Journal articles on the topic 'Easter question'
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Werner, Martin. "The Book of Durrow and the question of programme." Anglo-Saxon England 26 (December 1997): 23–39. http://dx.doi.org/10.1017/s026367510000209x.
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In a recent study of the iconographic character of the cross-carpet page (lv) opening the Book of Durrow (Dublin, Trinity College A. 4. 5 (57)), I suggested that the miniature and its facing evangelist symbols page (2r) were intended to call to mind images of adjacentloca sanctaof the Holy Sepulchre in Jerusalem – the relic of the True Cross exhibited on the altar of Golgotha church for the sombre Good FridayAdoratio crucisand the monumental cross on Golgotha Hill, the site of the Crucifixion. These and other references I claimed for Adomnán, the scholarly abbot of the Columban foundation of Iona, who, very likely, sponsored the creation of the gospelbook between 682 and 686. Besides the opening miniatures just cited, the codex contains separate evangelist symbol pages, elaborately decorated incipits, small ornamental initials and five carpet pages. Given the great and unusual weight which the Durrow introductory sequence places on the iconographic explication of the Easter theme, an examination of the possibility that other of the decorated pages in the manuscript develop or reiterate Easter associations seems warranted.
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Kortezov, Ivaylo. "A Combinatorial Question Related to an Easter Tradition Led to a New Entry in OEIS." Mathematics and Informatics LXIV, no. 2 (April 30, 2021): 222–24. http://dx.doi.org/10.53656/math2021-2-8-aco.
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In some regions of Bulgaria (at least) there is an Easter tradition, according to which in group of people first each one chooses a differently coloured egg, then each pair of people performs a swap (or swaps) by exchanging the eggs they currently have until everyone gets the originally chosen egg. This generates a natural question: if there are n people in the group, find the least number E(n) of swaps which makes this possible. We prove that E(n) is the least even number not less than n(n−1)/2. The sequence thus generated was added to the Online Encyclopedia of Integer Sequences and linked from there to several seemingly distant combinatorial results.
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Schmisek, Brian. "The Quartodeciman Question: Johannine Roots of a Christian Controversy." Biblical Theology Bulletin: Journal of Bible and Culture 52, no. 4 (November 2022): 253–61. http://dx.doi.org/10.1177/01461079221133448.
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In the ante-Nicene era the Quartodecimans (the “fourteeners”) preserved a tradition that was said to go back to “John.” They commemorated 14 Nisan rather than Easter Sunday, the day that the larger Christian community commemorated as the day of the resurrection. For more than a century now, scholars have addressed the ‘Quartodeciman question,’ defined in various ways but essentially, “What did their observance of 14 Nisan mean? What did it commemorate?” This brief paper offers additional support to arguments posited by others that, as theological descendants of Johannine thought, the Quartodecimans preserved a tradition which commemorated Jesus’ death as the paschal lamb, which was simultaneously a glorification, the exaltation of the Christ.
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Link, Dorothea. "Vienna's Private Theatrical and Musical Life, 1783–92, as Reported by Count Karl Zinzendorf." Journal of the Royal Musical Association 122, no. 2 (1997): 205–57. http://dx.doi.org/10.1093/jrma/122.2.205.
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Because of its bearing on his freelance career, the question of private patronage in Vienna during the 1780s is of great interest to Mozart scholarship. Serious investigation into this question, however, has been hampered by a lack of sources. The chief source to date has been the Mozart correspondence, especially Wolfgang's letter of 20 March 1784 to his father, in which he lists the subscribers to his forthcoming concert series. Another valuable source exists in the Zinzendorf diaries, which, although often dipped into, have not been systematically examined for their potential in this regard. My recent transcription of all the passages in the diaries that deal with theatre and music in Vienna from Easter 1783 to Easter 1792 includes the private entertainments of the nobility in whose circles Zinzendorf moved. These are summarized in Appendix 1, which forms the basis of the present discussion.
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Marchlewski, Krzysztof, and Lucyna Przybylska. "Boże Narodzenie i Wielkanoc w przestrzeni publicznej. Przykład ul. Świętojańskiej w Gdyni." Peregrinus Cracoviensis 28, no. 2 (2017): 37–48. http://dx.doi.org/10.4467/20833105pc.17.003.16224.
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Christmas and Easter in the public space. The example of shop windows in Świętojańska Street in Gdynia The aim of the article was to find an answer to the question about the presence of the religious aspect of Christmas and Easter in the public space. The field studies carried out in December 2015 and March 2016 showed a small share of Christmas and Easter decorations in the main shopping and service street, which is Świętojańska Street in Gdynia. In the case of Christmas, only 41% of shop windows had any Christmas-themed decorations, and before Easter, the percentage was only 13%. In December, commercial and service outlets were most often decorated with light strings and Christmas trees, and in March with eggs of various sizes, colours, and patterns. In a group of over 250 open outlets in Świętojańska Street, ornaments directly related to the sacred sphere (a manger, angel, Easter Lamb, cross, the words “Hallelujah” or “Christmas”) were present in only a few of them. Therefore, the traditional Christmas and Easter holidays in Poland are moderately emphasized and present in the public space of the main street. The statements are justified that in the pre-Christmas period in Świętojańska Street, firstly, there is no seasonal sacralization of the street space, and secondly, that traditional Christmas decorations are moderately exposed and some of them evoke mixed feelings among the authors of the study as to their aesthetic role.
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Mccluskey, Stephen C. "The Question of Easter: Changing Contexts and Criteria for the Justification of Received Knowledge." Early Science and Medicine 7, no. 3 (2002): 294–95. http://dx.doi.org/10.1163/157338202x00180.
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Ciećko, Szymon Krzysztof. "Premises Of Creation In The Light Of The Psschal Eevent." Studia Theologica Varsaviensia 57, no. 1 (November 1, 2019): 107–18. http://dx.doi.org/10.21697/stv.2019.57.1.06.
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Author gives an answer to the question of how to understand creation in the light of Passover by referring primarily to the reflections by a contemporary Italian philosopher and theologian Giuseppe Maria Zanghí. The substance of the article consists of three points: the Easter trinitology, the ontological implications of the Paschal event and the premise of creation in the perspective of the Paschal event.
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Cernuschi, Claude. "The Semiotics of Willem de Kooning’s Easter Monday." Arts 12, no. 1 (February 13, 2023): 31. http://dx.doi.org/10.3390/arts12010031.
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Critics have frequently employed strict binary schemes to explain Abstract Expressionism’s singular contributions to art history: the victory of abstraction over figuration, avant-garde over kitsch, pure art over anecdotal illustration, action over premeditation, or escapist detachment over direct political engagement. Taking Willem de Kooning’s Easter Monday as a case study, this paper will question the efficacy of such dyadic explanations to encapsulate the diversity of New York School practice. Easter Monday includes both figural and abstract elements, some that parade the work’s impulsive and spontaneous character and others that were created by a photo-mechanical process. Some celebrate the artist’s personal and idiosyncratic touch, others the impersonality of popular forms of advertising. In contradistinction, the semiotic terminology of C.S. Pierce reveals not only multiple points of intersection with de Kooning’s work; it also effectively identifies and differentiates the plurality of elements the artist conjoined in a single visual field, some of which qualify as iconic, indexical, symbolic, or even as hybrid combinations of the above. These more elastic descriptors, it will be argued, are well-suited to address de Kooning’s variegated surfaces: they can address his accommodation of diverse techniques, as well as the multiple ways the artist constructed meaning and responded to popular culture.
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Tkachenko, Viktor. "PYSANKARSTVO IN THE EASTERN COLLISION OF THE PODOL OF THE 20-IES. XX CENTURY ON ARCHIVAL SOURCES." Journal of Ukrainian History, no. 39 (2019): 129–35. http://dx.doi.org/10.17721/2522-4611.2019.39.16.
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In the article the archival materials of the Institute of Art Studies, Folklore Studies and Ethnology named after them are considered, analyzed and published. M. T. Rylsky NAS of Ukraine are connected with the customs and ordinances of spring religious holidays in Podillya. There are a lot of information on Easter eggs in the archival files. The methodological basis is the general scientific principles and methods of research. Among them – problem-chronological, search, analysis and synthesis, generalizations that allowed investigating this issue and identify certain rituals characteristic of this region. The purpose of the article is to analyze the archival collections of documents which cover or provide information on Easter eggs of Podillya, the production of Easter eggs, their use in ritual and to publish the original sources for replenishing the source and historiographical base. Easter ceremonies and the role of Easter eggs in them are usually of great interest. After all, the use of the symbol of the revival and resurrection of eggs-Easter eggs is closely interwoven with magical actions, beliefs and ritual customs. It was these materials that came from the 1920's to the Ethnographic Commission organized by the VUAN. In the informational materials concerning the calendar ritual, we have a lot of information about the celebration of Easter, preparation for it, the making of Easter eggs, their ornamentation and use in rituals. At Easter, children were welcome, mainly boys, mostly native, baptized mothers, midwives, acquaintances, priests and landlords of their villages, carrying «volochylne» as gift, consisting usually of wheat crayfish and a few painted eggs. The children weal believed to be the incarnation of the spirit of grandfathers-great-grandfathers as messengers of the sky world. With childrens bypasses and the custom of the first clerk, stored in ritual part of the annual cycle is connected. Speaking about the circumvention of the fellow villagers or Easter gretings, which did not exist in the circle, the authors write that «on the second day the children go to greet early. Having come to the hut, they greet and say three times “Christ is Risen”, and the owner answers three times “Truly Risen”. The master gives him a handkerchief, and with this he goes from house to hose until it startscalling the church». Interesting information is given about the burial of the deceased during Easter celebrations. One of the authors notes, «those who die on Easter (righteous) go straight to heaven. Theu put for such a dead person in a coffin: a glass of wine, a half glass of vodka and a cherry tree, this is done so that in that world he would have something to eat and drink». The materials of the people's calendar, legends, signs, beliefs, etc., which came to at the Ethnographic Commission from Grigory Judin from Vinnytsia in 1929–1930, are quite diverse and informative. In particular, about Easter, he wrote that «they prepare for the holiday: Easter Breads, pig, or so-called: “A porridge”, or a ram, there are baked noodles (called “woman”), cooked sackcloth (jelly), crayons (called “horns”), Easter eggs». In the use of Easter dishes clearly preach the Christian customs of our ancestors. The owner divides the sacred egg among members of his family, wishes everyone the health, joy, fulfillment of dreams. The ritual of purifying water, like fire, goes from the depths of centuries – so our ancestors recognized the power of water and their actions caused the spring rain. Comparing these spring customs, we can conclude that the basis of the symbolic image of spring nature, with the egg means the sun – water – rain, the very ritual inspired hope for fertility, and in the figurative meaning of people – the strength, health and joy of who poured water. Similarly, vinification with words had to effect on human health. After all, the spoken word sometimes had a strong influence on the person who was addressed. In the answers to the question about the existence and celebration of the Rakhmani Easter, we read: «They tell him that once a long time ago, people called lived rachmani, but they did not believe in God and did not know when Easter was. So, on our Easter, the shells painted eggs of the fell into the water and drove to the ramous, and then they realized that we had Easter. Rahman Easter after four Sundays». Not known by the general public, the reviewed sources indicate the existence of Easter eggs and their use during Easter custom-ritual traditions, in the beliefs of Ukrainians in the 20's of the twentieth century in this ethnographic region.
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Joyce, Stephen J. "The six ages of Patrick: Yet another return to the dating question." Journal of the Australian Early Medieval Association 17, no. 1 (2021): 1–24. http://dx.doi.org/10.35253/jaema.2021.1.1.
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This article returns to the surviving texts of Patrick, apostle to Ireland, in order to refine further his floruit in the fifth century. It argues that Patrick's use of a classical scheme relating age to status clarifies the contexts for the autobiographical details of his life, and that these details can be correlated with the limited historical records that survive for this period. In connecting his excommunication of Coroticus to an Easter controversy c. 455, and his controversial elevation to an episcopal see to a dislocation in clerical authority in Britain c. 441, I argue that Patrick's formal clerical career c. 427-455 matches Richard Hanson's sophisticated literary arguments made in the latter third of the twentieth century. I also propose that the uncertainty over the date of Patrick's death (in a context of exile), as represented by various reports in the Irish and Welsh annals c. 457-493, is inconsequential to his formal period of authority.
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Usher, Peter D. "The Merchant of Venice and the Paschal Moon." Pólemos 14, no. 1 (April 28, 2020): 183–95. http://dx.doi.org/10.1515/pol-2020-2011.
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AbstractThe Merchant of Venice contains a puzzling passage by Lancelot Gobbo that refers to Ash Wednesday and Easter Monday, two dates in the Christian religious calendar. The passage is nonsensical, yet it is a commonplace that the utterances of Shakespeare’s clowns are often noteworthy. This paper notes that Lancelot refers to an unusual four-fold coincidence of Passover with Easter Monday, the former on the correct Gregorian calendar, the latter on the outdated Julian calendar. The interpretation is tested and leads to the determination of the dramatic time of the play which with other evidence from the script suggests that the paschal moon of 14 Nisan 5357 (April 2, 1597) is a crux of the play. The resulting timeline is consistent with events in the script and leads to a new interpretation for Old Gobbo’s dish of doves. The timeline leads also to a solution for a question on equity and the law.
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Koneczniak, Grzegorz. "Commemorating history, historicising commemoration." Theoria et Historia Scientiarum 20 (June 26, 2024): 217–29. http://dx.doi.org/10.12775/ths.2023.010.
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This essay offers a combination of historical, editorial and commemorative approaches to the process of historicising the practices of remembering the Easter Rising in Ireland. Considered one of the most defining historical moments that has shaped the present-day Ireland and its relationships with Great Britain, the Easter Rebellion of 1916 was remembered in a series of events comprised within the framework of the “Decade of Centenaries” programme of celebrations. The history of the Easter Rising, spoken and unspoken, was symbolically re-enacted in various commemorative forms and via multiple media: television, radio, theatre, internet and many more cultural institutions. The study deals with crucial interconnected problems concerning the ephemerality of commemoration treated as a historical moment whose aim is to remember the defining historical event and which, paradoxically, itself becomes history. The importance of editorial and typographical considerations, as studied on the basis of selected commemorative texts and media,are important in the way in which commemoration functions and seeks unity in terms of shaping the perceptions of historical events in Ireland. Yet, the editorial, typographic and graphic dimensions of such texts may also question the discourse of practices or, at least, signal inconsistencies. The methodology applied here is that of a case study and comparative examination. Following the temporal confrontative procedure employed in one of the previous coauthored articles (see Koneczniak & Koneczniak, 2022), the research cases involve two historical moments: the analysis conducted and described during the exact commemorative moment, that is, the precise one hundredth anniversary of the Easter Rising, and the state found almost five years after the remembrance series, at the beginning of 2021. The comparative basis involves the same research materials, and it focuses on determining changes in the access to the original commemorative materials available in 2016 and linked to the celebration of the 1916 Rising.
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Kaplan, Kalman J. "The Death of Jesus, Christian Salvation, and Easter-Week Atrocities against Jews: A Suicidological Approach." OMEGA - Journal of Death and Dying 36, no. 1 (January 1, 1997): 63–75. http://dx.doi.org/10.2190/e40c-6dew-h7m8-exkl.
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A question ignored by suicidologists is the degree to which major Christian theologians have stressed that Jesus gave up his life voluntarily as an act of salvation for mankind and that it was not taken by another. Indeed His death, in Durkheim's terms, is an “altruistic suicide” and is offered as a standard of love for others. Nevertheless, the Jewish people have been historically blamed for His death with many anti-Jewish persecutions occurring coincidentally with the Christian Holy Week. The believing Christian can be seen as a survivor of “altruistic suicide,” certain New Testament passages as a suicide note, Easter Week as the anniversary date of Jesus' death, and anti-Jewish persecutions during this period as displacement of survivor guilt into aggression toward Jesus' family of origin.
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Gennady, Karpenko. "“THE MYSTERIOUS AUTHOR” FROM SPASSKY: A LETTER FROM I. S. TURGENEV TO P. V. ANNENKOV DATED OCTOBER 14, 1853." Проблемы исторической поэтики 22, no. 2 (May 2024): 88–113. http://dx.doi.org/10.15393/j9.art.2024.13782.
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In the article, the letter of I. S. Turgenev to P. V. Annenkov dated October 14, 1853, which structurally comprises a “physiological essay” about a “little man” and an Easter poem allegedly written by this “little man,” and in fact — by a “mysterious author,” is analyzed. The letter is considered as a letter-work that has already overcome the narrow framework of the epistolary genre during the writer’s life and has become a discussed text. In Turgenev studies, however, the question of the biographical author of the Easter poem remains the main issue in examining the letter: today, in the reader’s space, the poem de facto functions as a work of both Turgenev and Lermontov. The “prosaic” part of the letter about the painter-poet is considered by researchers to be preparatory material for a subsequent work. Meanwhile, the letter is a “cryptographic text,” and as a whole conceals a hidden “Pushkin code,” which is “read” thanks to numerous hints contained both in the letter itself, in its “prosaic” and poetic parts, and in the friendly correspondence between Turgenev and Annenkov. A comparative analysis of the two texts of the Easter poem prepared by the Turgenev academic group, one of which is in a letter dated October 14, 1853, and the other, in the Dubia section, revealed numerous discrepancies in these texts, as well as their significant deviation from the original text published in the Literary Gazette in 1840. In academic texts, all sacred words — the Glory of God, the Son of God — are graphically eliminated. Such eradication of religious and aesthetic feeling, “concealed” in the graphic “decapitation” of the names of Christ, again actualizes the issue of the need to publish the creative heritage of Russian classics in an authentic form.
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Bogdanova, Olga V., and Liu Minjie. "Ivan Bunin’s “Easter” story “Non-urgent Spring” (the image of the hero, prototype, fairy-tale discourse)." Philological Sciences. Scientific Essays of Higher Education, no. 4 (July 2023): 131–40. http://dx.doi.org/10.20339/phs.4-23.131.
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The purpose of this study is to analyze Ivan Bunin’s short story “The Non-urgent Spring” (1923) in an attempt to comprehend the origin of the Easter pathos that appears in the text and which was not peculiar to the prose writer of the 1920s, who tragically experienced forced emigration to the West. The study solves the question of the type of the main character of the narrative: his singleness or combination, independence or duality, since the critics considers the hero/heroes of Bunin’s story from different angles. The scientific novelty of the work consists in the fact that during the analysis the author of the work offers a justification not only for the pairing of independent heroes, but also expresses a hypothesis about a possible prototype of the central character. Revealing on a number of historical details allows the researcher to assume that this prototype could be Bunin’s nephew N. Pusheshnikov. As shown in the work, the epistolary strategy of narration (the form of writing) allows the artist to differentiate the positions of the heroes and, relying on the fabulous folklore and literature discourse, on the one hand, to debunk the idea of humility and the possibility of existence in Soviet Russia, on the other (as a “dear friend”) — to try to justify the Easter revival intentions of the hero (a Soviet citizen) who was forced to remain in the USSR.
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Ryzhinsky, Alexander S. "Utrenya by Krzysztof Penderecki: Concerning the Question of the Influence of the Musical Traditions of Orthodox Christianity." Music Scholarship / Problemy Muzykal'noj Nauki, no. 1 (2022): 71–82. http://dx.doi.org/10.33779/2782-3598.2022.1.071-082.
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The object of research in article is Krzysztof Penderecki’s large-scale work Utrenya composed in 1970–1971 after the composer’s visit to The Trinity Lavra of St. Sergius. The author analyzes the textual basis of the composition, explaining the principles of selection of the verbal texts, and describes the relationships between individual techniques of the position of the words to the music with the tendencies in the development of choral music in the 1950s and 1960s. Analysis of textural and timbre features of the composition reveals three main sources of the technical compositional solutions: Krzysztof Penderecki’s own methods of choral writing, applied in Stabat Mater and in Passio Et Mors Domini Nostri Jesu Christi Secundum Lucam; the innovations of the post-war avant-garde, which became widespread in the works of Karlheinz Stockhausen, Luigi Nono, Mauricio Kagel, György Ligeti; the intonational and textural elements of choral writing typical of Orthodox Christian worship. All these components of Penderecki’s choral style are organically combined with each other as part of the embodiment of a vivid sound picture of the climactic services of the church year, reflecting the extreme contrast between the mourning of Christ (Orthros of the Great Saturday) and the joy of His resurrection (Easter). A separate issue studied in the article is the position of sacred works in Penderecki’s legacy and the relationship between the composer’s choral oeuvres composed between 1962 and 1971.
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Karpenko, Gennady. "THE ITALIAN-STYLE AL FRESCO PAINTING THE RESURRECTION OF CHRIST IN I. S. TURGENEV’S FATHERS AND CHILDREN." Проблемы исторической поэтики 19, no. 1 (February 2021): 140–72. http://dx.doi.org/10.15393/j9.art.2021.8922.
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The article focuses on the unsolved mystery of the novel by I. S. Turgenev Fathers and Children — the Italian-style al fresco painting The Resurrection of Christ, located above the entrance to the church at the entrance to the Odintsova estate. None of the researchers and commentators of Turgenev’s novel were puzzled by the question: what does “Italian-style” mean in the Easter image? Meanwhile, Turgenev directly points out that, instead of the gateway Orthodox icon, there is a religious painting The Resurrection of Christ (al fresco painting) in the church, where both the sacrament itself and the outsider witness (“a swarthy warrior in a spiked helmet in the foreground”) are presented. In the Orthodox Easter iconography, however, an outside figure is an unacceptable detail, and the sacrament of the Resurrection as the highest sacred reality in accordance with the spirit and letter of the Gospel was not depicted. The Easter sacrament was replaced by the scene of the Descent into Hell, but such an icon was still called Resurrection. Meanwhile, canonically, the procession of Christ is captured, when the Savior does not descend into hell, but rises from there on the icon of the Resurrection of Christ/Descent into Hell: he leads Adam and other biblical heroes out of the underworld by “grabbing of the wrist.” In this way, the Resurrection of Christ begins with the salvation of man, with co-resurrection. In the value and semantic space of the novel, the Orthodox icon of the Resurrection of Christ/Descent into Hell is concealed behind the “Italian” fresco-veil. If Turgenev knows the “Italian” semantics of the Resurrection, then it is quite natural that the author is more familiar with the semantics of the Orthodox icon from liturgical recollection and makes it covertly actual. The behind-the-scenes presence of the icon of the Resurrection of Christ/Descent into Hell and everything that is liturgically and theologically associated with it and experienced transubs the structure of Fathers and Children. The Easter hierotopy of the novel, outlined by the Orthodox icon and supported by the prayerful hopes of the finale 1) creates a very special, breathtaking and enlightening value space, correlated with eternity, the infinity of the spiritual, which affirms, elevating all present to endless life through participation; 2) sets up the supertext dimension, gives rise to the motive of transcendental hope: “You will not leave my soul in hell”; 3) and also strengthens the Russian word as the Christocentric foundation of Russian culture.
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Hammann, Christoph. "Der liturgische Exkurs in der Kirchengeschichte des Sokrates." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 26, no. 3 (December 1, 2022): 534–64. http://dx.doi.org/10.1515/zac-2022-0032.
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Abstract As the longest of all the digressions in the Church History, the chapter on Easter liturgy (5,22) plays a crucial role in the work of the Christian church historian Socrates of Constantinople. This is the reason why it has been examined in several monographs on Socrates. For example, it has been shown that Socrates’ tone in this chapter is polemical and that he deals with a conflict within the church of the Novatianists. This contribution provides an analysis of the language Socrates uses and the rhetorical strategies he adopts, shedding light on the question of how Socrates displays Jewish and Christian and, among the latter, also Novatianist liturgical customs. In particular, it shows that Socrates downplays the tensions between the Novatianists in order to portray them as a unity and to bring most of the Novatianists closer to the Western church.
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Situmorang, Albertus Bernando Agung Hamonangan. "Eksistensi Tuhan Saat Wabah Covid 19 Melanda." Media (Jurnal Filsafat dan Teologi) 3, no. 1 (March 7, 2022): 91–102. http://dx.doi.org/10.53396/media.v3i1.49.
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The essay presents a philosophical discussion on the question of God’s existence during the time of covid-19. Methodologically it is a qualitative study. The author develops his argument by studying some relevant literature on the topics. The literature study focuses on some concepts of western and easter philosophy regarding the root of human suffering. The result shows that the fact of suffering does not derive from God, but from the free will of human beings. In Buddhism suffering is thought of as dukkha that exists from the very beginning of human life. To be free from this dukkha, man must live the so-called liberating paths of truth. In the western concept, suffering has nothing to do with God, because God himself did not create or will the suffering. God only wants to be consistent with His creation, namely to give full freedom to the creatures.
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Crosson, Seán. "Sport, Representation, and the Commemoration of the 1916 Rising: ‘A New Ireland Rises’?" Review of Irish Studies in Europe 2, no. 2 (October 24, 2018): 40–54. http://dx.doi.org/10.32803/rise.v2i2.1882.
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Gaelic games have repeatedly provided a resonant motif through which (perceived) aspects of Irish identity have been encapsulated and represented in film. This process extends to the contemporary context wherein Ireland has experienced huge changes, economically and socially. While Gaelic games are less a prominent feature of contemporary fiction film (with notable exceptions), the cinematic has now been incorporated and integrated into major sporting occasions themselves, including the Laochra pageant, one of the largest and most viewed commemorative events held in Ireland in 2016. Laochra was organised by the Gaelic Athletic Association (GAA), and broadcast live by the Irish medium broadcaster TG4 on Sunday April 24th, exactly one hundred years to the day after the first shots were fired in the Easter Rising. The GAA was a key force in defining Irish identity in the late nineteenth and early twentieth centuries and it was one of the most active organisations in 2016 in evoking that period and commemorating events surrounding the Rising. I have included a question mark, however, in the title of this paper – taken from the title of the penultimate scene in the Laochra pageant – as I want to raise questions in this article as to the new Ireland that was configured in Laochra, both in terms of how ‘new’ this configuration actually was (given its indebtedness to older Irish iconography) and the problematic manner in which Irishness was depicted, particularly in terms of gender and militarism.
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Soesilo, Anodya Ariawan. "Menertawakan Absurditas Agar Tetap Waras: Humor, Nihilisme, dan Penertawa." GEMA TEOLOGIKA: Jurnal Teologi Kontekstual dan Filsafat Keilahian 4, no. 1 (April 24, 2019): 31. http://dx.doi.org/10.21460/gema.2019.41.396.
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Laughter is cloaking that has always assumed depth and shallowness. The construction of this article departs from the reading of Nietzsche’s aphoristic description in Guy Science concerning our question marks and the issue of intelligibility. The activity of laughing has personal dimension pointing to inner independence first; to a person who laugh. As long as words are part of the persona (phrosophon: ‘mask’) then the expression of laughter also points to the disguise. In reading Nietzsche, cloaking is not identical with hypocrisy. Humor can be a form of creative resistance even though it contains nihil aspect because it does not change any situation other than the possibility of being more tolerable. Nihilism was Nietzsche’s description of his day. The ability to laugh at oneself can be a healthy critique for those who claim to be godly. At least, in the Christian sphere laughter has religious dimension, containing the promise of salvation. In the Middle Ages, there was a tradition of humor and laughter as part of the Easter celebration (Risus Paschalis).
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von Braun, Eckart. "The Rhodope Question viewed from Eastern Greece." Zeitschrift der Deutschen Geologischen Gesellschaft 144, no. 2 (July 1, 1993): 406–18. http://dx.doi.org/10.1127/zdgg/144/1993/406.
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Riedel, Rafał, and Szczepan Czarnecki. "Europeizacja zorganizowanych grup interesu w wybranych państwach Europy Środkowej i Wschodniej." Rocznik Instytutu Europy Środkowo-Wschodniej 18, no. 4 (December 2020): 147–69. http://dx.doi.org/10.36874/riesw.2020.4.7.
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In democratic countries, advocacy organizations and other organized interest groups play an important role in the process of creating public policies and as a consequence, they influence the final shape of the implemented development models. The inclusive decision-making process enables interest groups to fulfill a variety of functions. Interest groups are very important legitimation channel, they provide expert knowledge, and also they are major channel through which citizens can express their opinions to the decision-makers. Through their activities, advocacy organizations may influence specific policies as well as the overall direction of the evolution of the development model. This paper describes and explains the Europeanization process and its pressure on interest groups in Central and Easter Europe, also answering the question to what extent the Europeanization process enables interest groups to access the political process at the state level. Article relies on data from a large-scale survey of organised interests operating in four CEE countries (Poland, Hungary, Slovenia and Czech Republic) in three policy sectors i.e. health care, higher education and energy policy. Based on the collected data, a linear regression analysis was performed.
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Bosi, Lorenzo, and Donagh Davis. "WHAT IS TO BE DONE? AGENCY AND THE CAUSATION OF TRANSFORMATIVE EVENTS IN IRELAND'S 1916 RISING AND 1969 LONG MARCH*." Mobilization: An International Quarterly 22, no. 2 (June 1, 2017): 223–43. http://dx.doi.org/10.17813/1086-671x-22-2-223.
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This article investigates the role of agency in the causation of transformative events by looking at the competition between rival strands within social movements. The creative activity involved in the elaboration and execution of rival strategies is used as a proxy for agency. We present a paired comparison of two very different transformative events in twentieth-century Ireland—the Easter Rising of 1916 and the Long March from Belfast to Derry in 1969—and the strategic interactions preceding them. The comparison shows how agency and structure can interact around transformative events. High levels of agency were instrumental in making the events, and in turn these events catalyzed powerful social forces. These forces were structural—that is, they reflected divisions, tensions, and power relations that were deeply engrained in the social structure over the long term. However, these structural forces could have remained dormant had it not been for the bursts of agency that brought about the transformative events in question. We also see in these cases that the balance between structure and agency is dynamic, sometimes shifting from one moment to another rather than remaining constant.
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McGlashan, A. R. "The Use of Symbols in Religion from the Perspective of Analytical Psychology." Religious Studies 25, no. 4 (December 1989): 501–20. http://dx.doi.org/10.1017/s0034412500020072.
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The consecration of Dr David Jenkins as Bishop of Durham, and many of his public utterances before and since, have concentrated public attention on the resurrection of Christ. What happened on the first Easter Day? Can we ever know for sure? If not, is that a bad or a good thing? What do Christians mean by their credal professions of faith? Do we, must we, all mean more or less the same thing when we repeat them? If that mysterious but constitutive event was not just a conjuring trick with bones, what else may it have been?What is central to the debate around such questions is the symbolic character of the resurrection story. That is to say, the resurrection was not just a dead person coming to life, although it may include that. It concerns also who the dead person was, and what his coming to life again might be believed to effect. So the resurrection story is the symbol, and the meaning to which it points is what is symbolized. A symbol is an event, act, story, object which essentially points beyond itself to such ulterior meaning, and also participates in the reality to which it points, according to Tillich's definition. The question at issue in this debate centres on the relation between the symbol and the symbolized. One extreme view tends to affirm the literal facticity of the symbolic event, and to assume that its meaning is ipso facto incontrovertibly established. The other extreme regards the precise nature of the event as irrecoverable, and as anyway irrelevant to the validity of the symbol's meaning.
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Sergei, Trophimov. "Changes in the Religious Practices of Moscow Catholics in Conditions of the Pandemic." TECHNOLOGOS, no. 1 (2024): 62–77. http://dx.doi.org/10.15593/perm.kipf/2024.1.05.
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Placed in exceptional conditions, the religious community finds itself forced to develop new practices to satisfy its spiritual needs in the emerging conditions. The research question was to determine changes in the religious practices of Russian Catholics using the example of three Moscow parishes, which occurred as a result of pandemic restrictions, primarily isolation. For these purposes, we used methods of qualitative interviews with believers, observation in parishes, and analysis of social network materials. The study covers three periods - strict restrictions preventing visits to churches (February – June 2020), the time when restrictions on free movement around Moscow were gradually lifted (although, for example, certain restrictions remained for the category of senior citizens), but the risk of infection remained and fear of visiting public places persisted (July 2020 – March 2022), and the period of lifting restrictions (2022 – 2023). An exceptional situation due to restricted access to churches and the inability to participate in Holy Masses influenced the development of new practices, among which we highlight the viewing of broadcasts and recordings of services and events, including Easter services, “spiritual communion,” the daily online blessing of the archbishop, widespread communication and discussion of problems on social networks, as well as “forced” organization of the 2020 Easter celebration by believers at home, without the possibility of coming to churches. Elderly parishioners had to master the unfamiliar environment of broadcasts and social networks, for them isolation was usually the decisive factor in turning to new remote communication skills. After the restrictions had been lifted, believers returned to their parishes for usual services, but some practices acquired during the pandemic remained, although they lost their intensity. By analyzing religious practices in the context of media communication, we can trace changes in the religious practices of Russian Catholics using the example of three Moscow parishes, track them during periods of restrictions associated with the pandemic and recovery, and observe the sustainability of these new practices in conditions that do not require stricter application of on-line practices. The result of the study is the identification of new practices that allow further study of the transformation of the Russian Catholics community.
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Fallaw, Ben. "Varieties of Mexican Revolutionary Anticlericalism: Radicalism, Iconoclasm, and Otherwise, 1914–1935." Americas 65, no. 4 (April 2009): 481–509. http://dx.doi.org/10.1353/tam.0.0106.
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Two days before Easter 1916, a teacher in the Mérida ferrocarrilleros’ school demolished a pine statue of Saint Joseph with an axe to show “it was simply a monkey on a stick (un tucho de palo)”; students then hacked up smaller icons before approving parents. During the Cristiada, General Eulogio Ortíz ate consecrated hosts with carnitas de puerco in a public market in Zacatecas. Constitutionalist military proconsuls in 1914-15, leftist regional caudillos of the 1920s, and federal educators and some provincial strongmen during the Maximato (1931-35) all believed anticlericalism would build a new nation; these three waves of attacks against the Catholic clergy proved to be decisive moments in revolutionary state formation. At no point, however, did revolutionaries agree on either means or ends. Radicals favored the destruction of the Church (if not organized religion entirely). Their reliance on iconoclasm—literal as well as metaphorical—also distinguished them. Some iconoclastic radicals hoped their attacks would help create a humanistic, post-Christian belief system. More moderate anticlericals advocated less destructive and more persuasive measures, including using education and the law to weaken and/or reform Catholicism. Some moderates promoted alternative creeds; others hoped to remake the Catholic Church in Mexico. Certainly iconoclasts and reformers did collaborate at times, but they also clashed, as in the rancorous debates over the “religious question” at the Querétaro Constitutional Convention and again when anticlerical Reds and moderate Whites battled during the early 1930s.
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Korshunkov, V. A. "Vladimir Korolenko and the Orthodox tradition." Shagi / Steps 9, no. 4 (2023): 329–34. http://dx.doi.org/10.22394/2412-9410-2023-9-4-329-334.
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In the summer of 1879 Vladimir Korolenko was sent to the east across the Russian North regions to Vyatka province, into exile. He noted in his diary that on the border of the Kostroma and Vyatka provinces (in the village of Dyukovo, present-day Kostroma oblast) people cheerfully and noisily celebrated a certain holiday. According to Korolenko that day was All Saints’ Sunday and the eve of St. Philip’s (Christmas) Fast. However, a calculation of the chronology shows that it was in fact the beginning of St. Peter’s Fast, not St. Philip’s. It turns out that Korolenko made a mistake in counting the weeks after Easter and mixed up two of the four annual Orthodox fasts, calling the summer fast the winter one. Such a strange oversight is a sign of the young writer’s detachment from folk daily life and Orthodox tradition. For this reason, the paper deals with the question of Korolenko’s religiosity, as well as the time and degree of his familiarization with the traditions and everyday life of the Russian people. The evidence of Korolenko’s mindset during some periods of his life, including autobiographical evidence from his book The History of My Contemporary, is considered. We conclude that apparently even Korolenko’s childish religiosity was not overly simple or oriented towards rituals. Subsequently, in his youth, he developed a kind of a non-church religiosity, for which the calendar and other formalities did not matter.
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Mayer, Matthew Z. "The eastern question unresolved." International Journal: Canada's Journal of Global Policy Analysis 60, no. 1 (March 2005): 237–46. http://dx.doi.org/10.1177/002070200506000116.
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Silvera, Alain. "The classical Eastern question." Middle Eastern Studies 36, no. 4 (October 2000): 179–88. http://dx.doi.org/10.1080/00263200008701339.
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Irena Szlachcicowa. "Uzależnienie od alkoholu a religijność środowiska społecznego." Archives of Criminology, no. XXII (July 6, 1996): 43–83. http://dx.doi.org/10.7420/ak1996b.
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The treatment of alcoholism poses exceptionally numerous problems; what is more, it is but seldom that the traditional treatment of alcohol dependent persons (alocoholics) proves successful. The activity of Alcoholics Anonymous provides sufficient proof that the use of religious faith in the treatment of alcoholics may yield desirable results. Faith is to help alcoholics towards spiritual revival and formition of a new personality enabling them to abstain. The research project aimed at verifying a general hypothesis that religiousness may be one of catalysts of abstention during disaccustoming treatment. We sought to answer the question about the impact of religious faith on the examined alcoholics’ attitude to drinking. Thus religiousness was treated in our statistical analyses as one of the factors that condition the alcohol-related behaviour of persons in the course of disaccustoming treatment. Empirical research was conducted in the years 1984-1985 in Lower Silesia and involved four populations. The study bases on a representative sample of 322 persons treated in outpatient disaccustoming clinics (Ao) and 135 patients of hospital disaccustoming wards (Aн). Aiming to “reproduce” the social environment of alcoholics, we selected control groups (Ko) and (Kн) to match the former two populations. Each member of the control soup matched a member of the population of alcoholics in respect of the following socio-demographic traits: sex, age, marital status, place of residence, level of education, occupation and source of maintenance. Thus the above socio-demographic traits were distributed identically in the populations of alcoholics and their corresponding control groups (A=K). Not at all trivial is the role in this process of environmental factors. Alcohol consumption is not distributed evenly throughout society, the bulk of alcoholic beverages being consumed by a small proportion of Polish people. The high degree of concentration of vodka consumption indicates the existence of sociaf environments which are much more alcoholism-prone than the rest of society. For this reason, in the research project we focused on reconstruction of the characteristics of the social environments that "supply" outpatient clinics and hospitals with alcoholics. The drinking habits in the two examined populations (Aօ and Aн) differ. The differences concern both the frequency of drinking and the amount of alcohol consumed on one occasion. Some of those differences should be stressed here: porsons treated in outpatient clinics tend to drink strong alcoholic beverages more often but exercise some restraint as regards the amount consumed on one occasion. The hospital patients, instead, tend rather to get drunk whenever drinking but drink less often. Due to this difference, the risk of becoming an alcoholic is bigger in the environment that “supplies” patients to hospitals as compared to that of persons treated in outpatient clinics. Members of the population of hospital patients were somewhat younger. Frequent excessive drinking results in a high degree intoxication that speeds up the development of alcoholism in young patients. What has also to be stressed is the fact that the alcoholics’ social backgrounds differ in many other respects as well. Among hospital patients, as opposed to persons treated in outpatient clinics, there is a bigger proportion of men; they are younger (as has been mentioned above) but also polarized to a greater extent as regards age; more of them live in villages and small towns; they have no family of their own (either they have not yet established one or the family they established has already disintegrated); they have no children; they earn a lot but have no flat of their own; they are ernployed as qualified manual workers; some find it difficult to stay on a regular job. Coincidence of the above environmental conditions increases the risk of alcohol dependence. Comparison of the hospital patients’ environment with that of persons treated in outpatient clinics offers many indications that the situation of the latter can be seen as generally more advantageous. They are somewhat older (a larger proportion of them representing the middle age categories); they have families (a lower proportion being divorced), and frequently also children; and most are permanently employed. It was revealed by the project that among hospital patients, there was a larger proportion of persons from extreme sections of distribution of socio-demographic traits while most persons treated in outpatient clinics show normal distributions of those variables. It can thus be concluded that there is among the latter a much bigger proportion of persons in a generally stable life situation. Important here is their undisturbed matrimonial life and permanent employment, as the family and workmates make it possible to control the negative effects of drinking. Just as important is the fact that the compared social environments of alcoholics (Ao and Aн) are unlike each other regarding their degree of involvement in religious practices. Persons treated in outpatient clinics show consistent attitudes towards faith; this is evidenced by a distinct polarization into those who regularly participate in religious practices and persons who never go to the church at all. Among hospital patients, instead, there is a much bigger proportion of persons who are irresolute as to their own faith and take part in religious life but occasionally. Alcoholism may lead to a lowered degree of religiousness and, as a result, to a considerable decrease in, and sometimes total desistance from participation in many religious practices. The project sought to answer questions such as e.g.: What is the degree of religiousness of examined alcoholics? Is their religiousness different from that of non-alcoholic population? If so, to what extent? General religious declarations of persons treated in outpatient clinics are similar as regards their attitudes towards faith. Instead, such persons more often declare lack of religion or religious indifference which may indicate a growing polarization of attitudes (religiousness or lack of religion). Alcoholism contributes to neglect in religious duties. Persons treated in outpatient clinics attend the Sunday service less regularly than other men from a similar social enviroment. Also, fewer alcoholics go to church on Easter: a smaller proportion (as compared to that found in a similar environment) observe the Easter duty and receive the Holy Communion. The high degree of religious declarations typical of the soclal background of hospital patients is somewhat lower in the case of alcoholics themselves. The drop is distinct, instead, as regards participation in religious practices of hospital-treated alcoholics. They attend the Sunday service but occasionally, and more often fail to go to church on Easter. On the other hand, their motivation seems stronger regarding the Easter duty. The period of hospital treatment and advanced alcoholism disturb the rhythm of periodical religious practices. We analyzed the correlation between religiousness (participation in the basic religious practices) and drinking habits. Religiousness was found to stimulate a limitation of both the frequency of drinking and the amount consumed on one occasion in men from the group of persons treated in outpatient clinics (Kօ, Ao). Regular participation in religious life through performance of the obligatory practices coincides with sobriety in everyday life. Instead, religious irresolution consisting in neglect of the Sunday and Easter practices is accompanied by a radical deterioration in the sphere of drinking habits. What seems particularly important from the viewpoint of the problems under analysis is the fact that participation in religious practices (on Sundays and Easter alike) reduces the frequency of drinking in persons treated in outpatient clinics. A drop in the amount of vodka consumed by those persons on one occasion is related mainly to the Easter practice. On the other hand, the study failed to confirm good effects of religiousness on the drinking habits in the environment of hospital patients (Kн, Aн). Hospital patients are no doubt alienated from their social background to a greater extent than persons treated in outpatient clinics. This is evidenced by their late start of the disaccustoming treatment. Over 60% of hospital patients live in small and medium-sized towns as well as villages while persons treated in outpatient clinics are chiefly inhabitants of big cities (58%) and medium-sized towns (41%). This indicates weakness of disaccustoming clinics in small localities, due to their small number, understaffing, and the locals’ unawareness of alcoholism being a disease.
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Guha, Ambalika. "ki and naki - Alternative Question Particles in Bangla." Indian Journal of Language and Linguistics 3, no. 2 (June 29, 2022): 23–31. http://dx.doi.org/10.54392/ijll2223.
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The primary discussion of the paper is centered on two polar question particles in the Eastern Indo-Aryan language Bangla. One is ‘ki’ and the other one is ‘naki.’ These two polar question particles also appear as interrogative disjunction morphemes in alternative questions. This further leads to the argument that there exists a disjunction operator in both polar and alternative questions and the polar question particle is the lexical realization of that disjunction operator.
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Walls, Kathryn. "The Christian Lark: Spenser’s Faerie Queene I. x.51 and Shakespeare’s Sonnet 29." Explorations in Renaissance Culture 46, no. 2 (December 18, 2020): 200–218. http://dx.doi.org/10.1163/23526963-46020005.
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Abstract The likening of the lark to the Christian worshipper as in Herbert’s “Easter Wings” was anticipated by both Spenser and Shakespeare in references that have been overlooked to date. These stand in a tradition most richly represented by the early fourteenth- century French allegorist Guillaume de Deguileville, in his Pèlerinage de l’Ame, in which the pilgrim soul, guided towards the gate of Heaven by his guardian angel, finds himself surrounded by larks whose cruciform shapes in flying match their singing of the name “Jhesu.” Having fallen for the second time when fighting the dragon, Spenser’s Red Cross Knight rises on the third morning to find himself victorious. In his rising he is compared with the lark at dawn. The Edenic setting (which underlines the theme of the redemption of “fallen” man by the risen Christ) is also illuminated by Deguileville’s Ame; Spenser’s two trees are reminiscent of the “green and the dry” in the French allegory, according to which Christ appears as the apple pinned to the dry tree in reparation for the apple stolen by Adam. When one examines Shakespeare’s reference to the lark in Sonnet 29 in the light of the tradition represented by Deguileville (whose work not only Spenser but also Shakespeare might have read in English translation) the question arises as to whether the beloved addressed in line 10 (“thee”) could be Christ, and the speaker a Christian worshipper moving from self reproach to Christian gratitude. Such an interpretation is challenged by the standard assumption that the sonnets reflect a narrative produced by a love triangle. But from Petrarch’s Canzoniere on, sequences of love sonnets had contained poems of religious adoration.
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Kosik, Viktor. "Fedor Dostoevsky: the Eastern Question." Slavianovedenie, no. 1 (February 2021): 85–93. http://dx.doi.org/10.31857/s0869544x0012829-4.
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Thodberg, Christian. "Den liturgiske eksegese og Grundtvig." Grundtvig-Studier 51, no. 1 (January 1, 2000): 118–25. http://dx.doi.org/10.7146/grs.v51i1.16360.
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Grundtvig and Liturgical ExegesisBy Christian ThodbergLiturgical exegesis is defined as the way in which the Church re-actualised the words and deeds of Jesus in the service of worship in trying to answer the need of the congregation for being simultaneous with the biblical events. In the Western Church this liturgical exegesis received an emphatic exposition in connection with the old series of pericopes in the roman mass and in most of protestant churches as well.Many modem preachers do not like the old lectionary because it is crammed with the stories of Jesus’ miracles which - as they say - have no relevance to churchgoers of today. Grundtvig, however, always met those stories with pleasure, because in his opinion, they dealt with Jesus’ strong deeds in the worship today in baptism and communion. And essentially the biblical readings are worked out on the Sundays before and after the old baptismal terms, either at Easter time, or on the sixth of January, or at Whitsun. Thus baptism is defined in three ways by the three old baptismal terms: on January sixth as a birth with Christ, at Easter as death and resurrection with Christ and at Pentecost as the reception of the gift of the Holy Spirit.The Western system of gospel readings in general survived the Reformation, but in the course of the seventeenth and eighteenth centuries the account of Christ’s acts of power came under critical scrutiny. They were understood as magical elements, which obscured the character of the bible as the teaching of Christianity. Parallel with this, in the context of the liturgy, the renunciation and the naming of the Devil and the word Hell was removed from the Apostles’ Creed in the baptismal rite and the Annunciation, the Resurrection and the Ascension were understood as images.As an old-fashioned believer, Grundtvig protested against all this. Christianity depended on Christ’s works of power. But despite his faith that the bible was literally God’s word, his problem was this: When and how did God’s word and Christ’s deeds of power touch him personally? Theologically, the question about the presence of God was a problem for Grundtvig throughout his life. In simple terms: Where does God speak to mel Grundtvig’s problem was solved by his famous »unparalleled discovery«, which became the hermeneutic key to his sermons. The thesis of liturgical history scholarship is that liturgical exegesis has its place already in the New Testament, and that the secondary epistles of St. Paul in connection (Ephesians, Colossians) can be rehabilitated, since they give us the key to the understanding of Jesus’ miracles in relations to baptism. In the end it points to Grundtvig’s persistent attempt to find the place where God speaks to him, where he intuitively rediscovers the early church’s understanding of the connection between Jesus’ works of power and baptism, and which thus becomes a contemporary challenge to New Testament scholarship and preaching today.
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Boelderl, Artur R. "An Interview with Jean-Luc Nancy on Literature, Philosophy and the Present." Theory, Culture & Society 37, no. 7-8 (November 11, 2020): 355–66. http://dx.doi.org/10.1177/0263276420962200.
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‘We are before Dante’: In this interview, held via email in March 2020 amid the massive outbreak of the COVID-19 pandemic, Jean-Luc Nancy leads us on a brief but far-reaching foray through his thought. He succeeds in providing an overview of the subjects that he has raised since the beginning of his career as a philosopher, while maintaining a focus on their pertinence for what we are currently facing in the world today. He supplements his insight that ‘we are before Dante’ with the equally remarkable conclusion: ‘Desire is what is born par excellence’. In between these two propositions, and in between the lines and words documented here – touching upon topics as diverse as the moai statues of Easter Island, the music of Schumann, Wagner, and techno, as well as the writing of Artaud, Proust, and Verlaine – we find an exciting, up-to-date treatment of the question of how to ‘deal with the world intellectually’ (Musil) without, in doing so, participating in the modern claim to ‘master’ it. Instead, Nancy suggests, we ought to be attentive to what escapes us by its very principle, with philosophy, literature, and art serving as witnesses of what has always been absent from our mind, that is, the sensibility of meaning, in order to become aware that, since we are always already before and after birth, ‘we come from nowhere and everywhere’. This realization enables us to understand the political consequences that it has for our understanding of a world in metamorphosis, including for highly controversial issues such as colonialism, anti-Semitism, the far right, neo-liberalism, and other totalitarian forms that supposedly manifest a return of the myth, as well as its consequences for the insurmountability of Marx(ism).
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Djindjian, François, and Lioudmila Iakovleva. "LA QUESTION DE L’EPIGRAVETTIEN ORIENTAL." Światowit, no. 61 (December 29, 2023): 146–75. http://dx.doi.org/10.31338/0082-044x.swiatowit.61.6.
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he designation, under the name of Epigravettian, of all industries in Central and Eastern Europe from the last glacial maximum and up to the end of isotopic stage 2, masks the variety of industries and prevents an understanding of the adaptations of hunter-gatherer societies to climate variations. - For Eastern Europe (Dnieper, Boug and Don basins): Eastern Gravettian, Final Eastern Gravettian, Local Aurignacoid Industries (Muralovkian, Zamiatnine culture and others), Early Epigravettian of the steppe area, gap, Mezinian of the Dnieper Basin, late Epigravettian of the steppe area, - For the northeastern foothills of the Carpathians (Dniester, Prut and Bistrita basins) : Eastern Gravettian, Aurignacoid Industries, gap, Early Epigravettian (Molodovian s.s.), gap, Final Epigravettian, - For Central Europe: Eastern Gravettian, gap, Aurignacoid Industries, gap, Sagvarian, gap, Magdalenian and Late Epigravettian. The typological and technological studies of lithic and bone industries reveal large differences, due to strong changes in human systems during the last glacial maximum. And the mere presence of backed bladelets (which also exist in the Solutrean, Badegoulian and Magdalenian cultures in Western Europe) is not sufficient to cluster these industries under the same name of Epigravettian. So we propose to give different names to these different industries.
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Kurth, James. "United Germany in Eastern Europe: The New Eastern Question." Problems of Post-Communism 42, no. 1 (January 1995): 51–55. http://dx.doi.org/10.1080/10758216.1995.11655586.
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Weeks, Theodore R. "The "Jewish Question" in Eastern Europe." Kritika: Explorations in Russian and Eurasian History 8, no. 2 (2007): 409–30. http://dx.doi.org/10.1353/kri.2007.0030.
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Saab, Ann Pottinger. "Disraeli, Judaism, and the Eastern Question." International History Review 10, no. 4 (November 1988): 559–78. http://dx.doi.org/10.1080/07075332.1988.9640491.
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Stojkovic, Biljana. "Eastern question and the Ukrainian crisis." Vojno delo 67, no. 1 (2015): 25–36. http://dx.doi.org/10.5937/vojdelo1501025s.
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Jeffreys, Peter. "Cavafy, Forster and the Eastern Question." Journal of Modern Greek Studies 19, no. 1 (2001): 61–87. http://dx.doi.org/10.1353/mgs.2001.0006.
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Mardani, Desak Made Sri. "IDENTIFIKASI PERMASALAHAN DALAM MENYIMAK BAHASA JEPANG TERKAIT DENGAN BENTUK PILIHAN JAWABAN SOAL YANG DIALAMI MAHASISWA DI BALI." IZUMI 4, no. 1 (January 2, 2015): 10. http://dx.doi.org/10.14710/izumi.4.1.10-20.
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This study aims at investigating the problems in listening test encountered by students of Japanese department in Bali associated with the answer choice of the test. This study was design descriptively in which the subject were 133 Japanese department student of 3rd semester from 3 different universities. The object of this study is the problems encountered by students of Japanese department in Bali associated with the answer choice of the listening test. The result of study showed that the students were easier to answer the test correctly with written form of answer choice. In each main question, it could be seen that the student were easier to find out the answer of ‘fast response’ question than the other main questions. From the analysis of items difficulty it was found that the problems encountered by students in listening were more on items with written answer choice, with different characteristics of the questions.
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Cesnuityte, Vida. "Changing family model, social capital and caring: how to reconcile? the case of Lithuania." SOCIOLOGIA E POLITICHE SOCIALI, no. 3 (March 2013): 75–105. http://dx.doi.org/10.3280/sp2012-su3005.
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The aim of the research presented in the paper is to explore the inter-relations between care processes and personal social networks as social capital in the light of the changing family models. Research of interdependence of care, social capital and family models is based on the idea of family practices suggested by Morgan. The main research question is what family practices of various family models create such social capital that ensure caring for its' members? The research hypothesis is that participation in various activities together with family members and persons beyond nuclear and extended family create dense social networks of caregivers. The analysis is based on data of representative quantitative survey carried out in Lithuania between 2011 November-2012 May within the ESF supported research project "Trajectories of family models and social networks: intergenerational perspective". Research results only partly support this hypothesis: particular family practices create networks of caregivers, but in order to involve particular persons into network of caregivers, different family practices in various family models are needed. Usually, inhabitants of Lithuania primarily expect to receive care from persons who depend to nuclear family created through marriage and extended family arisen from this relation. But persons from whom it is expected to receive care and care received differ in Lithuania. In reality, caregivers usually are children in families with children and parents in families without children. Family practices that create social networks of caregivers, and are common for all family models include annual feasts like Christmas Eve, Christmas, Easter, All Soul's Day, New Year party, Mother's Day. Various family practices differently impacting creation social networks of caregivers for different family models but usually its include joint dinner daily, Sunday lunch together, vacations with family, communication face-toface, by the telephone or Internet, consultations on important decision-making, All Soul's Day feast, Christmas celebration, Mother's Day, Gatherings of relatives, Birthday, Name-day feast, visiting cultural event together.
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Reitii, Halyna. "THE MOTIVE OF WITCH IDENTIFICATION IN THE CONTEXT OF THE CALENDAR RITUALS TRADITION OF TRANSCARPATHIAN DOLINIANS." Scientific Herald of Uzhhorod University. Series: History, no. 1 (50) (July 2, 2024): 147–56. http://dx.doi.org/10.24144/2523-4498.1(50).2024.305705.
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Among the various characters of folk demonology, the witch (boszorkány) is one of those popular mythological images. Beliefs and discoveries about her remain rather widespread among Ukrainians these days. Many such beliefs have been preserved in the areas where the ethnographic group of Transcarpathia Dolinians lived. This problem is little studied and requires further research.This thesis is justified by the fact that the outlined problem is usually a constituent part of broader topics - folk demonology and calendar rituals, that is, our question is usually investigated in these contexts in a fragmentary manner. The article, based on the published sources and materials of field works, dwells upon the mythological and ritual expression of the demonological motive of witch (boszorkány) identification in the calendar tradition of the Transcarpathian Dolinians. It shows distribution, preservation, ethnic and local features of folk beliefs and magic practices related to the traditional ideas about the methods of exposure and neutralization of witchcraft bearers and their acts of enchantment. It views the main functions of this character of the folk demonimicon of the ethnographic group of Transcarpathian Dolinians within the structure of the greatest Christian holidays on the folk calendar: Christmas Eve (Christmas Day), Easter, Annunciation, Saint George’s Day, Trinity (Green week), Kupala’s Night, etc. It traces the activation periods of a witch’s behavior according to the time of the day, and moon’s phases on the available information based. Based on field research author discovers a complex of different ways to see the witch in the church, they are indicated by original local features. The practical value of the obtained results consists in the fact that the factual information can be used for the preparation of summarizing papers on folk demonology, worldview beliefs, calendar ritualism of the Transcarpathian Dolinians and Ukrainians as a whole. Also, this topic can be incorporated into the development of separate aspects and problems of ethnologic science.
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Mutabazi, Emmanuel, Jianjun Ni, Guangyi Tang, and Weidong Cao. "An Improved Model for Medical Forum Question Classification Based on CNN and BiLSTM." Applied Sciences 13, no. 15 (July 26, 2023): 8623. http://dx.doi.org/10.3390/app13158623.
Full textAbstract:
Question Classification (QC) is the fundamental task for Question Answering Systems (QASs) implementation, and is a vital task, as it helps in identifying the question category. It plays a big role in predicting the answer to a question while building a QAS. However, classifying medical questions is still a challenging task due to the complexity of medical terms. Many researchers have proposed different techniques to solve these problems, but some of these problems remain partially solved or unsolved. With the help of deep learning technology, various text-processing problems have become much easier to solve. In this paper, an improved deep learning-based model for Medical Forum Question Classification (MFQC) is proposed to classify medical questions. In the proposed model, feature representation is performed using Word2Vec, which is a word embedding model. Additionally, the features are extracted from the word embedding layer based on Convolutional Neural Networks (CNNs). Finally, a Bidirectional Long Short Term Memory (BiLSTM) network is used to classify the extracted features. The BiLSTM model analyzes the target information of the representation and then outputs the question category via a SoftMax layer. Our model achieves state-of-the-art performance by effectively capturing semantic and syntactic features from the input questions. We evaluate the proposed CNN-BiLSTM model on two benchmark datasets and compare its performance with existing methods, demonstrating its superiority in accurately categorizing medical forum questions.
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Olson, Kristen, Jolene D. Smyth, and Amanda Ganshert. "The Effects of Respondent and Question Characteristics on Respondent Answering Behaviors in Telephone Interviews." Journal of Survey Statistics and Methodology 7, no. 2 (April 11, 2018): 275–308. http://dx.doi.org/10.1093/jssam/smy006.
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Abstract In a standardized telephone interview, respondents ideally are able to provide an answer that easily fits the response task. Deviations from this ideal question answering behavior are behavioral manifestations of breakdowns in the cognitive response process and partially reveal mechanisms underlying measurement error, but little is known about what question characteristics or types of respondents are associated with what types of deviations. Evaluations of question problems tend to look at one question characteristic at a time; yet questions are comprised of multiple characteristics, some of which are easier to experimentally manipulate (e.g., presence of a definition) than others (e.g., attitude versus behavior). All of these characteristics can affect how respondents answer questions. Using a landline telephone interview, we use cross-classified random effects logistic regression models to simultaneously evaluate the effects of multiple question and respondent characteristics on six different respondent behaviors. We find that most of the variability in these respondent answering behaviors is associated with the questions rather than the respondents themselves. Question characteristics that affect the comprehension and mapping stages of the cognitive response process are consistently associated with answering behaviors, whereas attitude questions do not consistently differ from behavioral questions. We also find that sensitive questions are more likely to yield adequate answers and fewer problems in reporting or clarification requests than nonsensitive questions. Additionally, older respondents are less likely to answer adequately. Our findings suggest that survey designers should focus on questionnaire features related to comprehension and mapping to minimize interactional and data quality problems in surveys and should train interviewers on how to resolve these reporting problems.
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SV, Rosman. "To the question of the paradigm shift of psychiatry." International Journal of Clinical Case Reports and Reviews 6, no. 3 (January 20, 2021): 01–08. http://dx.doi.org/10.31579/2690-4861/103.
Full textAbstract:
The main problem of psychiatry is that, having gained huge empirical experience in observing psychopathology, it has not become a full-fledged science. Perhaps this happened because Western medicine followed a path different from Eastern medicine - the path of deep study of private pro-phenomena of diseases and the search for their natural causes. However, huge problems lie along this path - the multifactorial impact of the external environment and the limited knowledge of man. As a result, a paradoxical state of affairs was created in psychiatrics and psychology: not a single objective method of research was created that allows you to diagnose mental illness due to the fact that there is still no one's idea of how the brain performs its main function - to think. That is, the reasons for psychiatry's failures lie in the deep crisis of neurophysiology.
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Awad, Najeeb. "Where is the Gospel, What Happened to Culture? The Reformed Church in Syria and Lebanon." Journal of Reformed Theology 3, no. 3 (2009): 288–306. http://dx.doi.org/10.1163/187251609x12559402787074.
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AbstractThis paper is an attempt to address the question of gospel culture relationship from a Near Eastern perspective. Given the identity crisis challenge that the Reformed church of Syria and Lebanon is facing today, this paper discusses the following questions: is the gospel message, which is being enunciated by the Near Eastern Reformed ancestors of the American missionaries, applicable or not to the region's cultural and societal identity? Why are there features of conflict between the Reformed Near Eastern church's beliefs and values and the surrounding Christian cultural setting? Is this the responsibility of the missionaries or of the local, Arabic speaking Reformed church? These questions are answered by exposing two contemporary challenges that burden the Reformed church in the Near East. The first one is the relationship of the Reformed church to the theological and spiritual heritage of Eastern Christianity. And the second one is the relation of the Reformed ecclesial order, which is congregational and democratic in nature, to the Eastern ecclesial and social structure, which is hierarchical and autocratic in nature.
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Nasrol, Mursyidah Sakinah, and Hafizhah Zulkifli. "QUESTIONING SKILLS IN WISDOM PEDAGOGIES." International Journal of Education, Psychology and Counseling 9, no. 53 (March 18, 2024): 444–55. http://dx.doi.org/10.35631/ijepc.953034.
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Questioning skills are an important aspect of a pedagogical approach that focuses on student learning and holistic development. In this context, the use of question quadrants becomes a used and effective tool to stimulate critical thinking, reflection, and student-centered learning. Therefore, this concept paper aims to explore the approach of student questioning skills using question quadrants in the implementation of Hikmah (wisdom) pedagogy. This study uses a literature review and full document analysis. The researchers will discuss the pedagogical concept of Hikmah (wisdom), questioning skills, the elements found in the questions quadrant to be used, the comparison of the methods of applying the quadrant of questions in the theory used and the discussion of the study. Furthermore, the approach explored is based on related theories. In addition, the use of the question quadrant as a model in the construction of daily teaching plans was also discussed. The writing of this concept paper will make it easier for future researchers to study the use of question quadrants as no studies have been found on the question quadrant. It also recommends teachers to apply the use of question quadrants in all areas of education.