The Motif of Apple in Different Cultures and Its Usage in Anatolian Folk Songs1
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Chimpanzees Share Forbidden Fruit Kimberley J
Chimpanzees Share Forbidden Fruit Kimberley J. Hockings1*, Tatyana Humle2, James R. Anderson1, Dora Biro3, Claudia Sousa4, Gaku Ohashi5, Tetsuro Matsuzawa5 1 Department of Psychology, University of Stirling, Stirling, Scotland, 2 Department of Psychology, University of Wisconsin-Madison, Madison, Wisconsin, United States of America, 3 Department of Zoology, University of Oxford, Oxford, United Kingdom, 4 Department of Anthropology, New University of Lisbon, Lisbon, Portugal, 5 Primate Research Institute, Kyoto University, Kyoto, Japan The sharing of wild plant foods is infrequent in chimpanzees, but in chimpanzee communities that engage in hunting, meat is frequently used as a ‘social tool’ for nurturing alliances and social bonds. Here we report the only recorded example of regular sharing of plant foods by unrelated, non-provisioned wild chimpanzees, and the contexts in which these sharing behaviours occur. From direct observations, adult chimpanzees at Bossou (Republic of Guinea, West Africa) very rarely transferred wild plant foods. In contrast, they shared cultivated plant foods much more frequently (58 out of 59 food sharing events). Sharing primarily consists of adult males allowing reproductively cycling females to take food that they possess. We propose that hypotheses focussing on ‘food-for-sex and -grooming’ and ‘showing-off’ strategies plausibly account for observed sharing behaviours. A changing human-dominated landscape presents chimpanzees with fresh challenges, and our observations suggest that crop-raiding provides adult male chimpanzees at Bossou with highly desirable food commodities that may be traded for other currencies. Citation: Hockings KJ, Humle T, Anderson JR, Biro D, Sousa C, et al (2007) Chimpanzees Share Forbidden Fruit. PLoS ONE 2(9): e886. -
Victorian Paintings Anne-Florence Gillard-Estrada
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Archive Ouverte en Sciences de l'Information et de la Communication Fantasied images of women: representations of myths of the golden apples in “classic” Victorian paintings Anne-Florence Gillard-Estrada To cite this version: Anne-Florence Gillard-Estrada. Fantasied images of women: representations of myths of the golden apples in “classic” Victorian paintings. Polysèmes, Société des amis d’inter-textes (SAIT), 2016, L’or et l’art, 10.4000/polysemes.860. hal-02092857 HAL Id: hal-02092857 https://hal-normandie-univ.archives-ouvertes.fr/hal-02092857 Submitted on 8 Apr 2019 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Fantasied images of women: representations of myths of the golden apples in “classic” Victorian Paintings This article proposes to examine the treatment of Greek myths of the golden apples in paintings by late-Victorian artists then categorized in contemporary reception as “classical” or “classic.” These terms recur in many reviews published in periodicals.1 The artists concerned were trained in the academic and neoclassical Continental tradition, and they turned to Antiquity for their forms and subjects. -
Hawthorne Analysis
I was left puzzled from our discussion on Wednesday about the metaphor surrounding Rappaccini's Daughter and the Adam and Eve Garden of Eden story. Olga and Lindsay both asserted that Hawthorne's style is to construct blatant and solid-to-a-fault metaphors, and I agree with that conclusion. So if that is true, then how come we had such a difficult time in class coming to a consensus on the roles from Rappaccini's Daughter within the analogy? I had my own opinions on the content of the metaphor and will clarify them here. Adam is a reasonable place to begin: Adam is the original figure of good and of humanity. God brings him into the world and sets him in a good situation for him to be happy. Later, Adam is given a companion whom he loves and cherishes, but who ultimately gives him a gift (as she sees it) that is actually detrimental to him. Giovanni seems to be the Adam within Hawthorne's story - he comes into Padua innocent and bright, young and beautiful, and is situated in a comfortable condition: the apartment and university. However, he is lonely and seeks companionship in Beatrice. Beatrice is the Eve because she is the companion of Giovanni, the one who is his first friend in the world of Padua. She also is the one who gives him a gift which she feels is agreeable. Just as Eve innocently gives Adam the apple, Beatrice gives Giovanni the poisonous cloud and lets it permeate his being. The other clear analogy is the garden. -
MYTHOLOGY MAY 2018 Detail of Copy After Arpino's Perseus and Andromeda
HOMESCHOOL THIRD THURSDAYS MYTHOLOGY MAY 2018 Detail of Copy after Arpino's Perseus and Andromeda Workshop of Giuseppe Cesari (Italian), 1602-03. Oil on canvas. Bequest of John Ringling, 1936. Creature Creation Today, we challenge you to create your own mythological creature out of Crayola’s Model Magic! Open your packet of Model Magic and begin creating. If you need inspiration, take a look at the back of this sheet. MYTHOLOGICAL Try to incorporate basic features of animals – eyes, mouths, legs, etc.- while also combining part of CREATURES different creatures. Some works of art that we are featuring for Once you’ve finished sculpting, today’s Homeschool Third Thursday include come up with a unique name for creatures like the sea monster. Many of these your creature. Does your creature mythological creatures consist of various human have any special powers or and animal parts combined into a single creature- abilities? for example, a centaur has the body of a horse and the torso of a man. Other times the creatures come entirely from the imagination, like the sea monster shown above. Some of these creatures also have supernatural powers, some good and some evil. Mythological Creatures: Continued Greco-Roman mythology features many types of mythological creatures. Here are some ideas to get your project started! Sphinxes are wise, riddle- loving creatures with bodies of lions and heads of women. Greek hero Perseus rides a flying horse named Pegasus. Sphinx Centaurs are Greco- Pegasus Roman mythological creatures with torsos of men and legs of horses. Satyrs are creatures with the torsos of men and the legs of goats. -
How Can Original Sin Be Inherited?
DEAR FATHER KERPER Michelangelo, The Fall and Expulsion from Garden of Eden. Web Gallery of Art sinned against obedience. But this act How can original represents much more: they actually rejected friendship with God and, even worse, attempted to supplant God as God. sin be inherited? To see this more clearly, we must rewind the Genesis tape back to chapter ear Father Kerper: I’ve always had a huge 1. Here we find that God had created problem with original sin. It seems so unfair. I can the first human beings “in the image of God.” (Genesis 1:27) As such, they understand punishing someone who has broken a immediately enjoyed friendship and law. That’s perfectly just. But why should someone even kinship with God, who had Dwho’s done nothing wrong get punished for what someone else lovingly created them so that they could share everything with Him. did millions of years ago? Though Adam and Eve had everything that human beings could Many people share your understandable In the case of speeding, the possibly enjoy, the serpent tempted reaction against the doctrine of original punishment – say a $200 ticket – is them to seek even more. Recall the sin. As you’ve expressed so well, it does always imposed directly on the specific serpent’s words to Eve: “God knows in indeed seem to violate the basic norms of person who committed an isolated fact that the day you eat it [the forbidden fairness. But it really doesn’t. How so? illegal act. Moreover, the punishment is fruit] your eyes will be opened and you To overcome this charge of unfairness, designed to prevent dangerous and illegal will be like gods.” (Genesis 3:5) we must do two things: first, reconsider behavior by creating terribly unpleasant By eating the forbidden fruit, Adam the meaning of punishment; and second, consequences, namely costly fines and and Eve attempted to seize equality rediscover the social nature – and social eventually the loss of one’s license. -
The Golden Apple Golden The
2010 © MUELLER C. MARY by MUELLER MARY APPLE GOLDEN THE Project Poems Origami BY The Greek Myths Greek The Graves, obert R the three might be intended. be might three the mine. already is what for tion: ‘To the fairest!’ not knowing which of of which knowing not fairest!’ the ‘To tion: scheme must I Now up, and stood embarrassed by its inscrip- its by embarrassed stood and up, find. to impossible was I golden apple at their feet. Peleus picked it it picked Peleus feet. their at apple golden entwined arms my with perhaps cably together, arm in arm, she rolled a a rolled she arm, in arm together, cably – hand my on alight to [email protected] Athene, and Aphrodite were chatting ami- chatting were Aphrodite and Athene, flight take dove a like THE GOLDEN APPLE GOLDEN THE or email us at:: us email or guests at loggerheads, and while Hera, Hera, while and loggerheads, at guests not did apple that odd How origamipoems.com leus) was determined to put the divine divine the put to determined was leus) Find out about us at: us about out Find invited (to the marriage of Themis and Pe- and Themis of marriage the (to invited But the goddess Eris, who had not been been not had who Eris, goddess the But Apple the on Reflects Aphrodite Please recycle to a friend. a to recycle Please Hera Scorns the Apple Athena Considers the Apple Golden apple? Cherished Honor, are you They have such devious ways, I own a tree with golden apples inscribed in this orb? Does its Must I of cast pure those mortals on which he preys safe in the Hesperides metal carry fair weight? as my helmet and shield, in perverse abnegation of me. -
Atalanta and the Golden Apples
AAtalantatalanta aandnd tthehe GGoldenolden ApplesApples 10 Lesson Objectives Core Content Objectives Students will: Explain that the ancient Greeks worshipped many gods and goddesses Identify Mount Olympus as the place the ancient Greeks believed to be the home of the gods Identify Greek myths as a type of f ction Demonstrate familiarity with “Atalanta and the Golden Apples” Identify the elements of character, setting, plot, and supernatural beings and events in “Atalanta and the Golden Apples” Identify common characteristics of Greek myths (i.e., they try to explain mysteries of nature and humankind, include supernatural beings or events, give insight into the ancient Greek culture) Describe some of the many different types of mythical creatures and characters in Greek myths, such as Atlas, Pan, Cerberus, Pegasus, and centaurs Language Arts Objectives The following language arts objectives are addressed in this lesson. Objectives aligning with the Common Core State Standards are noted with the corresponding standard in parentheses. Refer to the Alignment Chart for additional standards addressed in all lessons in this domain. Students will: Recount information from “Atalanta and the Golden Apples,” a Greek myth, and determine the central message of the myth (RL.2.2) 136 Greek Myths 10 | Atalanta and the Golden Apples © 2013 Core Knowledge Foundation Describe how Atalanta and Hippomenes respond to challenges in “Atalanta and the Golden Apples” (RL.2.3) Describe the characters and plot of “Atalanta and the Golden Apples,” including -
Chaos and Order, Order and Chaos: the Creation Story As the Story of Human Community
Chaos and Order, Order and Chaos: The Creation Story as the Story of Human Community James E. Faulconer Extended prolegomenon Along with a number of other contemporary scholars, Walter Brueggemann has asked us to remember that God speaks to us in scripture most often through narrative and storytelling rather than systematic theological exposition. Speaking of the rst chapters of Genesis, he makes the following observation: The story is not explained. It is simply left there with the listening community free to take what can be heard. There is, of course, talk here of sin and evil and death. But it is understated talk. The stakes are too high for reduction to propositions. The story does not want to aid our theologizing. It wants, rather, to catch us in our living. It will permit no escape into theology.1 As Brueggemann says, the story is both concrete and imaginatively open-ended, allowing us the freedom to consider the variety of ways in which present events and those of the story may overlap.2 Scripture calls for a different kind of reading than what we use for a modern history, philosophy, or theology text. I will try to take the substance of Brueggemann’s warning to heart and read scripture differently than I would read a theology text. And I certainly hope not to read it merely as an aid to theologizing. Nevertheless, I will be doing scriptural theology. But I do so precisely because I think that is a kind of theology that can “catch us in our living” by helping us to read differently than we previously have. -
The Forbidden Fruit and the Tree of Knowledge: an Inquiry Into the Legal History of American Marijuana Prohibition
VIRGINIA LAW REVIEW VOLUME 56 OCTOBER 1970 NUMBER 6 THE FORBIDDEN FRUIT AND THE TREE OF KNOWLEDGE: AN INQUIRY INTO THE LEGAL HISTORY OF AMERICAN MARIJUANA PROHIBITION Richard ]. Bonnie* & Cbarles H. Whitebread, Il** Mr. Snell. What is the bill? Mr. Rayburn. It has something to do with something that is called marihuana. I believe it is a narcotic of some kind. Colloquy on the House floor prior to passage of the Marihuana Tax Act. • Assistant Professor of Law, University of Virginia. B.A., 1966, Johns Hopkins University; LL.B., 1969, University of Virginia . •• Assistant Professor of Law, University of Virginia. A.B., 1965, Princeton Uni versity; LL.B., 1968, Yale University. We wish to express our sincere appreciation to the students who assisted us in the preparation of the tables at Appendix A. Because the drug statutes of the several states are particularly confusing and difficult to find, and because so many jurisdictions have recently changed their drug laws, the preparation of the chart required long, tedious work which so many were kind enough to perform. To them, our most sincere thanks. We should like to thank especially Michael A. Cohen, John F. Kuether, W. Tracey Shaw, Alan K. Smith, and Allan J. Tanenbaum, all students at the University of Vir ginia School of Law, whose research assistance and tireless effort were invaluable. \Ve are particularly indebted to Professor Jerry Mandel who supplied us with much of the raw data used in the historical case studies in this Article. In his excel lent article on drug statistics in the Stanford Law Review, Problems 'With Official Drug Statistics, 2] STAN. -
The Challenges to Islam from Scientific Views AO1
The challenges to Islam from scientific views AO1 The compatibility of Islam with scientific theories The key difference between Islam and science is that Muslims believe that Allah created the universe as part of his divine master plan. The Big Bang and other scientific theories of the creation of the universe suggest how matter could come together and split apart without the need to refer to a first cause. However, whether it is the Big Bang or one of the other theories, Muslims believe that God is at work in the creation constantly. The Qur’an seems to agree that change happened gradually; that planets moved apart; that life then came into being but it is the reason behind such changes that Muslims see as Allah as they argue that Allah creates the forces to control the universe, and in that way the events described by modern scientists in their version of creation can be accepted. Many Muslim philosophers such as Al-Biruni saw evidence in the world that pointed to Allah as a creator and the first cause. They also argued that the universe was created within time. Medieval philosophers used reason to analyse what they saw and tried to make sense of creation just like a scientist might do today. This scientific method has been used to show that there is beauty and meaning in the universe and a power behind it all. However, the creation of humanity brings in one of the most difficult and controversial of scientific theories for a Muslim: evolution. Just as with other religious believers from different religious traditions, many Muslims just reject outright the theory of evolution and accept that if Allah is ‘God’ then anything is possible. -
A Tree in the Garden
MAIER BECKER A Tree in the Garden The Tree of Life and the Tree of Knowledge are one and the same tree. When the verse states ‘God caused to sprout the Tree of Life and the Tree of Knowledge’ (Gen. 2:9) it should be understood to mean, God caused to 1 sprout the Tree of Life which is also the Tree of Knowledge . R. J OSEPH KIMHI THIS COMMENT SEEMS to fly in the face of the basic details of the creation story in the Bible. In fact, it appears to contradict outright an explicit Biblical verse where God says “now (that man has eaten from the Tree of Knowledge), lest he partake from the Tree of Life as well” (3:22). 2 If the trees are one and the same, then by eating from the Tree of Knowledge man had already partaken of the Tree of Life! This essay proposes a reading of the Genesis story which provides a textual and conceptual basis for R. Kimhi’s explication, based on midrashic sources. I will suggest that R. Kimhi’s com - mentary sheds light on fundamental issues relating to man’s mortality and his relationship with God. 3 The Textual Starting Point The Bible introduces the Tree of Life stating; “God caused to sprout from the ground every tree that was pleasing to the sight and the Tree of Life betokh— within, the garden” (2:9). The text could have simply stated “the Tree of Life bagan —in the garden.” What does the word betokh , come to add? Onkelos translates the word betokh in this verse to mean bemitsiut— in the middle of the garden. -
Reclaiming Lilith As a Strong Female Role Model
Linfield University DigitalCommons@Linfield Senior Theses Student Scholarship & Creative Works 5-29-2020 Reclaiming Lilith as a Strong Female Role Model Kendra LeVine Linfield College Follow this and additional works at: https://digitalcommons.linfield.edu/relsstud_theses Part of the Biblical Studies Commons, and the Feminist, Gender, and Sexuality Studies Commons Recommended Citation LeVine, Kendra, "Reclaiming Lilith as a Strong Female Role Model" (2020). Senior Theses. 5. https://digitalcommons.linfield.edu/relsstud_theses/5 This Thesis (Open Access) is protected by copyright and/or related rights. It is brought to you for free via open access, courtesy of DigitalCommons@Linfield, with permission from the rights-holder(s). Your use of this Thesis (Open Access) must comply with the Terms of Use for material posted in DigitalCommons@Linfield, or with other stated terms (such as a Creative Commons license) indicated in the record and/or on the work itself. For more information, or if you have questions about permitted uses, please contact [email protected]. Reclaiming Lilith as a Strong Female Role Model Kendra LeVine RELS ‘20 5/29/20 A thesis submitted to the Department of Religious Studies in partial fulfillment of the requirements for the Bachelor of Arts in Religious Studies Linfield College McMinnville, Oregon THESIS COPYRIGHT PERMISSIONS Please read this document carefully before signing. If you have questions about any of these permissions, please contact the DigitalCommons Coordinator. Title of the Thesis: _____________________________________________________________ Author’s Name: (Last name, first name) _____________________________________________________________ Advisor’s Name _____________________________________________________________ DigitalCommons@Linfield (DC@L) is our web-based, open access-compliant institutional repository for digital content produced by Linfield faculty, students, staff, and their collaborators.