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Bideci, Mujde. "Exploring the Sacredness of Urban Spaces through Material Traces." Fieldwork in Religion 14, no. 1 (November 8, 2019): 85–98. http://dx.doi.org/10.1558/firn.39859.
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From ancient times, some spaces have been understood to be more sacred than others. Even though many of these spaces have no specific religious meaning, there have been new religious movements which can easily be seen in daily life. In order to understand the current dynamics of religion, a focus on the material presence of religion (religious buildings, sites and artefacts in urban spaces) is a fruitful starting point. Thus, the objective of this study is to explore the potential meanings of the sacred in urban spaces, and the effects of these meanings or characterizations of the sacred have on places. Moreover, the focus is on analysing new manifestations of the religious and the sacred in urban space, as well as the ways in which material traces mediate diverse practices, discourses and effects in the various domains of the sacred. By investigating the alignments of these two fields, the city and the sacred, this study sheds new light on the metropolis of London, which manifests both religious diversity and multiple modernities via traces of the sacred in urban spaces. The results show that sacred traces in urban places have a prominent image that many residents and visitors fail to appreciate in their daily lives. The study concludes with a discussion of findings and implications.
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Petsche, Johanna. "Sacred Dance of the Enneagram." Fieldwork in Religion 11, no. 1 (November 7, 2016): 53–75. http://dx.doi.org/10.1558/firn.31359.
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This article explores George Ivanovitch Gurdjieff’s (c.1866-1949) Enneagram Movements. Gurdjieff used the symbol of the enneagram in his teaching to demonstrate the ‘perpetual motion’ of his cosmic Laws of Three and Seven, which govern his cosmological system. The symbol is composed of a circle encompassing a triangle representing the numbers 3, 6, and 9 (the Law of Three), and a six-sided figure representing the numbers 1, 4, 2, 8, 5, 7 (the Law of Seven). This article sets out to investigate the meaning of the enneagram and the significance of the Enneagram Movements, which enact the motion of the symbol. As well as examining primary and secondary sources on Gurdjieff, the author draws from first-hand experience of the Movements, particularly her work studying the Movement ‘Enneagram 5’ in a Movements class in Sydney, Australia.
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Usman, Baba Isah, Umaru Mustapha Zubairu, Dauda Abdulwaheed, Ibrahim Sojeko, Bilkisu Mohammed Ovosi, and Ekanem Ediuku. "Determinants of Firm Growth: The Case of Sachet Water Firms in Minna, Nigeria." IJEBD (International Journal of Entrepreneurship and Business Development) 3, no. 4 (November 30, 2020): 344–53. http://dx.doi.org/10.29138/ijebd.v3i4.975.
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Purpose: The objective of this study was to analyze the influence of Entrepreneurial Infrastructure (EI) on the profitability of Sachet Water Firms (SWFs) in Minna.
Design/methodology/approach: This was done through the use of personal interviews for the collection of qualitative data from owners/managers of SWFs. The population of the study included all the 165 SWFs in Minna and the sample size was 10 which was determined by interview saturation point. Thematic analysis was used in analyzing the transcribed audio recordings of the interviews conducted.
Findings: Findings revealed that there is an EI deficit in Minna, which has led to increased expenses on the provision of alternative EI by SWFs and has increased their operational costs thereby reducing their profitability.
Research limitations/implications: Firstly, with thirty-six states in Nigeria, the findings of this study, covering the Capital of only one of the States (Niger) cannot be generalized for the entire country, rather it must be taken within the context of the region covered. Secondly, only one industry out of many that make up the Nigerian economy is selected for investigation. Thirdly, the researcher was faced with the negative attitude of some respondents who were not willing to participate in the research or provide the needed data for analysis. Lastly, not all the SWFs in Minna were included in the study, only those that have operated for up to three years were included. Future studies can bridge these research gaps by carrying out research in other parts of Nigeria on the same subject matter.
Practical implications: Findings of this study would be of help to the existing SMEs in Nigeria, particularly the SWFs in further understanding the complexities of the infrastructural challenges militating against their growth and how to overcome them.
Originality/value: This study contributes to the body of knowledge on the nexus between EI and the general performance of SMEs.
Paper type: Research paper.
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Seeman, D. "Sacred Fire." Common Knowledge 9, no. 3 (October 1, 2003): 547. http://dx.doi.org/10.1215/0961754x-9-3-547.
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Korycka, Agnieszka Magdalena. "Próba zbliżenia się do sacrum poprzez kino na przykładzie analizy i interpretacji drogi jurodiwego w filmie Aleksandra Sokurowa "Samotny głos człowieka"." Adeptus, no. 7 (June 30, 2016): 36–49. http://dx.doi.org/10.11649/a.2016.003.
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Attempting to approach the sacred through film as exemplified by the analysis and interpretation of the way of a yurodivy in The Lonely Voice of Man by Alexander SokurovThe author emphasises the relation between content and form in the film The Lonely Voice of Man by Alexander Sokurov, and makes a point to place the film within an interpretation space which takes into account basic anthropological categories, such as those of space, time and the human (the protagonist). The artistic devices applied in the film lead to a degradation of the image, while the symbolism present in this debut work refers to the theme of the journey of the soul. All these elements allow us to see in The Lonely Voice of Man certain aspects shared with the Orthodox icon. In this context, the story of the main character can be perceived as the way of a yurodivy (“fool-for-Christ”), who has to refrain from temptations and practice asceticism in order to attain spiritual perfection and reach the sacred. Próba zbliżenia się do sacrum poprzez kino na przykładzie analizy i interpretacji drogi jurodiwego w filmie Aleksandra Sokurowa Samotny głos człowiekaW artykule szczególną uwagę zwrócono na ukazanie związku między treścią i formą filmu Samotny głos człowieka w reżyserii Aleksandra Sokurowa oraz na umieszczenie go na płaszczyźnie interpretacyjnej uwzględniającej podstawowe kategorie antropologiczne, takie jak: przestrzeń, czas i człowiek (bohater). Stosowane w filmie środki wyrazu powodują, że obraz ulega degradacji. Symbolika obecna w filmie nawiązuje do motywu wędrówki dusz. Wszystkie elementy stanowią podstawę do tego, by odnaleźć w debiucie Sokurowa cechy nawiązujące do prawosławnej ikony. W tym kontekście historia głównego bohatera jawi się jako droga jurodiwego, który musi pokonywać pokusy i zachowywać ascezę, by osiągnąć duchową doskonałość i dotrzeć do sacrum.
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Whitehead, Amy. "Sullivan, B. (ed.) 2015. 'Sacred Objects in Secular Spaces: Exhibiting Asian Religions in Museums'. London: Bloomsbury. vi + 184pp. ISBN: 978-1-4725-9081-7 £65.00 (hbk); ISBN: 978-1-4725- 9083-1 £19.99 (e-book)." Fieldwork in Religion 12, no. 2 (March 13, 2018): 264–65. http://dx.doi.org/10.1558/firn.36007.
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Sullivan, B. (ed.) 2015. Sacred Objects in Secular Spaces: Exhibiting Asian Religions in Museums. London: Bloomsbury. vi + 184pp. ISBN: 978-1-4725-9081-7 £65.00 (hbk); ISBN: 978-1-4725- 9083-1 £19.99 (e-book).
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Gairola, Vineet. "Chazan-Gillig, Suzanne and Pavitranand Ramhota. 2023. Hinduism and Popular Cults in Mauritius: Sacred Religion and Plantation Economy." Fieldwork in Religion 18, no. 2 (September 29, 2023): 259–60. http://dx.doi.org/10.1558/firn.26985.
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Chazan-Gillig, Suzanne and Pavitranand Ramhota. 2023. Hinduism and Popular Cults in Mauritius: Sacred Religion and Plantation Economy. Sriniket Kumar Mishra (trans.). London and New York: Routledge. ix + 233 pp. ISBN 978-1-003-29810-6 (e-book). £26.99.
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Askar, S. S. "Asymmetric Information on Price Can Affect Bertrand Duopoly Players with the Gradient-Based Mechanism." Mathematical Problems in Engineering 2020 (December 10, 2020): 1–12. http://dx.doi.org/10.1155/2020/6620570.
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We study a Bertrand duopoly game in which firms adopt a gradient-based mechanism to update their prices. In this competition, one of the firms knows somehow the price adopted by the other firm next time step. Such asymmetric information of the market price possessed by one firm gives interesting results about its stability in the market. Under such information, we use the bounded rationality mechanism to build the model describing the game at hand. We calculate the equilibrium points of the game and study their stabilities. Using different sets of parameter values, we show that the interior equilibrium point can be destabilized through flip and Neimark–Sacker bifurcations. We compare the region of stability of the proposed model with a classical Bertrand model without asymmetric information. The results show that the proposed game’s map is noninvertible with type Z 0 − Z 2 or Z 1 − Z 3 , while the classical model is of type Z 0 − Z 2 only. This explains the quite complicated basins of attraction given for the proposed map.
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Lutkajtis, Anna. "Lost Saints." Fieldwork in Religion 14, no. 2 (March 31, 2020): 118–39. http://dx.doi.org/10.1558/firn.40554.
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Mushrooms containing psilocybin have been used in Indigenous healing ceremonies in Mesoamerica since at least the sixteenth century. However, the sacramental use of mushrooms was only discovered by Westerners in the early to mid-twentieth century. Most notably, the meeting between amateur mycologist Robert Gordon Wasson and Mazatec curandera María Sabina in 1955 resulted in the widespread popularization of ingesting “magic mushrooms” in the West. To Sabina and the Mazatec people, psilocybin mushrooms were sacred and only to be used for healing. However, Western “hippies” viewed mushrooms as psychedelic drugs which they consumed with little regard for cultural sensitivities, rendering the mushrooms desacralized. This article argues that the desacralization of psilocybin mushrooms constitutes a form of spiritual abuse that has had far-reaching and long-lasting consequences at individual, local and global levels. Further, acknowledging and understanding the desacralization of psilocybin mushrooms as spiritual abuse has important implications for restorative justice and the understanding of psilocybin as a sacred medicine.
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Fallon, Breann. "“I am Mother to my Plants”." Fieldwork in Religion 13, no. 2 (December 20, 2018): 169–82. http://dx.doi.org/10.1558/firn.36021.
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The tree stands as a sacred symbol in many faith traditions. Unsurprisingly, nature-based new religious movements are no exception. This article considers the manifestation of sacred trees in a number of religious traditions, including Australian Aboriginal and Torres Strait Islander spirituality, Abrahamic traditions, Ancient Egyptian religion, Buddhism, Hinduism, Norse mythology, the Shinto faith, and nature-based new religious movements. After this initial section, I present the findings of a fieldwork project undertaken in 2016. Using the survey as a tool, this project enquired into the use of trees, plants, and private gardens among practitioners from nature-based new religious movements. This survey makes use of both quantitative and qualitative survey methods, having been distributed to various nature-based new religious movements in New Zealand, Australia, Europe, the United States, and the United Kingdom. Despite extensive tree lore, these survey results present the tree as a peripheral plant in the practitioners' everyday practice, with the garden as a whole being more critical than any single variety of vegetation.
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Sorescu, Marin. "The Sacred Fire." Iowa Review 19, no. 2 (April 1989): 166–67. http://dx.doi.org/10.17077/0021-065x.3770.
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Alderton, Zoe, Christopher Hartney, and Daniel Tower. "Fieldwork on Anzac Day." Fieldwork in Religion 11, no. 2 (April 20, 2017): 170–98. http://dx.doi.org/10.1558/firn.33145.
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In this research, a cohort of Australian scholars document one particular example of the Australian sacred ritual of Anzac Day, and apply Gay McAuley’s model of performance analysis to this and other associated rituals. To analyse any performance, McAuley suggests that the observer investigate four distinct stages of the performative action: (1) the “material signifiers” in the performance space; (2) the “narrative content and/or performance segmentation”; (3) the “paradigmatic axis” of the performance; and (4) the “global statement” of the performance. In this article, Hartney examines the “material signifiers” that mark this pilgrimage the authors make to Canberra and the construction of the Anzac Day Dawn Service. Alderton examines the narrative content and performance segmentation by focusing on how the ostensibly “White” performance of the Dawn Service relies on a narrative that excludes Indigenous voices. She does this through her analysis of the subsequent Indigenous remembrance service held on the same day, and other unofficial protests for recognition of Australian frontier wars. Tower then examines the paradigmatic axis of the ritual through a strategy of examining light and vision in the ritual, how light is connected to remembrance, and the manner in which an analysis of light focuses attention on what Max Frisch calls the magnetic field between perception and imagination. All three authors address McAuley’s concept of the “global statement” that the performance seems to manufacture. They examine how this fits into the Australian national religious system. Finally, they assess the relevance of McAuley’s schema for understanding national sacred rituals.
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Askar, Sameh S. "A Dynamic Duopoly Model: When a Firm Shares the Market with Certain Profit." Mathematics 8, no. 10 (October 17, 2020): 1826. http://dx.doi.org/10.3390/math8101826.
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The current paper analyzes a competition of the Cournot duopoly game whose players (firms) are heterogeneous in a market with isoelastic demand functions and linear costs. The first firm adopts a rationally-based gradient mechanism while the second one chooses to share the market with certain profit in order to update its production. It trades off between profit and market share maximization. The equilibrium point of the proposed game is calculated and its stability conditions are investigated. Our studies show that the equilibrium point becomes unstable through period doubling and Neimark–Sacker bifurcation. Furthermore, the map describing the proposed game is nonlinear and noninvertible which lead to several stable attractors. As in literature, we have provided an analytical investigation of the map’s basins of attraction that includes lobes regions.
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Hastie, Cassanda. "Gosford Edogawa Commemorative Garden." Fieldwork in Religion 13, no. 1 (October 15, 2018): 44–60. http://dx.doi.org/10.1558/firn.37253.
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This article will demonstrate that the visual and experiential religious elements visible in the components of the Gosford Edogawa Commemorative Garden (New South Wales, Australia) have been shifted outside of the realm of "understanding" that is promoted by the Sister City Agreement that established the garden. Understanding within this article refers to how the experiential aspects of the garden depends on each individual, their own interpretation of the garden, and their own knowledge. The invisibility of the religiosity of the garden results in a mediation of how individuals in Gosford, and visitors, interact with the space. These interpretations through a secular body such as the Gosford City Council, who seemingly do not promote the garden as a sacred landscape, offer an investigation into those who interpret the environment depending on their own knowledge. Through discourses on understanding, that are the result of specific language used to describe and explain the garden, the otherwise prominent religious elements have been silenced.
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Cusack, Carole. "Medieval Pilgrims and Modern Tourists." Fieldwork in Religion 11, no. 2 (April 20, 2017): 217–34. http://dx.doi.org/10.1558/firn.33424.
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This article examines the Marian shrines of Walsingham (England) and Meryem Ana (Turkey). Walsingham was a popular pilgrimage site until the Reformation, when Catholic sacred places were disestablished or destroyed by Protestants. Meryem Ana is linked to Walsingham, in that both shrines feature healing springs and devotion to the cult of the “Holy House” of the Virgin Mary. Walsingham is now home to multi-faith pilgrimages, New Age seekers and secular tourists. Meryem Ana is a rare Christian shrine in Islamic Turkey, where mass tourists rub shoulders with devout Christians supporting the small Greek Catholic community in residence. This article emerged from the experience of walking the Walsingham Way, a modern route based on the medieval pilgrimage in 2012, and visiting Meryem Ana in 2015 while making a different pilgrimage, that of an Australian attending the centenary of the Gallipoli landings. Both shrines are marketed through strategies of history and heritage, making visiting them more than simply tourism. Both sites offer a constructed experience that references the Middle Ages and Christianity, bringing modern tourism in an increasingly secular world into conversation with ancient and medieval pilgrimage and the religious past.
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Radford, Raymond. "Psychogeography." Fieldwork in Religion 14, no. 2 (March 31, 2020): 195–215. http://dx.doi.org/10.1558/firn.40567.
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The way that humanity both inhabits and views its surroundings directly influences individual and collective thoughts and emotions. Yet in a society that is constantly over-stimulated, taking in the surroundings becomes secondary to consumerism, and the distractions inherent within the spectacle. The spectacle, according to Guy Debord and the European revolutionary organization Situationist International (SI), diverted the populace from the reality that surrounds it, and the SI deemed themselves the correct ones to re-envision reality. Fifty years after the 1968 Paris riots, the Situationists no longer exist, but new groups have risen from their ashes to explore and view the world in new ways, groups such as those involved in Urban Exploration (UrbEx). UrbEx involves small, often self-guided groups that investigate the ghosts of modernity, and the detritus of capital that remains in the wake of the spectacle. Utilizing the Situationist International's concept of the dérive, the ideas that fuel urban exploration, and conspiracist ideologies, this article explores the urban world viewed through psychogeography: those who seek the new sacred in a gnostic quest to gain a greater insight into what lurks in the shadows of the myth of modernity.
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Whitehead, Amy. "Sullivan, B. (ed.) 2015. Sacred Objects in Secular Spaces: Exhibiting Asian Religions in Museums. London: Bloomsbury. vi + 184pp. £19.99. ISBN: 9781472590831 (pbk)." Fieldwork in Religion 11, no. 2 (April 20, 2017): 241–42. http://dx.doi.org/10.1558/firn.32271.
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Kato, Kumi, and Ricardo Progano. "Spirituality and Tourism in Japanese Pilgrimage Sites." Fieldwork in Religion 13, no. 1 (October 15, 2018): 22–43. http://dx.doi.org/10.1558/firn.36137.
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Contemporary society understands spirituality as an individualized "quest of self-discovery and reflection" that combines eclectic elements, while disregarding traditional religious organizations. This social context has shaped how sacred sites are managed and promoted in tourism, as well as tourist motivation and behaviour. Still, the information on religious and spiritual-related tourism remains Euro-centric, although around half of an estimated 600 million religious and spiritual travels take place in Asia and the Pacific (UNWTO 2011). In order to contribute to studies on the area, the purpose of this article is to explore the intersection of spirituality and tourism in a non-Western pilgrimage site utilizing the three categories of Olsen (2015) to interpret and organize research materials in a coherent format. The Kumano Kodo pilgrimage trails in Japan were selected as case study. Results showed a variety of Japanese-specific research materials related to contemporary spirituality and tourism that still draw some parallels to the West. Following Olsen's categories, the case study showed mainly elements from spiritual tourism, with some from New Age tourism as well. Wellness was a particularly emphasized characteristic. Further research is suggested to develop Olsen's categorization and to deepen the study of non-Western tourism contexts of contemporary spirituality in different areas.
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Ahmed, Abdul-Azim. "Other Ethical Approval." Fieldwork in Religion 12, no. 2 (March 13, 2018): 204–22. http://dx.doi.org/10.1558/firn.35668.
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The researcher, in carrying the name of the institution, is bound to an ethical standard of behaviour; standards which are maintained through ethical approval that researchers must obtain from their departments before conducting research. There exists another form of ethical approval a fieldworker must obtain, that of their research participants. This Other Ethical Approval is often related to access; a participant must consider the researcher to have integrity in order to allow them the privileged insight into their own lives and behaviours. The article outlines and explores this secondary ethical approval derived from the author’s experience of conducting research as a doctoral student. It is argued that being attentive and conscious of the ethical standards of the research field can only improve the quality and rigour of the research, and is increasingly important in spaces where access is not easily obtained. After outlining the research project, there follows a statement of ethics as the author encountered and negotiated it in the field. It is expressed through statements derived from Islamic sacred texts, structured in a similar way to statements of ethics produced by scholarly associations such as the American Anthropological Association. This reflexive account will be of value to researchers interested in British Muslim studies, as well as to scholars researching contemporary religious communities more generally, who need ethical approval from their research participants.
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Håland, Evy Johanne. "Celebrating the Construction of the Most Important Pilgrimage Centre in Modern Greece." Fieldwork in Religion 16, no. 1 (May 27, 2021): 73–101. http://dx.doi.org/10.1558/firn.19848.
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After several mystical visions of the nun, Pelagia, the holy icon of the Annunciation of the Panagia (“the All-Holy One”, or the Virgin Mary) was found on the island of Tinos in 1823. According to tradition, Pelagia repeatedly witnessed the Panagia in her visions and received orders from her to find the icon and also to build her church. The icon was unearthed in the field where it had remained since the church, built on the ruins of a pagan temple, was destroyed in the tenth century. Two years before the icon was found, the Greek War of Independence broke out. The finding of the icon, the construction of the Church of the Annunciation of the Panagia, the enormous crowds of pilgrims, and the miracles worked by the icon, contributed to the outcome that the island was declared a sacred island, and Pelagia became sanctified. The ritual year of the miraculous icon on Tinos starts on 30 January with the festival dedicated to the Finding of the Holy Icon when the finding is ritually re-enacted, before it is carried in a procession repeating the first procession after the finding. After worshipping the tombs of the builders of the church, the celebration terminates with a popular ritual called the Phanarakia (lanterns), in which children are the main participants, running around in the streets of Tinos town while holding multicoloured lighted lamps, and singing hymns commemorating the finding of the holy icon. This article presents the festival and delves into its meaning and importance for the Greek people.
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Askar, S. S., A. Ibrahim, and A. A. Elsadany. "Dynamics of a Heterogeneous Constraint Profit Maximization Duopoly Model Based on an Isoelastic Demand." Complexity 2021 (March 27, 2021): 1–14. http://dx.doi.org/10.1155/2021/6687544.
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A Cournot duopoly game is a two-firm market where the aim is to maximize profits. It is rational for every company to maximize its profits with minimal sales constraints. As a consequence, a model of constrained profit maximization (CPM) occurs when a business needs to be increased with profit minimal sales constraints. The CPM model, in which companies maximize profits under the minimum sales constraints, is an alternative to the profit maximization model. The current study constructs a duopoly game based on an isoelastic demand and homogeneous goods with heterogeneous strategies. In the event of sales constraint and no sales constraint, the local stability conditions of the Cournot equilibrium are derived. The initial results show that the duopoly model would be easier to stabilize if firms were to impose certain minimum sales constraints. Two routes to chaos are analyzed by numerical simulation using 2D bifurcation diagram, one of which is period doubling bifurcation and the other is Neimark–Sacker bifurcation. Four forms of coexistence of attractors are demonstrated by the basin of attraction, which is the coexistence of periodic attractors and chaotic attractors, the coexistence of periodic attractors and quasiperiodic attractors, and the coexistence of several chaotic attractors. Our findings show that the effect of game parameters on stability depends on the rules of expectations and restriction of sales by firms.
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AKAM, DR UCHE G., and DAPPER EDWIN M. "THE NEXUS OF PRODUCTION QUALITY CONTROL AND THE PERFORMANCE OF SACHET WATER FIRMS IN BORI, RIVERS-STATE." International Journal For Research In Business, Management And Accounting (ISSN: 2455-6114) 2, no. 3 (July 12, 2021): 46–56. http://dx.doi.org/10.53555/bma.v2i3.1766.
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This study was targeted at examining the nexus between production quality control and the performance of sachet water firms Bori, Rivers-state. The key performance indicators of interest to the researchers include; operational efficiency, customer satisfaction and corporate growth. The study adopted the survey approach in its design and a five point likert scale questionnaire was the major tool for data gathering. The data gathered was analyzed with Mann-Whitney test (U) and spearman’s correlation coefficient test using the 20.0 version of SPSS. The findings of the paper shows a high connectivity between production quality control on and the performance of sachet water firms in Bori as the three variables that were used to proxy performance showed different but all positive level of significant relationship. The researchers therefore recommend among others that sachet water firms in Bori should see and takeproduction quality control as a strategic continuous process and not just one time event to secure regulatory approval.
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Kampawong, H., W. Utto, and R. Pruthtikul. "Effects of relative humidity on ethanol vapour releases from hydrophilic filmbased sachet in active food packaging." Food Research 5, no. 5 (September 19, 2021): 89–94. http://dx.doi.org/10.26656/fr.2017.5(5).202.
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Active food package incorporating an ethanol vapour-controlled release sachet has been known for its efficacies to delay microbial proliferation in fresh fruit and vegetable. High humidity inside the package could be utilized as a stimulus for conditional releases as a means to stabilize the sachet prior to being used. The present research was undertaken to investigate the effects of relative humidity on ethanol vapour release from the hydrophilic film-based sachet. The prototype 4-side sealed sachets were made of either ethylene vinyl acetate (EVA) or laminated film comprising EVA and Nylon/PE (designated as ENP). A gas chromatogram equipped with a flame-ionized detector (FID-GC) was employed to analyze ethanol vapour concentration levels released from both sachet types and accumulated in headspaces of sealed glass beakers having different relative humidity (RH) levels. For a given RH level, the concentrations in the headspaces containing the ENPbased sachets were lower than those containing the EVA-based sachets. Delays of ethanol vapour release up to 24 h were observed in the ENP-based sachet system, whilst these did not occur among EVA-based sachets. Both sachets could release ethanol vapour with faster rates and subsequently higher concentrations accumulated at the very high relative humidity level (90-99% RH), compared to lower RH levels (60-89% RH). However, the release rates and concentration levels accumulated in 60-75% RH were not different from those in 80-89% RH. Extents of water vapour uptake by films were relatively small when the films were kept at the lower RH levels, but these became exponentially increased when the RH levels were ≥90%RH. Experimental data on water vapour uptakes were well predicted by an exponential model (R2 0.92-0.99; and root mean square of errors (RMSE) 0.004-0.054). Overall, experiment findings indicate that the ENP film caused delayed ethanol vapour releases from the sachet. The relative humidity levels had significant effects on the releases from hydrophilic film-based sachets
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Serafimova, Maria. "RELIGION AND ATTITUDES OF POLITICAL PARTIES." RELIGION IN THE PROGRAMS OF POLITICAL PARTIES 1, no. 2 (December 1, 2007): 29–38. http://dx.doi.org/10.54561/prj0102029s.
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It presents no problem for a well-established, stable social world to go from the past, through the present and towards the future. However, what if the crises are consecutive and never ending? A necessity of security and support, a need of firm grounds for the worldly and social universe of the people, appears in that case. Religion could help to legitimate the purposes and actions of a society, to strengthen the determination of its people. In fact, it symbolizes a kind of social solidarity and a collective sentiment. The whole of the religious answers constitutes the sacred universe of traditional societies, but it could be included in the creation of a modern sacred, given that “sacred” does not mean only “religious”. Essential part of this presentation is based on sociological surveys, conducted using qualitative methods, rather than quantitative ones.
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Yuwono, Andra Rizky. "WATER-SOLUBLE FILM SEBAGAI ALTERNATIF KEMASAN PRODUK SACHET." Jurnal Seni dan Reka Rancang: Jurnal Ilmiah Magister Desain 2, no. 1 (August 24, 2021): 107–18. http://dx.doi.org/10.25105/jsrr.v2i1.10099.
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AbstractTrash has always been a problem for the world. Trash are items that no longer have any use and havebeen thrown away by their owner(s). Current estimations show that Indonesia produces 85.000 tonsof daily trash, with further estimations showing an increase up to 150.000 tons of trash per day, a76% increase, by the year 2025. Water-soluble films are films that can dissolve or degrade when theycome into contact with water, made from polyvinyl alcohol (PVA) polymers. From the year 2012, thismaterial has been used in America detergent packaging, spa cosmetics, and many others. Water-solublefilms are environmental-friendly products that brings several advantages, such as total solubility inwater, biodegradability, pollution- and poison-free, and anti-stasis. Product packaging made of theenvironmentally-friendly water-soluble films is now necessary due to the high amount of global trashproduction and the resulting concerns about non-degradable wastes. With water-soluble film-basedpackaging as an alternative to sachet-based packaging, it is expected that there will be a reduction todaily trash production, which leads to well-kept environments.Keywords: packaging, plastic, environmentally-friendly, trash, water-soluble film
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Arel, Stephanie. "Reading The Road with Paul Ricoeur and Julia Kristeva: The Human Body as a Sacred Connection." Text Matters, no. 4 (November 25, 2014): 99–115. http://dx.doi.org/10.2478/texmat-2014-0007.
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Cormac McCarthy’s novel The Road confronts readers with a question: what is there to live towards after apocalypse? McCarthy locates his protagonists in the aftermath of the world’s fiery destruction, dramatizing a relationship between a father and a son, who are, as McCarthy puts it, “carrying the fire.” This essay asserts that the body carrying the fire is a sacred, incandescent body that connects to and with the world and the other, unifying the human and the divine. This essay will consider the body as a sacred connection in The Road. Paul Ricoeur’s hermeneutics and Julia Kristeva’s psychoanalytic approach will help to explore what is sacred. In addition, their works elucidate the body as a present site of human connection and sacredness while calling attention to what is glaringly absent yet hauntingly present in McCarthy’s text: the mother. In the aftermath of destruction, primitive, sacred connections become available through the sensual body, highlighting what is at stake in the novel: the connection of body and spirit. The essay will attempt to show that McCarthy’s rejection of a redemptive framework, or hope in an otherworldly reality, shrouds spirit in physicality symbolized by the fire carried by the body. This spirit offers another kind of hope, one based on the body’s potential to feel and connect to the other. The thought and works of Ricoeur and Kristeva will broaden a reading of McCarthy’s novel, especially as a statement about the unification of body and spirit, contributing a multidimensional view of a contemporary problem regarding what sustains life after a cataclysmic event.
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Macura, Sergej. "FROM RENEGADE TO SACRED KING: HOW THE ENDING OF APOCALYPSE NOW WAS FILMED." Philologia Mediana 16, no. 16 (June 6, 2024): 1125–40. http://dx.doi.org/10.46630/phm.16.2024.82.
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The paper discusses the process of filming the last section of Apocalypse Now (1979) directed by Francis Ford Coppola, with emphasis on major differences between the 1969 and 1975 scripts and the film itself, within the New Hollywood auteur context. Instead of ending in a macho manner with a devastating battle, the film features more fundamental anthropological patterns. Willard plays a more important role than Marlow in Conrad’s novel Heart of Dark- ness, Kurtz is more convincing and eloquent and towers as a titanic figure of the “sacred king” from Frazer’s The Golden Bough. In the long process of shooting the final sequence, the director allowed Marlon Brando and Martin Sheen to improvise and thus bring the film plot to the es- sential ritual of sacrificing the king for the benefit of his people. The paper draws on film stills to demonstrate the techniques of film composition with an immediate pictorial meaning which surpass even the atmosphere of the novel.
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Aghasi, Maya. "Remembering Genocide: The Sacred Madonna and Narrative Closure in Atom Egoyan’s Ararat." Canadian Journal of Film Studies 30, no. 2 (September 1, 2021): 49–74. http://dx.doi.org/10.3138/cjfs-2019-0024.
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Cette étude examine le cadre épistémologique d’ Ararat (Atom Egoyan, 2002) afin de comprendre le génocide arménien. Confronté à une demande de spectacle sensationnel et à l’impossibilité de le visualiser, le film Ararat montre comment narrativiser les traumatismes persistants de ce passé. L’article montre la façon dont ce film utilise la famille comme structure narrative, avec l’image sacrée de la Madone et de l’Enfant en son centre, afin d’articuler les effets moins spectaculaires, et silencieux du traumatisme historique. Traquant des « actions de désir » et leurs moments de catharsis, l’article tente de montrer qu’en renonçant au spectacle sensationnel, le film met en lumière la mélancolie de « sans avenir » produite par une postmémoire de génocide. En mettant en avant-plan l’affiliation étroite de Celia avec la famille, l’article soutient que sa relation tenue fait d’elle un personnage central dans l’articulation et la survie de la mémoire du génocide. Ainsi, l’esthétique postmoderne du film permet de traiter des « outsiders » dans son défi de reconnaissance du génocide arménien.
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Piehler, Paul. "The Rehabilitation of Prophecy: On Dante's Three Beasts." Florilegium 7, no. 1 (January 1985): 179–88. http://dx.doi.org/10.3138/flor.7.011.
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Out of the range of learned commentary helpful in the understanding of Dante’s allegory I select, as a not entirely arbitrary starting point, Joseph Mazzeo's wide-ranging exploration of allegorical exegesis, entitled "Allegorical Interpretation and History."'1’ This article, published in 1978, is notable for the unusually clear and firm distinction it draws between allegorical interpretation of texts, normally sacred texts, not actually designed to be read allegorically, and what Mazzeo terms "constructed allegory," that is, "The works of our literary tradition which demand to be understood as allegory rather than simply allowing allegorical interpretation . .(p. 17). After clarifying this essential but all too often obscured distinction, Mazzeo goes on to point out that constructed allegory "should generally be understood as following typological patterns rather than the more abstract and unhistorical patterns of allegorical exegesis.""Typolog-ical" allegory he defines as allegory that "assumes the existence of a central paradigmatic story, of a sacred or near-sacred character, set in the past and assumed to be historical . .(p. 17).
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Jiang, Yan Ru, Ya Bo Fu, Dong Li Li, and Wen Cai Xu. "Effects of Molecular Sieve or 1-Methylcyclopropene Combined with SBS/LDPE Packaging on the Shelf-Life of Cherry Tomatoes." Applied Mechanics and Materials 469 (November 2013): 180–84. http://dx.doi.org/10.4028/www.scientific.net/amm.469.180.
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In order to verify the effect of molecular sieve ethylene adsorbent and 1-Methylcyclopropene (1-MCP) on the shelf life of cherry tomato, two kinds of active packaging were comparatively investigated: molecular sieve sachet and 1-MCP pad with 25% Styrene-Ethylene-Butylene-Styrene (SBS) modified LDPE packaging film. LDPE was used as control. The quality properties of samples were measured over 54 days at 25±1°C and 70±2% relative humidity. The ethylene concentration in the package atmosphere and other experimental parameters were measured periodically. The experimental results show that molecular sieve is more effective in decreasing ethylene concentration in the package than 1-MCP treatment. The best result was obtained by using SBS modified LDPE film with molecular sieve sachet which could extended the shelf life of cherry tomatoes.
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Austin, Guy. "The stink of the sacred: A Bataillean reading of Gainsbourg’s film Je t’aime moi non plus." French Cultural Studies 30, no. 1 (February 2019): 34–43. http://dx.doi.org/10.1177/0957155818810675.
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Although best known for his music, Serge Gainsbourg also starred in and directed several films. This article considers his directorial debut, Je t’aime moi non plus (1976) through the optic of Georges Bataille’s theorisation of the sacred and the heterogeneous. According to Bataille, bourgeois capitalism is characterised by material and moral values, respect for work and homogeneity. Against this he posits the outsider values of the sacred. Where capitalism is predicated on production and accumulation, the heterogeneous is defined by unproductive expenditure, such as sexual play, art and sacrifice. These values are applied to Gainsbourg’s image, his alter ego ‘Gainsbarre’, and his artistic output, before focusing on the 1976 film. Conclusions are made regarding the film, plus Gainsbourg’s status as an exemplar of Bataillean values, celebrated in his fans’ curation of his memory on YouTube.
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Buteanu, Ioan. "Review of A Christian Approach to Cinema: Tarkovsky. Film as Prayer." CINEJ Cinema Journal 9, no. 1 (July 14, 2021): 526–30. http://dx.doi.org/10.5195/cinej.2021.324.
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Elena Dulgheru. Tarkovsky. Film as Prayer (A Poetic of the Sacred in the Cinema of Andrei Tarkovsky)/Romanian: Filmul ca rugăciune (O poetică a sacrului în cinematogaful lui Andrei Tarkovski)/, second edition, Arca Învierii Publishing House, 2020.
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Bezruchko, Oleksandr, and Volodymyr Bardyn. "Presentation of the Sacred Heritage of Boikos by Means of Audiovisual Art." Bulletin of Kyiv National University of Culture and Arts. Series in Audiovisual Art and Production 5, no. 1 (June 1, 2022): 38–45. http://dx.doi.org/10.31866/2617-2674.5.1.2022.256950.
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The purpose of the study is to analyze the coverage of the Boiko church heritage in live-action films and documentary films, in mass media and in photographs. To determine the role of audio-visual art in the coverage of sacred objects of Boikivshchyna and to prove the necessity to preserve works of sacred heritage by means of photo art. The researh methodology consists in the application of the following methods: theoretical – the analysis of television plots and documentaries providing information about the church art of Boikivshchyna, synchronous and comparative method for deeper analysis of film adaptations of M. Gogol’s work, generalization of media influence on the formation of public opinion. Scientific novelty. For the first time the reflection of audiovisual means has been analyzed and a detailed analysis of documentaries, film adaptations, television reports and photo exhibitions representing the church art of the Boikos has been made. The factors influencing the importance of the popularization of sacred heritage have been defined. Conclusions. In the article, we have analyzed the coverage of the church heritage of Boikos in live-action films and documentary films, in mass media and in photographs. With the help of the analysis of television plots and documentaries, the role of audiovisual art in the coverage of sacred objects has been defined. The factors influencing the preservation of works of church heritage have been studied and generalized in detail.
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Ibrahim, Yasmin. "Facebook and the Napalm Girl: Reframing the Iconic as Pornographic." Social Media + Society 3, no. 4 (October 2017): 205630511774314. http://dx.doi.org/10.1177/2056305117743140.
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Facebook’s banning of the photo of the iconic Napalm Girl before it was reinstated due to public criticism of the social networking facility was a symbolic and material act of incursion on the sacred. It underscored the prowess of the technology firm as a platform for content sharing from breaking news to banal images where millions of images are shared and integrated through networked relationships and its circulation economy, re-framing and re-configuring social memory, history and morality. More importantly, it asserted the “technological gaze” of Facebook where its system of managing content can turn the sacred into puerile and the puerile into popular entertainment, flattening, and re-mapping content through its own moral sensibilities. This Facebook economy imposes its own morality through its “technological gaze,” and in the process thwarts our “projects of memory” opening up wider ethical challenges for society and humanity.
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Raissi, Poya, and Morteza Ghaffari. "Ancient Telling, Contemporary Showing: A Reading of The Killing of a Sacred Deer (2017) As Film Adaptation." CINEJ Cinema Journal 11, no. 1 (October 20, 2023): 216–39. http://dx.doi.org/10.5195/cinej.2023.465.
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This article aims to investigate the contemporary aspects of adaptation from ancient plays, presenting a reading of The Killing of a Sacred Deer (2017). A comparative view towards Iphigenia at Aulis by Euripides (405 BC) raises the question of how story elements of that play are recreated within the film adaptation. Also, it seeks to explore the relationship between the type of engagement, from hypotext (play) “telling” to hypertext (film) “showing”. The theoretical framework of the article utilized theories of Gerard Genette’s “hypertextuality” and Linda Hutcheon’s “adaptation”. The results indicate subtle thematic connections, as well as a significant interplay between hypotext and hypertext. The Killing of a Sacred Deer represents an adaptation with a creative interpretation, one which reimagines the forms and themes of ancient tragedy in a modern-life context. Various influences, imitations and transformations of Euripides’ story elements are interwoven in the adaptation process and discussed in the article.
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Lazarovici, Gheorghe. "Focul în simbolistica neoliticului." Anuarul Muzeului Etnograif al Transilvaniei 29 (December 20, 2015): 221–47. http://dx.doi.org/10.47802/amet.2015.29.13.
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Fire is presented generally after 5 issues: the usual fire, thunderbolt, Sun, fire of penetration or absorption, fire of destruction. There are several objects containing symbols, signs or sacred scenes related with fire. Some of them represent ideograms, other mithogrames, representing means of communication between man and divinity in Heaven. It is necessary to remind of these messages, especially those discovered on small cult altars used for burning the offerings: Ocna Sibiului, Turdaş, Karanovo, Gradešnica etc. On other objects, such as the ceramic fragment discovered at Lozna, man sent arrow to the Sun (god of light and of diurnal heat). Sanctuary 2 at Parţa occupies an important place in the Neolithic man's relationship with chthonian and celestial deities, helping us to decipher the religious beliefs of those times.
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Loughlin, Gerard. "Book Review: Theology and Film: Challenging the Sacred/Secular Divide." Theology 113, no. 871 (January 2010): 72–73. http://dx.doi.org/10.1177/0040571x1011300128.
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Douglass, Felecia Taylor. "Book Review: Theology and Film: Challenging the Sacred/Secular Divide." Interpretation: A Journal of Bible and Theology 65, no. 1 (January 2011): 108. http://dx.doi.org/10.1177/002096431106500135.
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Burniske, R. W. "Sharing the sacred fire: Integrating educational technology without annihilating nature." TechTrends 49, no. 6 (November 2005): 50–52. http://dx.doi.org/10.1007/bf02763730.
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BAL, Metin. "THE PHILOSOPHICAL MEANING OF THE KILLING OF A SACRED DEER AS A CONTEMPORARY INTERPRETATION OF TRAGEDY IPHIGENIA AT AULIS." IEDSR Association 6, no. 15 (September 20, 2021): 491–508. http://dx.doi.org/10.46872/pj.399.
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With the movie The Killing of a Sacred Deer , Jorgos Lanthimos takes the value sacred from superhuman powers and makes it mundane. It is claimed that queen Clytemnestra, one of the heroes of Euripides’ tragedy Iphigenia at Aulis, does not believe in superhuman powers. This is because Clytemnestra considers the event of killing of her own daughter Iphigenia a murder rather than a sacrifice. In The Killing of a Sacred Deer, Lanthimos interprets the killing of Iphigenia as a “sacrifice” by her own father, King Agamemnon, to question the relations between the people of the contemporary world. Are the killings of Iphigenia and Martin’s father, Jonathan Lang, sacrifices or murders? Whatever the answer is, the idea that both the film and the tragedy suggest is that what should be considered sacred is life. King Agamemnon, who killed his own daughter, and surgeon Steven, who caused the death of his own patient, are expected to pay the price for the loss of life they caused. But how? What could be the cost of a human life? As a result, the contribution of the movie The Killing of a Sacred Deer to the people of the contemporary world is that it re-examines the values of “sacred” and “sacrifice.”
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Muzakki, Muhammad Ariq, Choiru Pradhono, and Adriyandi Adriyandi. "Unsur Sinematik dalam Membentuk Genre Found Footage pada Film Keramat Karya Monty Tiwa." ROLLING 6, no. 2 (October 30, 2023): 104. http://dx.doi.org/10.19184/rolling.v6i2.42645.
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This study aims to reveal and determine the role of cinematic elements contained in found footage genre films. The formation of the found footage genre contained in the film, seen from the aspects of mise en scene (setting, lighting, makeup and costumes as well as players and movements), cinematography, sound and editing. The research method used is a qualitative research method with a descriptive approach. The object of research chosen was the Sacred (2009) by director Monty Tiwa. Data in the study were obtained from observation, literature studies and documentation about films. The theory used in analyzing cinematic elements is the theory of cinematic elements by Himawan Pratista based on the theory of found footage by Alexandra Heller and Nicholas. The results of this study showed that 22 scenes were selected as objects identifying cinematic elements in forming the found footage genre. In this film, cinematic elements play an important role in supporting the packaging of found footage horror genre films so that they can build audience confidence in reality and suspense through mise en scene, cinematography, sound and editing. Acting players and subjective cameras with long-duration handheld camera techniques on films, giving greater influence to the realistic impression of found footage genre films. Keywords: Cinematic Elements, Genre Found Footage, Sacred Film.
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Ebliylu, Nyanchi Marcel. "Negotiating Afro-Oriental Religious Eco-Political Space and the Modernist Backlash in God Was African by Nkemngong Nkengasong and Chronicles of a Corpse Bearer by Cyrus Mistry." East-West Cultural Passage 23, no. 1 (June 1, 2023): 108–38. http://dx.doi.org/10.2478/ewcp-2023-0009.
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Abstract This article examines the representation of the connection between religious beliefs and the natural environment around sacred places in God Was African by Nkemngong Nkengasong and Chronicles of a Corpse Bearer by Cyrus Mistry. Comparing the eco-cycle around Zoroastrian Fire Temples, the Towers of Silence in Bombay and the shrines of Fuondem and other gods in Lewoh traditional religion, this article argues that the inter-connectivity between these Parsi-Bangwa religions reveals that gods reside in our immediate environment and only our eco-politics can preserve this supernatural connection. Using ecocriticism, therefore, I contend that the Parsis in India and the Bangwa in Lebialem revere and protect natural abodes of the gods like earth, water, hills, valleys, forests and fire against the devastating environmental crises heralded by the modernist backlash. The modern transformation of these sacred places into sources of generating renewable and artificial energies accounts for the different physical and ideological conflicts that abound in the two novels. As such, by protecting the different forms of life that inhabit these sacred places, this article concludes that Nkengasong’s and Mistry’s eco-poetical language and style in God Was African and Chronicles of a Corpse Bearer reflect Lewoh traditional religion, Zoroastrianism and the environment, participating in the Afro-Oriental artistic crusade for biophilia and environmentally friendly belief systems.
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Izzo, Luca. "Innovative methods of the representation: in painting, in sculpture and in cinematographic direction." Resourceedings 2, no. 3 (November 12, 2019): 71. http://dx.doi.org/10.21625/resourceedings.v2i3.628.
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The object of study is a search for the strategies of representation of the four dimensions, three spatial and one temporal, when these dimensions become particular “media-conceptual”, creating “space-time” experiments, sometimes sacred and sometimes profane. The research recognizes cases in which the four dimensions have been realized with innovative methodologies, different from the traditional geometric-perspective methodologies. The research analyzes the transformation of “sacred space” into “profane space” in Gustave Courbet's painting, then the “sacred space-time” dimension in Michelangelo Buonarroti's Vatican Pietà, while, in the second part of the research, the reflection on “places of images”, through the cinema of Charlie Chaplin, the film Memento by Christopher Nolan, the spiritual minimalism of Kasimir Malevic and the sculpture by Piero Manzoni.The study focuses on the contemporary age, with only one opening on the fifteenth century, modern age, thanks to the exceptional “contemporaneity” of Michelangelo Buonarroti.
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Litke, Andrew W. "The Semantics of Fire in the Targumim." Aramaic Studies 11, no. 2 (2013): 149–66. http://dx.doi.org/10.1163/17455227-13110204.
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Aramaic has two words for fire: nūr and ʾiššā. Utilizing the targumim as a corpus and qualia roles for classification, this paper presents a clearer understanding of the lexical meaning for the two words. In the earliest targumim, ʾiššā is a natural kind governed by a sacred agent. The word nūr, however, is an artifactual kind with a profane agent and an explicit purpose. Since the two words share the same Formal Role (same physical substance), there is a degree of overlap which led at first to their interchangeability and later to the predominance of nūr.
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Sáenz-Ceja, Jesús Eduardo, and Diego Rafel Pérez-Salicrup. "Modification of Fire Regimes Inferred from the Age Structure of Two Conifer Species in a Tropical Montane Forest, Mexico." Forests 11, no. 11 (November 12, 2020): 1193. http://dx.doi.org/10.3390/f11111193.
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Research Highlights: Age structure was used to infer fire regimes in the Monarch Butterfly Biosphere Reserve. Uneven-aged structures in stands dominated and co-dominated by pine and fir species, which are distributed according to an altitudinal gradient, indicated a regime of frequent, low-severity, and low-intensity fires. Background and Objectives: Age structure analyses have been used to infer natural and disrupted fire regimes when field-based descriptions of fires are scarce or unavailable. In montane conifer forests, fire regimes typically vary according to an altitudinal gradient, shaping contrasting tree establishment patterns. In the Monarch Butterfly Biosphere Reserve, Mexico, the altitudinal distribution and fire regimes of sacred fir forests (Abies religiosa), smooth-bark Mexican pine forests (Pinus pseudostrobus), and mixed-conifer forests are poorly documented. The objectives of this study were to determine the altitudinal ranges occupied by mono-dominant and co-dominant stands and to reconstruct tree establishment history to infer historical fire regimes. Materials and Methods: Six altitudinal transects were established along the reserve, each one at elevations from 2400 to 3300 m, with sampling sites at every 150 m of elevation. In each site, increment cores were collected from the base of 25 mature trees. A total of 800 increment cores were collected and cross-dated. Results: P. pseudostrobus is dominant in stands between 2400 and 2850 m, A. religiosa between 3150 and 3300 m, and both species co-dominate between 2850 and 3150 m. The establishment pattern for both species has been continuous, represented by uneven-aged structures, suggesting that tree establishment in smooth-bark Mexican pine forests, mixed-conifer forests, and sacred fir forests, is likely to be associated with frequent, low-severity, and low-intensity fires. Conclusions: These fire regimes suggest, by the one hand, the disruption of natural fire regimes by human activities, limiting the occurrence of high-severity fires; on the other hand, a distinctive feature of these tropical montane forests.
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Felix, A. K., and M. Makungu. "Cat Pelvic Fractures." Tanzania Veterinary Journal 35, no. 2 (April 12, 2021): 31–35. http://dx.doi.org/10.4314/tvj.v35i2.4.
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An eight-month-old, 2.7 kg, male, neutered mixed breed cat was presented at the Sokoine University of Agriculture Teaching Animal Hospital with a history of lameness involving hind limbs, lethargy, anorexia and failure to urinate or defecate. Abdominal palpation revealed a distended urinary bladder and firm faeces within the colon. Manipulation of the hips elicited pain and lower lumbar pain was also elicited on palpation. Radiographic examination revealed, an old fracture of the sacrum, lordosis of the lumbar spine with indented vertebral end plates, left sacroiliac joint subluxation and abnormally ventral angling of the ilial wings. Narrowing of the pelvic canal was also observed. A diagnosis of old fractures of the sacrum, left sacral iliac subluxation and narrowing of the pelvic canal was made based on the history, clinical and radiographic examination. Limitation of activity for three weeks was recommended to facilitate healing process. The owner reported the patient had a gradual recovery from lameness. Computed tomography would have provided further insight on the nature and severity of the fractures that the animal sustained. However, it was not done due to unavailability
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Ashrafi, Azam, Hamid Babapour, Simindokht Johari, Faezeh Alimohammadi, Farangis Teymori, Abdorreza Mohammadi Nafchi, Nurul Nuraliya Shahrai, Nurul Huda, and Ahmadreza Abedinia. "Application of Poultry Gelatin to Enhance the Physicochemical, Mechanical, and Rheological Properties of Fish Gelatin as Alternative Mammalian Gelatin Films for Food Packaging." Foods 12, no. 3 (February 3, 2023): 670. http://dx.doi.org/10.3390/foods12030670.
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This study aimed to describe the properties of cold water fish gelatin (FG) blended with poultry gelatin (PG) for a production of a sachet containing olive oil. To find a desirable film, the different ratio of FG-PG-based films were characterized in terms of mechanical properties. As the proportion of PG in PG-FG-based increased, the tensile strength and Young’s modulus were increased, and the elongation at break and heat seal strength of the films were decreased. The 50-50 film had favorable characteristics to use as a sachet. The amount of acid index and peroxide of the oil stored in the sachets after 14 days showed that there is a significant difference (p < 0.05) between the films. The barrier properties of the films including the water vapor permeability and oxygen permeability of films were increased from 1.21 to 4.95 × 10−11 g m−1 Pa−1 s−1 and 48 to 97 cm3 mµ/m2 d kPa, respectively. Dark, red, yellow, and opaque films were realized with increasing PG. Fourier transform infrared (FTIR) spectra approved a wide peak of approximately 2500 cm−1. The rheological analysis indicated that, by adding PG, viscosity, elastic modulus (G′) and loss modulus (G′′) were increased significantly (p < 0.05) about 9.5, 9.32 and 18 times, respectively. Therefore, an easy modification of FG with PG will make it suitable for oil sachet packaging applications for the food industry.
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Bezzubikov, Aleksey O. "The Expressiveness of Cinema and the Expressiveness of Myth: On the Affinity of Cinema Language and Mythological Thought." Observatory of Culture 20, no. 2 (May 31, 2023): 144–53. http://dx.doi.org/10.25281/2072-3156-2023-20-2-144-153.
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The article is focused on discovering similar principles and mechanisms of communication in such information transmission systems as myth and cinema. The author considers this text as a prolegomena to the model of analysis of the mythological content in a film. A myth is a way to construct a model of reality; it projects the contents of this model onto the facts and phenomena surrounding a person, giving them new meanings and organizing new connections between them. These facts and phenomena can be perceived from two points of view: profane and sacred. The sacred mode of perception is possible in the case of “synchronous reading” of these facts and phenomena — a certain object expressing a part of the mythological model of the world is perceived as such only in the case of presentation of this model in general and other objects representing its other segments.The elements of a film text, like those of a myth, also can be perceived in two dimensions: linear, that is consecutive in time, and “spectacular-programmable”, that is as self-contained phenomena, not tied to the film’s linear plot. In the second case, these elements can express the connotations preceding the film, determined not by its plot, but by the conditions and concepts of the social group of authors and spectators of the movie. The meanings that images represent on the screen also depend on the organization of these images within each particular system — that is, the principle of “synchronous” perception also works for them.The author proposes principles of identification of mythological signifiers in cinema, and describes in general terms the mechanism of their analysis. The main question to ask in such an analysis is: how do the signifiers of mythological ideas and representations, revealed in a film at its “synchronous”, “nonlinear” level, interact with the linear plot of this film?.
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Watson, Ed. "The sacred fire: Wittgenstein, Pseudo-Denys, and transparency to the divine." International Journal of Philosophy and Theology 82, no. 2 (March 15, 2021): 136–54. http://dx.doi.org/10.1080/21692327.2021.1911674.
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Tupper, C. J. "Dreams, dollars, and deeds. The sacred fire and health access America." JAMA: The Journal of the American Medical Association 264, no. 9 (September 5, 1990): 1150–52. http://dx.doi.org/10.1001/jama.264.9.1150.
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