Second Apocalypse of James
The Second Apocalypse of James (in this context "apocalypse" means revelation or vision) is one of the Gnostic Gospels, part of the New Testament apocrypha. It is believed to have been written around the 2nd century CE, and then buried and lost until it was re-discovered amongst 52 other Gnostic Christian texts spread over 13 Codices by an Arab peasant, Mohammad Ali al-Samman, in the Egyptian town of Nag Hammadi late in December 1945. Although the text is gnostic, it is quite restrained, containing many Jewish-Christian themes, making many scholars think it to be one of the earlier texts, originally from the early or mid 2nd century.[citation needed] One of the most curious features of the second apocalypse of James is that this range of dating, of its original text, assigned to it by scholars, requires that it was written before the First Apocalypse of James. And Jesus kissed my mouth. Online text of The Second Apocalypse of James
Household deity
A household deity is a deity or spirit that protects the home, looking after the entire household or certain key members. It has been a common belief in pagan religions as well as in folklore across many parts of the world. Household deities fit into two types; firstly, a specific deity- typically a goddess- often referred to as a hearth goddess or domestic goddess who is associated with the home and hearth, with examples including the Greek Hestia[1] and Norse Frigg. Household deities were usually worshipped not in temples but in the home, where they would be represented by small idols (such as the teraphim of the Bible, often translated as "household gods" in Genesis 31:19 for example), amulets, paintings or reliefs. They could also be found on domestic objects, such as cosmetic articles in the case of Tawaret. The more prosperous houses might have a small shrine to the household god(s); the lararium served this purpose in the case of the Romans. Type of Household deity[edit] and also
Alice in Wonderland (1995 film)
Originally released directly to video in 1995, Alice in Wonderland is a 46-minute animated film based on the classic novel, Alice's Adventures in Wonderland by Lewis Carroll. The movie was produced by Jetlag Productions and was distributed to DVD in 2002 by GoodTimes Entertainment as part of their "Collectible Classics" line.[1][2][3][4][5] "Anything Goes in Wonderland""Run, Alice, Run""M is for Me" Alice in Wonderland at the Internet Movie Database
Superstition
Clay hamsa on a wall, believed to protect the inhabitants of the house from harm Superstition is the belief in supernatural causality—that one event leads to the cause of another without any natural process linking the two events—such as astrology, religion, omens, witchcraft, etc., that contradicts natural science.[1] The word superstition is sometimes used to refer to religious practices (e.g., Voodoo) other than the one prevailing in a given society (e.g., Christianity in western culture), although the prevailing religion may contain just as many superstitious beliefs.[1] It is also commonly applied to beliefs and practices surrounding luck, prophecy and spiritual beings, particularly the belief that future events can be foretold by specific (apparently) unrelated prior events.[3] Etymology[edit] Black cats are considered bad luck in some cultures The word superstition is first used in English in the 15th century, modelled after an earlier French superstition. References[edit]
Magic in fiction
Such magic often serves as a plot device, being the source of magical artifacts and their quests. Magic has long been a component of fantasy fiction, where it has been a mainstay from the days of Homer and Apuleius, down through the tales of the Holy Grail, Edmund Spenser's The Faerie Queene, and to more contemporary authors from J. R. R. Tolkien and C. Plot function[edit] Within a work of fantasy, magic can function to move the plot forward, providing both power for the hero of the story and power for those who oppose him/her. In order to carry out its function, magic often carries a price, equal to its value.[2] (See Limits to magic) Historical beliefs[edit] Fictional magic[edit] Fictional magic may be inspired by non-fictional beliefs and practices, but may also be an invention of the writer. Magic as an innate talent[edit] Magic acquired through studying[edit] Some works treat magic as a force that is acquired through studying books and tomes. Magic bestowed by another[edit] See also[edit]
Folk culture
Dancing Hungarians, 1816 Folk culture refers to a culture traditionally practiced by a small, homogeneous, rural group living in relative isolation from other groups.[1] Historically, handed down through oral tradition, it relates to a sense of community. Folk culture is quite often imbued with a sense of place. If elements of a folk culture are copied by, or moved to, a foreign locale, they will still carry strong connotations of their original place of creation. Examples of American folk cultures include: The above-mentioned have entered mainstream consciousness to varying degrees, but none have been so distorted from their original form as to have lost their culturally specific sense of place. Folk culture has always informed pop culture and even high culture. It is the emphasis on looking inward without reference to the outside that separates folk culture from pop culture. See also[edit] References[edit] Jump up ^ Rubenstein, James (2011).
Domesticated silver fox
The result of over 50 years of experiments in the Soviet Union and Russia, the breeding project was set up in 1959[1] by Soviet scientist Dmitri Belyaev. It continues today at The Institute of Cytology and Genetics at Novosibirsk, under the supervision of Lyudmila Trut. Initial experimentation[edit] In a time when centralized political control exercised over genetics and agriculture was an official state doctrine, known as Lysenkoism, Belyaev's commitment to classical genetics had cost him his job as head of the Department of Fur Animal Breeding at the Central Research Laboratory of Fur Breeding in Moscow in 1948.[2] During the 1950s, he continued to conduct genetic research under the guise of studying animal physiology. Belyaev believed that the key factor selected for in the domestication of dogs was not size or reproduction, but behavior; specifically, tameability. The project also investigated breeding vicious foxes to study aggressive behavior. Current project status[edit]
Rosenhan experiment
Rosenhan's study was done in two parts. The first part involved the use of healthy associates or "pseudopatients" (three women and five men, including Rosenhan himself) who briefly feigned auditory hallucinations in an attempt to gain admission to 12 different psychiatric hospitals in five different states in various locations in the United States. All were admitted and diagnosed with psychiatric disorders. After admission, the pseudopatients acted normally and told staff that they felt fine and had no longer experienced any additional hallucinations. All were forced to admit to having a mental illness and agree to take antipsychotic drugs as a condition of their release. The study concluded "it is clear that we cannot distinguish the sane from the insane in psychiatric hospitals" and also illustrated the dangers of dehumanization and labeling in psychiatric institutions. The pseudopatient experiment[edit] The non-existent impostor experiment[edit] Impact and controversy[edit] Notes
