The "Image" of the Pharaoh in Judahite and Israelite Society According to the Glyptic Evidence

Among the many thousand scarabs, scaraboids and other stamp-seal amulets unearthed in Iron Age contexts in Cis- and Transjordan, there are many such seals showing royal Egyptian imagery on their bases. Focusing mainly on Pharaonic motifs, the paper aims to catalogue the principal iconemes, to trace their development throughout the Iron Ages and to extrapolate their significance vis-à-vis the contemporary glyptic assemblages. As will be shown, the royal imagery of the Egyptian king underwent considerable changes during pre-monarchic and monarchic times in Israel/Judah. This allows – to some extent – deducing the perception of the ‘image’ of the Egyptian king in this part of the Southern Levant at the close of the second and during the first centuries of the first millennium BCE. While the local seal production not only vividly copied earlier and contemporary Egyptian prototypes, it also developed idiosyncratic ‘Pharaonic’ motifs that were produced for the local market. On the other hand, imported Egyptian glyptic goods – such as scarabs and other amulet types – reveal further facets of the consumer behavior. They, too, shed light upon the ideological and religious preferences of the local population and illuminate the development of the vernacular attitude towards the Pharaonic symbols of power – including their obvious political and sacred connotations.

Factors of Home Dream Recall and Nightmare Frequency in a Non-Student Sample

Home dream recall frequencies and nightmare frequencies show great inter-individual differences. Most of the studies trying to explain these differences, however, studied young participants, so these findings might not be true for persons older than 25 years. The present study investigated the relationship between dream recall, nightmare frequency, age, gender, sleep parameters, stress, and subjective health in a community-based sample (N = 455) with a mean age of about 55 years. Some of the factors that have been shown to be associated with dream recall and nightmare frequency were also associated with these variables in non-student sample like frequency of nocturnal awakenings, current stress, and tiredness during the day. We were not able to replicate the effect of sex-role orientation on dream recall and nightmare frequency, supporting the idea that age might mediate the effect of daytime variables on dream recall and nightmare frequency. As nightmare frequency was related to sleep quality, stress, health problems, and tiredness during the day, it would be desirable that clinicians include a question about nightmares in their anamneses.

Klartraumtraining bei deutschen und japanischen Athleten: Eine Fragebogenstudie

Einleitung Eine eher unbekannte Art des Mentalen Trainings ist das Training im Klartraum (Erla-cher, Stumbrys & Schredl, 2011-12). Im Klartraum ist sich der Träumende bewusst, dass er träumt, und kann dadurch den fortlaufenden Trauminhalt kontrollieren. Frühere Stu-dien zeigten, dass es möglich ist, motorische Aufgaben im Klartraum zu üben, um dadurch eine verbesserte Leistung im Wachzustand zu erreichen (Erlacher & Schredl, 2010). Jedoch ist wenig über die Prävalenz von Klarträumern im Sport bekannt. Methode Die Stichprobe umfasste 840 deutsche (D: 483 m, 357 w) und 1323 japanische (J: 1000 m, 323 w) Athleten. Das Durchschnittsalter betrug 20,4 Jahre (D: 21,6 J: 19,7). Die Teil-nehmer wurden in verschiedenen Sportarten – von Mannschaftssportarten (z.B. Basket-ball) bis Einzelsportarten (z.B. Leichtathletik) – rekrutiert und füllten einen Fragebogen zum Thema Sport, Schlaf und Traum aus. Die Athleten waren durchschnittlich 9,1 Jahre (D: 11.1, J: 7,9) aktiv und trainierten etwa 14,4 Stunden (D: 11.1, J: 16,7) pro Woche. Der Fragebogen erfasste auf einer 8-stufigen Skala die Klartraumhäufigkeit (Plus Definition: Für ein klares Verständnis von Klarträumen); die Anwendung (z.B. Training) für den Sport und, wenn dies bestätigt wurde, ob sportliche Verbesserungen erlebten wurden. Ergebnisse 47% (D: 57%, J: 41%) der Athleten gaben an, mindesten einen Klartraum erlebt zu ha-ben, 20% (D: 24% J: 18%) sind häufige Klarträumer (mit einem oder mehrere Klarträume pro Monat) und 9% (D 9% , J: 9%) nutzen Klarträume für ihren Sport, davon berichtet die Mehrheit, dass das Klartraumtraining die sportliche Leistung im Wachzustand verbessert. Diskussion Etwa die Hälfte der Athleten kennt das Klarträumen aus eigener Erfahrung, ein Fünftel sind häufige Klarträumer und etwa jeder zehnte Athlet nutzt Klarträume für seinen Sport. Für die deutsche Stichprobe ist die Prävalenzrate der Athleten ähnlich wie in der Bevöl-kerung. Für die japanische Stichprobe liegen keine repräsentativen Bevölkerungsdaten vor, auf der Grundlage der hier vorgestellten Fragebogendaten scheint es jedoch, dass kulturellen Unterschiede eine untergeordnete Rolle spielen. Literatur Erlacher, D. & Schredl, M. (2010). Practicing a motor task in a lucid dream enhances subsequent perfor-mance: A pilot study. The Sport Psychologist, 24(2), 157-167. Erlacher, D., Stumbrys, T. & Schredl, M. (2011-2012). Frequency of lucid dreams and lucid dream practice in German athletes. Imagination, Cognition and Personality, 31(3), 237-246.

Melodrama and Narrative Fiction: Towards a Typology

Recent research on melodrama has stressed its versatility and ubiquity by approaching it as a mode of expression rather than a theatrical genre. A variety of contexts in which melodrama is at work have been explored, but only little scholarly attention has been paid to the relationship between melodrama and novels, short stories and novellas. This article proposes a typology of melodrama in narrative prose fiction, examining four different categories: Melodrama and Sentimentalism, Depiction of Melodramatic Performances in Narrative Prose Fiction, Theatrical Antics and Aesthetics in Narrative Prose Fiction and Meta-Melodrama. Its aim is to clarify the ways in which melodrama, ever since its early days on the stages of late eighteenth-century Europe, has interacted with fictional prose narratives, thereby shaping the literary imagination in the Anglophone world.

"Two hundred ninety-four": Remediation and multimodal performance in tourist placemaking

We offer here a multimodal discourse analysis of a range of verbal (writing and speech), nonverbal (movement and gesture) and technological (photography and video) resources used by tourists at the Leaning Tower of Pisa. In doing so, we pin-point the recycling and layering of mediatized representations (e.g. guidebooks and official brochures), mediated actions (e.g. climbing the Tower or posing in front of it), and remediated practices (e.g. posting a YouTube video of oneself climbing the 294 steps to the top of the Tower). Through this kind of empirically-based examination of tourists’ discursive and embodied performances – their ways of talking about and behaving in spaces – we witness how people never simply visit places but are always actively shaping and making these places. The Leaning Tower of Pisa is, therefore, as much an emergent production of the tourist imagination as it is a pre-existing, lop-sided construction of stone.

The Beach in Anglophone Literatures and Cultures: Reading Littoral Space

From early colonial encounters to the ecological disasters of the twenty-first century, the performativity of contact has been a crucial element in the political significance of the beach. Conceptualising the beach as a creative trope and as a socio-cultural site, as well as an aesthetically productive topography, this collection examines its multiplicity of meanings and functions as a natural environment engendering both desire and fear in the human imagination from the Victorian period to the present. The contributors examine literature, film, and art, in addition to moments of encounter and environmental crisis, to highlight the beach as a social space inspiring particular codes of behaviour and specific discourses, as a geographical frontier between land and water, as an historical site of contact and conflict, and as a vacationscape promising regeneration and withdrawal from everyday life. The diversity of the beach is reflected in the geographical range, with essays on locales and texts from Britain, Ireland, the Caribbean, South Africa, the United States, Polynesia, and New Zealand. Focusing on the changed function of the beach as a result of processes of industrialisation and the rise of a modern leisure and health culture, this interdisciplinary volume theorises the beach as a demarcater of the precarious boundary between land and the sea, as well as between nature and culture.

Norm and Anomaly in the Jewish Life of Jesus (Toledot Yeshu)

The Toledoth Yeshu, the “Generation,” or “Life of Jesus,” have been described as an anti-Gospel, or a parody of the Gospel. This protean tradition, witnessed in more than hundred manuscripts and printed editions, offers a “counter-history” of the life of Jesus and the origins of Christianity. According to this mischievous narrative Jesus was an illegitimate child turned charlatan, and his disciples a bunch of violent and senseless rogues who continued to stir up trouble in Israel even following their leader’s shameful hanging. The Toledoth Yeshu is the story of an anomaly (Jesus and the birth of Christianity). It is also a story about confusion: marital confusion, social confusion, and religious confusion. As an exercise in “historical imagination,” the Toledoth Yeshu offers a narrative of religions compared, and a reflection on social and religious borders, on their instability and fragility, and ultimately on their necessity. The present paper will explore the normative dimension of the Toledoth Yeshu tradition: the way the “disorder of things” the narrative relates also conveys a powerful discourse on social and religious norms. We will also seek to map this tradition in the broader context of medieval Jewish discussions on Jesus (particularly Maimonides) as a “case” in the religious history of mankind, addressing issues of false prophecy, religious deviation, transgression, and heresy.

Meta-Awareness During Day and Night: The Relationship Between Mindfulness and Lucid Dreaming

The present study explored the relationship between lucidity in dreams (awareness of dreams while dreaming) and mindfulness during wakefulness, also considering meditation as a possible moderating variable. An online survey was completed by 528 respondents, of whom 386 (73.1%) had lucid dream experiences. The reported frequency of lucid dreams was found to be positively related to higher dispositional mindfulness in wakefulness. This relationship was only present in those participants who reported acquaintance with meditation. Regarding the dimensions of mindfulness, lucid dream frequency was more strongly associated with mindful presence rather than acceptance. The findings support the notion of an existing relationship between lucidity in dreams and mindfulness during wakefulness, yet it remains unclear whether the relationship is influenced by actual meditation practice or whether it reflects some natural predispositions. Future studies should examine the role of different meditation practices, investigate personality variables that might influence the relationship, and explore how different facets of mindfulness and lucidity interrelate.