Search

Introduction. The ritual sphere of ethnic culture has traditionally been a subject of study in ethnology. In recent decades, new research approaches have emerged in this area, with a particular focus on the understanding that ritual practices in modern contexts serve as important factors of identification. This is especially relevant for the Mordovians, among whom assimilation processes are rapidly progressing. The goal of this study is to identify the origins, ritual functions, and the original and contemporary significance of fire and its derivatives (such as ash, charcoal, smoke, etc.) in the rituals of the Mordvin people. Materials and Methods. The methodological foundation of the work consisted of traditional methods such as the comparative-historical and historical-genetic approaches. These methods allowed for a thorough examination of the phenomena under study and, using logical and heuristic techniques, enabled the reconstruction of development trends of the object being studied. Additionally, field research methods and the analysis of historiographical works and sources were employed. Results and Discussion. It is noted that the use of fire and its derivatives was quite extensive: they served as protective charms, could be used as remedies, and united participants in ritual actions. This widespread ritual use of fire was closely linked to the solar cult, i.e., the perception of fire as a celestial element capable of influencing human life. The material manifestation of the solar cult was the sacred candles known as shtatolas. These candles were associated with the image of the supreme Mordovian god, Shkay-Nishke, who was himself considered a solar deity. Conclusion. The ritual functions of fire in the ceremonial culture of the Mordvins are gradually transforming: by the present time, the magical rituals involving bonfire flames and the domestic hearth have almost disappeared, replaced by church candles used in many modern ceremonies. The results of this research may be useful for a more comprehensive understanding of the evolution of the traditional worldview of the Mordvin people, their connections with other ethnic groups, and certain aspects of their spiritual and material culture.

Tibetans have a long history of iron mining, smelting, and forging. For centuries, craftsmen in major cities and large iron production centers made high-quality swords and suits of armor, as well as decorative iron ritual objects for monasteries and the elites, but blacksmithing workshops in small villages have always produced and repaired everyday objects for agricultural and home use. Modern political changes, along with greater availability of industrial objects in local markets, have greatly reduced the rank of the village blacksmith. Ethnographic fieldwork reported here from two Tibetan Bön villages in the Aba Tibetan and Qiang Autonomous Prefecture, China (once part of traditional Amdo area of Tibet), highlights some of the threats to the continued existence of village blacksmiths. Both a part-time blacksmith in one village and a full-time blacksmith in another make only a marginal living from their work. Their descendants are unlikely to continue the business. Many of the village blacksmiths in the area have already stopped production and closed their workshops. It is likely that the village blacksmith tradition might soon disappear altogether in this region of the world without support. Preservation of this tradition could benefit both cultural and environmental sustainability goals. [ABSTRACT FROM AUTHOR]

This article aims to focus on the path and methods that Mevlâna followed in reaching God in the context of the philosophy of love. Mevlâna, who is seen to act within the human context to reach God, offers us a new language, a new path and a new method with his philosophy of love. Mevlâna, who says that people can reach God through isolation and self-discipline, describes this fighting process with the metaphor of "the cauldron of love." A person who disciplines and matures his/her soul by getting rid of all undesirable desires and especially worldly ambitions in the cauldron of love transforms his/her heart into an environment where God can be manifested. According to Rumi, man's/woman's fight is within himself/herself. This fight is with a man's/woman's own soul. In order for God to settle in his/her heart, a person must get rid of the distinction between you and me. When man gets rid of his/her self, he/she reaches the truth of things and therefore the divine truth by reaching God. In this regard, Mevlâna's works, which talk about the need for people to develop themselves both physically and spiritually and explain in a didactic manner how to achieve this, have been mind-opening in explaining the subject. After all, according to Mevlâna, what makes a person human is the ability to think and question the things, beings and life that happen around him/her, especially himself/herself and his/her own actions. [ABSTRACT FROM AUTHOR]

This paper reflects on some Arabic terms, previously noted by scholars, of small‐scale monument types, which have a symbolic and semantic conflation of 'cooking fire' and 'permanent occupation', such as raḍfa, jamara, ʾaṯfiya and rabaʿa. The paper discusses more terms that confirm this conflation and widen it to include the concept of tribal protection, as a parallel with the pre‐Islamic practice of the 'fire of alliance', described by classical Muslim writers and alluded to in Ancient South Arabian inscriptions. The association of fire terminology with tribal protection concepts appears to be related to the idea of food‐sharing alliances. [ABSTRACT FROM AUTHOR]

Background: Positive Deviance Heart (PDH) focuses on processes identifying affordable, acceptable, and sustainable practices used in communities with limited resources. One of PDH's goals is to prevent malnutrition in children by changing societal norms regarding parenting behavior, feeding practices, and health care behavior. Objectives: This study aimed to determine the effectiveness of PDH implementation in urban areas by assessing nutritional status alteration and changes in child feeding practices. Methods: This quantitative study with a descriptive-analytic approach used secondary data from a three-month PDH intervention conducted by Wahana Visi, Indonesia. Locations and participants were determined by a purposive sampling method. Twenty-nine (29) participants from three urban villages in Surabaya were involved. Data analysis was performed using frequency distribution, ANOVA, and Chisquare test (95% Confidence Interval). Results: The PDH implementation in Simokerto Sub-district did not significantly improve the children's nutritional status. Changes in child feeding practices during the Hearth did not significantly affect children's nutritional status (p>0.05). There were differences (p<0.05) in Z-score alteration based on the time of weighing with or without considering the age groups and the children's residence (p<0.05). Conclusions: The three-month PDH sessions in the Simokerto Sub-district have not been effective in increasing the target of nutritional status. Changes in child feeding practices were not associated with increased children's nutritional status. Based on the time of weighing, the PDH's intervention periods can improve the target of nutritional status. [ABSTRACT FROM AUTHOR]

In order to explore the erosion reason of the hearth sidewall built with high thermal conductivity and small hot-pressed graphite carbon bricks, the carbon brick samples were obtained by boring in different parts of the hearth sidewall. By the research on microcosmic structure, thermal conductivity, chemical composition of the carbon bricks, it was concluded that the high portion of large size pore leaded to poor properties of resistance to Zn permeation. And due to the formation of the weakened layer, the transfer system of lining was destroyed, which result in poor effect of titanium protecting and resistance to hot metal erosion. For the purpose of prolonging the campaign of BF hearth, the properties of resistance to hot metal erosion and the thermal conductivity of carbon brick should be matched well. [ABSTRACT FROM AUTHOR]

We present an interdisciplinary collaboration whereby linguistic data are explored with the aim of gaining new insights on archaeological features to enrich investigations of the past. Archaeology on its own relies on a very discontinuous record and here we argue that a fuller use of linguistic resources can offer more nuanced insights of the cultural context, and thus a more comprehensive reconstruction of both archaeological histories in general and archaeological features specifically. Languages, as complex human artefacts, often develop vocabularies that reflect speakers’ need to communicate about everyday objects and actions. Therefore, it makes sense to turn to lexicographic and semantic data as sources of additional clues about various aspects of the past. To date, this kind of collaboration has either focused on aspects of culture that leave little trace in the archaeological record or on aspects of material culture that informs wider histories of migrations and contacts. Collaboration has also, more often than not, had the goal of answering linguistic rather than archaeological questions. The novel approach we propose here is a focus on a domain which does leave a substantial trace in the archaeological record and that falls in the realm of mundane aspects of the universal human experience – i.e. domestic fire use – with the aim of gaining a more nuanced and culturally grounded understanding of archaeological features and their investigation. This article is a demonstration in principle for the potential of this approach, illustrated here with a pilot study of combustion features on the Australian continent. Having collected fire-related words in a sample of dictionaries of Australian Indigenous languages, we explain how and why the information they encapsulate can support archaeological studies.

The coastal areas of Southeast Norway underwent dramatic environmental changes throughout the Mesolithic period. Continuous postglacial land uplift/isostatic rebound lead to retreating shorelines turning former seabed into coastal hinterland. While archaeological research lately has focused on the coastal and marine orientation of Mesolithic groups in the region, their interaction with the wooded coastal hinterland is little researched. This article explores shifting human–environment relations connected to these long-term changes. The starting points are nine archaeological sites in the Oslo fjord region, from which the artefact material shows that they were coast based in the earlier Mesolithic. They all have yielded radiocarbon dates from structures, mostly hearths, with later Mesolithic datings. At these later times, the sites had turned into elevated hinterland locations. First, the archaeological context and sample material of these later dates are discussed; on this basis, it is suggested that these later dates, earlier interpreted as impaction of forest fires, indicate the use of elevated hinterland locations in the Mesolithic. Second, this article explores the relevance of the wooded hinterland for the Mesolithic groups of the region, including animated beings, wayfinding practices and the possible function of these hinterland locations as potential practical and cosmological anchor points and strategic points in a communication system. It is argued that the study of the use of the hunter-fisher-gatherers’ interaction with the wooded and rocky coastal hinterland is needed to achieve a holistic understanding of their involvement and socializing with their world.

The recognition of intra site activity areas and the recovery of organic remains in forests usually present limitations in relation to visibility and conservation. However, the study of microremains has allowed to overcome these limitations and to expand knowledge around the relationship between human groups and plants. The result of micro remains from plants studied from a sample of ashes extracted from the hearth at the Pozo de la Chola site are presented. Multiple microfossil analysis protocol was followed to preserve fragile microfossil assemblages. Silicophytoliths and starches, together with other materials, allowed us to glimpse practices related to the processing, cooking and disposal of food from plants related to corn (Zea mays), beans (Phaseolus vulgaris), chili (Capsicum sp.), and the use of wild monocots of the Cannaceae, Arecaceae and Bromeliaceae families. As well as woody dicots, possibly as fuel. [ABSTRACT FROM AUTHOR]

Copyright of Cuadernos de Filología Clásica: Estudios Griegos e Indoeuropeos is the property of Universidad Complutense de Madrid 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.)

Introduction. In traditional culture, proxemic behavior is of great importance. The article is based on the results of the research on the structuring of the dwelling and the observance of ethno-etiquette norms within the framework of the traditional living space of the Bashkirs. The aim was to study the structure of the living space, interiors, and the stylistics of behavior in the traditional dwelling. Materials and methods. The main research sources were the author’s unpublished field materials, as well as published folklore texts, reports of the participants of academic expeditions of the 18th century, which contain valuable information about the temporary and permanent dwellings of Bashkirs. Methods used for the analysis were comparative-historical, typological, structural-semantic, and descriptive. The chronological framework of the study covers the period between the 18th and early 20th centuries. Results. The research shows that the structuring of living space is closely related to ancient beliefs, religion, and the ethnic history of the people. Vertical and horizontal divisions of the dwelling and analysis of space distribution inside the yurt indicate that the dwelling was perceived as a model of the world. The horizontal structuring of the inner space was associated with the ancient knowledge of the Bashkirs about the cardinal points, later enriched with Muslim teachings. In their behavior in the interiors, the Bashkirs were guided by the structural-semantic model of the dwelling, the entire developed space. In this aspect, gender, age, and social status were important factors of the traditional etiquette. The dwelling represented a cultivated, protected space, separating “one’s own” space from “other’s”, according to the structure of the internal space, and creating conditions for variable behavior; family members and guests followed binary oppositions, such as left versus right, male versus female, honorable versus less honorable, the parts for guests and household activities, top and bottom, center and periphery.

The given work is devoted to the problem of preserving and understanding traditional cultureís meaningfulness for the value system of modern man. The key symbols-patterns of the Altai traditional mythology, personified patterns of fire and water are presented in the article. These are shown in a female appearance. The peculiarities and the main aspects of the mythological presentations about the ties of the earthy universe and heavenly universe and contiguity of these two worlds in every day life of a man are shown. The role of fire and water is considered as mediators between the world of people and the world of spirits. The central theme of the Altaiansí traditional notions, that is worship of the natural universum, the maternal origin and the life as absolute sacral value is designated. [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.)

Abstract The case is of an 88‐year‐old female patient with an accidental finding of a large, calcified aneurysm near the cardiac apex. Differential diagnoses can be made with false aneurysms and congenital diverticulums. Imaging modalities beneficial for diagnosing LVA are ultrasound, X‐rays, CT, MRI, including PET/CT for oncology patients.

• The distribution characteristics of CaS in the radial direction of the hearth were analyzed. • The formation mechanism and migration process of CaS in the hearth were analyzed. • The interface reaction between slag and coke is the main source of CaS formation in the furnace hearth. As the main occurrence form of sulfur element in blast furnace hearth, high content of CaS within the blast furnace hearth have a certain impact on low-carbon smelting of blast furnace. In this paper, the micro-morphology and distribution of CaS in the hearth area are studied by scanning electron microscopy and industrial CT, and the formation process of CaS in the deadman is clarified by drilling core samples of residual iron in the hearth of 3200 m3 blast furnace in China. The research results indicate that CaS in the hearth is mainly formed by slag-coke interface reaction and slag-iron interface reaction. Based on an analysis of the relative difficulty of these two pathways, it was observed that CaS is more readily generated through the slag-coke interface reaction. Based on the analysis of the difficulty of the two generation paths, it is found that CaS in the blast furnace hearth is more easily generated through slag coke interface reaction. The CaS particles generated in the hearth take the slag as the growth matrix, and with the flow of slag and iron and the renewal of the deadman coke, they are finally enriched and precipitated in the edge area of the deadman in the form of agglomerates. Based on the formation mechanism of CaS in the hearth, it is analyzed that the formation of CaS aggregates in the hearth is mainly affected by three factors: sulfur load, slag basicity and hearth temperature. This study provides a certain theoretical reference and guidance for steel enterprises aiming to reduce fuel consumption and achieve green production practices. [ABSTRACT FROM AUTHOR]

Starting from Antique philosophers and Socratic discourses, to Augustine, Boethius, and Dante Alighieri, to Wittgenstein, Jaspers, and Pierre Hadot, this study draws attention to philosophy as ars medicinalis and as philosophia medicans, i.e., to the therapeutic function of philosophy, while revealing that philosophy, directed to reality, to life and to the way one ought to live, as a physician in critical life situations, prompts one to discuss and to reflect, recognises causes of illness and proscribes therapies, leads to healing of illnesses of the soul, heart, mind, and language, and, thus, a human person of each era can find in philosophy the joy of transitioning from illness to health. [ABSTRACT FROM AUTHOR]

This article analyses the construction techniques of the kitchen hearths (fireplaces) and chimneys in the kitchens of traditional Diyarbakır (Turkey) houses. The first part of the study examines the historical development of kitchens. The second part investigates the architectural features of the kitchens of traditional Diyarbakır houses and the construction techniques and smoke evacuation methods of the hearths and chimneys in these kitchens. For this purpose, the hearths and chimneys of traditional kitchens, which are still used in their original form, and those of the demolished houses have been examined. They all have been documented by drawings and photographs. This study aims to contribute to the documentation and sustainability of cultural heritage and traditional construction techniques, and to guide the restoration practices that will be carried out in Suriçi. [ABSTRACT FROM AUTHOR]

This study investigates fireplaces in the Neolithic settlement of Çatalhöyük in Anatolia, Turkey (levels South L–S and 4040 G–H, 6700–6100 BC). Taking a holistic view with a contextual, multi-scalar approach, I consider spatial and temporal dimensions: Large-scale landscape resources and small-scale material assemblages associated with food processing provide the context for the fireplaces, and I observe the changes over the long-term, the 600 years of my study, and the short-term impact of daily practice. Firstly, I determine the criteria for identifying different types of fireplaces, their practical function and uses. I then look at the construction of ovens and hearths in Çatalhöyük and their internal and external locations. I find individual variations between households and alterations over time and challenge interpretations that emphasise uniformity and seek trends and a grand narrative of symbolic meaning in the fireplaces. I find the abandonment of fireplaces is mainly guided by practical considerations, while the few symbolic deposits suggest the importance given to food preparation. I argue that not only natural resources and culture, but also daily practice impacts on landscape, architectural features and artefacts. I conclude that fire installations enabled households to be self-sufficient and therefore ovens and hearths had special significance. [ABSTRACT FROM AUTHOR]

The sociocultural content of the concept of family hearth under the conditions of the revolutionary events of 1917 described in the novels “The Suicide” (‘Samoubiistvo’) by M.A. Aldanov and “The White Guard” (‘Belaya gvardiya’) by M.A. Bulgakov was revealed. The relevance of the study is determined by the fact that the concepts of home and family are the basic components of the sociocultural consciousness of any society. The study was performed with the aim of identifying key motifs in the description of home, as well as similarities and differences in the linguistic representation of this concept when describing two periods in the history of Russia (during the pre-revolutionary and revolutionary times) from the position of the author as an eyewitness to the events and the author as an emigrant. The following conclusions were made: in the descriptions of home of the pre-revolutionary Russia in the novels “The White Guard” by M.A. Bulgakov and “The Suicide” by M.A. Aldanov, the motifs of the well-being, stability, and continuity of generations are emphasized. In the episodes depicting the revolutionary events, the linguistic representation of home and family changes considerably: the motifs of doom, regret about the lost, surrealism, and tenuous imaginings become evident. The results obtained are important for linguistic analysis of some passages of the text needed for the adequate perception of the novels “The White Guard” by M.A. Bulgakov and “The Suicide” by M.A. Aldanov.

The article deals with one of the Kalmyk marriage rites, the longstanding tradition of which was disrupted in the second half of the XX century. This topic has not been the subject of the research before. The purpose of the article is to identify the symbolism and origins of the fat-throwing rite in Kalmyk wedding ceremony. Methods. Methods used in the research are synchronous and diachronic, descriptive, comparativefunctional and comparative-semantic. Results. Various variants of this ritual have been studied in many Kalmyk families, its comparative materials in wedding traditions of the Turkic-Mongolian peoples have also been analyzed, the ideas that determined the origins and functionality of the ritual among Kalmyks have been revealed. As a result of the study, it was concluded that the original symbolism of this rite is associated with the ancient form of the cult of fire, various deities as well as the cult of ancestors. The ritual of throwing fat during the wedding ceremony in Kalmyk family is aimed at making offerings to various sacred forces through the fire of the hearth as a polysemantic marker and entering under their patronage. The image of fire among the Kalmyks continues to retain its ancient form, despite the adaptation of Buddhist practice. It is suggested that the image of the ancient deity is a taboo in the ritual exclamation-appeal “tsog/tsög” directed towards him. In rites associated with fire, a ram was used as a “solar animal” with the” hot living breath (“halun kiita”). The original meaning of offering the brisket of a ram to the deity of fire in context of the marriage rite is lost. In the ceremonial sphere, it is associated with female symbol, symbols of motherhood, the emotional world of a man

In theory and practice, TiO2-bearing iron ores are the preferred raw materials for prolonging blast furnace times due to their protection of the refractory lining of the hearth. Currently, however, a lack of detailed understanding of the mineralogical composition, formation mechanism, and ratio of C to N in the Ti(C, N) solid solution leaves the blast furnace operator unable to employ a scientific and effective measure to deal with abnormal hearth erosion. As a result, frequent hearth breakouts might occur, causing great financial loss to steel companies. In the present work, in an attempt to clarify the essence of longevity blast furnaces, investigations were conducted into blast furnace hearth damage together with dissection analyses, to derive the mineralogical composition and microstructure of titanium-bearing protective layers. The results show that the exact chemical composition of the TiCxN1-x which formed in the blast furnace is TiC0.3N0.7. Based on thermodynamic analysis, the standard Gibbs free energy of the formation of Ti(C, N) decreases at first, then increases with increasing TiC content. At different temperatures, the proportion of TiC and TiN in the solid solution is different, i.e., more TiC at higher temperatures but more TiN at lower temperatures. At 1423℃, the TiC0.3N0.7 is formed in the hot-side of the investigated blast furnace hearth, and the thickness of the titanium-bearing protective layer varies with smelting intensity, temperature, and circulation strength of hot metal. This paper classifies the protective layer into various types based on formation mechanism. Finally, a comprehensive regulatory scheme is presented to act as a basis for extending the lifespan of the blast furnace hearth.

The article investigates the semantics of a sheep’s head within Kalmyk wedding rites. A sheep’s head acts as an offering to diverse protector-deities, ancestors, and the sun, the three being sources of well-being and good life. Turko-Mongolian ceremonies to have included the throwing of a sheep’s head through a smoke hole (of the yurt) basically aimed to facilitate the newly married couple’s welfare, childbirth, and symbolized a blessing of the hearth. According to traditional beliefs, the sheep had a ‘sunny’ nature with corresponding purificatory, protective, and fructifying properties. The research applies the comparative and problem methods. Besides, it turns to the semiotic approach when it comes to examine and interpret separate elements of rituals. It is concluded that the present-day depiction of a solar sign on the bride’s forehead well corresponds to beliefs about the sheep’s ‘sunny nature’, its sacrificial function in rituals of offerings, rebirth, and requests of protection, ceremonial ‘substitution’ of the individual. The offering of a slit sheep’s head to elderly people was related to the cult of ancestors and the concept of ‘opening’ some sacral channels to gain a most decent contact through the ceremonial activities.

“Hearth” in Heidegger and Schelling. An Interpretation in a Mythological Perspective - There are few preceding studies on “hearth [Herd]” in Heidegger. This article takes up this idea in Heidegger and Schelling. The hearth can be understood as an important key for Heidegger’s thought on Being. My thesis is that it symbolizes Being itself (Sein selbst) or Ereignis as the event of the world (Weltgeschehen). The purpose of this article is to demonstrate this concretely and make it productive through a comparison with “hearth” in Schelling’s thought. First, I grasp Heraclitus’ quotation regarding the “place of gods,” which is passed on in Aristotle’s De partibus animalium, and trace Heidegger’s interpretation of it. Second, I clarify the traditional meaning of the hearth. Third, I discuss the connection between the hearth and Schelling’s philosophy, and finally I compare Heidegger and Schelling.

A review of studies of the mechanical properties of human and animal heart tissues has been performed. On the basis of published data, a form of approximating function is found for the dependence of Young's modulus of the ventricles of the human heart on the magnitude of the deformation. The average values of Young's modulus and other elastic constants were calculated and compared with the known experimental values. The coefficients C1 and C2 of the two-parameter hyperelastic myocardial Mooney–Rivlin model are calculated. [ABSTRACT FROM AUTHOR]

Copyright of Stratum Plus Journal is the property of P.P. Stratum plus 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 Journal of International Social Research is the property of Journal of International Social Research 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.)

This article re-investigates the conventional relationship between the Victorian hearth and women in Dickens's Great Expectations and Hard Times. The Victorian hearth is ideologically tied with meanings of social and familial stability; a place that also signifies patriarchal hegemony and togetherness. However, the hearth and its bodiless, anti-spatial fire go beyond this definition by escaping traditional gendered representations of patriarchy and instigating meanings of sexual transgression for suppressed women. To female subjects of the Victorian household, the hearth remains a mobile site of constant re-birthing of passion and confrontation with masculinised spaces and their implied moral superiority. This confrontation subverts unyielding patriarchal systems such as Thomas Gradgrind's factual indoctrination in Hard Times. The article also discusses scenes of contemplation and self-immolation via the consuming hearth fire, and finally suggests that smoke functions as a sign of corporeal transformation of the female subject. If smoke expresses the language of factories and denotes a Victorian culture of industrialisation and facticity, it also implies women's violent rebellion and re-signifies their powerful return as immaterialised spirits to socially-monitored spaces of passion, freedom and subjectivity. Smoke functions as a denial of Victorian patriarchal views on education, women's roles, morality and the gendering of spaces. [ABSTRACT FROM AUTHOR]

Copyright of Kırıkkale University Journal of Social Sciences is the property of Kirikkale University Journal of Social Science (KUJSS) 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 Hebrew word ... (kiljâ) is derived from the verb ... (klh), meaning »to finish, to complete«, i.e., »to make whole«. Throughout the history, the noun was developing from having a physiological to having the typical spiritual meaning. The primitive-material meaning of the word ... (kiljâ) relates exclusively to mature anatomical organ and, consequently, to mature age of a human being or an animal, while the spiritual meaning relates to human mature, completed, and formed core, essence, or nature. Therefore, etymologically speaking, apart from its primitive physiological meaning of »reaching maturity« or »to grow up«, the word ... (kiljâ) also had the spiritual-theological meaning of »forming nature«, »building up one's nature« in the Bible. With all its characteristics, this latter meaning expresses the key characteristic of personality. Consequently, the Hebrew word for kidney is in the whole Bible regularly expressed in plural, because it points towards the binary object consisting of a number of traits that necessarily characterise it. Through kidneys Jahve sees the human nature. The verb that is most often used in their testing is ... (bḥn), and means »to test, to check, to penetrate, to know«. Trough kidneys Jahve tests a human being's maturity, stability, and responsibility for all he/she is doing. The New Testament does not use the Old Testament's term for kidney, but it has a term for what is inner that points towards the concept of kidneys that are situated deep in the body and hold the secretive human nature. [ABSTRACT FROM AUTHOR]

Copyright of Archaeologia Historica is the property of Masaryk University, Faculty of Arts 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 use of hearth in Nusantara (especially in Indonesia) all this time shows a remarkable diversity. An important role is also shown through the location and activities around it. Genealogy of hearth in Nusantara can show the evolution occurred in the use of hearth. Through the typology approach and interpretive-historical method, genealogy can be arranged based on the form or shape, function, characteristics and location of the hearth in the house in Nusantara. Genealogy of hearth in Nusantara shows the sustainability efforts from society in Indonesia in adapting and making innovations to the changing times. Technology is used wisely without having to leave the tradition that formed the life pattern of society in Nusantara.

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly 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 Church in the World / Crkva u Svijetu is the property of University of Split, Catholic Faculty of Theology 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.)

Background Pertussis outbreaks are continuously observed in different countries despite many years of specific prophylaxis measures for this infection, use of whole-cell and acellular vaccines and use of different schemes of immunization. In our country, even with the overall morbidity stabilization, outbreaks of pertussis continue to be recorded even in regions where the situation was satisfactory previously. As a rule, the majority of epidemic pertussis foci were limited to 1 case of disease (without spread of infection) -86.4% in average. The prevalence of mild clinical forms of disease that are hard to detect, poor effectiveness of the bacteriological method used for examination of exposed persons, and a decrease in the number of examined persons suggest underreporting of whooping cough cases. The most reliable information on the epidemic process manifestations of pertussis can be obtained during outbreaks. Therefore, we conducted a review of outbreaks of pertussis in a small town of district subordinance. Materials and methods As methods of our study we used retrospective epidemiological analysis, serological and molecular genetic methods. The main sources of information were emergency reports and epidemiological investigation of pertussis. Results and discussion From July 28, 2015 to March 24, 2016 year 58 cases of pertussis were observed. Three secondary schools, two grammar schools, five kindergartens, one trade school and the children not attending any educational facility were affected by the outbreak of whooping cough. In the end, during the outbreak, there were 6 foci in kindergartens, 1 focus in the trade school, 18 -in secondary schools, 53 household foci, with the number of patients ranging from 1 to 18. Age distribution was as follows: 50 children (86.2%), 6 adolescents (10.3%) and 2 (3.5%) adults. Among those, 9 people have not been vaccinated against pertussis, with three more also considered un-vaccinated due to an unknown vaccination status, and three children received just one dose of the DPT vaccine; 43 patients had been vaccinated against pertussis, including one who received three doses of the vaccine, 41 had a booster pertussis vaccination. In most cases the source of infection could not be established. 44 patients had a mild form of whooping cough, while 1 case was a combination of pertussis and parapertussis, and 13 patients had medium or severe form of the disease. Conclusion The almost simultaneous identification of whooping cough cases by a number of institutions suggest the existence hidden pertussis cases. Despite the fact that vaccination in household foci is not indicted, it is still possible to prevent the spread of pertussis. It was enough to suspect whooping cough in children coughing for more than 7 days and order laboratory examination to avoid any prolonged stay of an infection source in an organized collective. Overcrowded accommodation in neighbourhoods, close contacts of children at neighborhood playgrounds in neighborhoods and supplementary education classes were the factors that allowed the infection to spread to many institutions of the city.

The solidified iron layer in blast furnace (BF) hearth was estimated based on the blast furnace damage. The phase compositions of the solidified iron layer were studied using scanning electron microscope and energy dispersive spectrometer. The temperature and proportions of graphite precipitation were calculated by using the Thermol-calc software and the TCFE8 database. Finally, the formation of the solidified iron layer was examined. The results suggest that the solidified iron comprises iron and graphite. The temperature of the graphite precipitation is affected by the composition of the hot metal, and it is much higher than the solidification temperature of the hot metal. The proportions of precipitated graphite are affected by the C and Si in the hot metal, whereas the precipitated graphite increases the viscosity of the hot metal by 11.9%. The graphite precipitates at the interface with the Fe-refractory at lower temperature than that of the graphite saturation, which allows the C migration from the hot metal to the refractory interface.