Au seuil du sanctuaire Réflexions sur l’association édifiante de l’Annonciation et du Sacrifice d’Abel et Caïn dans le décor des arcs triomphaux de plusieurs églises de la zone subalpine (XIIIe-XVe siècles).

Although at least thirty-five women were buried in the earlier necropolis at Vron during the period between ca. 370 / 75 and ca. 435 / 45, only three of them were equipped with typically Germanic brooches or other elements of dress. Such a low proportion of women whose dress was secured according to the Germanic custom by means of brooches, is not unusual in the burial sites of Northern Gaul, and indeed clearly distinguishes these from the burial grounds on the right bank of the Rhine in free Germania, where practically all the women used one or more brooches to fasten their clothing, and were subsequently buried with them. The evidence from Vron, as from other comparable military burial sites to the west of the Rhine (e.g. Oudenburg, Vermand, Vireux-Molhain), attesting how few women were buried with brooch jewellery , may indicate either that in actual fact very few Germanic women had accompanied their men-folk into Northern Gaul, or that the majority of women of barbaric origin had, in the process of cultural assimilation, abandoned their exotic costume at a very early date and now favoured Gallo-Roman dress. Among the typically Germanic dress ornaments observed at Vron, one may distinguish five different brooch types and one hairpin type, analysed below: 1. Simple cross-bow brooches belong to the most frequently attested and geographically widespread group of Germanic women's brooches in the 4 th and 5 th centuries (mid-4 th to mid-5 th centuries) between the Elbe and the Loire (fig. 2). They are almost invariably made of bronze, as are the two examples from Grave 163A and Pit 9. The brooch from Grave 163A, worn as a single item, is remarkable for its greater length, its short spring, and upper chord. These rather unusual features appear most frequently in the simple cross-bow brooches from the Lower Rhine and Westphalia. There, this unusual form may be dated chiefly to the first half of the 5 th century. This corresponds to the chronology proposed by Cl. Seillier, who attributes, on other evidence, Grave 163A to his Phase 3 (= ca.415/20-435/45). 2. Cross-bow brooches with a trapezoid foot-plate represent a further typological development of the simple cross-bow brooch. The silver brooch from Grave 242A possesses in addition a beaded wire decoration on the bow, together with a stamped metal plaque covering the trapezoid foot-plate, features which enable it to be classed with the Vert-la-Gravelle variant (fig. 3). This form of brooch, known almost exclusively by the archaeological evidence from the left bank of the Rhine is probably to be interpreted as the product of workshops in Northern Gaul, which are known to have manufactured other types of Germanic costume ornaments for the wives of foederati (see below). Comparison with the very similar brooches from Grave 7 at Vert-la-Gravelle (Mame) enable this example from Vron to be dated at the earliest to the last third of the 4 th century or to the turn of the century. The location of the inhumation within the burial ground suggests a date within Seillier's Phase 2 (= ca. 390-415/20). 3. The bronze hairpin from the same grave, over 17 cm long, with a small round head, belongs to the Fecamp type (fig. 4), known chiefly from the Germanic female burials and other archaeological evidence found in Westphalia and the Lower Rhine.

본고는 판소리에서 엇중모리 대목이 확립되는 시기와 그 이후의 전승과정에 대해 사설 및 배치되는 위치, 그리고 음악적 특징과 관련해 살펴보았다. 엇중모리장단 대목이 포함된 판소리 관련 문헌자료와 음원자료를 대상으로, 문헌자료의 경우 장단이 병기된 판소리 창본들을, 음원자료의 경우 엇중모리장단 대목이 녹음된 음반자료들을 중심으로 다루었다. 그 결과 20세기 전반에 걸쳐 시기에 따라 엇중모리 대목의 전승 양상에 변화가 있음을 알 수 있었다. 20세기 초중반의 엇중모리 대목은 심정순과 김여란의 창본에서 살펴볼 수 있었으며 판소리 한바탕에서 특정 사설과 결합하지 않고 여러 대목에 산재하는 형태로 등장한다. 이후 20세기 중반을 지나면서 엇중모리 대목은 창자별, 바탕별 차이는 있으나 대개 한 바탕에서의 엇중모리 대목이 한 두 대목으로 축소된다. 이 시기는 대개 엇중모리 대목이 축소되는 방향성을 보여주지만 김연수의 경우만 예외적으로 엇중모리 대목의 수가 다른 유파나 창자들에 비해 추가된다. 김연수의 제자인 오정숙에게도 공통적으로 나타나는 엇중모리 대목 수의 추가는 김연수가 작창한 대목이다. 엇중모리 대목이 축소되는 방향성은 20세기 중후반을 거치면서 특정 사설과의 결합으로 모아지는데, 대표적인 사설이 판소리 한바탕의 끝을 맺는 후일담이다. 그밖에 춘향가 중 월매 과거 내력, 수궁가 상좌다툼 중 까마귀 내력과 같은 사설과도 결합하여 ‘○○내력 사설’형태로 나타난다. 그러나 이 시기의 후일담은 종종 다른 장단으로 불리기도 했는데 정응민, 박봉술의 창본이나 임방울의 적벽가 음반을 보면 후일담이 중모리로 부르고 있어 좋은 예라 하겠다. 엇중모리 대목이 축소되는 과정 이후인 20세기 말이 되면 특정 사설과의 결합으로 모아졌던 엇중모리 대목이 완전히 고착화되어 변함없이 전승양상을 보여준다. 20세기 말은 20세기 중·후반에서 후일담이 엇중모리를 포함하여 중중모리, 중모리, 엇모리 등의 장단으로 불렸던 것이 모두 엇중모리로 고착화되는 시기로 이로써 후일담이 엇중모리 대목으로 정착하게 된다. 한편 엇중모리 대목의 음악적 특징은 유파나 창자에 관계없이 전반적인 공통점을 보여주었다. 출현음 중에서 일회적 출현을 하는 음을 제외하면 ‘솔’, ‘도 ’, ‘레 ’, ‘미 ’, ‘파 ’, ‘솔 ’, ‘라 ’의 출현음을 보여주고 모두 ‘도’로 종지한다. 시김새나 요성이 다른 대목들에 비해 전반적으로 적은 편이나 솔 - 도 의 진행에서 추성이 일부 나타나고, ‘미 ’-‘레 ’-‘도 ’ 또는 ‘솔 ’-‘레 ’-‘도 ’ 로 순차하행시 ‘레 ’에 굵은 요성이 특징적이다. 선율적 특징은 도약 진행과 순차적 하강진행을 꼽을 수 있는데 도약진행은 방향에 관계없이 주로 4도, 5도 도약이 많고 순차적 하강진행은 시김새나 동음반복을 만들어낸다. 이러한 음악적 특징은 우조의 특징과 같으며 오늘날 확인되는 판소리 엇중모리의 보편적인 특성이다. 이를 통해 엇중모리 대목의 사설이 고착되는 과정과 달리 음악적 특징은 큰 변화 없이 전승된 것을 알 수 있었다. 즉, 판소리에서 엇중모리 장단 대목이 각 바탕의 가장 마지막에 사용되고, 해당 사설로 주로 후일담을 부르게 된 것은 20세기 중반이고 이러한 형태가 완전히 고착화 된 것은 20세기 후반이라 할 수 있겠지만, 그 음악적 특징은 엇중모리 장단 대목의 생성 이후 변화 없이 전승된 것으로 보인다. 즉, 판소리 엇중모리장단 대목의 전승에 있어서는 그 음악적 특징은 별다른 변화가 없었으며, 사설 내용과 그 대목이 불리는 위치가 20세기 중반 이후 오늘날과 같이 확립되고 그 이후 고착화되는 과정을 거쳤다고 할 수 있겠다.This paper examines the lyrics, the positioning, and the musical features of eotjungmori passage in pansori starting from the period that it was established through its hand-down process afterwards. In this study, we analyzed pansori related literature, mainly the change in rhythmic structure evinced in musical transcriptions of pansori, and audio materials that included recordings of passages with eotjungmori rhythm. As a result, it was found that there was a change in the hand-down pattern of eotjungmori passage through the first half of the 20th century. In the early and mid 20th century, eotjungmori passages can be found in the musical transcriptions of Shim Chong-sun and Kim Yeo-ran. In pansori batang (story), it appears not in conjunction with particular lyrics but is scattered in various passages. After the mid 20th century, while there are differences depending on the singer or batang, the number of eotjungmori passages has generally been reduced to one or two per batang. Although this period usually shows a trend toward reduction in the number of eotjungmori passages, Kim Yeon-soo’s works illustrate an increase, differing from other schools and singers at the time. Likewise, the addition of eotjungmori passages in the performances of Oh Jung-suk can be attributed to those composed by her mentor Kim Yeon-soo. The tendency of reduction in the number of eotjungmori passages converges to combine with particular lyrics through the mid and late 20th century. A good example is the epilogue (huildam) that concludes pansori performance. In addition, it also appears in the form of some ‘background lyrics’ by combining with lyrics such as background lyrics for Chunhyang’s mother in Chunhyangga or background lyrics for the crow in fighting for high seat scene in Soogoongga. However, the epilogue in this era is often referred to as a different rhythmic pattern. For example, in recordings by Jung Ung-min, Park Bongsul or of Lim Bang-ul’s Jeokbyeokga, the epilogue called Jungmori. After the reduction of the number of eotjungmori passages at the end of the 20th century, eotjungmori passages that converged to combine with a particular lyric became completely fixed while still exhibiting a hand-down pattern. The end of the 20th century was the time when the terminology for the epilogue that had been referred to by various names including eotjungmori, jungjungmori, jungmori, and eotmori through mid and late 20th century became standardized as eotjungmori. On the other hand, the musical features of eotjungmori passages showed a general similarity regardless of the school or singer. Except for the sound that makes a one-time appearance among the emergent sounds, eotjungmori passages contain the sound of “sol,” “do ”, “re ”, “mi ”, “fa ”, “sol ”, “la ” and all end with “do ”. In comparison to other passages, the appearances of sigimsae or yoseong are relatively rare, but there are some suggestions of chuseong in the progression of “So”-“Do.” Also, in sequential descent progression such as “mi ”-“re ”-“do ” or “sol ”-“re ”-“do ”, it is characterized by a thick yoseong of “re .” The main melodic features are leap progression and sequential descent progression. For leap progression, regardless of the direction of the leap, the leap is mainly 4 or 5 intervals, and sequential descent progression leads to sigimsae or repetition of same note. These musical features are the characteristics of ujo and are universal characteristics of pansori eotjungmori which are commonly found today. Through this, it was found that the musical features were passed down without a great change, unlike the process in which the lyric of eotjungmori passage became fixed. In other words, it is in the middle of the 20th century that passages with eotjungmori rhythm in pansori were used at the end of each batang and the epilogue was typically sung in place of lyrics.

As a nation grounded in the appropriation of Native land and the destruction of Native peoples, Christianity has helped define what it means to be “American” from the start. Even though neither the Continental Congress nor the Constitutional Convention recognized a unifying set of religious beliefs, Protestant evangelicalism served as a force of cohesion that helped Americans rally behind the War for Independence. During the multiple 19th-century wars for Indian removal and extermination, Christianity again helped solidify the collapse of racial, class, and denominational categories behind a love for a Christian God and His support for an American nation. Close connections between Christianity and American nationhood have flared in popularity throughout American history, particularly during wartime. In the late 19th and 20th centuries, the closely affiliated religious and racial categories of Christianity and whiteness helped solidify American identity. However, constructions of a white, Christian, American nation have always been oversimplified. Slavery, land-grabbing, and the systematic genocide of Native peoples ran alongside the creation of the American myth of a Christian nation, founded in religious freedom. Indeed, enslavement and settler colonialism helped contrive a coherence to white Protestantism during a moment of profound disagreement on church government, theology, and religious practice. During the antebellum period, white Protestants constructed a Christian and American identity largely in opposition to categories they identified as non-Christian. This “other” group was built around indigenous, African, Muslim, and sometimes-Catholic religious beliefs and their historic, religious, and racial categorizations as “pagans,” “heathens,” and “savages.” In the 19th-century republic, this “non-Christian” designation defined and enforced a unified category of American Protestants, even though their denominations fought constantly and splintered easily. Among those outside the rhetorical category of Protestantism were, frequently, Irish and Mexican Catholics, as well as Mormons. Enforced segregation of African Americans within or outside of white Protestant churches furthered a sense of Protestant whiteness. When, by the late 19th century, Protestantism became elided with white middle class expectations of productive work, leisure, and social mobility, it was largely because of the early 19th-century cultural associations Protestants had built between white Protestantism, republicanism, and civilization. The fact that the largest categories of immigrants in the late 19th century came from non-Protestant cultures initially reified connections between Protestantism and American nationalism. Immigrants were identified as marginally capable of American citizenship and were simply considered “workers.” Protestant expectations of literacy, sobriety, social mobility, and religious practice helped construct Southern and Eastern European immigrants as nonwhite. Like African Americans, New Immigrants were considered incapable of fulfilling the responsibilities of American citizenship. Fears that Catholic and Jewish immigrants, like African Americans, might build lasting American institutions to change the cultural loci of power in the country were often expressed in religious terms. Groups such as the No-Nothing Party, the Ku Klux Klan, and the Immigration Restriction League often discussed their nationalist goals in terms of historic connections between the nation and Anglo-Protestantism. During the Great Depression and the long era of prosperity in the mid-20th century, the Catholic and Jewish migrants gradually assimilated into a common category of “whiteness” and American citizenship. However, the newly expansive category of postwar whiteness also further distanced African Americans, Native Americans, Asian Americans and others as perpetual “foreigners” within a white, Protestant, Christian nation.

The purpose of this study was to investigate changes in the cooking process of <TEX>$Bibimbab$</TEX>(cooked rice mixed with various ingredients) appeared in cook books published after Korean modern era, approximately from late 19th century to the present. 7 cook books were chosen to be analyzed. It is found that the ingredients were mixed with the rice before being served in the cook books written in late 19th century until mid 20th century, while the ingredients were separately decorated on top of the rice in the cook books written from mid 20th century until late 20th century. <TEX>$Gochujang$</TEX>(Korean chilly paste), which is common spicy seasoning for <TEX>$Bibimbab$</TEX> in the present time, appeared only in <TEX>$Hangukeumak$</TEX>(1987) which is written in late 20th century. Prior to <TEX>$Hangukeumak$</TEX>(1987), chilly powder or chilly was used for chilly-based spicy seasoning. Cook books written in late 19th century until mid 20th century, ingredients used for <TEX>$Bibimbab$</TEX> had complicated cooking methods such as <TEX>$Jeonyueo$</TEX>(assorted pan-fried delicacies), <TEX>$Nurumi$</TEX>(fried beef skewer with various vegetables) and <TEX>$Sanjeok$</TEX>(grilled beef skewer). From mid 20th century until late 20th century, among the cook books analyzed in this research, only <TEX>$Hankukyoribaekguasajeon$</TEX>(1976) suggested <TEX>$Jeonyueo$</TEX> as an ingredient, and in general, the cooking method for preparing beef became simpler. For further studies, firstly, the cooking procedures used for <TEX>$Bibimbab$</TEX> in the prior period to the Korean modern era need to be examined for more information about the changes of cooking style of <TEX>$Bibimbab$</TEX>. Secondly, new <TEX>$Bibimbab$</TEX> recipes for modern restaurants could be created by using the recipes used in the historical cook books. Finally, the definitions of culinary terms used in historical cook books need to be clarified.

This essay provides an intellectual history for the cultural turn that transformed the human sciences in the mid-20th century and led to the creation of cultural sociology in the late 20th century. It does so by conceptualizing and contextualizing the limitations of the binary primitive/modernity. In the 19th and early 20th centuries, leading thinkers – among them Marx, Weber, Durkheim, and Freud – confined thinking and feeling styles like ritual, symbolism, totem, and devotional practice to a primitivism that would be transformed by the rationality and universalism of modernity. While the barbarisms of the 20th century cast doubt on such predictions, only an intellectual revolution could provide the foundations for an alternative social theory. The cultural turn in philosophy, aesthetics, and anthropology erased the division between primitive and modern; in sociology, the classical writings of Durkheim were recentered around his later, religious sociology. These intellectual currents fed into a cultural sociology that challenged the sociology of culture, creating radically new research programs in the late 20th and early 21st centuries.

Chapter 33 The history of movement disorders

Dept. of History New York University 53 Washington Square South New York, NY 10012 USA jane.burbank@nyu.edu

The Saint Peter Apostle church of Andahuaylillas is a colonial church in the Cusco-Puno area of the Andes, dating to the late 16th or early 17th century and built primarily with adobe brick masonry. The church is characterized by a triumphal arch made with fired clay bricks and surmounted by a high tympanum of adobe masonry. The arch is stabilized by lateral walls of mixed stone-adobe construction. As part of the seismic assessment of the building, this work focuses on the evaluation of the triumphal arch subjected to in-plane lateral accelerations by pushover analysis based on nonlinear FE explicit formulation. Detailed 2- and 3D FE models are constructed from measurements taken on location and observed material distributions of adobe, fired bricks, and stone. The FE models are analyzed in Abaqus/CAE Explicit under gravitational loading and monotonically increasing lateral accelerations, simulating quasi-static conditions until collapse. The concrete damaged plasticity formulation is adopted to represent masonry materials with nonlinear tensile and compressive behavior based on the Lourenco’s model. Local and global collapse conditions are identified from the energy and reactions curves. The effects of lateral walls and their material composition, nave walls, and the brick arch on the lateral capacity the triumphal arch are systematically evaluated.

Nationalism reflects the desire of “nations” for a system of government that secures their interests and fundamental character. Nationalism has also come to mean an expression of identity that glorifies, or at least invokes, a deep and abiding connection between individuals of the “nation” that informs, complements, and often transcends other identities rooted in religious belief and affiliation, class imperatives, gender roles, and regional affinities. The real sticking point in much of the literature relates to how one defines a “nation” and how early “true” nationalism can be said to exist. Originally nations were assumed to be self-evident. Nations were a people sharing a common immutable ethnicity, which dated to the mists of time and could be seen by their shared language, history, bloodline, culture, character, habits, and manners. It was not necessary that these national peoples had an independent existence as a state, but there was a growing assumption that the nation was the people, the people were ultimately sovereign, and therefore nations should have their own state—a vision which had a certain efflorescence in the late 18th century in the Americas and Europe, a perspective that dominated the transformations of Europe after World War I, and an agenda that gave succor to numerous anti-imperial movements throughout the world in the 20th century. More recently, as the study of nationalism has exploded—it is a concept seriously studied by sociologists, anthropologists, political scientists, historians, philosophers, and critical theorists—most theorists of nationalism have argued for the manufactured and “modern” quality of all national identity, that nations are “constructed” and “imagined” out of a very diverse collection of polities and that nationalism is a fairly recent phenomenon that dates to the late 18th and early 19th centuries, although debate continues on this historical narrative. While nationalism remains a major concern of contemporary politics in the world, and thus spawns a massive scholarly literature, this bibliography will confine itself (with the exception of some major theoretical approaches) to studies of nationalism in the history of the Atlantic world before the mid-19th century.

Changing the name of diabetes insipidus: a position statement of the working group to consider renaming diabetes insipidus.

Military service requires individuals who are free from ill-health and who are physically and mentally robust, and throughout history those who have become unfit for service have been discharged on...

Is rituximab effective for IgG4-related disease in the long term? Experience of cases treated with rituximab for 4 years

The article deals with the concept of “happiness”, represented and interpreted through lexicography. The objective of the study is to try to compare the perspectives of researchers on the origin of the word Glück, trace the development of its semantics from one generalized meaning to a set of meanings reflecting the evolution of human ideas about happiness, and identify ways of representing these ideas by lexicographic means. The authors use the methods of historical linguistic, comparative-contrastive, etymological, definitional and semantic analysis. The object of the study is German dictionaries and lexicons published from 1513 to 1888. It has been established that the concept of “happiness”, represented in the German vocabulary by the lexeme Glück, has transformed over four centuries along with the growth of people’s material and spiritual needs against the background of the gradual humanization of public life. This has led to the complication of the semantic structure of the lexeme Glück which objectifies this concept. The representation of the Glück lexeme in dictionaries dating back to the early 16th – mid-18th centuries is laconic, due to the type of dictionaries (nomenclatures, translation dictionaries) that did not feature detailed comments on the repertoire of meanings that the desired lexeme possessed. The main elements of the semantic structure of the lexeme are ‘(temporary) prosperity’, ‘bliss’, ‘luck’, ‘destiny (fate)’. The analysis of the interpretation of happiness in the mid-18th century – late 19th century allows one to make a conclusion about the complication of the semantic structure of the lexeme Glück due to a philosophical reinterpretation of this concept and its integrated conveyance by appropriate lexicographic means. The etymology of the word Glück remains unclear. It is assumed that the word appeared in the 13th century and retained a neutral meaning until the end of the Middle High German period when the positive connotation began to prevail in the semantics of the word.

The multidisciplinary study of sediment cores from Laguna Zoñar (37°29′00′′ N, 4°41′22′′ W, 300 m a.s.l., Andalucía, Spain) provides a detailed record of environmental, climatic and anthropogenic changes in a Mediterranean watershed since Medieval times, and an opportunity to evaluate the lake restoration policies during the last decades. The paleohydrological reconstructions show fluctuating lake levels since the end of the Medieval Warm Period (ca. AD 1300) till the late 19th century and a more acute dry period during the late 19th century – early 20th century, after the end of the Little Ice Age. Human activities have played a significant role in Laguna Zoñar hydrological changes since the late 19th century, when the outlet was drained, and particularly in the mid-20th century (till 1982) when the spring waters feeding the lake were diverted for human use. Two main periods of increased human activities in the watershed are recorded in the sediments. The first started with the Christian conquest and colonization of the Guadalquivir River Valley (13th century) particularly after the fall of the Granada Kingdom (15th century). The second one corresponds to the late 19th century when more land was dedicated to olive cultivation. Intensification of soil erosion occurred in the mid-20th century, after the introduction of farm machinery. The lake was declared a protected area in the early 1980s, when some agricultural practices were restricted, and conservation measures implemented. As a consequence, the lake level increased, and some littoral zones were submerged. Pollen indicators reflect this limnological change during the last few decades. Geochemical indicators show a relative decrease in soil erosion, but not changes in the amount of chemical fertilizers reaching the lake. This study provides an opportunity to evaluate the relative significance of human vs. climatic factors in lake hydrology and watershed changes during historical times. Paleolimnological reconstructions should be taken into account by natural resources agencies to better define lake management policies, and to assess the results of restoration policies.

The protection and conservation of historical monumental assets is a priority for contemporary societies. As it is widely recognized, historical masonry buildings (and in particular masonry churches) are unable to adequately withstand horizontal actions and generally suffer heavy damage if struck by a seismic event. Although a correct evaluation of their seismic capacity is necessary in order to preventively plan retrofitting interventions, the complexity of the constructions and the uncertainties in material modelling make it difficult to fully understand the behaviour of masonry churches. In this context, the macro-element approach is largely applied and confirmed by the partial collapses observed after the last seismic events. In this paper, a simplified procedure based on the limit analysis is introduced to evaluate the seismic capacity of triumphal arches, considered as part of the most vulnerable macro-elements in masonry churches. Triumphal arches from churches affected by the L’Aquila (2009) and Central-Italy (2016–17) earthquakes have been investigated by means of a linear kinematic approach, defining the possible positions of the non-dissipative hinges through step-by-step numerical analyses. The obtained results, finally, have been compared with the damage scenario observed in the considered triumphal arches, aimed at evaluating the effectiveness of the proposed procedure.KeywordsMasonry churchesSeismic vulnerabilityTriumphal archesLimit analysisLinear kinematic analysis