The Divine Eye in Ancient Egypt and in the Midrash Interpretation of Formative Judaism.

This paper studies the “eye” as a religious phenomenon from the multiple traditions of ancient Egypt compared with rabbinic Judaism in late antiquity using a semiotic approach based upon the theories of Umberto Eco. This method was chosen because the eye is a graphic as well as a linguistic sign which both express religious concepts. Generally, the eye represented an all-seeing and omnipresent divinity. In other words, the god was reduced to an eye, whereby the form of the symbol suggests a meaning to the viewer or religious practitioner. In this manner the eye represented the whole body of a deity in Egyptian and the power of a discerning God in rabbinic texts. By focusing upon the semantic aspect of the eye metaphor in both Egyptian and rabbinic texts two religious traditions of the visually perceivable are analyzed from a semiotic perspective.

Ancient Calendars and Bolivian Modernity: Tiwanaku’s Gateway of the Sun, Arthur Posnansky, and the World Calendar Movement of the 1930s

Tourists to the archaeological site of Tiwanaku are presented with ancient calendars, of which the Gateway of the Sun is the most important, famous, and beautiful. Arthur Posnansky and other early 20th-century archaeologists claimed that its inscriptions constituted a written calendar. These claims were intimately connected to narratives of Tiwanaku as a central source of knowledge in both pre-Columbian times and the contemporary world. Posnansky presented his interpretation of Tiwanaku’s calendars as a response to the debates of the World Calendar Movement, which in the 1930s was attempting to rationalize the Gregorian calendar. In the Gateway, Posnansky found a uniquely Bolivian response to the international, North Atlantic-dominated scientific community’s search for a rational way to keep time in the world economy. Bolivian intellectuals merged their interest in the indigenous past with their concerns about the role of the modernist Bolivian state in the global system.

An ice-core based history of Siberian forest fires since AD 1250

Forest fires play a key role in the global carbon cycle and thus, can affect regional and global climate. Although fires in extended areas of Russian boreal forests have a considerable influence on atmospheric greenhouse gas and soot concentrations, estimates of their impact on climate are hampered by a lack of data on the history of forest fires. Especially regions with strong continental climate are of high importance due to an intensified development of wildfires. In this study we reconstruct the fire history of Southern Siberia during the past 750 years using ice-core based nitrate, potassium, and charcoal concentration records from Belukha glacier in the continental Siberian Altai. A period of exceptionally high forest-fire activity was observed between AD 1600 and 1680, following an extremely dry period AD 1540-1600. Ice-core pollen data suggest distinct forest diebacks and the expansion of steppe in response to dry climatic conditions. Coherence with a paleoenvironmental record from the 200 km distant Siberian lake Teletskoye shows that the vegetational shift AD 1540-1680, the increase in fire activity AD 1600-1680, and the subsequent recovery of forests AD 1700 were of regional significance. Dead biomass accumulation in response to drought and high temperatures around AD 1600 probably triggered maximum forest-fire activity AD 1600-1680. The extreme dry period in the 16th century was also observed at other sites in Central Asia and is possibly associated with a persistent positive mode of the Pacific Decadal Oscillation (PDO). No significant increase in biomass burning occurred in the Altai region during the last 300 years, despite strongly increasing temperatures and human activities. Our results imply that precipitation changes controlled fire-regime and vegetation shifts in the Altai region during the past 750 years. We conclude that high sensitivity of ecosystems to occasional decadal-scale drought events may trigger unprecedented environmental reorganizations under global-warming conditions.

Clinical course of a malignant peripheral nerve sheath tumor in a Siberian tiger (Panthera tigris altaica)

A 14-year-old male Siberian tiger (Panthera tigris altaica) was admitted with an ulcerating mass on the right thoracic wall. Radiographic and computed tomographic evaluation indicated 2 isolated cutaneous masses without any signs of metastasis. Histology of a Tru-Cut biopsy revealed an anaplastic sarcoma with giant cells. Both tumors were resected with appropriate normal tissue margins. The size of the defect did not allow primary closure of the wound; therefore, a mesh expansion technique was attempted. Three months later, the tiger had to be euthanized due to extensive metastasis to the lungs. Histomorphological features and immunohistochemical results confirmed the diagnosis of malignant peripheral nerve sheath tumor. In contrast to domestic animal experience, the tumor had spread extensively to the lungs without local reccurrence in a short period of time. Correct diagnosis requires various immunohistochemical evaluations of the tumor tissue.

Siberian Wooden Churches: Reality and Symbolics

The preservation of Siberia's cultural heritage poses a serious problem. Many Siberian churches were destroyed or reconstructed, without their original form being carefully described. Mainicheva studied the question of Siberian wooden churches of the 17th-18th centuries, producing a complex analysis of their symbolism, phenomenology and morphology. Published and archival materials show that such unique churches as the Sophia Cathedral in Tobolesk (1621), the Trinity Church in Tomsk (1654) and the Church of Kazan Holy Mother in Ilimsk (1679) directly reflected the main features of medieval Russian culture combined with new perceptions of Man and the Universe. These Russian Orthodox churches have considerable significance for understanding the natural development of Russian architecture as a part of the Russian culture of permanently moving people. All these churches, which no longer exist in their original form, were built by unknown folk builders and represented a good example of non-professional architecture. Mainicheva developed full descriptions of the churches, including graphic reconstructions of their original plans and facades.