Ritual Practices

La solemnidad de Corpus Christi (del latín, "Cuerpo de Cristo") constituye una de las piedras angulares del calendario litúrgico católico universal, que celebra la Eucaristía. Si bien su origen se remonta a la Europa mística del siglo XIIIinstituido oficialmente en 1264 por el Papa Urbano IV mediante la bula Transiturus hoc mundo tras las visiones de Santa Juliana de Cornillon y el célebre Milagro Eucarístico de Bolsena-, su traslado al Nuevo Mundo transformó esta celebración en un monumental escenario de evangelización, ordenamiento jurídico, mestizaje y resistencia cultural.

El presente artículo hace un recuento histórico sobre los registros e intervenciones realizadas en la estructura 25, también conocida
como la Casa del Halach Winik, en la zona arqueológica de Tulum, en Quintana Roo, México. Este estudio parte de las primeras descripciones hechas por exploradores durante el siglo XVI, continúa con los registros gráficos elaborados a mediados del siglo XIX, hace un breve recuento de los trabajos de exploración y consolidación efectuados en el siglo XX, y concluye con las intervenciones y registros modernos de la estructura. En un segundo apartado se desarrolla la descripción arquitectónica del monumento considerando aspectos como su morfología, función, características estilísticas, motivos ornamentales y su vocación espacial. Posteriormente se analizan cada uno de los elementos que componen la estructura, su funcionamiento estructural de manera individual y en conjunto como un sistema constructivo, así como los procesos de deterioro y fallos estructurales que dieron lugar a su colapso.

Here, we report an archaeometrical study of seven grave goods from the Inca sacrifice at Lullallalico Mountain (ca. 1430-1520 CE) in search of microbotanical and chemical evidence of the content. Two queros (vessels), one aribalo (jar), one aisana (pot), and three textile bags were analyzed by optical microscopy and scanning electronic microscopy with energydispersive X-ray spectroscopy (SEM-EDX). The results show significant chemical data and starches of Cucurbita, Oxalis, Fabaceae, Zea mays, Manihot esculenta, and Phaseolus. This archaeometrical evidence is discussed along with various perspectives on the capacocha ceremony to show that foreign and local identities were negotiated in this Andean mountain ritual.

A expressão “igreja de parede preta” tem ganhado visibilidade nas discussões sobre religião e cultura no Brasil contemporâneo. O termo refere-se a congregações evangélicas que adotam estética moderna — paredes pretas, iluminação cênica e forte presença digital — como símbolo de renovação, resistência e aproximação com o público jovem. Este artigo analisa o fenômeno sob a ótica da teologia e da ciência da religião, explorando seus fundamentos simbólicos, sociais e teológicos. A partir de fontes jornalísticas, teóricas e de observação empírica, discute-se como a estética “preta” redefine o espaço sagrado e as dinâmicas de culto, ao mesmo tempo em que suscita tensões internas no campo evangélico entre tradição e inovação. Conclui-se que as igrejas de paredes pretas refletem tanto a adaptação do cristianismo às novas mídias e sensibilidades quanto os riscos da mercantilização da fé.

This paper argues that Joseph Smith's plural marriage system did not emerge in isolation but belongs to a longer American lineage of perfectionist and prophet-controlled marital experimentation, in which charismatic leaders claimed authority to override civil marriage and assign or reassign spiritual unions. A variety of influences combined in early America to create religious environments that allowed a gradual modification of the traditional Christian ideal of monogamous marriage.

Paper presented at the Mormon History Association Conference, Las Vegas, June 2026.

The current knowledge of Komarow culture flint working does not offer any data generated by multifaceted flint assemblage studies. The shortage of such background data prevents the results of this study of the Bukivna flint inventories from being compared with other Komarow ones. Presumably, the Bukivna flint inventories resulted from the performance of Komarow funerary rites. The identified techno-typological characteristics most certainly reflect cultural-spiritual
rules and not economic ones. Only a comparison with the results of studies of economic inventories from settlements and assemblages from other Komarow cemeteries will situate the Bukivna cemetery flint assemblage within the Komarow culture flint industry. Nonetheless, the size of the studied barrow inventories and their consistent technological profile justify their treatment as a valuable statistical sample and the obtained results offer an important reference for further investigations.

Ce dossier thématique porte sur la place et le rôle du langage dans le fait religieux 1 . Par langage, nous entendons tout mode d'expression possédant un contenu discursif -le mot est ainsi employé au sens strict et non pas métaphorique (les images, la musique, la danse, etc., ne sont pas pris en considération). Le dossier offre au lecteur les résultats d'enquêtes menées par des anthropologues et des historiens au sujet de modes d'expression vocaux (parole) ou graphiques (écriture) intervenant dans des situations d'ordre religieux dans des univers culturels variés, depuis l'Antiquité (Mésopotamie, Grèce, Chypre) jusqu'à l'époque contemporaine (Birmanie, Inde, Mali). Les différents exemples dont traitent les auteurs ont en commun de s'inscrire dans un cadre rituel ou en rapport avec un tel cadre, ce qui reflète la prévalence de la ritualité dans l'activité religieuse. Notre champ d'investigation recouvre donc pour partie la question du « langage rituel ». Les contributions prolongent une réflexion classique concernant les aspects remarquables, sur le plan du contenu, de la forme comme des conditions d'énonciation, assumés par le langage religieux / rituel. Les travaux en la matière attestent sa spécificité par rapport aux genres discursifs typiques du quotidien (Mauss

Following a reflection on the influence of the Jewish Scriptures in the construction of Jesus of Nazareth carried out in the Canonical Gospels, this contribution makes plain the intellectual problems of mythicism, the stance which denies the historical existence of Jesus, arguing its lack of plausibility.

Al hilo de una reflexión sobre la influencia de las Escrituras judías en la construcción de la figura de Jesús de Nazaret en los evangelios canónicos, este trabajo pone de relieve los problemas intelectuales del mitismo, la posición que niega la existencia histórica de Jesús, argumentando su falta de plausibilidad.

Colonialism, capitalism and patriarchy define the political economy
of our climate crisis and environmental care. This is a regime that universalizes, defines, and dictates the multiplicity of factors that determine how nation-states, global institutions, and corporations make decisions. In the context of the climate crisis and given the inability of both governments and international agreements to address the seriousness of the situation, the time has come to build epistemic bridges between worlds. As Eduardo Viveiros de Castro argues, we have an obligation to take absolutely seriously what Indigenous peoples say. Inspired by his call, in this article we focus on other cosmoexperiences of the planet we inhabit and the co-responsibility we have towards it, to continue making human and more than human life possible.

انتشار قابلیتی در یکی از مدل‌های زبانیِ بزرگ که به کاربر امکان می‌دهد میزان «تلاش» محاسباتی مدل را مستقل از انتخاب خود مدل تنظیم کند. این ویژگی برای نخستین بار دو محور استدلال که در انسان همواره درهم‌تنیده بوده‌اند را به‌صورت پارامترهایی مجزا آشکار کرد: سقف توانایی، و میزان منابعی که صرف یک مسئله می‌شود. این مقاله از همین تفکیک فنی به‌مثابه ابزاری تحلیلی بهره می‌گیرد تا سازوکار استدلال انسانی را روشن‌تر ببیند. نخست، استدلال ماشینی را بر پایة شواهد توصیف می‌کنیم و چارچوبی سه‌بُعدی پیشنهاد می‌دهیم: توانایی، تلاش، و کالیبراسیون (درجه‌بندی اطمینان). سپس، با اتخاذ یک موضع روش‌شناختیِ صریح (اینکه تفاوت ماشین و انسان به بستر مادی آنها بازمی‌گردد اما ساختار استدلالشان معقولانه همانند فرض می‌شود) این سه بُعد را در انسان جست‌وجو می‌کنیم. استدلال می‌شود که هر سه بُعد در انسان قابل تشخیص‌اند، اما با یک تفاوت: آنچه در ماشین مستقل و خنثی است، در انسان با انگیزه و هویت درآمیخته است. کانون این درآمیختگی در بُعد «تلاش» است که در این مقاله آن را «مسئلة اهرم» می‌نامیم. در ماشین، «اهرم تلاش» را عاملی بیرونی و بی‌طرف تنظیم می‌کند، حال آنکه در انسان، یک «ذهن ذی‌نفع» آن را در دست دارد. از این منظر، بازتعریفی از استدلال انگیزشی پیشنهاد می‌شود: نه نقصی در کیفیت گام‌های منطقی، بلکه تخصیص نامتقارن تلاش به سود نتیجة دلخواه. در بُعد تاریخی استدلال می‌شود که تاریخ خرد را می‌توان تا حدی تاریخ توزیع نابرابر امکان تلاش دانست، و اینکه ماشین این منبع کمیاب را همگانی می‌کند، نه با افزودن به توانایی، بلکه با تغییر شکل و بازدهی کار فکری. مقاله مدعی اثبات نیست؛ چارچوبی تحلیلی و چند پرسش گشوده عرضه می‌کند. شاید ارزش ماشین نه در شباهتش به ما، بلکه در همان تفاوتش باشد: آینه‌ای از جنسی دیگر که در آن، چیزی را که در ما همواره یکپارچه و پنهان بود، در حالت تجزیه‌شده می‌بینیم.

O presente artigo analisa o surgimento e desenvolvimento dos rituais maçônicos na Inglaterra e na Alemanha durante o século XVIII, destacando a influência do Rito dos Modernos na tradição germânica e o impacto das correntes ritualísticas francesas na proliferação de altos graus. Com base em documentos históricos, o estudo apresenta o processo de formação do Rito Schröder como resposta racional e simbólica ao caos ritualístico instaurado pela Estrita Observância Templária, pelo Rito Zinnendorf, pelo Rito Sueco e pelo Regime Escocês Retificado. O texto também introduz o Rito de São João como expressão complementar da filosofia maçônica centrada na simplicidade e na construção moral do iniciado. O trabalho propõe uma reflexão sobre o retorno à essência simbólica da Maçonaria.
Palavras-chave: Maçonaria; Ritos Maçônicos; Rito Schröder; Ritualística; Alemanha; Inglaterra.

We present some of the preliminary results of the documentation and review work initiated in autumn 2023 at the archaeological site of Castillo de Doña Blanca (El Puerto de Santa María, Cádiz), corresponding to the last of the settlement’s defensive systems. The review of the constructive structures excavated in the different archaeological campaigns and the use and application of new technologies allow us to clarify, correct and put forward new hypotheses on the planning and construction of the Punic-Hellenistic defensive system, both in terms of its layout and the configuration of the different parts that conform it. The (re)fortification undertaken in the settlement during the 3rd century BC and the identification of elements of active defense, such as posterns, artillery towers and guard posts, among others, allow us to consider that Castillo de Doña Blanca became an authentic military fortress in its last phase of existence, which must be related to the progressive influence of Carthage in the south of the Iberian Peninsula.

Se presentan algunos de los resultados preliminares de los trabajos de documentación y revisión iniciados en otoño de 2023 en el yacimiento arqueológico del Castillo de Doña Blanca (El Puerto de Santa María, Cádiz), en concreto los correspondientes al último de los sistemas defensivos del asentamiento. La revisión de las estructuras constructivas excavadas en las diferentes campañas arqueológicas y la aplicación y uso de las nuevas tecnologías nos están permitiendo matizar, corregir y plantear nuevas hipótesis sobre la planificación y construcción del sistema defensivo púnico-helenístico, tanto de su trazado como de la propia configuración de las diversas partes que lo conforman. La (re)fortificación acometida en el asentamiento durante el siglo III a.n.e. y la identificación de elementos de defensa activa como poternas, torres de artillería y cuerpos de guardia entre otros, permiten plantear que el Castillo de Doña Blanca se convierte en una auténtica fortaleza militar en su última fase de existencia, lo que ha de ponerse en relación con el progresivo peso de Cartago en el mediodía peninsular.

O Grau da Marca é normalmente associado à tradição inglesa da Marca ou ao sistema capitular do Rito de York. Pouco conhecida, entretanto, é a existência de um Grau da Marca praticado sob a autoridade dos primeiros organismos que dariam origem ao Rito Escocês Antigo e Aceito nos Estados Unidos. Instituído em Charleston, Carolina do Sul, no início do século XIX, esse grau desenvolveu características próprias, distinguindo-se das tradições inglesa e yorkiana tanto pela sua narrativa quanto pela sua iconografia. Diferentemente das demais tradições da Marca, centradas na Pedra-Chave, a Marca do REAA - Rito Escocês Antigo e Aceito utilizava a Pedra Cúbica como elemento simbólico principal, associando-a aos giblitas, grupo de construtores encarregado das partes mais sagradas da construção do Templo de Salomão.
O presente estudo analisa a origem, o desenvolvimento e o desaparecimento da Marca do REAA, examinando os registros históricos preservados e os elementos ritualísticos conhecidos. Busca-se compreender como essa tradição se relacionava com as demais manifestações da Marca e quais fatores podem ter contribuído para seu desaparecimento durante o século XIX. A comparação com as tradições inglesa e yorkiana não pretende estabelecer precedência ou superioridade entre sistemas, mas demonstrar como um patrimônio simbólico comum foi reinterpretado por diferentes correntes maçônicas.
Ao investigar a história desse grau quase esquecido, o artigo procura contribuir para uma compreensão mais ampla da evolução da tradição da Marca e da própria diversidade do universo maçônico, revelando um capítulo pouco explorado da história do Rito Escocês Antigo e Aceito.
Palavras-chave: Marca Maçônica; Mestre da Marca; Rito Escocês Antigo e Aceito; Rito de York; Pedra Cúbica; Pedra-Chave; Giblitas; História da Maçonaria.

In this paper I will present a Minoan vase — a tall, pedestalled basin — which is very common in Southern Crete, especially at Phaistos in the First Palace or Protopalatial period (Middle Minoan IB-Middle Minoan IIB), corresponding to the XIX–XVIII cent. BC. The vase has been interpreted by the excavators of Phaistos, and especially by Doro Levi and Filippo Carinci, as a washing basin and called louter.
The vessel is a pedestalled basin consisting of a tall, tubular hollow pedestal on a large base and on the top a large bowl with a thickened and flaring rim. All the retrieved examples are high: they range from 47 to 63cm, and the basin has a diameter going from 40 to 57cm. The base of the pedestal can reach 28cm. This kind of vessel is usually plain, not painted, but below the basin, on the support, there are some diagonal relief bands, sometimes impressed, with possibly a double function: to decorate the vessel and to help the connection between the support and the basin.
The support may have two opposite holes, which are likely produced to favor the cooking of the vessel, as it is often attested for footed lamps or braziers. The exterior surface of the basin is rough, while the interior is covered with a thick slip, very smooth and sometimes burnished, which could have been used to make the surface waterproof.
In the next pages, I will first focus on the specimens found at Phaistos and their finding contexts, then on those retrieved from outside the Minoan site of Phaistos, which are few and mainly concentrated in Southern Crete. The aim is to better understand the function of this peculiar vase and its possible
connection with water. It will be argued that pedestalled basins could have been used as washing basins both for domestic use and for purification rituals on the occasion of ceremonial events.

García-López 2026 // ABSTRACT: Iberian sculpture poses major interpretive challenges due to the frequent loss of primary archaeological contexts. Traditionally approached through typological and stylistic frameworks, these works are often recovered in secondary settings or have been reused, making their original functions difficult to determine. This article adopts a biographical and productive perspective, tracing Iberian carved stone from quarrying and carving to reuse and final deposition. By focusing on material processes and labour, rather than solely on form or symbolism, it reframes sculpture as a product embedded in social and economic relations. The paper also reflects on the interpretive consequences of context loss and transformation, contributing to broader discussions on the biography of carved stone and the challenges of reconstructing meaning from displaced materials.

Short report on the 2024 season of archaeological investigations.
The French Archaeological Mission in Central Oman (FAMCO) studies the diachronic settlement of Bisya (Ad-Dakhliyyah), one of Central Oman's main archaeological zones, in the Hajar foothills. The mission focuses on the Early Bronze Age to investigate the emergence of the oasis system, including the exploitation of the date palm, the earliest groundwater-based irrigation systems, the rise of monumental, domestic and funerary architecture, and the development of crafts such as pottery and copper metallurgy. Our research also aims at providing evidence on the role of the Oman Peninsula within trade networks in the Bronze Age, particularly with Iran and the Indus Valley.

This paper is concerned to study the stela which is erected on the road between Aswan and philae and returned to the reign of King Thutmose II. This paper aims investigating the Important historical text on this stela and descriptive the stela,also employs a descriptive and analytical methodology.The stela was first published by archaeologist "Lepsuis" in the 18th century and then by de Morgan in 1902 and finally the Archaeologist "Kurt Sethe" reexamined it in year 1906 in his book.

The Arab conquest of Iran and the fall of the last Zoroastrian empire marked a significant rupture in the history of Zoroastrianism in its homeland, as seen most prominently in the establishment of large, independent, and lasting Zoroastrian communities in the Indian subcontinent, known as the Parsis (NP/Guj. ‘Persian,’ in the sense of ‘Iranian’ par excellence). In Parsi consciousness, this migration and the subsequent formation of the community were prompted by the systematic oppression of Zoroastrians under Islamic rule (Daryaee 2015). Over the centuries, the established Parsi Zoroastrian identity has come to be understood not as an exclusive Iranian one but as a composite ethnic and historical identity, characterised by multiple distinct features. This identity emerged in the context of the Indian subcontinent, which became a new homeland. In particular, the Indian west coast – especially the favourable location of Gujarat in the northern part of the region and, later, from the seventeenth century onwards, the emerging city of Bombay – provided a strong foundation for access to both maritime and land‑based trade routes. These transportation networks were crucial for long‑distance commerce, which had already played a significant role in pre‑Islamic times.

Aktuelno doba „kapitalizma u raspadu“ istovremeno relegira društveno-humanističke discipline i svaku vrstu kritičkog preispitivanja na margine, ali i otvara mogućnosti arheologije da artikuliše svoju jedinstvenu, društveno-politički relevantnu perspektivu. Više nego ikada  postaje jasno u kolikoj je meri arheologija politička, neodvojiva od sveta u kome se razvija i proizvodi znanje. Nasuprot pređašnjim idejama o akademskoj kuli od slonovače ili doživljaju arheologije kao svojevrsnog eskapizma, tj. discipline izdvojene iz sadašnjosti, očigledno je da arheologija i arheološka zajednica dele iste nedaće i izazove sa društvom u celini. Uporedo sa eskalacijom ratova i genocida, eksploatacijom i devastacijom životne sredine, svedočimo i rastućem stanju nesigurnosti i prekarnosti, zatvaranju univerziteta i odeljenja, i ugrožavanju arheološkog nasleđa na globalnom planu. U ovom kontekstu, jedinstveni su uvidi arheologije u čitav spektar ljudskih iskustava i načina organizovanja, kao i njene mogućnosti za širenje granica naše društvene i političke imaginacije. U ovom radu, prikazaću iskustva nastave arheologije u ne-arheološkom kontekstu, mapirati uvrežene narative o ljudskoj prošlosti i izazove interdisciplinarnog dijaloga, ali i svojevrsne mogućnosti za međusobno podučavanje i potencijal arheologije za stvaranje novih narativa. Za arheologiju koja nastoji da bude društveno relevatna, intelektualno anagažovana i odgovorna, neophodno je otvaranje prostora za drugačija i raznolika viđenja prirodokulturnih i društveno-političkih fenomena u prošlosti i sadašnjosti, kao i promišljanje našeg mesta u okviru njih.

RESUMO
O objectivo deste trabalho consiste em sistematizar o conhecimento do património móvel encontrado em Mértola nas intervenções realizadas por Estácio da Veiga nos finais do século XIX — um prato de engobe vermelho e dois contentores ceramicos tipo “Cruz del Negro” — que se enquadram na complexa teia de rotas comerciais/ mercados que durante a Idade do Ferro a um nivel social, politico-administrativo e econdmico se estabeleceram no Sudoeste da Peninsula Ibérica, nomeadamente entre a segunda metade do século VII e a primeira do século VI a.C..
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ABSTRACT
This work aims to contribute for the knowledge of Mértola during the Iron Age. For this purpose three distinct ceramic elements are presented, namely a red slip plate and two ceramic containers type “Cruz del Negro”, found in the surveys carried out by Estacio da Veiga in the late nineteenth century. These objects testify the complex trade routes/markets that were establish in the southwestern Iberian Peninsula during this period, particularly between the mid-seventh century and first century BC.

Although Beltaners – members of Edinburgh’s Beltane Fire Society (BFS) – can trace the immediate origins of their society’s festivals to the collaborative efforts of anarchist performance artists and folklorists reacting against the Thatcherite government policies of the late 1980s, the ritual celebrations they routinely re-enact in the present ultimately derive from much older traditions associated with Scotland’s highly minoritised Gaelic-speaking population, a cohort to which few modern Beltaners belong. Performers at today’s festivals often incorporate runes into their regalia – a practice which does not reflect Gaelic tradition, but which is not unknown among ideologues of the far right. This paper interrogates rune use at BFS festivals, asking whether the employment of Germanic cultural elements in Celtic festivals by non-Celtic-speakers represents a distortion of history and debasement of an embattled ethnic minority, and whether it is ethically acceptable for an explicitly a...

The paper presents the preliminary results of the research project “AKROMA. Akropolis of Magna Graecia. A critical ‘top-down’ view on Landscape, Architecture and Cult Network in the Western Greek Colonies” – University of Campania “L. Vanvitelli”. Starting from four carefully selected key sites (Cumae, Syracuse, Taranto, Neapolis), the theme “acropolis” in the Greek colonies in Magna Graecia and Siciliy, which had been never investigated systematically before, has been object of a wide-ranging analysis, whose goal was to identify its peculiarities from a specific Western Greek point of view. Emphatic and strategic places due to their morphological and orographic features, acropolises are arranged as “city within a city”: they are well-defined and separated areas, protected by natural defenses, which at the same time projected outwards (the sea, the lower city, the hinterland) and were always characterized by public, collective and representative functions. Their role, both concrete and symbolic, developed around two main functional poles, the religious one (as the site of the oldest city temples) and the political/military one (particularly emphasized with the development of polyorcetic techniques in the Hellenistic age). Thanks to the comprehensive reinterpretation of archaeological data and the emancipation from the motherland models, colonial acropolises can thus regain space and significance in the urban history of the Western Greek poleis.

Os realities shows ocupam um espaço de destaque na cultura midiática brasileira. Mobilizando enormes audiências em produtos de público geral e em programas de nicho, eles são alternativas que não podem ser ignoradas pelas emissoras públicas em suas estratégias de programação. Buscando responder como os realities podem ser uma opção de conteúdo para TVs públicas no Brasil, este artigo revisa a função social constitucionalmente esperada das emissoras de televisão e, a partir dos estudos de narrativa da semiótica discursiva e de autores que abordam a cultura midiática, examina os defeitos e virtudes dos realities de emissoras privadas. São avaliadas as estruturas narrativas dos programas televisuais conhecidos como realities shows, e os resultados dessas etapas fundamentam uma exploração de exemplos bem-sucedidos de realities em emissoras de natureza pública. Espera-se que este trabalho possa levantar reflexões sobre a linguagem televisiva em estratégias de comunicação pública.

This study analyses the funerary practices in hypogea (rock-cut tombs) of the Middle Bronze Age in southern Portugal with the aim of deepening our understanding of Bronze Age funerary rituals in southwestern Iberia. A total of 57 hypogea from seven archaeolog- ical sites were examined. The study followed an interdisciplinary approach integrating data from biological anthropology and archaeology, articulating chronology, osteological analysis, funerary architecture, and material culture. The hypogea date to the first half of the 2nd millennium BCE, corresponding to the regional Middle Bronze Age. Of the 95 individuals analysed, 82% were adults; females represented 34% and males 21% of the total sample. The hypogea present several architectural typologies, with entrances oriented towards southeast (30%), northeast (23%), southwest (22%), and northwest (22%), possibly related to moments of the solar cycle. Burials were single (54%), double (17%), or multiple (11%), with 68% primary inhumations and 32% secondary inhumations, reflecting the re-use of funerary spaces. Grave goods, present in 57% of the cases, were more frequent and diversified among women, including ceramic vessels (79%) and metal awls (61%). Like male individuals, women were also associated with weapons, suggesting an elevated social status for both sexes.

Quizás la concepción material más genuina de representación simbólica de los pueblos mesoamericanos puede hallarse en la plasticidad de las figurillas cerámicas. Este tipo de materialidades han sido elaboradas desde que se congregaron las primeras sociedades sedentarias en Mesoamérica, aproximadamente hace cuatro mil años. La alfarería constituyó una actividad primordial en esos primeros asentamientos debido a que permitió el almacenamiento, transporte, cocción y conservación de alimentos y bebidas. Asimismo, la producción de estos artefactos significó profundos cambios en la organización social, la especialización y división de trabajo y las diversas aplicaciones técnicas, estéticas y tecnológicas. Dentro de este campo de innovaciones aparecieron las figurillas.

Dit artikel onderzoekt de historische trajecten, etymologische verschuivingen en rituele praktijken rondom de Afro-Creoolse verering van Sint Antonius van Padua (lokaal bekend als Sanantoni, Toni of Sarantonio) op Curaçao, met name tijdens de festiviteit Lele Toni. Waar de officiële hagiografie van de Rooms-Katholieke Kerk deze dertiende-eeuwse franciscaanse frater presenteert als een toonbeeld van intellectuele deugd en kuisheid, toont zijn transatlantische transpositie naar de Afro-diasporische gemeenschappen een radicale hermeneutische omvorming. Door de Curaçaose devotie aan te pakken als een analytisch ankerpunt, legt deze studie directe structurele, etymologische en kosmologische dwarsverbanden bloot met de Centraal-Afrikaanse Toni Malau-traditie uit het historische Kongo-rijk, de Creoolse festivals van de Kaapverdische en Santomeese archipels, en de syncretische manifestaties binnen de Afro-Braziliaanse (Exu Tranca Ruas) en Afro-Cubaanse (Eleguá en Lucero Mundo) religieuze stelsels. Geanalyseerd vanuit het perspectief van Afro-Creoolse geloofssystemen, openbaart de figuur van Sanantoni zich niet als een passieve overname van Europese hegemoniale iconografie, maar als een actieve, subversieve toe-eigening waarmee spirituele autonomie en kosmologische reciprociteit werden gewaarborgd onder de gewelddadige druk van de Caribische plantagesamenleving.

The paper analyses the community participation in the reconstruction of the R¯at¯o Matsyendran¯atha temple at Bu˙ngamati.
It was severely damaged in the 2015 Gorkha earthquake and its reconstruction completed after ten years, with a story of
resilience, faith and cultural continuity. The reconstruction process changed from contracted construction to a community-led
process. This paper further intends to study the process of community building in the core belief system integrated with
socio-cultural practices, the challenges of involving stakeholders, local community, national and foreign agencies, which
in due course delayed the reconstruction process. The paper claims that the initially ignored local community’s active
participation proved vital in restoring and conserving the temple and the site, alongside keeping the faith with the temple
intact. The R¯at¯o Matsyendran¯atha temple reconstruction process that spanned for almost a decade largely saw local
community as the primary custodians who ensured ‘authentic’ traditional restoration contesting with the modern-day
engineering practice. This study further delves into how reconstruction process can delay due to multifarious challenges
involving stakeholders along with local and trans-local agencies. Thus, focusing on the study of community building
integrated with socio-cultural practices, also the role of cultural devotion that shaped the successful reconstruction in
form and function, giving valuable insight into Nepal’s heritage reconstruction. The paper concludes by reiterating that
the restoration of heritage structures is a multiple stakeholder engagement approach where the immediate community’s
involvement is crucial in understanding the faith and form of the structure. Hence, it becomes essential to identify the areas of
expertise where the local community can equally participate with the experts in the field to ensure the proper reconstruction
process, in which the ownership and sense of belonging could be an integral part of such reconstruction process.
Keywords: Rato Matsyendranatha, Bungamati, Earthquake, Community, Reconstruction

សៀវភៅសិក្សានេះផ្តល់នូវការណែនាំជាប្រព័ន្ធ និងទូលំទូលាយអំពីមូលដ្ឋានគ្រឹះនៃបច្ចេកវិទ្យាបញ្ញាសិប្បនិម្មិត (AI) និងការប្រើប្រាស់របស់វានៅក្នុងវិស័យឧស្សាហកម្ម។ សៀវភៅនេះត្រូវបានរចនាឡើងជាប្រព័ន្ធម៉ូឌុលចំនួន 3 និងគម្រោងចំនួន 7 គឺ៖ ចំណេះដឹងមូលដ្ឋានអំពី AI, ការប្រើប្រាស់ AI នៅទូទាំងវិស័យឧស្សាហកម្ម, និងការអនុវត្តនិងកម្មវិធី AI ក្នុងវិស័យស្ថាបត្យកម្មស៊ីវិល។ ប្រធានបទសំខាន់ៗរួមមាន ប្រវត្តិសាស្ត្រនៃ AI គំនិតមូលដ្ឋានរបស់ AI បច្ចេកវិទ្យាផ្នែករឹងនិងសូហ្វវែរ ការអភិវឌ្ឍន៍ឧស្សាហកម្ម កម្មវិធីពាណិជ្ជកម្ម និងការណែនាំអំពីស្ថាបត្យកម្មឆ្លាតវៃ។ សៀវភៅនេះត្រូវបានរចនាឡើងជាចម្បងសម្រាប់កម្មវិធីអប់រំកម្រិតឧត្តមសិក្សា ដូចជាបច្ចេកវិទ្យាបញ្ញាសិប្បនិម្មិត បច្ចេកវិទ្យាស្ថាបត្យកម្មឆ្លាតវៃ និងបច្ចេកវិទ្យាស្ថាបត្យកម្មស៊ីវិល។ លើសពីនេះ សៀវភៅនេះក៏បម្រើជាឯកសារយោងដ៏មានតម្លៃសម្រាប់អ្នកសរសេរកូដកុំព្យូទ័រ អ្នកជំនាញបច្ចេកទេសស្ថាបត្យកម្មឆ្លាតវៃ និងអ្នកស្រឡាញ់បច្ចេកវិទ្យា AI ផងដែរ។

This textbook provides a systematic and comprehensive introduction to the fundamentals of artificial intelligence (AI) and its industry applications. The book is structured into three modules and seven projects: AI literacy, AI applications across industries, and the practice and application of AI in civil engineering. Key topics include the history of AI, its basic concepts, hardware and software technologies, industrial development, commercial applications, and an introduction to intelligent construction. Designed primarily for higher vocational education programs such as Artificial Intelligence Technology, Intelligent Construction Technology, and Construction Engineering Technology, it also serves as a valuable reference for programmers, intelligent construction technicians, and AI enthusiasts.
Author: Yao Qi, Yang Huafeng

This article analyzes three editions (2022, 2024, and 2025) of Vivências Quilombolas -Saberes e Tradições, held in the Quilombola Community of Ilha da Marambaia (Mangaratiba/RJ, Brazil), as a practice of safeguarding and resemanticizing Afrodescendant intangible cultural heritage. Supported by SECEC/RJ public calls, the project functions as a space for intergenerational transmission (workshops, storytelling, political debates, sustainability). Grounded in the UNESCO (2003) Convention and Brazil's

This book offers a historical and mythological exploration of Navajo star ceilings—cruciform pictographs depicting the stars of the night sky found on cliff overhangs and cave ceilings across the Four Corners region of the American Southwest—to illuminate how these sacred artworks might have been understood, used, and experienced. Blending Spanish historical records with Navajo mythic interpretations, it traces the historical and cultural boundaries that shape their meaning. In this way, this book follows early Spanish expeditions whose records contain some of the first European descriptions of star ceilings and cruciform symbols being created among Native American people, using these accounts to consider themes of power, protection, and spiritual presence. The result is part cross-cultural reference book, and part meditation. This book attempts to honor Navajo cultural history and meaning while inviting readers into the mystery and beauty of these extraordinary artworks.

A estación rupestre de Pozo Garrido (Meira - Moaña, Pontevedra) ten sido historicamente relegada por mor
d alteración antrópica dos seus gravados principais. Este traballo presenta un estudo integral baseado
na fotogrametría dixital e investigación etnográfica que valida a autenticidade do soporte, confirmando
que o “repicado” moderno (datado epigraficamente en 1949) seguiu trazos prehistóricos orixinais. A análise
tipolóxica das preto de cen figuras documentadas revela un “catálogo naval” excepcional para o Noroeste
peninsular

Aardewerkonderzoek op een locatie met een houten gebouw aan een geul bij Kapelle Smokkelhoek. Het aardewerk dateert tot in het laatste kwart van de derde eeuw. Hieronder zijn twee planetenvazen: één afkomstig uit Bavay en één vermoedelijk in opdracht uitgevoerd in de lokale rode Low Lands Ware.

In this article, the date of Rigdzin Gödem's death (1408/1409) is questioned. The confusion stems from ambiguity in Nyima Zangpo's biography of Gödem. Based on another 15th-century document not previously cited by scholars, the authors of this article attempted to establish that Gödem probably died in either 1401 or 1402.

Els propers 2, 3 i 4 de setembre estarem organitzant la Sessió 13 a les XVII Jornades de Joves en Investigació Arqueològica, acollides enguany per la Universitat de València.

La sessió se centra en el paper fonamental de l’aigua en el desenvolupament de les societats humanes al llarg de la història, analitzant com aquest recurs ha condicionat aspectes econòmics, socials, culturals i polítics. A partir del registre arqueològic i d’una perspectiva cronològica que va des de la prehistòria fins a l’actualitat, es debatran qüestions com el comerç i el transport marítim i fluvial, l’artesanat, l’agricultura, l’organització del territori, així com el simbolisme i els cultes vinculats a l’aigua. També es reflexionarà sobre l’impacte dels canvis climàtics i la manca d’aigua en la transformació de les comunitats humanes, amb l’objectiu d’entendre aquest element com un factor clau en la construcció de la identitat i l’adaptació de les societats al llarg del temps.

Th e images or other third-party material in this publication are covered by the publication's Creative Commons licence, unless otherwise indicated in a reference to the material. If the material is not covered by the publication's Creative Commons licence and the intended use is not permitt ed by law or exceeds the permitt ed use, permission for use must be obtained directly from the copyright holder. Despite careful editing, all information in this publication is provided without guarantee; any liability on the part of the author, the editor, or the publisher is excluded. Th is publication was subject to international and anonymous peer review. Peer review is an essential part of the Austrian Academy of Sciences Press evaluation process. Before any book can be accepted for publication, it is assessed by international specialists and ultimately must be approved by the Austrian Academy of Sciences Publication Committ ee. Th e paper used in this publication is DIN EN ISO 9706 certifi ed and meets the requirements for permanent archiving of writt en cultural property.

Este artículo se propone dos objetivos. El primero es explicar de manera retrospectiva cómo llegué a trabajar entre 2002 y 2006 en tres proyectos distintos con las mujeres qom del oeste formoseño mientras era estudiante de la carrera de Antropología en la UBA. El primer proyecto se proponía investigar sobre diversos aspectos reproductivos y nutricionales en comunidades indígenas de Formosa, y los siguientes dos fueron proyectos implementados por dos ONG distintas (fundaciones), uno con el fin de promover capacidades para la gestión comunitaria del territorio
y el fortalecimiento de los derechos territoriales, y el otro para impulsar el desarrollo artesanal y la conformación de dos asociaciones de mujeres artesanas. Para ello, reviso un conjunto de reflexiones analíticas que volqué en trabajos anteriores sin publicar (Gómez, 2004, 2006, 2008, 2009).
El segundo objetivo es ofrecer algunas consideraciones e interpretaciones conceptuales sobre el rol gubernamental que vienen jugando, desde la década de 1990 en adelante, los actores no gubernamentales cuyos proyectos en el Chaco argentino se financian a través de un entramado complejo de fondos privados y estatales, en los que intervienen agencias de cooperación internacional, entes privados y programas del Estado.

Es bien sabido que la épica homérica nos presenta un universo primordialmente masculino y androcéntrico que narra la cólera de personajes como Aquiles o las narraciones de Odiseo. No obstante, en las últimas décadas hemos sido testigos de un aumento de los estudios de género en el terreno homérico. Autoras como S. Reboreda o C. Franco han centrado sus investigaciones en los universos femeninos homéricos en la Grecia antigua. Sin embargo, ¿cómo podemos aplicar estos aspectos a las zonas consideradas “marginales” del Egeo? Gracias a las fuentes arqueológicas obtenidas en los últimos años de la mano de arqueólogas como M. Kosma, A. Kottaridi o D. Ignatiadou, se ha descubierto que las mujeres de la élite en estos territorios “marginales” jugaron papeles importantes dentro del territorio. Con todo esto, el objetivo de la investigación es analizar, de forma crítica, qué conocimiento tenemos sobre la mujer a comienzos del I milenio -inicios de la época arcaica (950-900 a. C.)-, a partir de registros funerarios obtenidos en regiones como Macedonia, entre otras. Utilizando la épica homérica como fuente literaria sabemos que se describen dos tipos de mujeres: las diosas y la mujer mortal. Dentro de lo que algunos autores consideran que era una “monarquía”, las mujeres mortales estaban muy conectadas con las actividades domésticas y, también, con el mundo funerario y ritual. Por ello, conviene plantearse hasta qué punto es posible trasladar esta visión homérica de “reinas” y “amas de casa” hacia sociedades marginales y en construcción en una Grecia protogeométrica y, todo ello, a partir de los restos encontrados en la arqueología funeraria. Gracias a los nuevos marcos teórico-prácticos que se ha implantado dentro de la arqueología de género en las diferentes academias, es posible analizar si estas damas desarrollaron funciones más allá del oikos, y determinar las razones por las que sus tumbas y ajuares tienen un extremado valor material y simbólico.

PIERRE SCHNEIDER (sous la dir. de), L'appel du large. Fleuves, embouchures et mers dans le monde antique (DHA -Supple ´ment 25), Besanc ¸on, Presses universitaires de Franche-Comte ´2022, pp. 249. El presente volumen recoge los resultados de un proyecto desarrollado por varios investigadores de la Universidad de Artois (Anne Daguet-Gagey, Marie-Odile Charles-Laforge, Pierre Schneider y Ste ´phane Lebreton). La obra se divide en dos partes: la primera dedicada a mares, rı ´os y divinidades desde la Antigu ¨edad hasta la Edad Media, y la segunda a las condiciones de navegacio ´n desde e ´poca helenı ´stica hasta el siglo XVI. Aunque esta divisio ´n responde al contenido, la disparidad de contextos histo ´ricos y la fuerte concentracio ´n en la Antigu ¨edad -con solo dos capı ´tulos medievales y modernos -hacen que la eleccio ´n resulte discutible. Los editores evocan la nocio ´n de 'conectividad' en la introduccio ´n como hilo conductor del volumen, en referencia a Braudel 1 o a Horden y Purcell 2 -aunque no establecen un verdadero dia ´logo con la abundante bibliografı ´a generada en torno a este concepto 3 . Asimismo, la introduccio ´n no desarrolla un marco teo ´rico so ´lido que conecte los capı ´tulos ni justifique el desajuste cronolo ´gico. El primer capı ´tulo (Le Tibre, dieu-fleuve nourricier et fleuve des origines: l'apport de la numismatique), de Anne Daguet-Gagey, explora el papel del Tı ´ber en la identidad de Roma y su representacio ´n en la numisma ´tica imperial. Rı ´o temido por sus crecidas, pero visto sobre todo como proveedor de recursos y vı ´a de comunicacio ´n, el Tı ´ber fue representado como dios helenı ´stico con atributos de abundancia y navegacio ´n. La autora muestra co ´mo estas representaciones no fueron simples decoraciones, sino instrumentos de comunicacio ´n imperial 4 : Cada emisio ´n monetaria respondı ´a a contextos polı ´ticos precisos -victorias, abastecimiento, ludi saeculares -y lo convirtio ´en emblema de poder y propaganda. La iconografı ´a fluvial creo ´un discurso visual que unı ´a historia, religio ´n y poder, recordando que la grandeza de Roma estaba indisolublemente unida a las aguas de su rı ´o. La siguiente contribucio ´n del libro (Deux exemples de divinite ´s des eaux a `Pompe ´i: Sarnus et Venus Pompeiana), de Marie-Odile Charles-Laforge, analiza dos divinidades ligadas al agua en Pompeya: Sarnus, personificacio ´n del rı ´o Sarno, y Venus Pompeiana. El primero, sin culto oficial, aparece en lararios como protector de las actividades ligadas al rı ´o. Venus, por el contrario, fue central en la identidad cı ´vica, representada ricamente enjoyada y vinculada a la navegacio ´n gracias a su templo en Porta Marina. El capı ´tulo muestra ası ´co ´mo ambas divinidades reflejan la estrecha relacio ´n entre religio ´n, economı ´a y paisaje acua ´tico en la ciudad. El capı ´tulo de Claire Barat (Sinope et la mer: cultes marins et maritimes) analiza los cultos marinos de Sinope, ciudad portuaria del Mar Negro fundada por colonos milesios. Dos divinidades mayores, Poseido ´n Helikonios y Apolo Delfinio, importadas de Mileto, muestran la fuerte impron-Athenaeum 114/1 (2026) 205

Si bien nuestras sociedades piden, exigen, generan y ponen a circular grandes volúmenes de información, sin su procesamiento y reflexión, su exceso puede resultar un escollo. Es lo que ocurrió en algún sentido en Chile durante el 2013, especialmente antes, durante y alrededor del mes de septiembre, con lo cuantioso, excesivo, en muchos momentos inabarcable, de una especie de "ola" o "irrupciones" 2 de memorias de nuestra última y más larga dictadura. Andreas Huyssen, universalizando el tema, habla del predominio contemporáneo de una cultura de la memoria o

This article delves deep into the aesthetic practices of the tribal communities of West Bengal, shedding light on the traditional traditions that influence the cultural life of various tribal communities. Tribes like the Santhals, Oraons, Mundas and Bhumijs exhibit unique lifestyles that are deeply connected to the spiritual, environmental and artistic worlds. Spread across the forests, plains and foothills of West Bengal, these communities have preserved and nurtured many ancient traditions that reflect their cosmology, respect for nature and a deep sense of identity embedded in both the spiritual and material aspects of their existence. This research draws on ethnographic observations, interviews, and the work of existing scholars to gain a deeper understanding of how art, religion, and ecology come together in the lives of indigenous peoples of West Bengal. In doing so, it emphasizes the need to recognize and preserve these traditions not simply as folklore or art forms, but as important expressions of aliv lture with deep philosophical and ecological relevance.

Este estudio, titulado Representación de la cultura andina en la obra Chamanes eléctricos en la fiesta del sol de Mónica Ojeda. Tiene como objetivo analizar cómo se representa la cultura andina en la novela Chamanes eléctricos en la fiesta del sol de Mónica Ojeda. Se utilizó un enfoque interpretativo con un diseño narrativo, que operacionalizó variables mediante fichas documentales, análisis de contenido, revisión bibliográfica y tablas o gráficos para manejar la información de la obra y fuentes secundarias. El estudio se centró en la novela como unidad de análisis en Quito (2025-2026). Los hallazgos resaltan la existencia de creencias en energías vitales, prácticas como los baños purificadores (pakcha), que se adaptan a ambientes urbanos; hibridez cultural en rituales sincréticos y electropasillos, que combinan lo ancestral con tecnología; resignificación a través de personajes femeninos y una estructura polifónica/fragmentada. Todo esto sitúa a la cultura como un modo de resistencia simbólica contra la modernidad globalizada, lo cual aporta valor a los estudios literarios y pedagógicos interculturales.
Palabras clave: Representación cultural, Hibridación, Elementos andinos, Resignificación cultural, Resistencia simbólica.
 

Este estudio, titulado Representación de la cultura andina en la obra Chamanes eléctricos en la fiesta del sol de Mónica Ojeda. Tiene como objetivo analizar cómo se representa la cultura andina en la novela Chamanes eléctricos en la fiesta del sol de Mónica Ojeda. Se utilizó un enfoque interpretativo con un diseño narrativo, que operacionalizó variables mediante fichas documentales, análisis de contenido, revisión bibliográfica y tablas o gráficos para manejar la información de la obra y fuentes secundarias. El estudio se centró en la novela como unidad de análisis en Quito (2025-2026). Los hallazgos resaltan la existencia de creencias en energías vitales, prácticas como los baños purificadores (pakcha), que se adaptan a ambientes urbanos; hibridez cultural en rituales sincréticos y electropasillos, que combinan lo ancestral con tecnología; resignificación a través de personajes femeninos y una estructura polifónica/fragmentada. Todo esto sitúa a la cultura como un modo de resistencia simbólica contra la modernidad globalizada, lo cual aporta valor a los estudios literarios y pedagógicos interculturales.
Palabras clave: Representación cultural, Hibridación, Elementos andinos, Resignificación cultural, Resistencia simbólica.
 

In 2024, archaeological fieldwork -including remote sensing, a geophysical survey, and a pedestrian survey -was carried out in the Eurotas Valley, in the area traditionally associated with ancient Amyklai. The investigations revealed archaeological evidence of diachronic human presence in the area, spanning from at least the Early Helladic period to the Roman era. Most notably, a site with evidence of both dwelling and production areas supports the hypothesis of a post-prehistoric settlement in this part of the valley. In addition, extant features that may be interpreted as Late Bronze Age burials further reinforce the idea that this area was among the most densely settled of the Eurotas Valley in antiquity.