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This paper studies the female gaze at the intersection of space, genre and gender in three Hellenistic poets who have explored the female viewpoint in their works, namely Apollonius of Rhodes, Theocritus and Herodas. The female gaze covers all the stages of desire from erotic fantasy to sexual fulfillment, and is contingent on both aesthetic factors and the sociocultural background of gender roles. It reflects the power dynamics between male and female and also becomes a means of subverting male authority by the gazing female. In Hellenistic poetry, the various degrees of female liberation through the control of the gaze vary depending on the spaces occupied by women. I argue that women, initially confined in the oikos according to the conventions of epic poetry, are represented as being gradually liberated in natural and urban spaces, the emblematic spaces of the neoteric genres of the bucolic idyll and the mime; this shift in gender dynamics is conveyed through the illustration of the female gaze in distinct genres of poetry and their respective symbolic spaces, namely the house, the natural landscape, and the city. [ABSTRACT FROM AUTHOR]

The world consists of societies that tell of the pain, floods, disasters, and traumas they have experienced throughout history. The individual or organization experiences disaster; he feels the pain, registers it in his memory, and takes action to repair the spiritual destruction. One of the tools of this repair phase is narratives. There is a close relationship between human mental health and the act of telling. This verbal plane contains the answer to the question, "why does a person tell." The word has a talismanic and healing property. Narration; should be understood as an expression technique and a method of spiritual therapy, regardless of the medium, such as words, writing, painting, or dance. The act of telling is an indispensable element of healing, although it is one of the therapy methods. A human who does not tell their troubles will not find a cure; the sequence that can follow humans from ancestor aphorisms such as love makes one cry, concerns relate, to psychologist-client interview techniques and therapy methods; narration, narratives, writings, words, etc. emphasizes the importance of many transmission pathways. When the sequential triangle of trauma-epictherapy in epics, one of the ancient forms of narration, is considered a structural plane, it should mention the functionality of literary trauma theory. Epic texts, which focus on a social function, also serve the purpose of spiritual healing and recovery from trauma in all circumstances. The epic embodies black and white, like the dichotomy of the universe and human beings. If there is a person, there is also pain; naturally, in this case, it can also reveal trauma. When we think of trauma as a state of lockdown, we can see epic as a state of dissolution. In this article, the therapeutic function of the epic, which is one of the narrative genres, will be discussed. Social turning points intertwine with the epic; this intersection arises from the need to tell and offers various forms of healing. As all painful events such as earthquakes, droughts, migration, war, loss of a loved one in society, and sudden deaths narrate, it becomes a permanent cultural heritage and offers therapy opportunities. It is also possible to talk about the long-term transformation of the therapy realized through the epic narrative into a social design. Through these narratives, societies not only remove the traces of the pain they have learned and experienced while passing through traumas but also inform future generations of the traumatic intersections that may come their way. The experience of these traumas lay behind the implicit suggestion or warning that was abstracted by the narrative and turned into an ideal. It is a desire to prepare society for new traumas by advancing on the path of this constantly repeated ancient transference. The community in the process of formation and spread of the epic and the ancestral lineage of the epic also recover through the epic, and by following the signs sent years ago, they get the opportunity to protect themselves. This environment of trust realizes with the epic narrative born in an insecure environment. Just as every destruction marks a new beginning, epics born after an uncertain environment become a means of healing for various people and societies. This study reveals the traumas that turned into an epic text hidden behind the narrative today and its function in the context of community therapy, and its transformation into a vision project. The epic, born and nourished by chaos, reveals the pain of experiencing trauma while mediating the treatment of generations and the healing of societies with its permanence. [ABSTRACT FROM AUTHOR]

Works on the folk literature of nations are not only in the context of literature or oral culture. Since the beginning of humanity, following the impact of some events that are related to the life of the whole society or a part of the society, some stories have been told that have played a major role in the survival of these events. These kinds of narratives represent the feeling of a period of society and at the same time become a part of their oral history. Even though we hear them from singers or storytellers, they are not the only ones. They belong to the whole society and shows us their attitude towards some special events. Epics has a special place among these folk narratives. Compared to other types of folk literature, it is more advanced in representing the values and history of nations. The narrators of these stories have always been welcomed by the society and the leaders of the society, and they have always given messages to the society and the leaders of the society through these stories in the courts of lords and princes. In this text, although there are debates about its definition, we have limited our reviews to around seven epics. These epics are: Memê Alan, Siyabend and Xecê, Dimdim Castle, Zambilfiroş, Derwêşê Evdî and Edûlê, Cembelî and Binefşa Narîn and Kerr and Kulik. There is no doubt that one can debate whether these seven stories are epics or not, as a genre. Some other stories may also be included in this list. But we will take our text in the context of these narratives and examine them in terms of their forma and narrative fatures. [ABSTRACT FROM AUTHOR]

Copyright of Ankara Üniversitesi Dil ve Tarih-Cografya Fakültesi Dergisi DTCF Dergisi is the property of Ankara Universitesi Dil ve Tarih-Cografya Fakultesi (DTCF Dergisi) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Góngora's parody "Arrojóse el mancebito" (1589) is one of the foundational poems in the context of Gongora's corpus as it may have inspired a new aesthetical vein that would culminate with his Fable of Piramo and Tisbe. "Arrójose" is an iconoclastic proposal in that it opens the literary possibility of a parodic reinterpretation of the classical myth. With this poem, Góngora takes delight in the grotesque transformation of the tragic hero, Leandro, into a ridiculous character. This contribution delves into the character of Leandro of 1589 and highlights the relevance of this character in Góngora's literary work. Specifically, this study studies the characterization of Leandro in this romance and defends the idea of how the parody of this mancebito inspires the genesis of a new and transgressive male role model. Góngora's Leandro creates a new male character that encapsulates his parodic worldview of the epic and mythological hero. [ABSTRACT FROM AUTHOR]

Copyright of RumeliDE Journal of Language & Literature Research / RumeliDE Dil ve Edebiyat Araştırmaları Dergisi is the property of RumeliDE Uluslararasi Hakemli Dil & Edebiyat Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of AURUM: Journal of Social Sciences / Sosyal Bilimler Dergisi is the property of Altinbas Universitesi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

With remarkable force, "decolonization" re-entered the academic agenda some ten years ago. Having been an ambivalent historical experience undergirding postcolonial studies in its emergence in the 1980s, "decolonization" today is wielded as a concept and a rallying call. One of its rhetorical purposes is to set up an opposition between morally objectionable and morally progressive ways of constructing and sharing knowledge, yet the content of the term is often vague. In this context, world literature has much to contribute, both methodologically and critically. If, on the one hand, there is a decolonizing potential in the very ambition to make the world's literary cultures visible, the critical dimension of world literature scholarship makes us aware of its colonial genealogy. Taking Mazisi Kunene's epic poem from South Africa, Emperor Shaka the Great, as its key example, this article discusses how the dual potential of world literature might contribute to a "decolonized" mode of literary reading. [ABSTRACT FROM AUTHOR]

Wildfires and agricultural burning generate seemingly increasing smoke aerosol emissions, impacting societal and natural ecosystems. To understand smoke's effects on climate and public health, we analyzed the spatiotemporal distribution of smoke aerosols, focusing on two major light-absorbing components, black carbon (BC) and brown carbon (BrC) aerosols. Using NASA's Earth Polychromatic Imaging Camera (EPIC) instrument aboard the NOAA's Deep Space Climate Observatory (DSCOVR) spacecraft, we inferred BC and BrC volume fractions and particle mass concentrations based on spectral absorption provided by the Multi-Angle Implementation of Atmospheric Correction (MAIAC) algorithm with 1-2 hours temporal resolution and ~10 km spatial resolution over North America and Central Africa. Our analyses of regional smoke properties reveal distinct characteristics for aerosol optical depth (AOD) at 443 nm, spectral single scattering albedo (SSA), aerosol layer height (ALH), and BC and BrC amounts. Smoke cases in North America show extremely high AOD up to 6, with elevated ALH (6-7 km) and significant BrC components up to 250 mg/m2 along the transport paths, whereas the smoke aerosols in Central Africa exhibited stronger light absorption (i.e., lower SSA) and lower AOD, resulting in higher BC mass concentrations and similar BrC mass concentrations than the cases in North America. Seasonal burning source locations in Central Africa following the seasonal shift of Inter Tropical Convergence Zone and diurnal variations in smoke amounts were also captured. Comparison of retrieved AOD443, SSA443, SSA680, and ALH with collocated AERONET and CALIOP measurements shows agreement with rmse of 0.2, 0.03-0.04, 0.02-0.04, and 0.8-1.3 km, respectively. Analysis of spatiotemporally average reveals distinct geographical characteristics in smoke properties closely linked to burning types and meteorological conditions. Forest wildfires over western North America generated smoke with small BC volume fraction of 0.011 and high ALH with large variability (2.2 ± 1.2 km), whereas smoke from wildfires and agricultural burning over Mexico region shows more absorption and low ALH. Smoke from savanna fires over Central Africa has the most absorption with high BC volume fraction (0.015) and low ALH with small variation (1.8 ± 0.6 km) among the analyzed regions. Tropical forest smoke was less absorbing and had a high variance in ALH. We also quantify the estimation uncertainties related to the assumptions of BC and BrC refractive indices. The MAIAC EPIC smoke properties with BC and BrC volume and mass fractions and assessment of layer height provide observational constraints for radiative forcing modeling and air quality and health studies. [ABSTRACT FROM AUTHOR]

The purpose of the article is to present the role and significance of Hesiod's poetry for the formation and development of the moral canon and the moral-philosophical thought of ancient Greece. For this purpose, the text traces and analyzes various biographical information, comments and evaluations about Hesiod's life and work. Special attention is given to the uses and meanings of the world ethos by Homer and Hesiod and their evolution under the influence of Hesiod's moral maxims (gnomes) in „Wor s and Days “. The ain conclusion is that Hesiod's individualized, systematic and rational reading of archaic myths played a decisive role in the transition from myth to logos and the formation of the moralphilosophical views of ancient Greece about the happy life, the good person and the ideal state. [ABSTRACT FROM AUTHOR]

This essay's contribution to an already voluminous body of criticism on Derek Walcott's Omeros (1990) consists in its attention to questions of specifically poetic genre, by which it opens a space in postcolonial studies for the consideration not just of literary forms beyond the novel – the larger aim of this special issue – but also of poetic forms beyond the lyric. Previous critical accounts have discussed the poem's allusions to Homer at length. This essay builds upon these accounts by arguing for a mock-epic interpretation of these epic signifiers, which by the analogies they establish between Homer's and the poet's respective milieux allegorize the postcolonial poet's alienation from his cultural milieu. This mock-epic inversion turns on the figure of Homer, or more specifically on the ways in which Omeros negotiates the many contradictions his figure entails within a Western cultural framework. The poet's capacity for Homeric analogies distinguishes him from his subjects, whose frame of reference apparently excludes Homer. But if Homeric epic's cultural logic is not reproduced by Omeros itself, it is represented in that poem by images of Afro-Caribbean folk-cultural practice which resist Homeric analogy. If these images are "epic", it is because they center the cultural practice of the St. Lucian people themselves, without reference to the poet's external position. [ABSTRACT FROM AUTHOR]

In a celebrated episode of Ariosto's Orlando furioso, Ruggiero luxuriates in the garden of the sorceress Alcina. A second sorceress, Melissa, travels to the garden and describes Ruggiero as effeminate, corrupt, and ill. She offers herself as the doctor who will cure the knight and drag him out of softness and into the violence of an epic destiny. She shames the knight into exchanging his soft dress for armour and leaving the garden. This transformation of Ruggiero's dress has been traditionally seen as a rightful shift from effeminacy to virility, from vice to virtue. My study will show how the Alcina episode is ambivalent about the gender shaming of Melissa. I argue that Ariosto exposes how a discourse of effeminacy fashions even typical courtly male dress and behaviour as corrupt and effeminate. Such effeminophobic rhetoric, Ariosto shows, removes men's agency and exerts social control over them. [ABSTRACT FROM AUTHOR]

Resistin is a protein involved in inflammation and angiogenesis processes and may play a role in the progression of colorectal cancer (CRC). However, it remains unclear whether resistin is associated with increased mortality after CRC diagnosis. We examined pre‐diagnostic serum resistin concentrations in relation to CRC‐specific and all‐cause mortality among 1343 incident CRC cases from the European Prospective Investigation into Cancer and Nutrition cohort. For CRC‐specific mortality as the primary outcome, hazard ratios (HRs) and 95% confidence intervals (95% CI) were estimated from competing risk analyses based on cause‐specific Cox proportional hazards models and further in sensitivity analyses using Fine–Gray proportional subdistribution hazards models. For all‐cause mortality as the secondary outcome, Cox proportional hazards models were used. Subgroup analyses were performed by sex, tumor subsite, tumor stage, body mass index and time to CRC diagnosis. Resistin was measured on a median of 4.8 years before CRC diagnosis. During a median follow‐up of 8.2 years, 474 deaths from CRC and 147 deaths from other causes were observed. Resistin concentrations were not associated with CRC‐specific mortality (HRQ4vsQ1 = 0.95, 95% CI: 0.73–1.23; Ptrend =.97; and HRper doubling of resistin concentration = 1.00; 95% CI: 0.84–1.19; P =.98) or all‐cause mortality. Results from competing risk (sensitivity) analysis were similar. No associations were found in any subgroup analyses. These findings suggest no association between pre‐diagnostic circulating resistin concentrations and CRC‐specific or all‐cause mortality among persons with CRC, and the potential insignificance of resistin in CRC progression. [ABSTRACT FROM AUTHOR]

In this article, we develop a framework for the analysis of ‘movement’ in literary texts. We focus on characters, translation and transmission, thereby going beyond, on the one hand, a stylistic analysis of individual passages, and, on the other hand, the linear enchainment of scenes and summaries underlying much of the narratological discussions around movement, speed and pace. We will develop this framework through a discussion of the character Camilla in Vergil's Aeneid: Book XI, Gavin Douglas's Eneados (1513) and John Dryden's Aeneis (1698). Both the version stylistically close to Vergil (Dryden) and the one that is stylistically looser (Douglas) allow for a discussion of movement that takes the principle beyond a primary concern with style. In a final step, we move to the contemporary example of Ursula Le Guin's Lavinia (2008) in order to investigate how ‘movement’ translates from the epic to the novel. Movement, as we shall show, can be analysed as movement of plot, movement of thought, and movement of figure in narrative. The framework that we propose allows for the principled discussion of transgeneric transfer of narratives, here between epic and novel, as well as the comparison of texts from different moments of literary history between the Middle Ages, the Early Modern period and the present day. [ABSTRACT FROM AUTHOR]

In this paper I consider ways in which seawater--both on its surface and in its depths--opens up alternative forms of thought and expression in Homer, especially with respect to the body. By tracking the relationship between body and simile as it is mediated by the surface of the sea, I argue that water emerges as an especially mobile and adaptive medium for expressing the transformation that takes place between self and simile in Homer. In the Iliad, similes are wellknown for bringing weather, waves, and other aspects of the natural environment into the poem, whereas in the Odyssey those aspects more often introduce similes of their own. I offer a reading of the shipwreck scene in Odyssey 5 to suggest that the body's struggle to stay afloat is matched there, on a formal level, by the role of waves in drawing simile and body to the sea's surface. I then address a different kind of figurative language (closer to metaphor and associated with grief) that takes place in the depths, through readings of scenes in Books 18 and 24 of the Iliad and Archilochus fragment 13. [ABSTRACT FROM AUTHOR]

Copyright of Motif Academy Journal of Folklore is the property of Motif Yayincilik and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The aim of the paper is a comparative analysis of selected aspects of the singular styles of the historical epics Sárka by Jaroslav Vrchlický (1853-1912) and Ctirad Julius Zeyer (1841-1901); classical authors of Czech literature from the so-called Lumira generation of the second half of the 19th century. The juxtaposition of thema- tically similar texts allowed for a more pronounced identification of the characteristic features of the singular styles of both poets, possibly the specificity of their historical and mythic epic poetry, ideally the stylistic dominance of the authorial styles of Jaroslav Vrchlický and Julius Zeyer in mutual comparison. In order to achieve the set objectives, the methods of comparative and mathematical stylistics were used. [ABSTRACT FROM AUTHOR]

Minimal Access Surgery (MAS) has shown better peri-operative outcomes with equivalent oncological outcomes in gastrointestinal and thoracic oncology. Open CRS (O-CRS) procedure accompanies inevitable and significant surgical morbidity in patients. The aim of the review article is to compare outcomes of M-CRS and HIPEC/EPIC with open procedure in peritoneal surface malignancies.

Abstract Background Prostate-related quality of life can be assessed with a variety of different questionnaires. The 50-item Expanded Prostate Cancer Index Composite (EPIC) and the International Prostate Symptom Score (IPSS) are two widely used options. The goal of this study was, therefore, to develop and validate a model that is able to convert between the EPIC and the IPSS to enable comparisons across different studies. Methods Three hundred forty-seven consecutive patients who had previously received radiotherapy and surgery for prostate cancer at two institutions in Switzerland and Germany were contacted via mail and instructed to complete both questionnaires. The Swiss cohort was used to train and internally validate different machine learning models using fourfold cross-validation. The German cohort was used for external validation. Results Converting between the EPIC Urinary Irritative/Obstructive subscale and the IPSS using linear regressions resulted in mean absolute errors (MAEs) of 3.88 and 6.12, which is below the respective previously published minimal important differences (MIDs) of 5.2 and 10 points. Converting between the EPIC Urinary Summary and the IPSS was less accurate with MAEs of 5.13 and 10.45, similar to the MIDs. More complex model architectures did not result in improved performance in this study. The study was limited to the German versions of the respective questionnaires. Conclusions Linear regressions can be used to convert between the IPSS and the EPIC Urinary subscales. While the equations obtained in this study can be used to compare results across clinical trials, they should not be used to inform clinical decision-making in individual patients. Trial registration This study was retrospectively registered on clinicaltrials.gov on January 14th, 2022, under the registration number NCT05192876.

Culture is the set of values a nation has. Language, tradition, customs, common feelings and thoughts are among the primary values that make up culture. While creating this set of values, human being who is a social being tries to shape her life by taking the universe as an example. Accordingly, in her own life at a micro level she tries to implement the actions of beings that exist in the universe. Nothing that exists in the universe is eternal. Nature wakes up with spring and evolves into finitude with autumn. Human being was created with finitude, just like other living and non-living beings around them. In the process between birth and death, there are some stages that add value to the life of human beings and embody the cultural codes of the society in which they live. These stages are called transition periods. These periods, which begin with birth and cause human life to evolve in a different direction, also enable human being to reach a higher level spiritually. Briefly, each of these transition periods, which are examined under three headings as birth, marriage and death, includes different beliefs and practices. These beliefs and practices reveal the society's value judgments and action codes for understanding and making sense of the world at the macro level. These action codes have the limitations imposed on the individual by the society from which she emerges. In this regard, the individual determines her field of action within these limits. In this study, being betrothed in the cradle, as a reflection of the oath cult in the epics of the South Siberian Turks, was examined in the context of creating a future fiction. In this context, 62 epic texts from the Altay, Tuva, Hakas and Shor epics translated into Turkiye Turkish were scanned, and among these epics, the epics in which being betrothed in the cradle and the marriage ritual took place were identified and interpreted on their textual context. [ABSTRACT FROM AUTHOR]

Folklore is a branch of science that identifies and examines material and spiritual cultural elements of people living in a country or region. One of the fields of the study of folklore is occupational folklore. Occupation which means a continuous work that a person has adopted as her main field of work and does to earn a living has a rich structure in terms of the cultural elements it contains. Occupational folklore evaluates elements such as the organization and language of occupational groups, hierarchy within occupational groups, tools suitable for occupational groups and their use. For this reason, recently, studies on occupational folklore as an independent field have increased and specific customs and traditions, beliefs, oral literary works of professions have started to be compiled. The study focuses on traditional professions in the epics and folk tales of Meddah Behcet Mahir. As a matter of fact, minstrels, meddah and amateur narrators, who are the spokespersons of the society, depict the panorama of that period by presenting sections from political, economic, military, religious, etc. elements of the period they live in their works. In this study, where qualitative research method was used, document analysis method was applied. The study analyzed 15 epics in Koroglu Destani (1973) prepared by Mehmet Kaplan, Mehmet Akalın and Muhan Bali, and 24 folk tales in Meddah Behcet Mahir'in Butun Hikayeleri I (1997) and Meddah Behcet Mahir'in Butun Hikayeleri II (1999) prepared by Saim Sakaoglu, Ali Berat Alptekin, Yurdanur Sakaoglu and Esma Simsek. In this sense, how the lost or forgotten occupations and their cultural elements were handled in the works was determined. [ABSTRACT FROM AUTHOR]

Introduction: Dietary intake of (poly)phenols has been linked to reduced adiposity and body weight (BW) in several epidemiological studies. However, epidemiological evidence on (poly)phenol biomarkers, particularly plasma concentrations, is scarce. We aimed to investigate the associations between plasma (poly)phenols and prospective BW change in participants from the European Prospective Investigation into Cancer and Nutrition (EPIC) cohort. Methods: This study included 761 participants with data on BW at baseline and after 5 years of follow-up. Plasma concentrations of 36 (poly)phenols were measured at baseline using liquid chromatography-tandem mass spectrometry. Associations were assessed through general linear mixed models and multinomial logistic regression models, using change in BW as a continuous or as a categorical variable (BW loss, maintenance, gain), respectively. Plasma (poly)phenols were assessed as log2-transformed continuous variables. The false discovery rate (FDR) was used to control for multiple comparisons. Results: Doubling plasma (poly)phenol concentrations showed a borderline trend towards a positive association with BW loss. Plasma vanillic acid showed the strongest association (−0.53 kg/5 years; 95% confidence interval [CI]: −0.99, −0.07). Similar results were observed for plasma naringenin comparing BW loss versus BW maintenance (odds ratio: 1.1; 95% CI: 1.0, 1.2). These results did not remain significant after FDR correction. Conclusion: Higher concentrations of plasma (poly)phenols suggested a tendency towards 5-year BW maintenance or loss. While certain associations seemed promising, they did not withstand FDR correction, indicating the need for caution in interpreting these results. Further studies using (poly)phenol biomarkers are needed to confirm these suggestive protective trends. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Turkish Music (TM) / Türk Müziği is the property of Young Wise Publishing and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Mavi Atlas is the property of Mavi Atlas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Summary: Background: Nutri‐score is now widely available in food packages in Europe. Aim: To study the overall nutritional quality of the diet in relation to risks of Crohn's disease (CD) and ulcerative colitis (UC), in the European Prospective Investigation into Cancer and Nutrition (EPIC) cohort Methods: We collected dietary data at baseline from validated food frequency questionnaires. We used a dietary index based on the UK Food Standards Agency modified nutrient profiling system (FSAm‐NPS‐DI) underlying the Nutri‐Score label, to measure the nutritional quality of the diet. We estimated the association between FSAm‐NPS‐DI score, and CD and UC risks using Cox models stratified by centre, sex and age; and adjusted for smoking status, BMI, physical activity, energy intake, educational level and alcohol intake. Results: We included 394,255 participants (68.1% women; mean age at recruitment 52.1 years). After a mean follow‐up of 13.6 years, there were 184 incident cases of CD and 459 incident cases of UC. Risk of CD was higher in those with a lower nutritional quality, that is higher FSAm‐NPS‐DI Score (fourth vs. first quartile: aHR: 2.04, 95% CI: 1.24–3.36; p‐trend: <0.01). Among items of the FSAm‐NPS‐DI Score, low intakes of dietary fibre and fruits/vegetables/legumes/nuts were associated with higher risk of CD. Nutritional quality was not associated with risk of UC (fourth vs. first quartile of the FSAm‐NPS‐DI Score: aHR: 0.91, 95% CI: 0.69–1.21; p‐trend: 0.76). Conclusions: A diet with low nutritional quality as measured by the FSAm‐NPS‐DI Score is associated with a higher risk of CD but not UC. [ABSTRACT FROM AUTHOR]

Background: Prostate-related quality of life can be assessed with a variety of different questionnaires. The 50-item Expanded Prostate Cancer Index Composite (EPIC) and the International Prostate Symptom Score (IPSS) are two widely used options. The goal of this study was, therefore, to develop and validate a model that is able to convert between the EPIC and the IPSS to enable comparisons across different studies. Methods: Three hundred forty-seven consecutive patients who had previously received radiotherapy and surgery for prostate cancer at two institutions in Switzerland and Germany were contacted via mail and instructed to complete both questionnaires. The Swiss cohort was used to train and internally validate different machine learning models using fourfold cross-validation. The German cohort was used for external validation. Results: Converting between the EPIC Urinary Irritative/Obstructive subscale and the IPSS using linear regressions resulted in mean absolute errors (MAEs) of 3.88 and 6.12, which is below the respective previously published minimal important differences (MIDs) of 5.2 and 10 points. Converting between the EPIC Urinary Summary and the IPSS was less accurate with MAEs of 5.13 and 10.45, similar to the MIDs. More complex model architectures did not result in improved performance in this study. The study was limited to the German versions of the respective questionnaires. Conclusions: Linear regressions can be used to convert between the IPSS and the EPIC Urinary subscales. While the equations obtained in this study can be used to compare results across clinical trials, they should not be used to inform clinical decision-making in individual patients. Trial registration: This study was retrospectively registered on clinicaltrials.gov on January 14th, 2022, under the registration number NCT05192876. [ABSTRACT FROM AUTHOR]

OBJECTIVE: Often we call the patient's pharmacy to obtain a refill history to assess inhaled corticosteroid (ICS) adherence. The purpose of this project was to determine the accuracy of refill histories for ICS (with or without long-acting beta agonist) listed in Epic's Medication Dispense History. METHODS: We evaluated 61 patients and used data from 38 who met the following criteria: 1) under the care of the UF Pediatric Severe Asthma Clinic; 2) taking the same dose of the same ICS product for 6 months before the patient's last clinic visit; and 3) having data available from the pharmacy where the last ICS prescription was electronically sent. We called the pharmacies to obtain a verbal report of their refill record. Then, we compared the number of refills reported to the number listed in Epic's records using a Wilcoxon matched-pairs signed-ranks test. RESULTS: Of the 293 refill dates listed in Epic, 157 were duplicates, giving a 54% error. After deleting duplicates, the mean (SD) number of refills listed in Epic was 3.6 (2.0) compared with 3.3 (2.0) in pharmacies over a period of 6 months (p < 0.0001). After removing duplicates Epic correctly reported the total number of refills for 30 of the 38 patients (78.9%). Seven of the remaining patients had more refills listed in Epic while 1 patient had more refills dispensed. CONCLUSION: This study indicates that our version of Epic over-reports refills thus limiting assessment of adherence. In contrast, absence of refills in Epic is a clear indication of poor adherence. [ABSTRACT FROM AUTHOR]

A profound relationship exists between literature and peace that transcends centuries and cultures. In the southern Philippines, the Meranaw people consider peace to be more than a mere notion; it is an intrinsic aspect of their cultural and traditional way of life. Furthermore, by applying critical discourse analysis to the symbols and images in the Volume 1 of the Meranaw epic Darangen, this literary research elucidates the significance of peace. This is further supported by Aristotle's Theory of Poetry, Stuart Hall's Cultural Studies, Sigmund Freud's Psychoanalytic Theory, and Karl Marx's Marxism. Moreover, it is found that fear, marriage, dialogue, status, royalty, tolerance, power, nobility and proletariat, cleanliness, communication, discontinuity, death, politeness, sacrifice, pride, royalty, divinity, harmony, support, safety, divine protection, and courage are the meanings of the symbols and images in relation to peace. Each symbol and image in the epic illustrate how the Meranaw people define peace. Peace is represented in marriage, gatherings in the torogan, the colors of the malong, flags, jewelry and gold, gifts, and divine like the spirits, magic chair, and shield in the epic. Further, the epic portrays that peace for the Meranaw people can only be achieved by valuing their honor, dignity, self-esteem, and reputation. Hence, this study revealed the symbols and images in the epic that reflect the concepts of peace in the Meranaw community. [ABSTRACT FROM AUTHOR]

In this article we establish the necessary context and theoretical framework for an analytical approach to the use of number symbolism in the Iliad, setting us apart from the critical tradition of the poem which considers number as a purely quantitative resource. We will also catalogue two distinct numerical sequences to seek how their use could affect the course of action within the Homeric work. [ABSTRACT FROM AUTHOR]

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Copyright of Eurasian Journal of Philology: Science & Education is the property of Al-Farabi Kazakh National University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The replacement of the cult of nature as a result of historical conditions and development actually brought up interest and attention to real events in the epic mind, achieving the expression of the happening events and human relations along the dynamic plot line as a necessary creative task prompted the writers to think in this direction. The periods of formation, development and creativity of the epic poem as a whole are systematically involved in the study, while the existing ideas and conclusions formed around the epic poem are summarized and considered from a principled point of view, conclusions are reached that do not lose their significance even today. [ABSTRACT FROM AUTHOR]

This article addressed ‘The conceptualisation of morality in ancient religions at the hand of the Gilgamesh Epic’. After pointing out that ancient languages do not have words for neither morality nor religion, I discussed the following incidents in the Epic: he who saw the Deep; the immoral conduct of a king; the slaying of Humbaba; Ishtar and a death penalty; and a visit to Utanapishtim, the Distant. I alluded briefly to the way that the Epic ends. The aim was to examine whether ancient societies had a concept of morality and what role, if any, did religion play. Intradisciplinary and/or interdisciplinary implications: The conclusion was that religion played a very minor role, and that morality in ancient societies was a human endeavour.

In the twentieth century, at two crucial instances, comparisons with ancient Greek traditions played an important role in forwarding the argument in favor of the early origins of the pentateuchal narrative: Martin Noth’s “amphictyonic hypothesis” and Frank Moore Cross’s account of the Israelite “epic.” This article argues that success of these arguments owes to a hidden “parallelomania” at work in the mid-century, which successfully made the evidence of ancient Greek phenomena seem like something that it was not in service to desirable arguments. Finally, it explores how contemporary approaches can avoid repeating past mistakes.

Language is the most important means of communication between people, a tool that enables the transfer of ideas to others. In addition, language is the mirror of national culture and a treasure that protects it. The nature of the lands where each nation lives reflects the economic, social, cultural and spiritual system, oral creativity, fiction, art, science and tradition of that nation and collects them and transfers them from generation to generation. Transferring the language to future generations is also a national-cultural duty. The service of the language is also great in the development and learning of wise expressions such as proverbs, idioms, aphorisms, which appear as short and meaningful logical generalizations that act verbally. Every proverb and saying is considered the verdict of the people. They either confirm or deny something. One of the most common and extensive genres of Uzbek folklore is the epic. In this regard, examining the linguistic features of proverbs in epic texts (“Alpomish” and “Yodgor”) which are popular among the public from various aspects is considered one of the urgent problems of Uzbek linguistics.

The study is devoted to the peculiarities of the development of the Arabic historical novel, the consistent transformation and “erosion” of its canons within the framework of the literary trends of the 20th and 21st centuries. The relevance of the topic, on the one hand, is due to the fact that the historical novel has not lost its significance in Arabic national literature. The share of works of this genre is still high, they occupy the first lines in the distribution of literary prizes. On the other hand, against the background of the general process of globalization, it is interesting to trace the trajectory of the development of the genre in the so-called “lagging” literature, to which many researchers rank Arabic literature. Some works of the genre fell into the focus of both Arabic, Western, as well as domestic orientalist-literary critics and were subjected to deep comprehensive consideration. Today, however, the novels of recent decades also require analysis. The purpose of the study was not just to identify the works of Arab authors that have received wide recognition in recent years, but to fit them into the paradigm of the development of the historical genre and thereby determine its direction in the near future. To do this, the authors tried to compare classical historical novels with modern ones, characterizing their heroes, describing the periods in the history of the Arab world that Arab authors addressed and continue to address within the genre, determining the degree of epic, historical authenticity, etc., in modern examples of the genre. It was found out, that classical heroes with a standard set of heroic qualities that influence the course of history are replaced by thinkers, scientists, dervishes, ordinary observers, and critical epochs and specific historical events are replaced by troubles periods - before or after a catastrophe, major transformations. Conclusions were drawn about the historicity of Arabic literature back in the pre-Islamic era, the long-term preservation of the canons of the Early Middle Ages in the genre, the sharp transformation of the genre and the refusal from the canons under the influence of postmodernism that penetration into Arabic soil in the mid 1960s coincided with the military and social upheavals of the history of Arabs. The direction of the genre, which is pronounced today towards ethnoliterature, is emphasized.

In the following close examination of chapter 26 of Aristotle’s Poetics it is argued (a) that unlike the main part of the treatise, tragedy and epic are no longer compared in the frame of ‘poetic art’, i.e. as literary genres, but rather as Gesamtkunstwerke judged by elitist criteria; (b) that the chapter adopts a logical method of argumentation founded on the dialectical method of the Topics; (c) that, as at the end of Book 8 of the Politics, it mainly reflects disputes in the Academy instigated by the so-called ‘New Music’; (d) that for a variety of reasons this chapter of the Poetics and hence the earlier layer of the treatise dates back to Aristotle’s first Athenian period (367-347 BCE). [ABSTRACT FROM AUTHOR]

The most important feature that distinguishes human beings from other living things is the mind. Mankind, thanks to his mind; thinks, dreams, and creates cultural products. Cultural products consist of both concrete structures such as shelters and temples, and folkloristic genres such as legends and epics. In this sense, human imagination plays an important role in creating cultural heritage. In these cultural products, the dream of human's transformation into another being also took place. There are several main reasons for the dream of transformation in man: To emulate for powerful beings living in nature, to overcome them or controlling them etc. Thus, daydreaming has led to the idea of transforming into another being in man (both himself and various beings). For example, "transformation into a wolf" because it is a powerful being, or "transformation into a bird" to get out of a difficult situation, emerged from this idea. Just like in other nations, the idea of transformation has existed in the Turk system of thought and this thought was reflected in the folkloristic products of the Turks. In this context, epics are one of the important genres in which the idea of transformation is reflected, in Turks. As it is known, many studies have been written about epics of Turkic world so far. Some of these have been discussed within the framework of different theories, but generally textcentered studies have been carried out. In text-centered studies, mostly motifs belonging to an epic were examined. Despite this, motif studies about epics of Turkic world have not reached the desired level and transformation motifs have been limited to a few studies. However, it is important to reveal the idea of transformation, which is reflected in epics as a motif in the historical and cultural process. Therefore, it is important to identify the transformation motifs reflected in Turkic epics and to explain their cultural origins. In this article, a text-centered examination was made in line with the Historical-Geographic Finnish method. The systematic of "Motif Index of Folk Literature" that one of the important books of this method has been applied to 23 texts from the Turkic epics of the Kipchak area. Therefore, the material used in the article consists of the Turkic epics of the Kipchak area. Again, only the transformation motifs in the "MIFL" were considered to narrow the limits of the research. The transformation motifs in these texts are under the category of "Magic". This category includes main headings such as transformation of "Human to human", "Human to animal", "Human to object", "Animal to human". Thus, the letters and numbers of the transformation motifs in the analyzed epics were determined in accordance with Stith Thompson's catalogue and various examples of these are given. In other words, some of the Turkic epics of the Kipchak area were examined in terms of the transformation motifs in S. Thompson's motif index. Among these motifs, "transformation to a bird" is also analyzed as an example in the article, in comparison with the stories in Kitab-ı Dedem Korkut and the "Pigeon Story" in the Mawlid books. As a result, in this study only on the transformation motif and limited material, it has been seen that it is possible to identify the common elements in the epic texts and see the similarities and differences between them. [ABSTRACT FROM AUTHOR]

This article aims at a comparative analysis of the prefaces in Lim Hak-Su's translations of the Iliad. Lim published three translations of the Iliad, the first in 1940 during the Japanese colonial period, and later in North Korea in 1963 and 1989. The differences between the prefaces in these three editions are noteworthy. While the 1940 preface begins with high praise for the Iliad and the emotional and romantic tone is maintained until the end, the 1963 preface attempts to focus on an objective narrative. Lim defined Homer's Iliad as an "inmin epic." The most noteworthy point of this preface is that Lim cites Engels and Marx to support his evaluation of the Iliad. Finally, in the preface to the 1989 translation, the perspectives of Marx and Engels are gone and Kim Ilsung's teachings appear instead. Such changes show that the communism of Marx and Engels, which can be called a foreign ideology, had finally been overcome in North Korean society and that Kim Il-sung's Juche ideology had been established as the absolute state policy with the highest authority. The case of Lim's prefaces allows us to think about how literary criticism is influenced by national ideologies and what it means to study literature and humanities in North Korea. [ABSTRACT FROM AUTHOR]

Long focused primarily on the literature of a few major European powers, comparative studies have increasingly been giving substantial attention to writers in smaller countries and using less widely diffused languages. The rich and varied literatures of the Balkans are ideal candidates for renewed attention, but perhaps because of the number and variety of languages involved, there has been little broadly comparative work on Balkan literature, especially across the region's language families. This essay proposes that we can learn a great deal, even when working mostly in translation, when we open out a wider perspective to explore the literary commonalities and discontinuities that have emerged across the region's languages, countries, religions, and imperial histories. Taking examples from Bosnia's Ivo Andrić, Albania's Ismail Kadare, and Romania's Ion Budai-Deleanu and Mircea Cǎrtǎrescu, I argue that their works interfuse Balkan epic traditions and broader European models to contribute powerfully to what can be called a distinctive Balkan world literature. [ABSTRACT FROM AUTHOR]

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Copyright of Black Sea / Karadeniz is the property of Black Sea / Karadeniz and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article juxtaposes three paradigms of thinking about the present as a form of the current moment. The first, dialectical paradigm foregrounds alienation as a form of living in a world of social and political conflicts and antagonisms. The second, psychoanalytic paradigm projects categories of symptom and primal scene as components of the psychoanalytic meta-concept, namely the object. The third, multitudinal and virtual paradigm treats life forms in a material way, as components of culture disintegration and crystallization processes. [ABSTRACT FROM AUTHOR]