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At Odyssey, I,148, the κοῦροι “youths” fill bowls brimful of drink at the feast of Penelope’s suitors. The purpose of this article is to defend the authenticity of this contested line and consider who the κοῦροι are. To date, they have been regarded as subordinate workers or slaves. However, the κοῦροι are different from regular workers. They do not carry out any household duties other than “fill bowls brimful of drink”. In addition, the word κοῦροι is sometimes used to refer to people of higher standing, including the suitors of Penelope, and does not necessarily refer to the category of workers or slaves. Moreover, filling bowls with wine is anyone’s duty, from lower workers to higher-ranking people, and it is sometimes a duty for banquet participants. The other two lines that are the same as Odyssey, I,148 imply that the κοῦροι participated in drinking parties. The οἱ in the following line (149) means “the participants”. The κοῦροι and οἱ refer to almost same individuals. Therefore, the κοῦροι should be translated as “young participants” who include the suitors, their high-level assistants, and Telemachus and Mentes. [ABSTRACT FROM AUTHOR]

ENGLISH SUMMARY: The article discusses the concept of feasts as a possible important religio-phenomenological category. Against archaeological-anthropological theorizing according to which feasts are essentially battlegrounds for status competition (Hayden, Dietler), I argue (with Weismantel, Etzioni, Nahum-Claudel) for a more basic understanding of feasts as joyful gatherings of persons not normally together or eating and drinking together. Feast in this understanding is practically identical with Durkheim’s vision of social gatherings and the emergence of religion (and thereby culture) in outbursts of collective effervescence. Underneath actual religious rituals and more or less non-religious feasts (called ‘Feast1’) is a more fundamental gathering of which both rituals and normal feasts (called ‘Feast2’) are transformations. The article includes two narrative examples from the Hebrew Bible: Hannah and the sacrifice in Shilo (1 Samuel 1) and Ezra’s reading of the law of Moses (Nehemiah 8) and some remarks on feasting in early Christianity. DANSK RESUME: Artiklen her diskuterer begrebet ‘fest’ som en mulig central religionsfænomenologisk kategori. Imod arkæologisk-antropologiske teorier om fester som essentielt kamppladser for social status (Hayden, Dietler) argumenterer jeg (med Weismantel, Etzioni, Nahum-Claudel) for en mere basal forståelse af fester som muntre forsamlinger af personer der i dagligdagen ikke er sammen og ikke spiser og drikker sammen. I denne forstand ligger ‘fest’ nær Durkheims forståelse af religionens (og kulturens) oprindelse i forsamlingers spontane udbrud af effervescens. Under både etablerede religiøse ritualer og mere-eller-mindre ikke-religiøse fester ligger således en mere fundamental fest (kaldet ‘Fest1’), der kan transformeres og manifesteres som ritual eller som fest (kaldet ‘Fest2’). Artiklen afrundes af to eksempler på fester fra Det Gamle Testamente: fortællingen om Hanna og offeret i Shilo (1 Samuels Bog 1) og Ezras oplæsning af Moses’ lov (Nehemias 8) samt bemærkninger om fester i tidlig kristendom.

ENGLISH ABSTRACT: The aim of this article is to explore the relationship between Old Norse feasts and gender. Following Michael Dietler’s claim that examinations of gender offer insights into the practices of feasts of a given culture and vice versa, I analyse two Old Norse myths that both depict the god Thor attending feasts hosted by giants. I argue that Old Norse feasts were domains where relations were regulated and maintained, and where everyday norms were transgressed in order to strengthen and maintain society. In both myths, masculinities in particular are challenged and transformed. I apply gender theories by R. W. Connell and Judith Butler to analyse how transformations of masculinity provide insights into the established gender order of Old Norse society. DANSK RESUMÉ: Formålet med denne artikel er at undersøge forholdet mellem norrøne fester og køn. Inspireret af Michael Dietlers påstand om at studier af kønsforestillinger tilbyder indsigter i en given kulturs festpraksisser og omvendt, analyserer jeg to norrøne myter om guden Thor der indebærer hans deltagelse i jættefester. Jeg argumenterer for at norrøne fester var domæner hvor dominans blev reguleret og opretholdt, og hvor hverdagens normer blev overskredet for at styrke og opretholde samfundet. I begge myter bliver især maskuliniteter udfordret og transformeret ved festerne. Jeg anvender kønsteorier af R. W. Connell og Judith Butler i min analyse af hvordan transformationer af maskulinitet tilbyder indsigt i den etablerede kønsorden i det norrøne samfund.

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This paper is based on some archaeological evidence gathered during my fieldwork in various sites of Western Thebes. They mainly concentrated in the mortuary temple of Amenhotep III, to figure out and identify the processional way of The Beautiful Valley Feast (BVF) in western Thebes, as the Author already did in his last publication about the Khoiak feast procession way in Western Thebes (EJARS 9 2019, 61-68: BIFAO 117 (2018), 9-27). On the other side also to enrich the theory that Amenhotep III has enlarged his temple to the west (NW) to involve the old processional way of the feast and refashioned it again to made his temple as a focal temple in this feast. [ABSTRACT FROM AUTHOR]

Copyright of Revista Foco (Interdisciplinary Studies Journal) is the property of Revista Foco 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 examines the socio-cultural dynamics of semantic meaning of food and traditions of eating in different periods of civilization. The relevance of the study is due to the fact that the nutrition culture of an individual society demonstrates the basic social and cultural characteristics of the whole group, determining its specificity and mechanism of behavior in various situations. The main purpose of the study is to compare the attitude to food in the historical aspect to determine the origins of modern trends in the food culture. By the method of comparative historical analysis, the nutrition practices in rural, industrial and post-industrial types of society are considered. The result of the analysis is the statement about the transition of the vital meaning of food into the spiritual one with predominance of communicative factor. The modern trend of transformation of the food value from terminal to instrumental is revealed.

Our study is concerned with the celebrations and ritual practices devoted to the Isaianic deities in the Milesian settlements on the shores of Propontis and the Pontus Euxinus. Our research is based on literary, epigraphic and numismatic documents. The Πλοιαφέσια (Ploiaphesia) were a spring festival dedicated to the goddess Isis who was worshiped as the protector of navigation and sailors, as well as the deity of vitality and fertility. Ploiaphesia were celebrated on March 5 and marked the official reopening of navigation. The celebration of Ploiaphesia can be assumed to have been celebrated at Amastris, Sinope, Anchialos and Tomis, based on the evidence provided by epigraphic documents and monetary issues. Ἰσιεῖα (Isieia) were an autumn festival lasting from October 28 to November 3. This feast commemorated the disappearance of Osiris before he was found a few days later by his wife Isis. The Isieia are attested directly in an inscription from Kios. The feast of Χαρμόσυνα (Charmosyna) celebrates the resurrection of Osiris and is considered a feast of collective joy. It can be assumed that Charmosyna were celebrated on November 3. This feast is attested at Kios and Tomis. The Isiac celebrations bring together a large cultic personnel. The ritual of incubation is closely linked to the cult of Sarapis, who, as a god who heals by means of a dreamlike epiphany, is the object of great veneration by his followers. Incubation spread to Pontus Euxinus with the establishment of the Isiac cults.

This paper seeks to argue that truth is not something that relates to telling/speaking only. Its main aim is to show that in their quest for communion with God, other human beings – and one should add – the entire creation, humans need to go beyond truth-telling toward the ways of embodying and dwelling in truth and hope. To introduce its argument, the paper proceeds in the following steps. First, it expounds a Christian perspective on truth, employing notions such as sacrament, desire, and relationality. Through the image of communion with God, a link between truth-telling and hope is outlined. Second, it tries to show that truth-telling is not only an affective but also an existential category. As such, it involves the whole of human being. Therefore, it makes sense to turn to the concept of body and embodiment when reflecting on the human pursuits of truth. The paper then, third, examines various constellations of this central claim by exploring a specific case from popular culture, namely, ‘Crocodile’, an episode from the Netflix series, Black Mirror. In particular, a proposal is made for the significance of embodying and dwelling in truth for Christian theology and practice. Finally, in the last step, this embodying and dwelling is given more concrete contours with respect to hope by probing into the images of home and feast. [ABSTRACT FROM AUTHOR]

This paper presents a reconfigurable digital implementation of an event-based binaural cochlear system on a Field Programmable Gate Array (FPGA). It consists of a pair of the Cascade of Asymmetric Resonators with Fast Acting Compression (CAR-FAC) cochlea models and leaky integrate-and-fire (LIF) neurons. Additionally, we propose an event-driven SpectroTemporal Receptive Field (STRF) Feature Extraction using Adaptive Selection Thresholds (FEAST). It is tested on the TIDIGTIS benchmark and compared with current event-based auditory signal processing approaches and neural networks. [ABSTRACT FROM AUTHOR]

(1) Background: This paper discusses the impact of agricultural activities on stream health, particularly in relation to dairy cow fecal pollution. The study explores the fecal microbiome of cattle and the potential ecological implications of aging fecal pollution on waterways. (2) Methods: The study examines changes in the bacterial community available for mobilization from in-situ decomposing cowpats and the effects of simulated rainfall. The microbiome of individual cowpats was monitored over 5.5 months. We used 16S rRNA metagenomics and machine learning software, FEAST (Fast Expectation-mAximization for microbial Source Tracking), for bacterial and fecal source assignments. (3) Results: The phyla Bacillota and Bacteroidota are dominant in the fecal microbiota of fresh cow feces but shift to Pseudomonodota, Actinomycetota, and environmental Bacteroidota in aged cowpats. Potential impacts of these bacterial community shifts on inputs to local agricultural streams are discussed in relation to water quality monitoring and aging sources of fecal contamination. We identified taxon orders that are potential indicators of fresh cattle sources (Oscillospirales and Bacteroidales) and aged sources (Peptostreptococcales-Tissierellales) in water bodies. (4) The paper highlights that bacterial metagenomic profiling can inform our understanding of the ecology of microbial communities in aquatic environments and the potential impacts of agricultural activities on ecosystem health. [ABSTRACT FROM AUTHOR]

Visiting places and festal practices have taken place in all societies for very long years. These are the practices directly related to the "holy time and place" concept indispensable to mythology likewise. However, this matter bears qualities beyond mythos. Gypsies in Turkey have largely joined into settled life. There are still those partially or wholly living as nomads. Gypsies pursuing settled life vastly pay visits to tombs, graves and other visiting places in their area for visitation purposes as they have adopted the Sunni Islam belief. They also have locations only they visit. In Yusufeli, Artvin, "Hafız Poşa Tomb" is visited by the local gypsies in all feasts without fail. "Cüro Baba Tomb" in Kasımpaşa, Istanbul "Father Evliya Ethem Tomb" in Sulukule, "Toklu Dede" in Çinardibi, "Cibali Hazretleri" in Küçükmustafapaşa and "Kandilli Hodja" in Tokmaktepe are the vivid examples of some visiting places gypsies in Istanbul show interest today as well as in the past. I would like to present this study based on my own research and experience between the years 1996-2000. [ABSTRACT FROM AUTHOR]

In the process of wastewater treatment, biomass was typically subjected to variation of nutrient condition. This study investigated the effects of different nutrient condition on denitrification performance and bacterial communities. The results showed that under carbon-to-nitrogen ratio (C/N) was 4, denitrifying sludge (DS) exhibited excellent denitrification performance with influent nitrate (NO 3 --N) concentration in the range of 88.8 ± 9.04–297.5 ± 6.63 mg L−1, maintained total nitrogen removal efficiency (TNRE) of 98.1 ± 1.75 %. While, as influent NO 3 --N concentration reached 408.9 ± 9.56 mg L−1, the denitrification performance was inhibited, and this inhibition was reversible. Under appropriate substrate level (215.0 ± 13.01 mg L−1), the specific denitrification activity (SDA) elevated to 300 % of its original value. Additionally, under starvation stress, although the relative abundance of some starvation-resistant bacteria (such as Actinobacteriota and Lentimicrobium) increased, the TNRE decreased by 7.3 %. During the recovery phase, despite extracellular polymeric substances (EPS) promoted, the TNRE decreased to 78.3 ± 4.7 %. Starvation stress was less favorable to DS for activity recovery than that of feast condition. These findings contribute to elucidating the mechanisms for DS to respond of different nutrient condition. [Display omitted] • The optimal growth condition for DS were determined. • Overly high or low nutrient levels forced reduction of TNRE and SDA. • Severe starvation stress was detrimental to the recovery of DS activity. • The response mechanisms of DS to special nutrient condition were elucidated. [ABSTRACT FROM AUTHOR]

This research paper studies the presence of trauma and testimony in The Feast of the Goat by Mario Vargas Llosa. Trauma begs for the representation of the unrepresentable and works against any coherent narrative representation of the self; while testimony means to testify, which is usually in a court of law; when a witness is asked, under oath, to give his/her testimony regarding a particular incident. Similarly, in literature, when a character tells the story of his/her misery or past circumstances in an autobiographical form; such a narration is termed as 'testimonial literature'. Vargas, in the Feast of the Goat relates the history of the Dominican Republic during the dictatorial regime of Trujillo. The goat had ruled the Republic for 30 years with an iron fist. Urania, the lead character of the novel, came back to her home country after spending thirty-five years of selfexile. Hers is a journey of trauma and testimony. She first of all confronted her aged father in a dialogic exchange about the various incidents that had traumatized her in her childhood. She also spoke to her aunt and cousins about her traumatic memory of her teens when she got raped by Trujillo. The novel also referred to the national trauma of the Dominican People during the Trujillo rule and the mayhem that was created after his death by his so called supported. [ABSTRACT FROM AUTHOR]

Copyright of Cauriensia: Revista Anual de Ciencias Eclesiásticas is the property of Instituto Teologico San Pedro de Alcantara de Caceres 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.)

Among Ethiopian Orthodox Christians, calendrical food practices form the basis of religious life. This paper investigates their "religious food practices" by exploring the complex relationships between fasting and feasting, and between feast days and their daily lives. Because fasting is an important part of Ethiopian Orthodox life, anthropology studies have focused on the cyclical contrasts of fasting (= abstinence) and feasting (= abundance, fertility). They have demonstrated that this liturgical cycle of consumption and bodily experience structures the fundamental rhythms of Christian life. However, by focusing on saints' days, some of which are outwardly identical to workdays, this paper reveals that there are other important aspects of day-to-day "religious food practices" for the laity. It also notes that people do not always view fasting and feasting as opposites or antithetical. By placing saints' days in the Ethiopian church calendar and examining differences between them and other annual feast days, I emphasize the importance of capturing people's "religious life" with an eye toward their mundane, everyday lives. [ABSTRACT FROM AUTHOR]

Taranta Peligna is a village that is located in the mountainous region of Abruzzo (Italy). The current population, decimated by emigration, it has about 343 inhabitants. The author studies the religious traditions of the community, in particular those related to the feast (1-3 february) and cult of San Biagio. Currently, the feast has lost some characteristics of the past, has been re-functionalized, has acquired new values, meanings and helps to preserve the cultural identity of Taranta Peligna. [ABSTRACT FROM AUTHOR]

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Copyright of Afyon Kocatepe University Journal of Social Sciences / Afyon Kocatepe Üniversitesi Sosyal Bilimler Dergisi is the property of Afyon Kocatepe University (AKU) Sosyal Bilimler Enstitusu 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.)

While preparing and sharing food both at home and at special feasts remains a valued tradition among Armenians world-wide, the visible shedding of animal blood preceding its preparation does not. In the Republic of Armenia and around the Middle East, the ritual public slaughter of an animal remains common, whereas elsewhere in the diaspora, it is usually regarded as "backward." Here the impact of these differences is explored through the ritual of madagh, often glossed in English as "sacrifice" and also as "community meal." Madagh may be a community-wide celebration or a family-based ritual prepared with salt blessed by the priest and distributed to other households. Across regional variations, clergy and lay people negotiate the meaning of the ritual and collaborate on defining the experience and its importance. The madagh prompts a discussion of what is theologically correct and, beyond that, provides insights into deeply felt perceptions of relationships with God, connections to faith and religion as practiced at home as well as within the church. Based on research and fieldwork in Cyprus, Syria, Armenia, London, and the United States, this paper explores continuing practices of the madagh and the interpretations that emerge in conversation with those who participate. [ABSTRACT FROM AUTHOR]

The article considers changes in drinking rituals and how they are reflected in folklore. Belarusian and Lithuanian songs sharing several similarities are selected for a more detailed discussion. The song motifs analysed in the article show clear links between drinking rituals and folklore (wedding songs and betrothal drinking customs), along with a certain implicit cultural link between the old ritual attitudes and festivities in subsequent times (motifs of feast songs paraphrased in drinking traditions). The theoretical framework of the paper is supported by research from the fields of folklore, ritual communication, and the history of traditional beverages that examines the cultural continuity of community life phenomena. The experiences of ritual attitudes passed down from generation to generation may encourage the existence of archaic cultural forms, even when specific ritual practices have long died out and become irrelevant as people’s life circumstances have changed significantly.

This paper introduces two new Greek inscriptions from Asarcık, the ancient name of which can now securely be acknowledged as Aloanda, in western Lycia. Inscription no.1 documents the foundation of a certain Pokomas, son of Ermedepimis, dating from the Hellenistic period. The nature of Pokomas’ foundation is not entirely clear as the text is not fully preserved, but we read in the remaining parts of the text inscribed on four sides of the block that every year 5 brabeutai shall be elected and handed over a certain amount of money. It can be assumed that these brabeutai were responsible for the organisation of annual sacrifices, from which Pokomas and after Pokomas’ death his descendants were to receive an honorary share, and feasts mentioned on Face C. It is possible that Pokomas’ foundation also included an agon as can be inferred from several hints in the text. Pokomas was apparently a prominent figure and benefactor at Aloanda, which is indicated by the proclamation in the potos that Pokomas is crowned by the demos of Aloandeans with a wreath of olive branch. This proclamation also indicates that Pokomas’ foundation had public benefit, and therefore, even though the scale or the context of the sacrificial festivities to be held under Pokomas’ foundation is not clarified in the preserved text, it is possible that these were public events. Yet, alongside this public benefit, Pokomas may explicitly have founded these events or rituals for the commemoration of himself and his family in eternity. Inscription no. 2 is the epitaph of a certain Trokondas, son of Apollonios, set up by his father, his wife and children, also dating from the Hellenistic period.

Sugarcane stillage is an abundant wastewater from ethanol production. It has drawn considerable interest as a potential feedstock for biotechnological processes aiming at the recovery of energy and value-added products. In this study we explored the use of stillage for the production of polyhydroxyalkanoates (PHA), which are microbial bioplastics with potential to replace conventional plastics in specific applications. As stillage is nutrient deficient, we investigated the impact of external nutrient supplementation on the selection of PHA-producing mixed cultures. Cultures selected under four different total-chemical-oxygen-demand-to-nitrogen ratios (COD.t/N) (15, 30, 40 and 80) were evaluated according to their PHA production performance and microbial composition. The experimental results demonstrated that the most favorable PHA production was achieved for the biomass selected under strict carbon-limiting conditions, with a COD.t/N ratio of 15. This resulted in an overall PHA volumetric productivity of 2.10 g PHA L−1 d−1, a maximum intracellular PHA content of 0.65 g PHA g VSS−1 and a PHA storage yield of 0.71 g COD PHA g COD H.Org −1. The resulting PHA was a copolymer of 3-hydroxybutyrate (73 %mol) and 3-hydroxyvalerate (27 %mol) monomers. The microbial consortium was enriched by members of the Brevundimonas genus, known PHA producers, with a relative abundance of 26.4 %. • Optimal biomass enrichment occurred under strict carbon-limiting conditions. • Nutrient supplementation increased volumetric PHA productivity by 4.5-fold. • Nutrient supplementation increased HV monomer content in the PHA. • The microbial consortium was enriched in Brevundimonas genus (26.4 % abundance). [ABSTRACT FROM AUTHOR]

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Copyright of Archivio di Etnografia is the property of Pagina Societa Cooperativa 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.)

Community-based microbial source tracking (MST) can be used to determine fecal contamination from multiple sources in the aquatic environment. However, there is little scientific information on its application potential in water environmental management. Here, we compared SourceTracker and Fast Expectation-maximization Microbial Source Tracking (FEAST) performances on environmental water bodies exposed to low fecal pollution and evaluated treatment effects of fecal pollution in the watershed utilizing community-based MST. Our results showed that FEAST overall outperformed SourceTracker in sensitivity and stability, and was able to discern multi-source fecal contamination (mainly chicken feces) in ambient water bodies exposed to low fecal inputs. Consistent with our previous PCR/qPCR-based MST assays, FEAST analysis indicates that fecal pollution has been significantly mitigated through comprehensive environmental treatment by the local government. This study suggests that FEAST can be a powerful tool for accurately evaluating the contribution of multi-source fecal contamination in environmental water, facilitating environmental management. [ABSTRACT FROM AUTHOR]

Religious feasts in the Islamic world are the rituels for Muslims who spend the month of Ramadan with worship while at the same time, it is a commemoration of Abraham's dedication to God. Classical Turkish literature, based on the Islamic tradition includes the feast times with these features in the content of the poem. In this literature, where the darling is at the center, the feast is also treated as a means of approaching the darling or expressing her beauty, together with its religious characteristics. In addition to this, poets have aimed to make it permissible by presenting eulogies about the feast to the notables of the state on feast days. Ahmet Pasha was one of the important poets of Sultan Fatih period. He evenly received the title of sultanü'ş-suara while he was alive. In the 15th century, he was considered the greatest poet of the Anatolian field after Şeyhî. He was also one of the greatest ode poets of his century. As far as we see, he uses the image of feast (ıyd) in his odes and other poems. He mentions the eid in his ode, ghazal, kıt'a and mufret; it is seen that he uses the ıyd redif in one of his ghazals and in his odes that he wrote in the ıydiyye style. In this study, Ahmet Pasha's poems and couplets which are about the eid have been discussed while trying to determine what he said around the bayram rituel. [ABSTRACT FROM AUTHOR]

Drawing upon food studies, this paper undertakes an analysis of the narrative functions of feasts and food in the novel Honglou meng (A Dream of Red Mansions , or The Story of the Stone). These alimentary elements play a vital role in the social bonds between the Jia family and other elite groups, disclosing the complex distribution of power within the Jia household and displaying internal financial issues and the external threats that have exacerbated the fall of this aristocratic family, manifesting the familial and dynastical trajectories from glory to crisis within the novel. [ABSTRACT FROM AUTHOR]

Background: Focal Electrically-Administered Seizure Therapy (FEAST) is a form of electroconvulsive therapy (ECT) that spatially focuses the electrical stimulus to initiate seizure activity in right prefrontal cortex. Two open-label non-comparative studies suggested that FEAST has reduced cognitive side effects when compared to historical data from other forms of ECT. In two different ECT clinics, we compared the efficacy and cognitive side effects of FEAST and Right Unilateral Ultrabrief Pulse (RUL-UBP) ECT. Methods: Using a non-randomized, open-label design, 39 depressed adults were recruited after referral for ECT. Twenty patients received FEAST (14 women; age 45.2 ± 12.7), and 19 received RUL-UBP ECT (16 women; age 43.2 ± 16.4). Key cognitive outcome measures were the postictal time to reorientation and the Columbia University Autobiographical Memory Interview: Short-Form (CUAMI-SF). Antidepressant effects were assessed using the Hamilton Rating Scale for Depression (HRSD24). Results: In the Intent-to-treat sample, a repeated measures mixed model suggested no between group difference in HRSD24 score over time (F1,35 = 0.82, p = 0.37), while the response rate favored FEAST (FEAST: 65%; RUL-UBP ECT: 57.9%), and the remission rate favored RUL-UBP ECT (FEAST: 35%; RUL-UBP ECT: 47.4%). The FEAST group had numeric superiority in average time to reorientation (FEAST: 6.6 ± 5.0 min; RUL-UBP ECT: 8.8 ± 5.8 min; Cohens d = 0.41), and CUAMI-SF consistency score (FEAST: 69.2 ± 14.2%; RUL-UBP ECT: 63.9 ± 9.9%; Cohens d = 0.43); findings that failed to meet statistical significance. Conclusions: FEAST exerts similar efficacy relative to an optimal form of conventional ECT and may have milder cognitive side effects. A blinded, randomized, non-inferiority trial is needed.

(1) Background: This paper discusses the impact of agricultural activities on stream health, particularly in relation to dairy cow fecal pollution. The study explores the fecal microbiome of cattle and the potential ecological implications of aging fecal pollution on waterways. (2) Methods: The study examines changes in the bacterial community available for mobilization from in-situ decomposing cowpats and the effects of simulated rainfall. The microbiome of individual cowpats was monitored over 5.5 months. We used 16S rRNA metagenomics and machine learning software, FEAST (Fast Expectation-mAximization for microbial Source Tracking), for bacterial and fecal source assignments. (3) Results: The phyla Bacillota and Bacteroidota are dominant in the fecal microbiota of fresh cow feces but shift to Pseudomonodota, Actinomycetota, and environmental Bacteroidota in aged cowpats. Potential impacts of these bacterial community shifts on inputs to local agricultural streams are discussed in relation to water quality monitoring and aging sources of fecal contamination. We identified taxon orders that are potential indicators of fresh cattle sources (Oscillospirales and Bacteroidales) and aged sources (Peptostreptococcales-Tissierellales) in water bodies. (4) The paper highlights that bacterial metagenomic profiling can inform our understanding of the ecology of microbial communities in aquatic environments and the potential impacts of agricultural activities on ecosystem health.

We analyze the stability of a class of eigensolvers that target interior eigenvalues with rational filters. We show that subspace iteration with a rational filter is robust even when an eigenvalue is near a filter's pole. These dangerous eigenvalues contribute to large round-off errors in the first iteration but are self-correcting in later iterations. For matrices with orthogonal eigenvectors (e.g., real-symmetric or complex Hermitian), two iterations are enough to reduce round-off errors to the order of the unit round-off. In contrast, Krylov methods accelerated by rational filters with fixed poles typically fail to converge to unit round-off accuracy when an eigenvalue is close to a pole. In the context of Arnoldi with shift-and-invert enhancement, we demonstrate a simple restart strategy that recovers full precision in the target eigenpairs. [ABSTRACT FROM AUTHOR]

This article argues for the necessity of integrating materialist and immaterialist perspectives in biblical interpretation on theoretical and practical grounds. After briefly exploring the relationship of the two perspectives in past and present philosophy and their appropriation in biblical hermeneutics, an interpretation of YHWH's feast in Isa. 25:6–8 is undertaken with the aim of demonstrating their compatibility, complementarity, and inseparability. [ABSTRACT FROM AUTHOR]

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Copyright of Ethos (0860-8024) is the property of John Paul II Institute, Faculty of Philosophy, John Paul II Catholic University of Lublin 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 presented study is trying to analyze the development of the image of the president's birthday celebrations in 1919–1953. The day was one of the most important rituals during the common year. It was also one of the key factors in forming of the collective memory of the Czechoslovak society at that time. That was especially valid in the years when the independent Czechoslovak state was endangered. By comparison, the study is trying to show, how the form of the feast has changed during the reflected period, which was characteristic by dynamic changes of regimes and ideologies.

The concept of ‘liturgical year’ indicates a reference to the meaning of the measuring units of civil time, and especially to the cosmic entities that determine the general rhythm of time – the sun and the moon. Interestingly, the liturgical time depends both on the structure of civil time, and, on the two discrete systems of the solar and lunar cycles, which have always been underpinnings of time measuring. The special importance and influence that the cosmical rhythms exert on the entire human life are also felt in the structure and theology of the liturgical time, where it signals the attempt to merge and reconcile the cosmical solar and lunar cycles within the liturgical year. This leads to a unique theology, expressing the powerful synthesis of the variability of the lunar cycle compared to the structure of the solar year’s fixed dates. Contribution: This research reveals the unique orthodox perspective on both civil and liturgical time, expressing their profound theological meaning, as a conscious, permanent reflection upon the mysterious, yet real, presence of Christ in the divine services of the Church.

The concept of 'liturgical year' indicates a reference to the meaning of the measuring units of civil time, and especially to the cosmic entities that determine the general rhythm of time -- the sun and the moon. Interestingly, the liturgical time depends both on the structure of civil time, and, on the two discrete systems of the solar and lunar cycles, which have always been underpinnings of time measuring. The special importance and influence that the cosmical rhythms exert on the entire human life are also felt in the structure and theology of the liturgical time, where it signals the attempt to merge and reconcile the cosmical solar and lunar cycles within the liturgical year. This leads to a unique theology, expressing the powerful synthesis of the variability of the lunar cycle compared to the structure of the solar year's fixed dates. [ABSTRACT FROM AUTHOR]

Ceremonies, which have an important place in Turkish history, are important in terms of showing that Turkish history, which has a past of thousands of years, is a part of an ongoing historical culture even though it has gone through various stages. The nations that exist in the world, apart from being separate and different from each other in terms of culture and tradition, all have their own set of values. In this context, the toy tradition that we encounter in Turkish history is quite remarkable. At the same time, it carries traces of Turkish culture and tradition. Traditions and customs have emerged as a set of values regulating social life, and some ceremonies have emerged within this tradition. Wedding ceremonies, in the first place, appeared as a feast given to the public by the ruler. The banquets given were generally made for the people to get to know the ruler. Later on, it appeared in the tradition of marriage. Ceremonies and feasts for two young people to get married and establish a home are called toy. Toy was later used for all banquets held in Turkish societies, depending on the expansion of meaning. In the history of Turkish culture, toys have had a unique content over time and have found an environment of performance in different purposes and forms. Toys are not only ceremonies, but also ensure the continuation of the tradition and its transfer to future generations, consolidating the unity and solidarity that brings people together. When toys are considered in this context, they have a very important place in the context of transferring culture and tradition to future generations. After the adoption of Islam, ceremonies in the Turkish world also turned into meetings and banquets where prayers were made. Especially in the prayer ceremonies held for the banishment of trouble, the person who prays sacrifices, offers food to the people in the village or neighborhood where he lives, and receives prayers. Toy tradition continues to live with its unique content in the whole Turkish world. Toy tradition has a very important place in the tradition and culture of Hatay Ovakent Uzbeks who migrated from Afghanistan to Turkey. Ovakent Uzbeks still maintain their own customs and traditions and attach great importance to weddings. Regardless of what the people are, they continue their wedding tradition and rituals meticulously. At the same time, the toys that are made convey the duty of transferring the tradition to the generation that was born in another culture. In Ovakent Uzbeks, prayer ceremonies held within the framework of the toy/banquet also have a very important place. Local people state that the prayer ceremonies also have a tradition-bearing function. Prayer ceremonies are held with as many crowds as toys and everyone in the region participates in the ceremony. The toys found in Hatay Ovakent Uzbeks are: "Wedding toy, name toy, cradle toy, circumcision toy, truth toy, hair toy, prophet toy". These activities are extremely important for the unity and solidarity of the society. [ABSTRACT FROM AUTHOR]

The collective ceremonies, whether of a community or family nature, were hierarchical in the societies of the Mayan Lowlands of the Classic period, and were designed within the framework of a wide range of purposes; so its footprint in the archaeological record also presents a high degree of variation. Many of these rituals culminated in the celebration of festivals and meals that, on rare occasions, reveal a similar "archaeological physiognomy" and make it difficult to interpret their nature. In this essay we analyze a ritual deposit excavated behind the J3 Structure of Group IV of Palenque, an elite residential space occupied by one of the most distinguished noble lineages of the city, as well as the collective ingestion of foods and beverages by its officiants and assistants. [ABSTRACT FROM AUTHOR]

Despite the potential and the increasing popularity of the boundary element method (BEM), modal analyses based on BEM are not yet put into engineering practice, mainly due to the lack of efficient solvers for the underlying nonlinear eigenvalue problem (EVP). In this article, we review a subspace iteration method based on FEAST for the solution of vibroacoustic EVPs involving the finite element method (FEM) and BEM. The subspace is obtained by applying a spectral projector and is computed by contour integration, whereas the contour is also used to subsequently solve the projected EVP by rational approximation. The computation of the projection matrices is addressed by two approaches. In the case of heavy fluid loading, we solve the underlying coupled linear systems by an iterative block Krylov method. In the case of light fluid loading, we exploit the fact that the coupled system admits accurate model order reduction solely based on the structural subsystem. Applications to a spherical shell and to a musical bell indicate that only a few contour points are required for an accurate solution without inducing spurious eigenvalues. The results are compared with those of a contour integral method and illustrate the efficiency of the proposed eigensolver. [ABSTRACT FROM AUTHOR]

Copyright of Question (1669-6581) is the property of Universidad Nacional de La Plata 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.)

In 2013, archaeologists found a mosaic in a Greek villa (Antioch) of the 1st century BC, depicting a skeleton named Euphrosynos (joyful) preparing for a feast. Human skeletons were rarely used in Greek antiquity, since religious and societal norms considered the human body sacred and ruled it to be untouched. Some reports do exist of Schools of Philosophy, employing human bones for medical education, but skeletal remains in ancient Greek art hardly ever appeared, such as a Corinthian krater depicting the fossils of a chimerical creature. Human skeleton visualizations first appear in the dining rooms of ancient Rome and Pompeii in the Greco-Roman era. Epicurean philosophy states "enjoy life as much as you can because tomorrow is uncertain", suggesting that people should run away from daily pains, anxiety and religious worries and pursue pleasure and delight instead. Euphrosynos' joyful figure probably promotes the epicurean idea of a happy living and declares all earthly pleasures temporary, instant charms of a mortal soul. Furthermore, according to the Hippocratic aphorism that "we are what we eat", we may assume that medicophilosophers knew the significance of nutritional habits and health, and connected fatality with the skeleton depiction amongst food and wine. Despite all, the accuracy of this skeleton's construct testifies anatomical knowledge of the Greeks, in an era when Alexandrians had not yet disseminated their work. [ABSTRACT FROM AUTHOR]