Zeitschriftenartikel zum Thema „Targum of Jerusalem“

The chariot-shaped throne of God in the heavens (merkābāh) from Ezekiel’s visions (Ezek 1; 10) was the subject of the earliest Jewish mystical speculation. Hence, it is not surprising that there are numerous allusions and references to merkābāh mysticism in the Targum Jonathan to the Book of Ezekiel. This article analyzes Targum texts containing elements of merkābāh mysticism, namely the image of God sitting on the throne-chariot, the appearance and function of the four living beings, God’s glorification by celestial beings, the motif of the mystic ascending/rising to the heavens, the description of God’s glory filling the new Temple, and the motif of the new Jerusalem as a representation of the heavenly city.

Although the discovering of a complete Palestinian Targum in the Codex Vatican Neofiti 1 (N) erroneously marked in the spine as ‘ Targum Onkelos ’ was not of archaeological but merely archival nature, it was an event of major importance in Aramaic studies. Its announcement by the discoverer, Alejandro Diez Macho, a former student of P. E. Kahle, in Estudios Biblicos, 16, 1956, 446 ff., and Sefarad, 17, 1957, 119 ff., and especially the impressive voluminous publication by the same scholar, Neophyti 1 Targum Palestinense MS de la Biblioteca Vaticana (Madrid-Barcelona, I, Genesis, 1968; II, Exodo, 1970; III, Levitico 1971; IV, Numeros, 1974; v, Deuteronomio, 1978), provided with detailed scholarly introductions to each volume as well as translations of the edited text into Spanish (by the editor), French (by R. Le Déaut) and English (by M. McNamara and M. Maher), aroused great and justified enthusiasm among scholars. Meanwhile, a facsimile edition in 140 copies was published by Makor in Jerusalem (1970), which helped to clear up certain problems in Macho's edition (esp. the omission of the Hebrew lemmata at the beginning of each verse and errors obliterated by the copyists) deplored by David M. Golomb in his recently published thesis, A grammar of Targum Neofiti (p. 1 f.).

Abstract 1 Sam 6:1–7:1 marks the third stage in the story of the ark's wanderings as related in the "Ark Narrative": after its capture by the Philistines (1 Samuel 4) and stay in Philistia (1 Samuel 5), the ark now returns to the land of Israel prior to its definitive transfer to Jerusalem (2 Samuel 6). This article investigates Josephus's retelling of the biblical account of the ark's return in Ant. 6.7–18 comparing this both with the major witnesses to the text of 1 Sam 6:1–7:1 (MT, 4QSama, LXX, and Targum) as well as extrabiblical traditions about the episode. Specific questions addressed include: the text-form(s) of 1 Sam 6:1–7:1 available to Josephus, the rewriting techniques applied by him, and the distinctive features of his presentation of the ark's homecoming.

Abstract 1 Sam 6:1–7:1 marks the third stage in the story of the ark's wanderings as related in the "Ark Narrative": after its capture by the Philistines (1 Samuel 4) and stay in Philistia (1 Samuel 5), the ark now returns to the land of Israel prior to its definitive transfer to Jerusalem (2 Samuel 6). This article investigates Josephus's retelling of the biblical account of the ark's return in Ant. 6.7–18 comparing this both with the major witnesses to the text of 1 Sam 6:1–7:1 (MT, 4QSama, LXX, and Targum) as well as extrabiblical traditions about the episode. Specific questions addressed include: the text-form(s) of 1 Sam 6:1–7:1 available to Josephus, the rewriting techniques applied by him, and the distinctive features of his presentation of the ark's homecoming.

«Песни восхождения» (Пс. 119-133) представляют собой сборник из пятнадцати псалмов Псалтири. Популярное толкование данного заголовка во многих «Толковых Псалтирях» связывает происхождение этой группы священных текстов с возвращением евреев из Вавилонского плена и последующим паломничеством в Иерусалимский храм на религиозные праздники. Автор настоящего исследования ставит цель проверить обоснованность данной точки в наиболее авторитетных источниках иудейской религиозной традиции II-XIII вв.: Мишна, Тосефта, Иерусалимская и Вавилонская Гемара, Таргум на Псалмы, некоторые мидраши, сочинения Саадии Гаона, Раши, Авраама ибн Эзры и Давида Кимхи. Для достижения поставленной цели был проанализирован контекст употребления словосочетания תולעמה ריש («песнь восхождений») в упомянутых источниках. Как показало исследование выражение «песнь восхождений» не имело одинаковой интерпретации в источниках одно и того же периода. Поздние источники показывают зависимость от более ранних, но на основании их невозможно сделать вывод, что в еврейской традиции было единодушие в отношении происхождения заголовка данный группы псалмов Книги Хвалений. Отсюда можно сделать вывод, что сведения об исторических причинах появления данного заголовка были утрачены до начала письменной фиксации иудейских преданий. Следовательно, последующие ассоциации надписания исследуемой группы псалмов с возвращением из плена или паломничеством в Иерусалим рождались интуитивно и были более связаны с литургическими целями употребления псалмов в ту или иную эпоху после разрушения Второго храма, чем с проникновением в реальные первоосновы происхождения заголовка. «Songs of Ascents» (Psalm 120-134) is a collection of fifteen Psalms. An interpretation of this title in popular Psalter commentaries relates the origin of this group of Psalms to the return from Exile and the subsequent pilgrimage to the Temple for major religious feasts. The author of the article aims to verify the validity of this popular interpretation in such authoritative sources of Jewish religious tradition as Mishnah, Tosefta, Jerusalem and Babylonian Gemara, Targum on the Psalms, Midrashim, works of Saadiya Gaon, Rashi, Abraham ibn Ezra and David Kimchi. To achieve the goal of the research, the context of the phrase תולעמה ריש («song of ascents») in the mentioned sources was analyzed. The study showed the expression «song of ascents» did not have the same interpretation in the sources of the same period. Later sources show dependence on earlier ones, but it is impossible to conclude that there was unanimity in Jewish tradition regarding the origin of this superscription. So, it’s possible to conclude that the historical causes for this superscription were forgotten before the written fixation of Jewish exegetical tradition had begun. Consequently, the subsequent associations of the inscription «song of ascents» with the return from captivity or pilgrimage to Jerusalem were born intuitively and were more connected with the liturgical goals of using the psalms after the destruction of the Second Temple, than with the penetration into the real historical origin of the title.

The article presents the results of evaluation of consumer and culinary qualities. Despite the prescription of the growth of Jerusalem artichoke, there is no doubt that for industrial development is a new production culture. Jerusalem artichoke tubers can be used fresh and boiled. 16 varieties of various target usage with high stable quality of tubers, attractive appearance, the form of a tuber and high marketability are allocated. Under the conditions of cultivation on sandy loam soil of Korenevo dry matter content in tubers of Jerusalem artichoke was 21.4...26,4%, the content of inulin is 11.6...by 18.7%. The most in demand according to all the requirements for consumption of tubers fresh and for culinary purposes were the following classes: Nahodka, Dietichesky, Korenevskiy (hybrid), Nadezhda, Podmoskovny.

According to global analytical agencies the most promising area of development of the food industry is the enrichment of food products with physiologically functional ingredients – dietary fiber, vitamins, minerals, etc. Analysis of the market for functional ingredients indicates the prospects of organizing the production of domestic inulin and other biologically active components from various anatomical parts herbaceous tuberous plant of the Sunflower genus – Jerusalem artichoke, the distinctive features of which are high yield of tubers, unpretentiousness to cultivation conditions, resistance to diseases and pests. The purpose of the research was to develop a technology for the production of inulin and chlorophyll from Jerusalem artichoke tubers and leaves. The work used generally accepted physical and chemical methods for studying plant objects. The results of the research made it possible to establish optimal technological parameters for the process of extracting inulin from Jerusalem artichoke tubers with a 60% aqueous-alcohol solution. The technology has been proposed for the production of inulin from Jerusalem artichoke tubers, based on the fractionation of a mixture of components with different molecular weights, by passing them through polyamide composite membranes of reverse osmosis roll type. It has been established that the molecular weight of inulin isolated from Jerusalem artichoke tubers of the «Interes» variety is 5.84 kDa. It has been revealed that Jerusalem artichoke leaves contain a and b chlorophyll in amounts of 6.98 and 0.74 mg/g of wet matter. Copper chlorophyll derivatives isolated from Jerusalem artichoke leaves are promising not only as food colorings, but also as biologically active substances with a wide spectrum of action. The target products obtained using the proposed technology – inulin and copper derivatives of chlorophylls – can find wide practical application in the food industry and in public catering.

Abstract After his takeover of Judea, Antiochus III issued a programma that prohibits the introduction of impure animals into Jerusalem. Two Qumran Scrolls contain parallels to this injunction but target a different audience, i.e., Jews, as opposed to the gentile audience of the programma. Consequently, the focus of these texts also differs: pure animals in the scrolls, impure animals in the programma. Nonetheless, the programma, the scrolls, and perhaps also some instructions in the Mishnah reflect a coherent interpretation of the biblical ban on non-sacral slaughter within a certain radius around God’s altar. Furthermore, comparison of these sources reinforces the authenticity of the programma, offers a possible underlying reasoning for a reconstructed ruling in the Temple Scroll, and even alludes to the Vorlage of the biblical text employed for drafting the programma. Further evidence, however, implies that the relevant Jewish halakhah underwent a significant change during the second century BCE.

In July 1099, after three years of levantine military adventure during which new latin christian colonies were fashioned at edessa and Antioch, the transnational forces from Europe later known as the First Crusade finally captured their principal target: Jerusalem. Three eyewitness chronicles attest to the bloodbath that followed. Fulcher of Chartres, chaplain to one of the foremost Crusade leaders, estimated that “ten thousand were beheaded” at the Temple of Solomon alone (Chronicle 77). The anonymous author of the Gesta Francorum (The Deeds of the Franks) averred, “No-one has ever seen or heard of such a slaughter of pagans” (92). Raymond d'Aguiliers, chaplain to another Crusade leader, was effusive:Some of the pagans were mercifully beheaded, others pierced by arrows plunged from towers, and yet others, tortured for a long time, were burned to death in searing flames. Piles of heads, hands, and feet lay in the houses and streets, and indeed there was a running to and fro of men and knights over the corpses…. [T]hese are few and petty details…. Shall we relate what took place there? If we told you, you would not believe us. So it is sufficient to relate that in the Temple of Solomon and the portico crusaders rode in blood to the knees and bridles of their horses. In my opinion, this was poetic justice…. Jerusalem was now littered with bodies. (Historia 127-28)

Commercial niobium and synthesized zirconium phosphates were tested as water-tolerant heterogeneous acid catalysts in the hydrothermal conversion of different bio-based substrates. Different acid-catalyzed reactions were performed using biomass-derived model compounds and more complex real lignocellulosic biomasses as the substrate. The conversion of glucose and cellulose was preliminarily investigated. Then, a wide plethora of raw lignocellulosic biomasses, such as conifer wood sawdust, Jerusalem artichoke, sorghum, miscanthus, foxtail millet, hemp and Arundo donax, were valorized towards the production of water-soluble saccharides, 5-hydroxymethylfurfural (HMF), levulinic acid (LA) and furfural. The different catalytic performances of the two phosphates were explained on the basis of their acid features, total acidity, Brønsted/Lewis acid sites ratio and strength. Moreover, a better insight into their structure–acidity relationship was proposed. The different acid properties of niobium and zirconium phosphates enabled us to tune the reaction towards target products, achieving from glucose maximum HMF and LA yields of 24.4 and 24.0 mol%, respectively. Remarkably, when real Jerusalem artichoke biomass was adopted in the presence of niobium and zirconium phosphate, maximum yields of furanic compounds and cellulose-derived sugars of 12.7 and 50.0 mol%, respectively, were obtained, after only 1 h of reaction. The synthesized hydrolysates, which were found to be rich in C5 and C6 carbohydrates, can be better exploited for the cascade production of more added-value bio-products.

В статье рассматриваются отрывки Священного Писания Ветхого Завета, в которых упоминается Мелхиседек, царь Салимский. Кроме того, анализируются такие темы, как: представление о Мелхиседеке в Пятикнижии; царство Мелхиседека; священство Мелхиседека; представление о Мелхиседеке в Псалтири. В статье рассмотрены теории современных ученых, основанные на изучении недавно обнаруженных рукописей и артефактов. Разбираются теории северной и южной локализации древнего города Салима, который принято считать древним названием Иерусалима. Рассматривается вопрос о причине написания 109 коронационного псалма, гипотезы его возникновения и использования. Раскрывается представление о Мелхиседеке в Таргумах. The article examines the passages of the Holy Scriptures of the Old Testament, which mention Melchizedek, king of Salem. In addition, the following topics are analyzed: The idea of Melchizedek in the Pentateuch; the Kingdom of Melchizedek; the Priesthood of Melchizedek; The idea of Melchizedek in the Psalter. The article discusses the theories of modern scientists based on the study of recently discovered manuscripts and artifacts. The theories of the northern and southern localization of the ancient city of Salim, which is considered to be the ancient name of Jerusalem, are being analyzed. The question of the reason for writing the 109th coronation psalm, the hypothesis of its origin and use is considered. The idea of Melchizedek in targums is revealed.

The Hand in Hand bilingual school in Jerusalem operates against the broader background of the Arab-Israeli conflictand the unequal relations between Jewish and Arab citizens in the State of Israel. Drawing on multicultural educational models, the School seeks to ensure that all groups are visible and respected and to develop a curriculum that reflectsthe culture of all the students and their families. Against the dominant model of segregated education in Israel, the School creates intercultural space. In recent years, the School has been the target of several attacks. The article describes the work of the author, a counselor at the School, in responding to these attacks and in enhancing the resilience of the School community. Structured staff meetings enabled the educators to express themselves, support each other, and receive tools for coping in multicultural classrooms in a conflicted society.

A common sunflower population from Howard, SD (HSD) was previously determined to be cross-resistant to imazethapyr and chlorimuron-ethyl, both acetolactate synthase–inhibiting (ALS) herbicides. Experiments were conducted to determine if target-site polymorphisms could act as a mechanism of ALS-inhibitor herbicide resistance in the HSD common sunflower. Approximately 1,600 nucleotides were amplified by polymerase chain reaction and sequenced from putativeALSgene(s) in common sunflower and Jerusalem artichoke. In sunflower, two different amplification products were detected that differed by a nine-basepair deletion. This suggested the presence of at least two ALS genes in common sunflower that could contribute to the herbicide resistance phenotype. In addition, an Ala205to Val205substitution was observed in several clones from resistant common sunflower (amino acid position is relative to the full-length mouse-ear cress ALS protein). Previously documented mutations at this position in other species indicated that it might play a vital role in conferring resistance to one or more ALS-inhibitor herbicides.

Highlights Response surface methodology is suitable for DEM input parameter optimization. Soil reaction forces reduced at velocity ratios greater than one (1.2-3.9). Vibration reduced soil reaction forces at the target depth of 350 mm by 70%. In general, soil reaction forces increase with speed but decrease with frequency. Abrasive wear predominantly occurred at the tool’s cutting section. Abstract. The discrete element method (DEM) and response surface methodology (RSM) were used to determine the input parameters and combination of operational factors required for optimizing the Jerusalem artichoke (Helianthus tuberosus L.) harvesting tool in cohesive soil. The DEM soil model consisted of particles with different radii in three shapes calibrated using angle of repose and cone penetration data. Compared with data from a soil bin subsoiler evaluation, the DEM model showed acceptable relative errors for draught force (6.7%), vertical force (4.5%), and furrow width (9.3%). The effects of operational factors, including forward speed, vibration frequency, and amplitude, on response variables such as draught and vertical forces, drawbar power, and abrasive wear were analyzed for three harvesting shovels (S-shape, step-shape, and fork-shape). The ratio of vibratory speed to forward speed (velocity ratio, Vr) was used to analyze the combined effect of the factors. The operational factors significantly affected all the response variables (p<0.05). At Vr > 1 (1.2-3.9), soil reaction forces and drawbar power were considerably reduced. The optimal parameters for minimizing the response variables were 2.5 km h-1 forward speed, 14.5 Hz frequency, 30 mm amplitude, and S-shape shovel at Vr = 3.9. The minimum draught force, vertical force, drawbar power, and Archard wear depth were 4.64 kN, 0.41 kN, 2.64 kW, and 2.36 mm, respectively, at an operating depth of 350 mm. Operating in vibratory mode reduced draught force by 54% with the full width of the implement. Future work should include Jerusalem artichoke tubers in the simulation and experimental validation. Keywords: Abrasive wear, Clay, Numerical optimization, Soil reaction forces, Velocity ratio, Vibration.

Abstract The Bible twice relates the story of David's transfer of the ark to Jerusalem, once in 2 Samuel 6 and then, in greatly expanded form, in 1 Chronicles 13–16. This article studies Josephus' retelling of the episode in Ant. 7.78–89 in relation to the biblical sources (as represented by MT, Codex Vaticanus and the Lucianic/Antiochene MSS of the LXX, as well as the Targums). Among its findings: Josephus drew on the presentations of both Samuel and Chronicles. There are several clear instances of his dependence on a LXX-like text of Samuel (and Chronicles), but no equally clear-cut indications of his utilization of a MT-like text. Contentually, Josephus' version highlights the role of the priests vis-à-vis that of the Levites in the ark's transfer. David's role is likewise consistently accentuated, even while source suggestions of his arrogation of priestly prerogatives are eliminated. Finally, building on the LXX reading in 2 Sam 6:20, Josephus softens the vehemence of Michal's exchange with her husband, just as he also attempts to harmonize conflicting biblical data concerning her (lack of) progeny.

Abstract The Bible twice relates the story of David's transfer of the ark to Jerusalem, once in 2 Samuel 6 and then, in greatly expanded form, in 1 Chronicles 13–16. This article studies Josephus' retelling of the episode in Ant. 7.78–89 in relation to the biblical sources (as represented by MT, Codex Vaticanus and the Lucianic/Antiochene MSS of the LXX, as well as the Targums). Among its findings: Josephus drew on the presentations of both Samuel and Chronicles. There are several clear instances of his dependence on a LXX-like text of Samuel (and Chronicles), but no equally clear-cut indications of his utilization of a MT-like text. Contentually, Josephus' version highlights the role of the priests vis-à-vis that of the Levites in the ark's transfer. David's role is likewise consistently accentuated, even while source suggestions of his arrogation of priestly prerogatives are eliminated. Finally, building on the LXX reading in 2 Sam 6:20, Josephus softens the vehemence of Michal's exchange with her husband, just as he also attempts to harmonize conflicting biblical data concerning her (lack of) progeny.

This paper adopts a relevance theory approach and attempts to present a cognitive analysis of the translation of the “myth” of Crucifixion in Muhammad Kamel Hussein’s Qaryah Zálima or City of Wrong (1954). The paper aims to apply Dan Sperber and Deirdre Wilson’s Relevance Theory (1986, 1987 and1995) to the analysis of the translation of the Christian Islamic scholar Bishop Kenneth Cragg, City of Wrong: A Friday in Jerusalem (1994). The main argument of this theory is that the translator’s access to beliefs, ideologies and existing assumptions of the target receiver, which build his psychological and cognitive context, is of paramount importance to the transference and processing of information inherent in a literary text. The significance of this type of context is to guide the receiver to select the information that is more relevant to his cognitive potential and that is less-effort requiring. A receiver finds a literary work relevant to him if it brings changes to his “cognitive environment” by turning him aware of something new. The author of Qaryah Zálima who has surpassed the time and place limitations of the myth intends to express the moral dilemma of taking decisions for communal interest, and the translator intends to transfer this moral dilemma with respect to his target audience expectations..

The purpose of the study is to analyze three poems of the turn of the 13th-14th centuries to identify the feelings and emotions of the heroes, inhabitants of the afterlife, followed by an explanation of the functions of representation of the selected phenomena in the texts. The material for the article was the poems written in the folk language by the Italian didactic poets Bonvezin da la Riva (“The Book of Three Scriptures”) and Giacomino da Verona (“Infernal Babylon” and “Heavenly Jerusalem”). The scientific novelty of the work consists in identifying the tropes and motifs by which the authors of the selected poems represent a particular feeling. As a result, it is determined that the feelings described and called by the selected authors are staged in accordance with the role-playing nature of the genre of vision. Bonvezin da la Riva’s “Black Scripture” and Giacomino da Verona’s “Infernal Babylon” are more original and rich in tropes (epithets, metaphors, etc.) than the images of paradise. The description of sins in Bonvezin’s work is more moderate, while Giacomino da Verona refers to the folk laughing culture. It was found that Bonvezin’s target audience were monks, and the comic component of “Infernal Babylon” was aimed at the general public.

Leadership is an instrument to achieve the vision, mission, goals, targets, and success of an organization, so we need a good leadership. With good leadership a leader can achieve goals and be able to manage conflicts / obstacles that may occur in the leadership process. From this problem the authors conducted an analysis of the concept of Nehemiah's leadership, because Nehemiah was a leader who was able to rebuild the wall of Jerusalem that had been damaged. The author analyzes the biblical texts and various literatures relevant to the topic. The analysis shows that Nehemiah's leadership is visionary and inspirational leadership. The leadership is relevant to the management of Christian Religious Colleges in Indonesia (PTKKI) because it is built on the foundation of true spirituality, guided by a clear vision, a good management process. Kepemimpinan merupakan instrumen untuk mencapai visi, misi, tujuan, target, dan kesuksesan suatu organisasi, sehingga diperlukan sebuah kepemimpinan yang baik. Dengan kepemimpinan yang baik seorang pemimpin dapat mencapai tujuan serta mampu memanajemeni konflik/rintangan yang mungkin terjadi dalam proses kepemimpinan itu. Dari masalah tersebut penulis melakukan analisis terhadap konsep kepemimpinan Nehemia, karena Nehemia merupakan tokoh pemimpin yang mampu membangun kembali tembok Yerusalem yang telah rusak. Penulis melakukan analisis pustaka terhadap teks Alkitab dan berbagai literatur yang relevan dengan topik tersebut. Dari hasil analisis tampak jika kepemimpinan Nehemia adalah kepemimpinan yang visioner dan inspiratif. Kepemimpinan tersebut relevan dengan pengelolaan Perguruan Tinggi Keagamaan Kristen di Indonesia (PTKKI) karena dibangun di atas dasar spiritualitas yang benar, dituntun oleh visi yang jelas, dan proses manajemen yang baik.

On 24 December 1144 'Imad ad-Din Zengi, the Muslim ruler of Aleppo and Mosul, captured the Christian city of Edessa. This was the most serious setback suffered by the Frankish settlers in the Levant since their arrival in the region at the end of the eleventh century. In reaction the rulers of Antioch and Jerusalem dispatched envoys to the west appealing for help. The initial efforts of Pope Eugenius in and King Louis VII of France met with little response, but at Easter 1146, at Vézelay, Bernard of Clairvaux led a renewed call to save the Holy Land and the Second Crusade began to gather momentum. As the crusade developed, its aims grew beyond an expedition to the Latin East and it evolved into a wider movement of Christian expansion encom-passing further campaigns against the pagan Wends in the Baltic and the Muslims of the Iberian peninsula. One particular group of men participated in two elements of the crusade; namely, the northern Europeans who sailed via the Iberian peninsula to the Holy Land. In thecourse of this journey they achieved the major success of the Second Crusade when they captured the city of Lisbon in October 1147. This article will consider how this aspect of the expedition fitted into the conception of the crusade as a whole and will try to establish when Lisbon became the principal target for the crusaders. St Bernard's preaching tour of the Low Countries emerges as an important, yet hitherto neglected, event.

BackgroundTIGIT, an inhibitory immune checkpoint, is a target of interest for immuno-oncology combination therapies. TIGIT is part of a complex molecular network containing four receptors (DNAM1, TIGIT, PVRIG and CD96) and two ligands (PVR and PVRL2). Here we describe Dual Signaling Protein 502 (DSP502), a novel, multi-functional IgG1-Fc-fusion protein targeting this molecular pathway in a unique way. DSP502, comprising the extracellular domains of TIGIT and PD1, is designed to simultaneously bind its two respective ligands, PVR and PD-L1, overexpressed on cancer and myeloid cells in the tumor microenvironment. DSP502 binds PVR preventing inhibitory signaling through TIGIT and CD96 and promoting DNAM1 costimulatory signaling on activated T- and NK-cells. DSP502's PD1 arm binds PD-L1 to unleash effector T-cells through checkpoint inhibition. In parallel, DSP502's IgG1-Fc delivers an immune-activating signal via Fc receptors. The net effect is enhanced anti-tumor immunity (figure 1).MethodsDSP502 heterodimer was successfully produced in a mammalian expression system. DSP502 was evaluated for binding to its cognate ligands on cells and in ELISA-based assays, with and without competing antibodies. NK and PBMC killing activity were evaluated against human K562 CML cells overexpressing PVR. Simultaneous binding of DSP502 to fluorescently-labeled tumor and NK-cells was evaluated by FACS. In vivo activity of DSP502 was evaluated in a humanized NSG A549 NSCLC xenograft mouse model.ResultsBoth DSP502 arms were shown to bind their cognate ligands in ELISA and on cell surface. DSP502 binding was dependent on the presence of both ligands on cells and was abolished by competing antibodies to the respective targets, demonstrating binding specificity and the 'AND-gate' phenomenon. Overexpression of PVR reduced the sensitivity of K562 cells to NK-cell mediated killing, while DSP502 treatment restored it as measured by target cell killing and granzyme-B secretion. Increased, dose-dependent, complexation of NK- and tumor cells was observed following DSP502 treatment and was abolished by both PVR and FcR antibodies. Treatment with DSP502 markedly inhibited tumor growth of A549-NSCLC xenograft in a humanized NSG mouse model, with all mice being tumor-free at the end of the experiment, compared to control PBMC-injected mice.ConclusionsHere we report the design and function of a novel immunotherapeutic fusion protein, DSP502, that offers multiple functionalities that can coordinately and synergistically drive anti-tumor immunity. Beyond targeting PVR and PDL1, DSP502 has the potential to additionally impact the TIGIT pathway through its effects on CD96 and DNAM1. DSP502 is currently in IND-enabling studies and CMC development.Ethics ApprovalThe study was conducted at the Authority of Biological and Preclinical Models, the Hebrew University of Jerusalem, Ein Kerem, Sharet Specific Pathogen-Free (SPF) Unit under the Hebrew university ethic committee board approval (number MD-19-15815-5).Abstract 790 Figure 1

Globalization and the Po st-Creole Imagination: Notes on Fleeing the Plantation,by Michaeline A. Crichlow with Patricia Northover (reviewed by Raquel Romberg)Afro-Caribbean Religions: An Introduction to their Historical, Cultural, and Sacred Traditions, by Nathaniel Samuel Murrell (reviewed by James Houk) Africas of the Americas: Beyond the Search for Origins in the Study of Afro-Atlantic Religions, edited by Stephan Palmié (reviewed by Aisha Khan) Òrìṣà Devotion as World Religion: The Globalization of Yorùbá Religious Culture, edited by Jacob K. Olupona & Terry Rey (reviewed by Brian Brazeal) Sacred Spaces and Religious Traditions in Oriente Cuba, by Jualynne E. Dodson (reviewed by Kristina Wirtz) The Coolie Speaks: Chinese Indentured Laborers and African Slaves of Cuba, by Lisa Yun (reviewed by W. Look Lai) Cuba and Western Intellectuals since 1959, by Kepa Artaraz (reviewed by Anthony P. Maingot) Inside El Barrio: A Bottom-Up View of Neighborhood Life in Castro’s Cuba, by Henry Louis Taylor, Jr. (reviewed by Mona Rosendahl) On Location in Cuba: Street Filmmaking During Times of Transition, by Ann Marie Stock (reviewed by Cristina Venegas) Cuba in The Special Period: Culture and Ideology in the 1990s, edited by Ariana Hernandez-Reguant (reviewed by Myrna García-Calderón) The Cubans of Union City: Immigrants and Exiles in a New Jersey Community. Yolanda Prieto (reviewed by Jorge Duany) Target Culebra: How 743 Islanders Took On the Entire U.S. Navy and Won, by Richard D. Copaken (reviewed by Jorge Rodríguez Beruff) The World of the Haitian Revolution, edited by David Patrick Geggus & Norman Fiering (reviewed by Yvonne Fabella) Bon Papa: Haiti’s Golden Years, by Bernard Diederich (reviewed by Robert Fatton, Jr.) 1959: The Year that Inflamed the Caribbean, by Bernard Diederich (reviewed by Landon Yarrington) Dominican Cultures: The Making of a Caribbean Society, edited by Bernardo Vega (reviewed by Anthony R. Stevens-Acevedo) Chanting Down the New Jerusalem: Calypso, Christianity, and Capitalism in the Caribbean, by Francio Guadeloupe (reviewed by Catherine Benoît) Once Jews: Stories of Caribbean Sephardim, by Josette Capriles Goldish (reviewed by Aviva Ben-Ur) Black and White Sands: A Bohemian Life in the Colonial Caribbean, by Elma Napier (reviewed by Peter Hulme) West Indian Slavery and British Abolition, 1783-1807, by David Beck Ryden (reviewed by Justin Roberts) The Children of Africa in the Colonies: Free People of Color in Barbados in the Age of Emancipation, by Melanie J. Newton (reviewed by Olwyn M. Blouet) Friends and Enemies: The Scribal Politics of Post/Colonial Literature, by Chris Bongie (reviewed by Jacqueline Couti) Nationalism and the Formation of Caribbean Literature, by Leah Reade Rosenberg (reviewed by Bénédicte Ledent) Signs of Dissent: Maryse Condé and Postcolonial Criticism, by Dawn Fulton (reviewed by Florence Ramond Jurney) The Archaeology of the Caribbean, by Samuel M. Wilson (reviewed by Frederick H. Smith) Crossing the Borders: New Methods and Techniques in the Study of Archaeological Materials from the Caribbean, edited by Corinne L. Hofman, Menno L.P. Hoogland & Annelou L. van Gijn (reviewed by Mark Kostro)

Abstract Characterization of a patient’s tumor microenvironment is fundamental to advancing translational strategies in immuno-oncology. Histopathological evaluation of tissue slides from patients can provide this invaluable information, informing disease heterogeneity, tumor contexture, and target expression - all important to identifying patients more likely to benefit from therapy. However, availability of sufficient tissue is often a challenge to produce such a comprehensive tumor characterization. Measurement of target expression using an H&E slide could greatly reduce the usage of tissue for IHC making sections available for other investigative purposes. Here, an AI-driven predictive model was developed on H&E digital slides to simulate the expression of a tumor specific biomarker and CD3 across 4 different tumor types. Four epithelial tumor types (TNBC, NSCLC, ovarian, and cervical cancer) consisted of 400 H&E slides, 400 CD3 slides and 400 tumor specific biomarker IHC slides (100 cases per tumor) were used for this study. The Bio-AI Predict-X platform was utilized for the optimization of separate tumor models using pathology annotations as basis for development. The network output included tumor tiles as well as the tiles from adjacent stromal/normal tissue. Models were optimized until an AUC > 0.8 was achieved and prediction results were approved by the combined pathology teams. Predict-X was used for IHC marker quantification on a tile basis for both CD3 and the tumor specific biomarker slides with significant correlation to manual counts (p<0.001, r>0.8). Images from each case were co-registered so that ground truth for each tile with the IHC count was used in the predictive model. Tiles from tumor and corresponding adjacent stroma/normal tissue from all cases were subdivided into 3 groups for predictive model development. A training, validation, and test set were used, the latter of which was not used for development, only as a final assessment of model performance. A pan-tumor predictive model was developed for CD3 IHC on TNBC, cervical and ovarian cancers. The test set AUC values on cases from all 4 tumors were >0.7. Since the tumor specific biomarker stain was specific to tumor morphology, 4 separate predictive models were developed - one for each of the indications used with a test AUC >0.86. These findings suggest that deep learning can be used as a complementary method to prescreen H&E-stained images to enhance the detection rate of the tumor specific biomarker and CD3 positivity in patient tumors. Additional work will involve the optimization of these models for implementation in a clinical setting. Citation Format: Alan Jerusalmi, Krishna Bairavi, Ayushi Shah, Tom Chittenden, Mike Bonham, Chung-Wein Lee, Brandon Higgs, Anantharaman Muthuswamy. Development of predictive models for expression of a tumor specific biomarker and CD3 on H&E digital slides [abstract]. In: Proceedings of the AACR Special Conference on Ovarian Cancer; 2023 Oct 5-7; Boston, Massachusetts. Philadelphia (PA): AACR; Cancer Res 2024;84(5 Suppl_2):Abstract nr B092.

The article analyzes the origins, causes, a brief history, participants, external players of regional confl icts in the Middle East, development dynamics and prospects for their resolution. The author comes to the conclusion that by now most of the Middle East protracted confl icts have been frozen, but there are sporadic outbreaks of violence and provocations, accompanied by mutual rocket and artillery strikes and shelling. Mostly, such incidents take place on Israel's borders with the Gaza Strip, the West Bank, Lebanon and Syria. The Israeli Air Force is carrying out missile and bomb strikes against military facilities and pro-Iranian military groups in Lebanon and Syria. The Turkish authorities, under the pretext of fighting terrorism, carry out military punitive operations in northern Syria and Iraq, as a result, there are casualties among the Kurdish militias and civilians in the border areas. Local skirmishes and exchanges of blows between US military personnel and Iranian proxy forces in Syria and Iraq do not stop. Missile and drone attacks also target oil and gas production facilities, tankers of Saudi Arabia and other countries in the Persian and Oman Gulfs. In general, a fairly high level of terrorist threat remains in the region. The author believes that the weakening of the position of the United States and its Western allies in the Middle East, the course taken by the countries of the region to diversify their external relations through rapprochement with China, India, and Russia creates good prerequisites for the peaceful resolution of protracted confl icts. This is also facilitated by the normalization of relations between Turkey and Israel, Saudi Arabia with Iran, the establishment of relations with an increasing number of Arab countries with Israel, the return of Syria to the League of Arab States, etc. At the same time, sharp disagreements and fundamental contradictions remain between the State of Israel and the State of Palestine, in particular, over the status of Jerusalem, the occupied Palestinian territories and Israeli settlement activity. Lebanon and Syria have territorial claims to Israel. So far, the process of a Middle East settlement under the auspices of the UN and the quartet of international mediators has been frozen. And if Riyadh and Tehran were still able to overcome the confrontation and, with the mediation of China, Iraq and Oman, began to restore previously broken relations, then the confrontation with elements of a hybrid war between Iran and Israel remains and is fraught with escalation into an armed conflict. In recent years, the unresolved Kurdish problem has become more and more acute. Deprived by Western politicians of the right to establish their own state, the multi-million Kurdish people found themselves divided by the borders of four states, whose authorities are pursuing a clearly discriminatory policy towards their Kurdish minorities. On the agenda is the struggle of the Kurds for equal rights and freedoms with the so-called titular nations (Turks, Arabs, Persians), and in the future the creation of Kurdish autonomous regions or subjects of federations. The author comes to the conclusion that the growing trend towards a multipolar world order dictates the need for a peaceful resolution of regional conflicts and long-term enmity of peoples, creates objective prerequisites for establishing their mutually beneficial cooperation, regardless of national, ethnic, confessional affiliation.The time of domination in the countries of the third world of the colonial principle "divide and conquer" is coming to an end.

The study uses a variant of the geocritical methodology combined with humanistic mining studies. It was pointed out that in Dante’s poem there were numerous references to the realities of real space (the Alps and the Apennines, which, appearing as a separate part of the mountain world, in the poem at the same time constitute a kind of props room of mountain motifs, used in the construction of Purgatory Mountain). Also, the journeys of the heroes, Dante and his guide Virgil, can be perceived realistically as an actual journey, made in a difficult mountain terrain. It was specified in the realities of Hell, Purgatory Mountain, and Paradise. In this way, using specific Earth realities, Dante created a powerful vision largely made of mountain realities. Mount Purgatory, the target of Dante’s ascent, created when Lucifer, thrown from the heavens, struck the depths of the Earth deep into its center, which changed the hemisphere and pushed up the land masses, throwing them over the surface of the ocean covering the southern hemisphere. Locating the Mount of Purgatory in the center of the southern hemisphere, and at the antipodes of Jerusalem, as a mountain rising on a small island from the vastness of the seas covering this part of the world, Dante used elements of the Muslim tradition (perhaps known to him) with its notions of a lofty, pyramidal shape, which is considered to be the holy Mount of Adam (2243 m) in Ceylon (Sri Lanka). The poet, however, never once described the Purgatory Mountain as a whole, creating a vision of its enormity seen from under its steep walls, but he introduced into the poem numerous details about the surface of this mountain and how to climb it. He filled his abstract vision with real details. From the very first songs of Purgatory, the narrative runs in the order of the characters’ ascent towards the summit Paradise. The work hypothesized that the famous poet Bismantova became the prototype of the Dante Mountain of Purgatory, such a judgment is almost universally approved. That Dante saw this mountain is certain: he was in Lunigiano and Casentino (Bismantova rises right next to it) in 1306, and certainly before 1315, at the time when Divine Comedy was being written. For the accuracy of this hypothesis, the shape of this vast rock mass (culmination in 1047), rising above the level of the surrounding valleys by about 400 m in height with almost vertical rock walls, is of great importance for the accuracy of this hypothesis. The peak landscape largely corresponds to the ideas of an ancient idyllic grove. These realities of the mountain landscape meant that the thought about them found literary expression in the pages of Dante’s poem, which prompts me to share my opinion that the sight of the boatswain and his presence in it gave Dante a vision of the Purgatory Mountain as a “hybrid” creation, partially a description of a real landscape and in part a fantastic, syncretic vision based on elements of ancient literary tradition. The description of climbing this mountain leads us through a narrow chimney, overhang, and other rock formations, forming terraces in the structure of the mountain. The conclusion of the work are the words of Italian literary researcher Filippo Zolezzi, who wrote that “Mount Purgatory appears as an absolute ideal of a mountain, because on its top there is an earthly Paradise — a space of direct contact with the divine, hence even the most beautiful earthly mountains are merely a copy of them. However, the very fact that a poet — a man — to reach this summit, has to climb, climb, makes it an ideal prototype for mountain climbing”.

Abstract Background Neighbourhood built environment and infrastructure influence health status. Greater walkability, green spaces and healthy food accessibility can enhance healthy lifestyles. While health promotion programs (HPPs) have been shown to improve population's health, little is known about the reciprocal influences between the built environment and quality and distribution of HPPs across a city. Methods HPPs operating in Jerusalem focusing on healthy diet and physical activities were located and evaluated for quality using the European Quality Instrument for Health Promotion (EQUIHP) in 2017. HPPs location, intervention type and characteristics of the target population were documented. Using Geographic Information System (GIS), we combined infrastructure data from the Jerusalem Municipality and socioeconomic score (1 lowest - 10 highest) from Israel's Central Bureau of Statistics. Associations between distribution and quality of HPPs and the built environment at the neighbourhood (n = 115) level and municipal planning area level (7 areas) were assessed. Results Overall 93 HPPs operating in 349 locations and serving 582,500 adult residents, were identified in Jerusalem. Higher HPP quality, at the municipal planning area, was associated with higher density of HPPs, longer bike or walking lanes and fewer food stores. Positive significant (p < 0.05) correlations, at a neighbourhood level, were found between neighbourhood EQUIHP median scores and HPPs targeting women (0.262), participants < 60 years old (0.324) and the Arab ethnicity (0.473). Linear regression showed a significant (p = 0.01) decrease of 0.015 in median EQUIHP score at a neighbourhood level for each increase in socioeconomic status score (p = 0.036). Conclusions A comprehensive evaluation of HPP quality, spatial and sociodemographic information demonstrates an association of HPP access and quality with the built environment. Fortunately, in Jerusalem high quality programs are designed for populations at need. Key messages In Jerusalem, the quality of health promotion programs measured by the EQUIHP score, was positively associated with infrastructure features promoting physical activity and lower neighbourhood SES. In Jerusalem, higher quality of health promotion programs focusing in nutrition and physical activity were designed for populations at need.

AbstractMany issues are raised by thinking about “The Idea of Text in Buddhism.” This paper concentrates on scriptures of Indian Buddhism, and considers some of the questions raised or inspired by the papers presented at the 2019 Jerusalem conference on “The Idea of Text in Buddhism.” Consideration is given among other topics to multilingualism, in which context a comparison is offered with the traditions of the Targums in Jewish literature.

Apocalyptic biblical literature has played a significant role in motivating and mobilising Christians. As part of this genre, the Apocalypse of John has played this mobilising role within the church throughout its history. Jerusalem is often incorporated into this genre to conjure up different emotions and images to impact many different people. For example, the Jew annually recites the words to fellow Jews at every Passover meal: ‘Next year in Jerusalem’. Most Christians know the hymn ‘The holy city’, originally penned by Frederic Weatherly in 1892. It lifts many a spirit as it conjures up the idea of a beautiful, perfect, heavenly city of God. However, there is more to this apocalyptic vision, which will be explored in this article. The city upholds the hope of decent godly living today. Whilst Jerusalem is a city with an extremely chequered history, it remains to be the launching pad of a dream that believers can embrace in order to impact society for the better. The vision in Revelation 21–22 is the launch of the ‘idea’ of God’s intention for society today, and the ‘implementation impetus’ is the primary role of the church. In the greater scheme of things, the world community is the target group for a better society for everyone.Aanneming van ’n visioen van die Nuwe Jerusalem (Op 21:1–22:5) ten einde ’n invloed op lewe en die samelewing uit te oefen. Apokaliptiese Bybelliteratuur het ’n beduidende rol in die motivering en aansporing van Christengemeenskappe gespeel. Die Openbaring van Johannes het hierdie motiveringsrol deurgaans in die geskiedenis van die kerkas deel van dié genre vertolk. Jerusalem is dikwels hierby ingesluit om ’n verskeidenheid van emosies en beelde op te roep ten einde ’n impak op ’n verskeidenheid mense te maak. Die Jood, byvoorbeeld, haal jaarliks die volgende woorde teenoor mede-Jode tydens die Paasmaaltyd aan: ‘Volgende jaar in Jerusalem’. Die meeste Christene ken die gesang ‘The holy city’ wat oorspronklik deur Frederic Weatherly in 1892 geskryf is. Dit hef menige gelowiges se gemoedere op omdat dit die beeld van ’n pragtige, perfekte stad van God oproep. Daar is egter meer aan hierdie openbaringsuitsig wat in hierdie artikel verder ondersoek word. Die hemelstad bekragtig die hoop vir ’n godvrugtige lewe vandag. Alhoewel Jerusalem ’n stad met ’n uiters veelbewoë geskiedenis is, is dit tog die beginpunt vir hierdie droom van gelowiges om die samelewing te verbeter. Die visioen in Openbaring 21–22 is die bekendstelling van die ‘idee’ van God se bedoeling vir ons hedendaagse samelewing en die ‘vervullende beweegkrag’ is die primêre rol van die kerk. Holisties beskou, is die wêreldgemeenskap die teikengroep vir ’n beter samelewing vir almal.

Diarrheal illness, frequently associated with fecal-oral transmission, is one of the leading causes of death worldwide. It is commonly preventable through the implementation of safe water practices. This experiment concerns how to best implement safe water practices in a quasi-permanent refugee camp setting with limited ability for structural changes. Specifically, we explore how health promotion activities that help identify target groups for hygiene interventions can play a role in disease prevention. An anonymous survey was conducted at the United Nations Relief and Works Agency Health Clinic in the Kulandia refugee camp to assess the safe water and personal hygiene practices. Demographic and social characteristics, accessible water and personal hygiene characteristics, and gastrointestinal (GI) burden for individuals and their households were assessed. A total of 96 individuals were enrolled; 62 females and 34 males. Approximately 58% of the sample had soap available and washed hands before and after eating and when preparing food. Piped water was the main source of drinking water (62%), while 31% of our sample utilized tanker-trucks. 93% of participants had access to toilet facilities, with 86% of these facilities being private households. 55% practice extra water hygiene measures on their household drinking water source. 51.3% considered vendor cleanliness when they were buying food. 51% had received formal health education. 68.8% had been taught by their parents, but only 55.2% were teaching their children and 15.6% had consistent access to a health professional for hygiene inquiries. Individual variables and hygiene practices associated with lower rates of diarrheal illnesses included having water piped into the home, proper hand washing, adequate soap availability, proper consideration of vendor cleanliness, higher income, levels of education, health hygiene education, and having access to healthcare professions to discuss hygiene related matters. This is the first study to assess the water and personal hygiene practices at the Kulandia refugee ramp. This study demonstrates that hygiene education and better practices are closely associated with the rate at which individuals and households suffer from diarrheal illnesses within the Kulandia refugee camp. There are significant hygiene deficits in the camp, which likely result from a lack of formal hygiene education and a lack of awareness concerning the connection between diarrheal illness and hygiene. With respect to practices, our results elucidate several areas where basic, communal programming – including lessons on appropriate hand washing and food preparation – will likely improve hygiene practices and decrease overall GI burden.

During the Covid-19 pandemic, nurses felt an increase in their perceived workload. Often the nurses feel exhaustion after doing work. The purpose of this study was to determine the relationship between self-efficacy and burnout in nurses at RSUD K.R.M.T. Wongsonegoro Semarang during the Covid-19 pandemic. Participants in this study were female or male nurses at RSUD K.R.M.T. Wongsonegoro Semarang who became the implementing nurse in the isolation room during the Covid-19 pandemic, totaling 34 participants. Sampling uses a saturation sampling technique, which is a sampling technique where all members of the population are used as samples, this is done if the population is relatively small, less than 30, or the research wants to make generalizations with very small errors (Sugiyono, 2017). Research variables were measured using two scales, namely the General Self-Efficacy scale compiled by Schwarzer and Jerusalem (1995) used to measure self-efficacy, and the burnout scale used was the Maslach Burnout Inventory-Human Services Survey (MBI-HSS) Scale which measures burnout by adjusting the target subjects involved with human services such as nurses compiled by Malsach & Jackson (in Ibtissam, 2012). The scale is distributed using googleform. Based on the results of the study, the correlation coefficient (r) = -0.677 with a sig value of 0.000 (p <0.05) means that there is a negative relationship between self-efficacy and burnout in nurses at K.R.M.T Hospital. Wongsonegoro Semarang. It means that the higher of burnout experienced then the lower of self-efficacy, otherwise the lower of burnout experienced by nurses at the hospital so they have the higher of self-efficacy.

Abstract Purpose: To report the intra-operative performance and postoperative outcomes of crystalline lens removal and in-the-bag intraocular lens (IOL) implantation with scleral-bag fixation by means of capsular tension segments (CTS) and a capsular tension ring (CTR) in patients with a subluxated lens. Setting: Ophthalmology Department, Shaare-Zedek Medical Center, Jerusalem, Israel. Design: Retrospective, consecutive case series. Methods: This study included patients with subluxated crystalline lens who underwent lensectomy or cataract extraction using an anterior-chamber-maintainer (ACM), a CTR, transscleral capsular-bag fixation by polytetrafluoroethylene suture with two CTS, and in-the-bag IOL implantation. Outcome measures included intra- and postoperative complications, corrected distance visual acuity (CDVA), target and postoperative refraction, and IOL tilt. Results: 17 eyes (9 patients) were included, with a mean follow-up of 22.06±14.88 months. There was a significant improvement in mean logMAR CDVA (p<0.001), with 15 eyes (88.24%) achieving a Snellen CDVA of 20/30 or better and all eyes achieving 20/40 or better. The mean refractive spherical-equivalent prediction error was 0.07±1.10D, with 10 (58.82%) and 15 (88.24%) of eyes within ±0.50D and 1.00D, respectively, from the intended refraction. The mean horizontal and vertical tilts were 1.9±2.6 and 2.6±2.1 degrees, respectively. No complications were observed except for one case of an intraoperative posterior-capsular tear. Conclusion: A comprehensive surgical approach for scleral-bag fixation that combines the use of an ACM, CTR, polytetrafluoroethylene sutures, two CTSs with in-the-bag IOL implantation, offers an effective strategy for achieving favorable visual outcomes and a low incidence of complications in patients with subluxated crystalline lenses.

The purpose of the article is an esthetic and cultural analysis of art by M. Fedoriv in the projection of performing practice the contemporary figures of musical culture in the diaspora. Methodology. To achieve the set objective was used comparative-historical, culturological, axiological theoretical and methodological approaches, also biographical and art history methods of scientific knowledge, which directed on the disclosure of the immanent features of investigated products of the creative activity of the personalities in this scientific research; determining the significance of M. Fedoriv’s in the context of the development of Ukrainian musical culture of the 20th century. The scientific novelty of the work consists in applying cultural products of the music industry (gramophone record, CDs), as elements in the source base of research in methodology comparative analysis performance-conducting interpretation of the musical heritage of the composer in the context into the professional activity of Canadian musicians. Conclusions. M. Fedoriv is a representative of the highly professional musicians from the diaspora, which multi-vector activity is marked by the upturn of the basic form of cultural identification. In order to convey the historical authenticity of the national musical tradition of liturgical singing, he researched and published church-religious tunes of the practice of worship in Ukraine, which stoped the total simplification in the performance of canonical chants in the churches of the diaspora. Reaching our time, the popularization of M. Fedoriv's work was possible thanks to the performance and production work of M. Maksymiv and R. Hurko. Thus, in except to the rotation of the digitized album «Jerusalem Matins» by M. Fedoriv on the air of foreign radio broadcasters: CBC (Canada), BBC Radio 3 (Great Britain), M. Maksimiv succeeded to reissue the CD recording of the Liturgy twice and distribute it on social network platforms. However, the precedent of reviving the process of integrating the composer's heritage into the modern media space is the activity of R. Hurko. However, the precedent of reviving the process of integrating the composer's heritage into the modern media space is the activity of R. Hurko. Under his record label CARO Productions, the artist places the audio content produced by him, the same Liturgy on Youtube, and in the form of a tracklist of a music album on commercial services (Apple Music, Deezer, Spotify). Thus, the planes of the personal activity of M. Maksymov and R. Gurko became an example of representation of dominant features of the nation's cultural genome between different generations of Ukrainians, and M. Fedoriv's work is available to its target audience beyond temporal and any territorial borders.

OPSOMMING In hierdie artikel word 'n uiteensetting gegee van die proses en die resultate van die gebruik van 'n self-geadministreerde aanlyn opname en vraelys om die mees "geliefde" kerklied in Afrikaanssprekende gemeentes in Suid-Afrika te bepaal. Daar word aandag gegee aan aspekte soos die keuse van metode, steekproefneming van respondente, vraelysontwerp en die statistiese ontleding van response. Sommige van die risikoverminderingstrategieë wat die navorser gebruik, word ook uitgelig. Uit die ontleding van die data is dit duidelik dat gemeentes 'n voorkeur toon vir kerkliedere uit die Liedboek en Psalmboek, maar dat daar duidelik ook 'n liefde is vir liedere uit beide die VONKK- en FLAM-genre. Dit is verder ook duidelik dat die Psalms (al is dit net 'n paar) in die amptelike Afrikaanse Liedboek steeds 'n belangrike rol speel in die spiritualiteit van baie van die Afrikaanssprekende gemeentes in Suider-Afrika. Hierdie artikel dra by tot die metodologiese debat in die navorsingsveld van kerkmusiek. Trefwoorde: opnametegniek; kerklied; self-geadministreerde vraelyste; Delphi-tegniek; geweegde gemiddelde; Liedboek ABSTRACT For more than 60 years, the BBC has been broadcasting Songs of Praise weekly - a religious television programme featuring Christian hymns and songs sung in churches and places of worship from various denominations across the United Kingdom (UK). In 2013, Songs of Praise conducted a national survey to determine the country's favourite hymn. From thousands of entries the hymn How great Thou art emerged as the winner. In 2019, the research was repeated, and viewers indicated that their favourite hymn this time is CH Hubert Parry's Jerusalem. So, what is the most beloved hymn or song in the various Afrikaans-speaking congregations in Southern Africa? With the kind support of the Southern African Church and Concert Organists Society (SAKOV), the researcher decided to embark on this project to find the most beloved church hymn in Afrikaans-speaking churches in Southern Africa. This article provides an explanation of the process and results of using a self-administered online survey and questionnaire in determining this most beloved hymn/song. Attention is paid to aspects such as the choice of method, sampling of respondents, questionnaire design and the statistical analysis of responses. Some of the risk-reduction strategies used by the researcher are also highlighted. The most obvious problem with such a research project is where one will start with the selection of these "favourite" hymns? To determine a workable population of hymns, it was decided to focus only on the population of hymns and songs currently in use in the various Afrikaans-speaking churches in Southern Africa taken from four different sources. From May 2020, the researcher, using the Delphi technique, and a panel of experts compiled a consensus sample of these hymns (Phases 1 and 2 of the research project), which was then used as a population from which the most beloved church hymn/song could be determined (Phase 3 of the research project). In the third phase of the research project, respondents were expected to complete a survey in the form of an online questionnaire that consisted of open-ended and close-ended questions. There was also a section where they could exercise their ranking choices regarding their favourite hymn/song where an ordinal measurement scale was used. As participation in the research project was voluntary and the probability of a member of the target population responding unknown, non-probability sampling was used in the research. Females, with a mean age of 57,75 years, were the majority of the sample respondents. About 133 respondents came from the Gautengprovince ofwhom most (83 each) are members of and organists in their respective congregations. Other important roles that respondents played in their respective congregations were that of music leader/director as well as the organist/pianist of the congregation (25) and also the pastor of the congregation (24). The majority of respondents (147) came from the Dutch Reformed Church. In determining the most beloved hymn, respondents had to place their favourite hymns/ songs in a ranking of choice. The final choice of hymns/songs was therefore based on the product of weighted rankings. From the analysis congregants showed a clear preference for hymns from the Liedboek (Afrikaans Hymnal) and Psalmboek (Afrikaans Psalms) but that they were also partial to the singing of church songs from both VONKK and FLAM (these two "hymnals" contain more modern and contemporary Afrikaans songs and hymns for church use). It is furthermore noticeable that the Psalms in the official Afrikaans hymnal still play an important role in the spirituality of many of the Afrikaans-speaking churches in Southern Africa. This article contributes to the methodological debate in the research field of Church Music. Keywords: choice of method; church hymn/song; self-administered online questionnaires; Delphi technique; weighted rankings; Afrikaans hymnal

Introduction Figure 1 The counter-Terrorism advertising campaign of London’s Metropolitan Police commodifies some everyday items such as mobile phones, computers, passports and credit cards as having the potential to sustain terrorist activities. The process of ascribing cultural values and symbolic meanings to some everyday technical gadgets objectifies and situates Terrorism into the everyday life. The police, in urging people to look out for ‘the unusual’ in their normal day-to-day lives, juxtapose the everyday with the unusual, where day-to-day consumption, routines and flows of human activity can seemingly house insidious and atavistic elements. This again is reiterated in the Met police press release: Terrorists live within our communities making their plans whilst doing everything they can to blend in, and trying not to raise suspicions about their activities. (MPA Website) The commodification of Terrorism through uncommon and everyday objects situates Terrorism as a phenomenon which occupies a liminal space within the everyday. It resides, breathes and co-exists within the taken-for-granted routines and objects of ‘the everyday’ where it has the potential to explode and disrupt without warning. Since 9/11 and the 7/7 bombings Terrorism has been narrated through the disruption of mobility, whether in mid-air or in the deep recesses of the Underground. The resonant thread of disruption to human mobility evokes a powerful meta-narrative where acts of Terrorism can halt human agency amidst the backdrop of the metropolis, which is often a metaphor for speed and accelerated activities. If globalisation and the interconnected nature of the world are understood through discourses of risk, Terrorism bears the same footprint in urban spaces of modernity, narrating the vulnerability of the human condition in an inter-linked world where ideological struggles and resistance are manifested through inexplicable violence and destruction of lives, where the everyday is suspended to embrace the unexpected. As a consequence ambient fear “saturates the social spaces of everyday life” (Hubbard 2). The commodification of Terrorism through everyday items of consumption inevitably creates an intertextuality with real and media events, which constantly corrode the security of the metropolis. Paddy Scannell alludes to a doubling of place in our mediated world where “public events now occur simultaneously in two different places; the place of the event itself and that in which it is watched and heard. The media then vacillates between the two sites and creates experiences of simultaneity, liveness and immediacy” (qtd. in Moores 22). The doubling of place through media constructs a pervasive environment of risk and fear. Mark Danner (qtd. in Bauman 106) points out that the most powerful weapon of the 9/11 terrorists was that innocuous and “most American of technological creations: the television set” which provided a global platform to constantly replay and remember the dreadful scenes of the day, enabling the terrorist to appear invincible and to narrate fear as ubiquitous and omnipresent. Philip Abrams argues that ‘big events’ (such as 9/11 and 7/7) do make a difference in the social world for such events function as a transformative device between the past and future, forcing society to alter or transform its perspectives. David Altheide points out that since September 11 and the ensuing war on terror, a new discourse of Terrorism has emerged as a way of expressing how the world has changed and defining a state of constant alert through a media logic and format that shapes the nature of discourse itself. Consequently, the intensity and centralisation of surveillance in Western countries increased dramatically, placing the emphasis on expanding the forms of the already existing range of surveillance processes and practices that circumscribe and help shape our social existence (Lyon, Terrorism 2). Normalisation of Surveillance The role of technologies, particularly information and communication technologies (ICTs), and other infrastructures to unevenly distribute access to the goods and services necessary for modern life, while facilitating data collection on and control of the public, are significant characteristics of modernity (Reiman; Graham and Marvin; Monahan). The embedding of technological surveillance into spaces and infrastructures not only augment social control but also redefine data as a form of capital which can be shared between public and private sectors (Gandy, Data Mining; O’Harrow; Monahan). The scale, complexity and limitations of omnipresent and omnipotent surveillance, nevertheless, offer room for both subversion as well as new forms of domination and oppression (Marx). In surveillance studies, Foucault’s analysis is often heavily employed to explain lines of continuity and change between earlier forms of surveillance and data assemblage and contemporary forms in the shape of closed-circuit television (CCTV) and other surveillance modes (Dee). It establishes the need to discern patterns of power and normalisation and the subliminal or obvious cultural codes and categories that emerge through these arrangements (Fopp; Lyon, Electronic; Norris and Armstrong). In their study of CCTV surveillance, Norris and Armstrong (cf. in Dee) point out that when added to the daily minutiae of surveillance, CCTV cameras in public spaces, along with other camera surveillance in work places, capture human beings on a database constantly. The normalisation of surveillance, particularly with reference to CCTV, the popularisation of surveillance through television formats such as ‘Big Brother’ (Dee), and the expansion of online platforms to publish private images, has created a contradictory, complex and contested nature of spatial and power relationships in society. The UK, for example, has the most developed system of both urban and public space cameras in the world and this growth of camera surveillance and, as Lyon (Surveillance) points out, this has been achieved with very little, if any, public debate as to their benefits or otherwise. There may now be as many as 4.2 million CCTV cameras in Britain (cf. Lyon, Surveillance). That is one for every fourteen people and a person can be captured on over 300 cameras every day. An estimated £500m of public money has been invested in CCTV infrastructure over the last decade but, according to a Home Office study, CCTV schemes that have been assessed had little overall effect on crime levels (Wood and Ball). In spatial terms, these statistics reiterate Foucault’s emphasis on the power economy of the unseen gaze. Michel Foucault in analysing the links between power, information and surveillance inspired by Bentham’s idea of the Panopticon, indicated that it is possible to sanction or reward an individual through the act of surveillance without their knowledge (155). It is this unseen and unknown gaze of surveillance that is fundamental to the exercise of power. The design and arrangement of buildings can be engineered so that the “surveillance is permanent in its effects, even if it is discontinuous in its action” (Foucault 201). Lyon (Terrorism), in tracing the trajectory of surveillance studies, points out that much of surveillance literature has focused on understanding it as a centralised bureaucratic relationship between the powerful and the governed. Invisible forms of surveillance have also been viewed as a class weapon in some societies. With the advancements in and proliferation of surveillance technologies as well as convergence with other technologies, Lyon argues that it is no longer feasible to view surveillance as a linear or centralised process. In our contemporary globalised world, there is a need to reconcile the dialectical strands that mediate surveillance as a process. In acknowledging this, Giles Deleuze and Felix Guattari have constructed surveillance as a rhizome that defies linearity to appropriate a more convoluted and malleable form where the coding of bodies and data can be enmeshed to produce intricate power relationships and hierarchies within societies. Latour draws on the notion of assemblage by propounding that data is amalgamated from scattered centres of calculation where these can range from state and commercial institutions to scientific laboratories which scrutinise data to conceive governance and control strategies. Both the Latourian and Deleuzian ideas of surveillance highlight the disparate arrays of people, technologies and organisations that become connected to make “surveillance assemblages” in contrast to the static, unidirectional Panopticon metaphor (Ball, “Organization” 93). In a similar vein, Gandy (Panoptic) infers that it is misleading to assume that surveillance in practice is as complete and totalising as the Panoptic ideal type would have us believe. Co-optation of Millions The Metropolitan Police’s counter-Terrorism strategy seeks to co-opt millions where the corporeal body can complement the landscape of technological surveillance that already co-exists within modernity. In its press release, the role of civilian bodies in ensuring security of the city is stressed; Keeping Londoners safe from Terrorism is not a job solely for governments, security services or police. If we are to make London the safest major city in the world, we must mobilise against Terrorism not only the resources of the state, but also the active support of the millions of people who live and work in the capita. (MPA Website). Surveillance is increasingly simulated through the millions of corporeal entities where seeing in advance is the goal even before technology records and codes these images (William). Bodies understand and code risk and images through the cultural narratives which circulate in society. Compared to CCTV technology images, which require cultural and political interpretations and interventions, bodies as surveillance organisms implicitly code other bodies and activities. The travel bag in the Metropolitan Police poster reinforces the images of the 7/7 bombers and the renewed attempts to bomb the London Underground on the 21st of July. It reiterates the CCTV footage revealing images of the bombers wearing rucksacks. The image of the rucksack both embodies the everyday as well as the potential for evil in everyday objects. It also inevitably reproduces the cultural biases and prejudices where the rucksack is subliminally associated with a specific type of body. The rucksack in these terms is a laden image which symbolically captures the context and culture of risk discourses in society. The co-optation of the population as a surveillance entity also recasts new forms of social responsibility within the democratic polity, where privacy is increasingly mediated by the greater need to monitor, trace and record the activities of one another. Nikolas Rose, in discussing the increasing ‘responsibilisation’ of individuals in modern societies, describes the process in which the individual accepts responsibility for personal actions across a wide range of fields of social and economic activity as in the choice of diet, savings and pension arrangements, health care decisions and choices, home security measures and personal investment choices (qtd. in Dee). While surveillance in individualistic terms is often viewed as a threat to privacy, Rose argues that the state of ‘advanced liberalism’ within modernity and post-modernity requires considerable degrees of self-governance, regulation and surveillance whereby the individual is constructed both as a ‘new citizen’ and a key site of self management. By co-opting and recasting the role of the citizen in the age of Terrorism, the citizen to a degree accepts responsibility for both surveillance and security. In our sociological imagination the body is constructed both as lived as well as a social object. Erving Goffman uses the word ‘umwelt’ to stress that human embodiment is central to the constitution of the social world. Goffman defines ‘umwelt’ as “the region around an individual from which signs of alarm can come” and employs it to capture how people as social actors perceive and manage their settings when interacting in public places (252). Goffman’s ‘umwelt’ can be traced to Immanuel Kant’s idea that it is the a priori categories of space and time that make it possible for a subject to perceive a world (Umiker-Sebeok; qtd. in Ball, “Organization”). Anthony Giddens adapted the term Umwelt to refer to “a phenomenal world with which the individual is routinely ‘in touch’ in respect of potential dangers and alarms which then formed a core of (accomplished) normalcy with which individuals and groups surround themselves” (244). Benjamin Smith, in considering the body as an integral component of the link between our consciousness and our material world, observes that the body is continuously inscribed by culture. These inscriptions, he argues, encompass a wide range of cultural practices and will imply knowledge of a variety of social constructs. The inscribing of the body will produce cultural meanings as well as create forms of subjectivity while locating and situating the body within a cultural matrix (Smith). Drawing on Derrida’s work, Pugliese employs the term ‘Somatechnics’ to conceptualise the body as a culturally intelligible construct and to address the techniques in and through which the body is formed and transformed (qtd. in Osuri). These techniques can encompass signification systems such as race and gender and equally technologies which mediate our sense of reality. These technologies of thinking, seeing, hearing, signifying, visualising and positioning produce the very conditions for the cultural intelligibility of the body (Osuri). The body is then continuously inscribed and interpreted through mediated signifying systems. Similarly, Hayles, while not intending to impose a Cartesian dichotomy between the physical body and its cognitive presence, contends that the use and interactions with technology incorporate the body as a material entity but it also equally inscribes it by marking, recording and tracing its actions in various terrains. According to Gayatri Spivak (qtd. in Ball, “Organization”) new habits and experiences are embedded into the corporeal entity which then mediates its reactions and responses to the social world. This means one’s body is not completely one’s own and the presence of ideological forces or influences then inscribe the body with meanings, codes and cultural values. In our modern condition, the body and data are intimately and intricately bound. Outside the home, it is difficult for the body to avoid entering into relationships that produce electronic personal data (Stalder). According to Felix Stalder our physical bodies are shadowed by a ‘data body’ which follows the physical body of the consuming citizen and sometimes precedes it by constructing the individual through data (12). Before we arrive somewhere, we have already been measured and classified. Thus, upon arrival, the citizen will be treated according to the criteria ‘connected with the profile that represents us’ (Gandy, Panoptic; William). Following September 11, Lyon (Terrorism) reveals that surveillance data from a myriad of sources, such as supermarkets, motels, traffic control points, credit card transactions records and so on, was used to trace the activities of terrorists in the days and hours before their attacks, confirming that the body leaves data traces and trails. Surveillance works by abstracting bodies from places and splitting them into flows to be reassembled as virtual data-doubles, and in the process can replicate hierarchies and centralise power (Lyon, Terrorism). Mike Dee points out that the nature of surveillance taking place in modern societies is complex and far-reaching and in many ways insidious as surveillance needs to be situated within the broadest context of everyday human acts whether it is shopping with loyalty cards or paying utility bills. Physical vulnerability of the body becomes more complex in the time-space distanciated surveillance systems to which the body has become increasingly exposed. As such, each transaction – whether it be a phone call, credit card transaction, or Internet search – leaves a ‘data trail’ linkable to an individual person or place. Haggerty and Ericson, drawing from Deleuze and Guattari’s concept of the assemblage, describe the convergence and spread of data-gathering systems between different social domains and multiple levels (qtd. in Hier). They argue that the target of the generic ‘surveillance assemblage’ is the human body, which is broken into a series of data flows on which surveillance process is based. The thrust of the focus is the data individuals can yield and the categories to which they can contribute. These are then reapplied to the body. In this sense, surveillance is rhizomatic for it is diverse and connected to an underlying, invisible infrastructure which concerns interconnected technologies in multiple contexts (Ball, “Elements”). The co-opted body in the schema of counter-Terrorism enters a power arrangement where it constitutes both the unseen gaze as well as the data that will be implicated and captured in this arrangement. It is capable of producing surveillance data for those in power while creating new data through its transactions and movements in its everyday life. The body is unequivocally constructed through this data and is also entrapped by it in terms of representation and categorisation. The corporeal body is therefore part of the machinery of surveillance while being vulnerable to its discriminatory powers of categorisation and victimisation. As Hannah Arendt (qtd. in Bauman 91) had warned, “we terrestrial creatures bidding for cosmic significance will shortly be unable to comprehend and articulate the things we are capable of doing” Arendt’s caution conveys the complexity, vulnerability as well as the complicity of the human condition in the surveillance society. Equally it exemplifies how the corporeal body can be co-opted as a surveillance entity sustaining a new ‘banality’ (Arendt) in the machinery of surveillance. Social Consequences of Surveillance Lyon (Terrorism) observed that the events of 9/11 and 7/7 in the UK have inevitably become a prism through which aspects of social structure and processes may be viewed. This prism helps to illuminate the already existing vast range of surveillance practices and processes that touch everyday life in so-called information societies. As Lyon (Terrorism) points out surveillance is always ambiguous and can encompass genuine benefits and plausible rationales as well as palpable disadvantages. There are elements of representation to consider in terms of how surveillance technologies can re-present data that are collected at source or gathered from another technological medium, and these representations bring different meanings and enable different interpretations of life and surveillance (Ball, “Elements”). As such surveillance needs to be viewed in a number of ways: practice, knowledge and protection from threat. As data can be manipulated and interpreted according to cultural values and norms it reflects the inevitability of power relations to forge its identity in a surveillance society. In this sense, Ball (“Elements”) concludes surveillance practices capture and create different versions of life as lived by surveilled subjects. She refers to actors within the surveilled domain as ‘intermediaries’, where meaning is inscribed, where technologies re-present information, where power/resistance operates, and where networks are bound together to sometimes distort as well as reiterate patterns of hegemony (“Elements” 93). While surveillance is often connected with technology, it does not however determine nor decide how we code or employ our data. New technologies rarely enter passive environments of total inequality for they become enmeshed in complex pre-existing power and value systems (Marx). With surveillance there is an emphasis on the classificatory powers in our contemporary world “as persons and groups are often risk-profiled in the commercial sphere which rates their social contributions and sorts them into systems” (Lyon, Terrorism 2). Lyon (Terrorism) contends that the surveillance society is one that is organised and structured using surveillance-based techniques recorded by technologies, on behalf of the organisations and governments that structure our society. This information is then sorted, sifted and categorised and used as a basis for decisions which affect our life chances (Wood and Ball). The emergence of pervasive, automated and discriminatory mechanisms for risk profiling and social categorising constitute a significant mechanism for reproducing and reinforcing social, economic and cultural divisions in information societies. Such automated categorisation, Lyon (Terrorism) warns, has consequences for everyone especially in face of the new anti-terror measures enacted after September 11. In tandem with this, Bauman points out that a few suicidal murderers on the loose will be quite enough to recycle thousands of innocents into the “usual suspects”. In no time, a few iniquitous individual choices will be reprocessed into the attributes of a “category”; a category easily recognisable by, for instance, a suspiciously dark skin or a suspiciously bulky rucksack* *the kind of object which CCTV cameras are designed to note and passers-by are told to be vigilant about. And passers-by are keen to oblige. Since the terrorist atrocities on the London Underground, the volume of incidents classified as “racist attacks” rose sharply around the country. (122; emphasis added) Bauman, drawing on Lyon, asserts that the understandable desire for security combined with the pressure to adopt different kind of systems “will create a culture of control that will colonise more areas of life with or without the consent of the citizen” (123). This means that the inhabitants of the urban space whether a citizen, worker or consumer who has no terrorist ambitions whatsoever will discover that their opportunities are more circumscribed by the subject positions or categories which are imposed on them. Bauman cautions that for some these categories may be extremely prejudicial, restricting them from consumer choices because of credit ratings, or more insidiously, relegating them to second-class status because of their colour or ethnic background (124). Joseph Pugliese, in linking visual regimes of racial profiling and the shooting of Jean Charles de Menezes in the aftermath of 7/7 bombings in London, suggests that the discursive relations of power and visuality are inextricably bound. Pugliese argues that racial profiling creates a regime of visuality which fundamentally inscribes our physiology of perceptions with stereotypical images. He applies this analogy to Menzes running down the platform in which the retina transforms him into the “hallucinogenic figure of an Asian Terrorist” (Pugliese 8). With globalisation and the proliferation of ICTs, borders and boundaries are no longer sacrosanct and as such risks are managed by enacting ‘smart borders’ through new technologies, with huge databases behind the scenes processing information about individuals and their journeys through the profiling of body parts with, for example, iris scans (Wood and Ball 31). Such body profiling technologies are used to create watch lists of dangerous passengers or identity groups who might be of greater ‘risk’. The body in a surveillance society can be dissected into parts and profiled and coded through technology. These disparate codings of body parts can be assembled (or selectively omitted) to construct and represent whole bodies in our information society to ascertain risk. The selection and circulation of knowledge will also determine who gets slotted into the various categories that a surveillance society creates. Conclusion When the corporeal body is subsumed into a web of surveillance it often raises questions about the deterministic nature of technology. The question is a long-standing one in our modern consciousness. We are apprehensive about according technology too much power and yet it is implicated in the contemporary power relationships where it is suspended amidst human motive, agency and anxiety. 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