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Author: Steven Engler

© Koninklijke Brill NV, Leiden, 2009 DOI: 10.1163/002959709X12469430260084 Numen 56 (2009) 545–577 Umbanda and Hybridity Steven Engler Department of Humanities, Mount Royal College, Calgary, T3E 6K6, Canada Abstract Scholars of religion continue to talk of

In: Numen

generis. 204 Then Rev ix brings one hybrid animals with supernatural powers which first torture and then kill humankind. However, in order to understand the implications it is necessary to look at animal symbolism more closely. There seems a certain-but not infallible-pattern in the animal imagery

In: Journal for the Study of Judaism
The present volume has grown out of the conference held at Princeton University on November 12-14, 2009. Its essays explore a coherent, interrelated nexus of topics that illuminate our understanding of the cultural transactions (social, political, economic, religious and artistic) of the Greek East and Latin West: unexpected cultural appropriations and forms of resistance, continuity and change, the construction and hybridization of traditions in a wide expanse of the eastern Mediterranean. Areas that the volume addresses include the benefits and liabilities of periodization, philosophical and political exchanges, monastic syncretism between the Orthodox and Catholic faiths, issues of romance composition, and economic currency and the currency of fashion as East and West interact.
Contributors are Roderick Beaton, Peter Brown, Marina S. Brownlee, Giles Constable, Maria Evangelatou, Dimitri Gondicas, Judith Herrin, Elizabeth Jeffreys, Marc D. Lauxtermann, Stuart M. McManus, John Monfasani, Maria G. Parani, Linda Safran, Teresa Shawcross and Alan M. Stahl.
Author: Bruce N. Fisk

” (Goodman, 130-31), in other words, an early adopter of the hybrid craft of political archaeology. The very nation that was long ago violently deprived of independence has proudly returned to the fatherland, possessed once again by a spirit that prefers death to surrender, collectively resolved that “Masada

In: Journal for the Study of Judaism

’s deposition as head of the academy, as represented in the Yerushalmi (y. Ber. 4:1, 7c-d) and the Bavli (b. Ber. 27b-28a). A large part of Simon-Shoshan’s study is devoted to show that the talmudic Deposition narratives are a hybrid form of “textual” and “performative” modes of transmission and redaction. In

In: Journal for the Study of Judaism

contention that in Biblical Hebrew absolute denial is always expressed by followed by ki (with one exception). The author supports the view that the Mishnaic Hebrew absolute denial lj' ki is a hybrid euphonym modelled after Greek o6XE); 30 (1980), 27-37 G. S. OGDF!N,,QOheletb ix 17-x 20. Tlariations on the

In: Journal for the Study of Judaism

, to some extent, formalized the performance of pilgrimage by establishing pilgrim centers and educating pilgrim leaders. Gemzöe argues that the notion of pilgrimage as cultural critique has now entered mainstream Swedish culture through the hybrid form of the hiker-pilgrim. With the diverse

In: Numen
Author: Lena Gemzöe

theoretically untenable (Badone 2004), Camino culture has created a hybrid form: the hiker-pilgrim. The hiker-pilgrim spreads the notion of pilgrimage in varied directions and has definitely been able to get a foothold in Sweden. In a recent article in Sweden’s largest morning paper on the popular leisure

In: Numen
Author: Amram Tropper

,” the text generated a mismatched hybrid, conjoining the construct form of “wisdom” with the adjective “Greek.” 45 I suggest that the three differences just mentioned all stem from a single origin, a tannaitic tradition that forbids the pursuit of foreign wisdom much like the Babylonian Talmud

In: Journal for the Study of Judaism
Author: Julie Van Pelt

instance of the trial against Gustave Flaubert or the attacks against Salman Rushdie). 101 The fact that the hagiographer does seek to establish a direct link between the ideological statements issued in his text and the concrete reality inhabited by its readers accounts for the hybrid and paradoxical

In: The Hagiographical Experiment: Developing Discourses of Sainthood