principle of comprehensive mutual interdependence, exchanged life, and substitution as direct fulfillment of the Gospel commandment “to carry each other’s burdens,” Williams portrays it as a necessary condition of any truly human existence and expounds its universal nature on every level of life, from childbirth to money as a means of exchange, to mutual services of empathy, to intercessory prayer, and to self-sacrifice for another’s sake. In his thinking, people can carry each other’s burdens even through barriers of space and time, since they are simultaneously co-inherent to each other and to God who exists both outside of time and space and in all time and space. Thus, in his novels Williams often employs a version of Dante’s vertical chronotope of simultaneity, and one of the most important symbols that reflect the nature of coinherence is the City as a web of continuous mutual exchange and substitution, in its turn coinherent to the City of God. Williams portrays refusal to participate in the principle of co-inherence as “descent to hell” which is seen as a gradual unraveling of any personhood and ultimate annihilation.


Biofeedback ◽  
2021 ◽  
Vol 49 (3) ◽  
pp. 59-70
Author(s):  
Mari K. Swingle

For those of you who do not recognize the Swingle name, I am a neuro-brat, generation 2.0. I did not find the field, the field found me, or rather was just there … I grew up with the clicking and flipping of switches and amusing myself soldering in my father's university lab, mostly wire sculptures, bracelets, and such (my mother was an artist, after all), but also the odd connection or two on what were then wall-to-wall computers. Being a neuro-brat also meant I matured professionally in the frenetic energy of innovative minds. It took 25 years or so, and some digressions into other fields, namely, art, fashion, and education, but I was eventually drawn in fully at a Winterbrain conference in the 1990s. These were fascinating years wherein I mostly observed and listened to the great minds that rooted us, great minds that clashed (as titans do) as much as they drove the profession forward. In these cerebral jousting matches, however, I fear many were left behind. Over time I have witnessed fewer and fewer people pick up the excitement of research and exploration and more wanting a road map, finding the paths of their forefathers and foremothers (our pioneers) harder than expected to follow. As this brilliant first generation slowly leaves us to retirement and beyond (the Budzynskis, Tooman, Judith Lubar, Michael Thompson, Stu Donaldson, Larry Klein, Joe Kamiya, and a few more), their legacies should be accessible and foundations strong for us to continue to build upon. It might also be time to put down the swords, to address conflicts that no longer push us forward before we fracture further, not through loss of persons, but loss of standards, knowledge, and skill. To preserve and move neurotherapy forward, three things are critical for our discipline to address: (1) conflict and division, (2) the red herring of the double-blind imperative and its little cousin the placebo effect, and (3) perhaps most important, practice and equipment standards.


Sign in / Sign up

Export Citation Format

Share Document