bluuebunny/crossref_metadata_2025_split huggingface dataset:
Molecular Dynamics Simulation of Alkylammonium-Intercalated Vermiculites
Authors: Chen Cheng , Liu Xiandong , Zhang Yingchun , Zhang Chi , Lu Xiancai 
Published: October 2017

AbstractIn order to understand the microscopic properties of alkylammonium-intercalated vermiculites, molecular dynamics simulations employing the clayff-CVFF force field were performed to obtain the interlayer structures and dynamics. The layering behavior of alkyl chains was uncovered. With the model used in the present study (1.2 e per unit cell), the alkyl chains formed monolayers with carbon-chain lengths of C6, bilayers from C7 to C10, and pseudo-trimolecular layers from C15 to C18. Intermediate states also existed between bilayer and pseudo-trimolecular layer states from C11 to C14. The ammonium groups had two locations: most ammonium groups were located over the six-member rings (~90%), and the rest above the substitution sites (~10%). The ammonium groups interacted with the vermiculite surface through H bonds between ammonium H atoms and surface O atoms. The ammonium groups were fixed firmly on surfaces and, therefore, had very low mobility. The alkyl chains were slightly more mobile. The similarities and differences between alkylammonium-intercalated vermiculites and smectites were revealed. The layering behaviors of alkyl chains were similar in alkylammonium-intercalated vermiculites and smectites: the alkyl chain behavior was controlled by both the amount of layer charge and the carbon chain length. The distributions of ammonium groups, however, were different, caused by the layer-charge distribution in vermiculites being different from that in smectites. The atomic-level results derived in the present study will be useful for future research into and the applications of organo-vermiculites.
Vocational and technical high school 12th grade students’ perceptions of their internships in businesses and skill training studies<p>Mesleki ve teknik liseleri 12. sınıf öğrencilerinin işletmelerde yaptıkları staj ve beceri eğitimi çalışmalarına ilişkin algıları
Authors: Kalsen Cemal , Kaplan İzzet , Şimşek Muzaffer 
Published: October 2017

The aim of this research is to reveal the perceptions of 12th gradevet students about their internship activity and occupational skill training by using metaphors. The universe of the research is 12 th grade vocational and technical high school students in Afyon. In analyzing process content analysis, which is one of the quantitive analysis methods, wasused. According to the results students identified internship and occupational skill training with metaphors such as slavery, experience, funandent ertainment, useless and meaningless. Students’ metaphors such as “slave, torture, grave punishment, share cropper and hodman indicate that students have problems in internship training, the working conditions are not good it heyareseen as cheap work-force and they are not valued. Furthermore students’ metaphors such as “artificial respiration, marsh, broken glass, harassment Show that there is an mismatch between students’ need sand firms’ needs. However, students’ metaphors of internship’ spreparing them for work life, more experience, learning of the job and earning moneys how that students have good attitudes towards the jobs they chose by interiorizing them.Extended English abstract is in the end of PDF (TURKISH) file. ÖzetBu çalışmanın amacı, mesleki ve teknik ortaöğretim kurumlarının 12. sınıfına devam eden öğrencilerin işletmelerdeki staj ve beceri kazanma eğitimi algılarını metaforlar yoluyla ortaya koymaktır. Araştırmanın çalışma evrenini Afyonkarahisar ilinde mesleki ve teknik liselere devam eden 12.sınıf öğrencileri oluşturmaktadır. Verilerin analizinde nitel araştırma yöntemlerinden içerik analiz tekniği kullanılmıştır. Araştırma sonuçlarına göre; öğrenciler, staj ve beceri eğitimini, kölelik, tecrübe, keyif ve eğlence, gereksiz ve anlamsız gibi metaforlarla tanımlamışlardır. Öğrencilerin de staj/beceri eğitimine ilişkin “köle, işkence, kabir azabı, maraba, amele” gibi metaforları staj eğitiminde sorunlar yaşandığı, çalışma koşullarının uygun olmadığı, ucuz işgücü olarak görüldüğü ve değer verilmediğinin göstergeleri niteliğindedir. Yine staj ve beceri eğitimi alan öğrencilerin “suni solunum, bataklık, kırık bardak, usandırma, patlıcan yoğurma” gibi metaforları, öğrencilerin beklentileri ile işletmelerin beklentileri arasında bir uyumsuzluk olduğunu ortaya koymaktadır. Bununla birlikte, öğrencilerin, staj/beceri eğitim çalışmalarının kişiyi iş yaşamına hazırladığı, tecrübesini arttırdığı, mesleği öğrendiği, para kazandırdığı yönündeki metaforları, staj/beceri eğitimi ile seçmiş olduğu mesleği içselleştirerek olumlu bir tutum içerisinde olduklarını göstermektedir.
The Spaces of Domestic Religion in Late Antique Egypt
Authors: Frankfurter David 
Published: October 2017

Abstract Domestic religion-or family religion, or household religion-should be considered as a cluster of concerns and orientations, not just “religion in the home.” More importantly, the ritual resolution of these concerns is typically pursued- by the agents of domestic religion (more often women)-in a variety of places, not just in the home: that is, the local environment and neighborhood and even further afield. For example, a pilgrimage shrine is not in itself a phenomenon of domestic religion; it is its own religious phenomenon. But it is in the nature of domestic religion to include that pilgrimage shrine as part of a “domestic” topography of ritual spaces. This is the kind of extra-domestic space that this paper addresses.
Location of Domestic Rituals in the Roman Empire: An Interprovincial Comparison
Authors: Schörner Günther 
Published: October 2017

Abstract Concerning the location of domestic cults a homogenous practice within the entire Roman empire is generally assumed. When the placement of domestic shrines and other cultic installations is discussed, it is usually in terms of conceptual differentiations like private or public spaces (atrium, peristyle vs. kitchen, cubicula). In so far, however, the problem arises, that ‘privateness’ as a modern concept is difficult to grasp in Roman houses. In contrast to that problem-laden approach the paper focuses on the physical setting of domestic shrines within the house. Based on methods of architectural sociology the location of these cultic installations, their accessibility and their integration into the domestic structure are analysed and measured. These quantifiable parameters enable interprovincial comparisons: Using the best-known structures in the Vesuvius area as a starting point and comparative basis the location and shape in different regions of the Roman Empire are examined with the result that the setting and design of domestic shrines and the ritual activities taking place there are characterized by the use of Italic models, the transmission of local traditions or even the development of new forms.
Household and Family in Diaspora Judaism
Authors: Lieu Judith 
Published: October 2017

Abstract Any study of religiosity in the Graeco-Roman world must include an account of the Jewish experience, so often seen as precursor or shadowy reflection, of the Christian. Here the primary sources are archaeological and epigraphic, with literary texts reflecting the intentions of sometimes hostile observers. Exploring these sources affords more glimpses than might be expected of the impact of religious identity on social and domestic life, but also demonstrates the fluidity between the categories of domestic or family and institutional, provoking questions that are equally applicable to the ‘pagan’ and Christian contexts.
Re-envisioning Ekklēsia Space: Evidence of the Flexible Use of Household Space for Religious Instruction and Practice in the Pastoral Epistles
Authors: MacDonald Margaret Y. 
Published: October 2017

Abstract While the Pastoral Epistles do not explicitly mention church groups meeting in houses, they are infused with household ethics and preoccupations. The purpose of the essay is to challenge dominant notions of religious instruction and practice being restricted to communal gatherings of the ekklēsia. Drawing especially on scholarship on education in the Roman world, it is argued that a much more flexible use of household space framed the life of early church communities involving a merging of aspects of home and school.
A Missing Sacrament? Foot-washing, Gender, and Space in Early Christianity
Authors: McGowan Andrew 
Published: October 2017

Abstract Although the story recounted in John 13 has often been taken to suggest a communal foot-washing practice existed in some Christian communities, the actual evidence for foot-washing in earliest Christianity suggests not a communal ritual, but women and particularly widows washing the feet of prisoners and others confined and in need. This custom seems to have waned across the third and fourth centuries as expectations of gender roles, liturgical practice, and space shifted, while different readings of the John 13 story encouraged a variety of newer, communal, and more public foot-washing practices, including those connected to initiation, and the monastic communal washings that underlie the medieval and later pedilavium.
“When the Saints Go Marching in”. Gregory of Tours and his domestic Oratory
Authors: Greschat Katharina 
Published: October 2017

Abstract In the Glory to the Confessors 20 Gregory of Tours describes how he establishes an oratory for the veneration of the relics of Martin of Tours, Julian of Brioude, Saturninus of Toulouse, and Illidius of Clermont in his own house. This paper will show that Gregory does not only establish his personal relic cult in honor of members of his family or their patron saints to promote his family and himself, but that he uses elements of the Roman domestic cult together with the ceremonies of dedication and adventus of the saints in order to demonstrate that he is the rightful bishop of Tours and a powerful aristocratic leader of his civitas.
Sacra Privata, Family Duties, and the Dead: Insights from the Fathers and Cultural Anthropology
Authors: Volp Ulrich 
Published: October 2017

Abstract When discussing boundaries between domestic and public religion, society and family, a look at ancient rites and rituals proves to be illuminating despite the given difficulties in reconstructing non-verbal ritual acts through verbal texts and archeaological remains. Ever since the discipline’s origins in the 18th and 19th century, cultural anthropology has attempted to describe, analyse and systematize the ritual functions of defining and maintaining boundaries between different realms and stages of human life. The essay endeavours to investigate some more and some less successful attempts by the Church Fathers to come to terms with complicated ritual dynamics, and suggests ways to access critically historical plausibilities of claims made by the ancient sources.
The Cult in the Cell
Authors: Müller Andreas 
Published: October 2017

Abstract Early monastic literature refers to a practice already mentioned for congregational Christians in the Didache: the prayers for different times a day. By late antiquity it is designated as something that could be practiced in the monk’s cell. Individual prayer was probably not restricted to hermits but seems to have been practiced in the cenobia, too. The synaxeis-that is, the individual psalmodising of the hermits-clearly corresponded to services in church settings: both, for example, are called synaxis. A general practice of the Christian cult, that is, was transferred to the cell, so to speak. This transferal was probably due to the rather strong individualization tendencies of early monasticism. Thus it is no surprise that, especially for monks, domestic religiousness played a particularly prominent role.
Shedding Light on Early Christian Domestic Cult: Characteristics and New Perspectives in the Context of Archaeological Findings
Authors: Fugger Verena 
Published: October 2017

Abstract Focusing primarily on findings from late antique housing structures in Asia Minor this paper approaches the complex phenomenon of early Christian domestic cult from an archaeological perspective. In correlation to pagan house sanctuaries from the east and west of the Greco-Roman world, Christian domestic cult sites are analyzed according to architectural and decorative features as well as to their spatial distribution in the house. Thereby the synopsis of already well known monuments and recent archaeological findings reveals a great diversity of different characteristics of Christian domestic cult sites which has not been taken into account yet.
Theoi Soteres
Authors: Graf Fritz 
Published: October 2017

Abstract Sōtēr is a frequently used cultic epithet of Greek gods, as is its feminine form, Sōteira. The epithets describe a superhuman agent who saves a human worshiper in a crisis that often involves a threat not just to one’s well-being, but one’s life. Both words are also used as simple names for a superhuman power, and there is a generalizing plural (theoi) sōtēres, “savior gods”. This study looks at the pre-Christian use of these terms and tries to answer a few basic questions: who were the divinities that received these epithets, how were they used, and what did they imply? The corpus of texts on which this study relies will be almost exclusively epigraphical.
‘Salvation’ (Soteria) and Ancient Mystery Cults
Authors: Suk Theodora , Jim Fong 
Published: October 2017

Abstract In the nineteenth and twentieth centuries, it was often held that ancient mystery cults were ‘religions of salvation’ (Erlösungsreligionen). Such interpretations have been criticised by Walter Burkert in Ancient Mystery Cults (1987), who argued against the other-worldly character of Greek mysteries. Burkert’s work remains one of the most important studies of mystery cults today; nevertheless it does not examine the actual use of the Greek word soteria (‘salvation’, ‘deliverance’, ‘safety’), which is central for determining whether Greek mystery cults were indeed ‘Erlösungsreligionen’. This article investigates the extent to which Greek mystery cults could offer soteria (‘salvation’) in the eschatological sense. By examining the language of soteria in the best-known mystery cults in ancient Greece, it will ask whether Greek eschatological hopes were ever expressed in the language of soteria or in other terms. It will be demonstrated that, even when used in relation to mysteries, soteria did not mean anything other than protection in the here-and-now, so that what was offered was predominantly a this-worldly ‘salvation’. If early Christianity indeed derived its most important concept (soteria) from Greek religion, it was a derivation with a significant adaptation and change in meaning.
King Osiris and Lord Sarapis
Authors: Cacace Nicolas 
Published: October 2017

Abstract Osiris and Sarapis find their common origin in the funeral field. The articulation between the two gods has been demonstrated through another osirian form, Osiris-Apis. However, the two gods are not separated from each other following the cultural context of evocation. According to the bilingual funeral documentation of Greco-Roman Egypt, they appear jointly: Osiris can be pictured and listed, Sarapis only called. From these specific sources, it is possible to understand the link between Osiris and Sarapis, in particular through their divine sovereignty. This royal function is particularly linked with the osirian rites of Khoiak, the celebration of the divine burial of Osiris, and the renewal of his sovereign power over the world. Nevertheless, if “King Osiris” and “Lord Sarapis” are jointly present and can reach each other through some common ways, the relationships established between them in Coptos, Abydos and Terenouthis, appear as factors of separation. The living and the dead wished to reach the eternity, following Osiris’ example, or requested the divine justice; but using Egyptian or Greek vocabulary, they could not unite them. Osiris and Sarapis are jointly present, but always separated, because their cultural expressions reveal two dynamics opposed.
Morality, Emotions and Reason: New Perspectives in the Study of Roman Magic
Authors: Nuño Antón Alvar 
Published: October 2017

Abstract Academic interest in magic has grown considerably during the last twenty years. Leaving aside the old stereotyped dichotomy between magic and religion, I consider magic a pragmatic subsystem of religion whose function is to alleviate or deal with daily life’s misfortunes. I suggest in this paper some possible approaches that might be interesting to deepen in the social study of Roman magic. This paper is divided in three sections. The first one deals with morality and magic: even if legal sanctions on magic can be influential in the individual’s decision to resort to magical practices, H. Versnel’s category of Prayers for Justice proved that some curses can be perceived as legitimate from the subjective point of view of the user; I suggest that subjective legitimation can in fact be applied to all Roman curses. The second section tackles the topic of emotions and magic: based on western conceptualisations of emotions, scholarly approaches on ancient magic have generally failed to see the evidence that make the choice of resorting to magic a rational option more than an emotional act. Finally, the third part of this paper analyses magic as rational choice in the individual’s strategies for decision taking.
On Hecke eigenvalues of Siegel modular forms in the Maass space
Authors: Gun Sanoli , Paul Biplab , Sengupta Jyoti 
Published: October 2017

Abstract
In this article, we prove an Omega result for the
Hecke eigenvalues

λ
F

⁢

(
n
)

{\lambda_{F}(n)}

of Maass forms F
which are Hecke eigenforms in the space of Siegel
modular forms of weight k, genus two for
the Siegel modular group

S
⁢

p
2

⁢

(
ℤ
)

{Sp_{2}({\mathbb{Z}})}

.
In particular, we prove

λ
F

⁢

(
n
)

=

Ω
⁢

(

n

k
-
1

⁢

exp
⁡

(

c
⁢

log
⁡
n

log
⁡

log
⁡
n

)

)

,

\lambda_{F}(n)=\Omega\biggl{(}n^{k-1}\exp\biggl{(}c\frac{\sqrt{\log n}}{\log%
\log n}\biggr{)}\biggr{)},

when

c
>
0

{c>0}

is an absolute constant.
This improves the earlier result

λ
F

⁢

(
n
)

=

Ω
⁢

(

n

k
-
1

⁢

(

log
⁡
n

log
⁡

log
⁡
n

)

)

\lambda_{F}(n)=\Omega\biggl{(}n^{k-1}\biggl{(}\frac{\sqrt{\log n}}{\log\log n}%
\biggr{)}\biggr{)}

of Das and the third author. We also show that
for any

n
≥
3

{n\geq 3}

, one has

λ
F

⁢

(
n
)

≤

n

k
-
1

⁢

exp
⁡

(

c
1

⁢

log
⁡
n

log
⁡

log
⁡
n

)

,

\lambda_{F}(n)\leq n^{k-1}\exp\biggl{(}c_{1}\sqrt{\frac{\log n}{\log\log n}}%
\biggr{)},

where

c
1

>
0

{c_{1}>0}

is an absolute constant.
This improves an earlier result of Pitale and Schmidt.
Further, we investigate the limit
points of the sequence

{

λ
F

⁢

(
n
)

/

n

k
-
1

}

n
∈
ℕ

{\{\lambda_{F}(n)/n^{k-1}\}_{n\in{\mathbb{N}}}}

and show that it has infinitely many
limit points. Finally, we show that

λ
F

⁢

(
n
)

>
0

{\lambda_{F}(n)>0}

for all n, a result proved earlier by
Breulmann by a different technique.
An Overview of the DDR Process Established in the Aftermath of the Revised Peace Agreement between the Colombian Government and the FARC: Finally on the Right Track?
Authors: Capone Francesca 
Published: October 2017

Abstract
The revised peace agreement between the Colombian Government and the FARC, officially approved by the Congress on 30 November 2016, covers several crucial issues, including the destiny of the FARC rebels in the aftermath of the world’s longest civil war. The establishment of an effective DDR process is an essential step to ensure that FARC's members will meaningfully transition into civilian life and it represents one of the most controversial aspects amongst those addressed during the four years peace negotiations that led to the signature of the current deal. The present article, after providing an overview of the essential features of DDR programmes and the context-specific factors that can either facilitate or hamper their implementation, will first look at Colombia’s past attempts to reintegrate former FARC combatants and then it will discuss the DDR process outlined in the peace deal under implementation, arguing that, in comparison to the previous efforts and at least on paper, it satisfies many of the key requirements for success, in primis being part of a comprehensive transitional justice process.
A shared substrate between Greek and Italic
Authors: Garnier Romain , Sagot Benoît 
Published: October 2017

Abstract
The Greek lexicon is known for its significant proportion of words lacking a clear etymology. Previous attempts to explain these words range from the socalled “Pelasgian” hypotheses, which resort to an unattested satem Indo-European language, to Beekes’s (2010; 2014) non-Indo-European “Pre-Greek”. In this paper, we reconsider this long-disputed question, and adduce Latin and even Proto- Romance data to unveil a centum language which possibly served as the basis for borrowing in both Common Greek and, at a later date, Common Italic. We analyse several dozen difficult Greek and Italic words as borrowings from this newly identified language, for which we provide a set of phonetic laws that model its development from Proto-Indo-European. Important methodological strengths of our proposal include the systematic correspondence between Greek and Italic forms, the semantic plausibility of our etymologies, and their consistency with what is known about Proto-Indo-European word-formation patterns. Moreover, a computer implementation of these phonetic laws ensures its formal consistency and validates the chronological ordering we put forward. This is all the more important since most of our etymologies involve more than one of these phonetic laws, which is an additional confirmation of the plausibility of our proposal.
The paradigm of the word for ‘house, home’ in Old Irish and related issues
Authors: Weiss Michael 
Published: October 2017

Abstract
Old Irish inherited the PIE root noun *doms ~ dm̥- ‘home’, which is reflected chiefly in the fixed locution [Verb of motion] dia daim ‘(go) to (one’s) home’. From the remnants of this ablauting, feminine root noun speakers created a somewhat anomalous i-stem, doim, doma. In addition Old Irish probably inherited a thematic masculine *domos continued mainly in the collocation dom/dam liac ‘house of stone, cathedral’, though the possibility of a Latin loan cannot be entirely excluded. A further trace of the root noun *dom- ~ *dm̥- is seen in déis ‘clientele’, which continues *dm̥-sth2i- ‘located in the house’. This proto-form, suggested by de Bernardo Stempel (NWÄI), has a close formal match in Lith. dimstis ‘courtyard’ and is reminiscent of Lat. domesticus ‘of the household’. This Latin form is shown to be of prehistoric origin despite its relatively late date of attestation. The possibility is explored that domesticus may be a remodeled reflex of the same compound inherited by Old Irish and Lithuanian, although domesticus may also be an inner- Latin formation.