Nothing new under the sun: A case study of alternatives in language and ethnocultural identity

1991 ◽  
pp. 37
2018 ◽  
Vol 2 (1) ◽  
pp. 7-24
Author(s):  
Anne Katrine De Hemmer Gudme

This article investigates the importance of smell in the sacrificial cults of the ancient Mediterranean, using the Yahweh temple on Mount Gerizim and the Hebrew Bible as a case-study. The material shows that smell was an important factor in delineating sacred space in the ancient world and that the sense of smell was a crucial part of the conceptualization of the meeting between the human and the divine.  In the Hebrew Bible, the temple cult is pervaded by smell. There is the sacred oil laced with spices and aromatics with which the sanctuary and the priests are anointed. There is the fragrant and luxurious incense, which is burnt every day in front of Yahweh and finally there are the sacrifices and offerings that are burnt on the altar as ‘gifts of fire’ and as ‘pleasing odors’ to Yahweh. The gifts that are given to Yahweh are explicitly described as pleasing to the deity’s sense of smell. On Mount Gerizim, which is close to present-day Nablus on the west bank, there once stood a temple dedicated to the god Yahweh, whom we also know from the Hebrew Bible. The temple was in use from the Persian to the Hellenistic period (ca. 450 – 110 BCE) and during this time thousands of animals (mostly goats, sheep, pigeons and cows) were slaughtered and burnt on the altar as gifts to Yahweh. The worshippers who came to the sanctuary – and we know some of them by name because they left inscriptions commemorating their visit to the temple – would have experienced an overwhelming combination of smells: the smell of spicy herbs baked by the sun that is carried by the wind, the smell of humans standing close together and the smell of animals, of dung and blood, and behind it all as a backdrop of scent the constant smell of the sacrificial smoke that rises to the sky.


Animals ◽  
2021 ◽  
Vol 11 (2) ◽  
pp. 480
Author(s):  
Martina Zappaterra ◽  
Laura Menchetti ◽  
Leonardo Nanni Costa ◽  
Barbara Padalino

This study aimed at documenting whether dromedary camels have a preference for shade and how their behavior would change depending on the presence of shade and variable space allowance. A total of 421 animals kept in 76 pens (66 with shelter (Group 1), and 10 without shelter (Group 2)) at the camel market in Doha (Qatar) were recorded for 1 min around 11:00 a.m. when the temperature was above 40 °C. The number of animals in the sun and shade and their behaviors were analyzed using an ad libitum sampling method and an ad hoc ethogram. The results of a chi-square test indicated that camels in Group 1 had a clear preference for shade (p < 0.001). The majority of Group 1 camels were indeed observed in the shade (312/421; 74.11%). These camels spent more time in recumbency and ruminating, while standing, walking, and self-grooming were more commonly expressed by the camels in the sun (p < 0.001). Moreover, locomotory stereotypic behaviors (i.e., pacing) increased as space allowance decreased (p = 0.002). Based on the findings of this pilot study, camels demonstrated a preference for shade; shade seemed to promote positive welfare, while overcrowding seemed to trigger stereotypy and poor welfare. Overall, our preliminary results are novel and provide evidence that shaded areas are of paramount importance for camel welfare. Further research, involving designed studies at multiple locations is needed to confirm these results.


2020 ◽  
Vol 3 (1) ◽  
pp. 266-282
Author(s):  
Niccolò Guicciardini

AbstractRobert Hooke’s theory of gravitation is a promising case study for probing the fruitfulness of Menachem Fisch’s insistence on the centrality of trading zone mediators for rational change in the history of science and mathematics. In 1679, Hooke proposed an innovative explanation of planetary motions to Newton’s attention. Until the correspondence with Hooke, Newton had embraced planetary models, whereby planets move around the Sun because of the action of an ether filling the interplanetary space. Hooke’s model, instead, consisted in the idea that planets move in the void space under the influence of a gravitational attraction directed toward the sun. There is no doubt that the correspondence with Hooke allowed Newton to conceive a new explanation for planetary motions. This explanation was proposed by Hooke as a hypothesis that needed mathematical development and experimental confirmation. Hooke formulated his new model in a mathematical language which overlapped but not coincided with Newton’s who developed Hooke’s hypothetical model into the theory of universal gravitation as published in the Mathematical Principles of Natural Philosophy (1687). The nature of Hooke’s contributions to mathematized natural philosophy, however, was contested during his own lifetime and gave rise to negative evaluations until the last century. Hooke has been often contrasted to Newton as a practitioner rather than as a “scientist” and unfavorably compared to the eminent Lucasian Professor. Hooke’s correspondence with Newton seems to me an example of the phenomenon, discussed by Fisch in his philosophical works, of the invisibility in official historiography of “trading zone mediators,” namely, of those actors that play a role, crucial but not easily recognized, in promoting rational scientific framework change.


2018 ◽  
Vol 2 (1) ◽  
pp. 1-8 ◽  
Author(s):  
David Krantz

By policy design, consumers are supposed to save money when they invest in solar energy. This paper presents a case study of what happens when a church goes solar and the finances go wrong. Following the installation of solar-photovoltaic panels, the Arizona church—in the Valley of the Sun, among the sunniest places in the country—decreased its energy consumption, but its electric bills went up. Through oral-history interviews of key stakeholders, the author investigates what happened, and what could be done to prevent other religious institutions and nonprofits from experiencing the church’s fate.


MANUSYA ◽  
2019 ◽  
Vol 22 (2) ◽  
pp. 222-253
Author(s):  
Prasirt Runra ◽  
Sukanya Sujachaya

The objective of the study was to analyze the transmission and application of Rahu symbolism in contemporary Thai society. Data was collected from both documents and a field study in central and eastern Thailand. It was found that in traditional Thai art, the Rahu symbol is portrayed as his face swallowing the sun or the moon. This kind of Rahu symbol is found in Buddhist temples. Such appearances of the Rahu symbol are related to the belief that Rahu has a protective function. Interestingly, the sculpture of Rahu’s body rather than only his face has become popular in contemporary Thai society. Nowadays, Rahu sculptures tend to be located in specific places. A ritual of worshipping Rahu is often created with offerings of food generally of black color. In addition, the Rahu symbol is now created in several other forms such as posters, magic cloths and amulets. Such newly created art forms of Rahu are due to modern interpretations and meanings of the Rahu symbol in contemporary Thai society. These newly-developed meanings of the Rahu symbol are interesting since they can be applied to deal with people’s problems in the socio-cultural and political context of contemporary Thai society.


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