bluuebunny/crossref_metadata_2025_split huggingface dataset:
EFFECT OF WHEY PROTEIN EDIBLE FILM PACKAGING ON THE QUALITY AND MOISTURE UPTAKE OF DRIED PEANUTS
Authors: JAVANMARD MAJID 
Published: April 2008

ABSTRACT Whey protein, a by‐product of cheese manufacture, can be used to make edible films and coatings that are oxygen, aroma, oil and/or moisture barriers. Dried peanut kernels were packed into whey protein concentrate (WPC)–olive oil composite films and stored at 25C for 4 weeks. Peroxide value (PV), moisture uptake and sensory attributes of control (unpacked) and packed samples were evaluated for 28 days. Maximum moisture uptake was found (5.40 ± 0.14%) in unpacked (control) peanut kernels, but packaging peanuts in WPC–olive oil films led to minimum moisture uptake. Dried peanut packed with WPC films with glycerol : protein ratios (w/w) of 0.7 received better crunchiness and overall acceptability than the control and other treated samples in other film compositions. WPC–oil bags reduced the PV in treated dried peanut kernels. WPC–lipid composite films can delay the development of rancidity of dried peanuts at intermediate (50%) relative humidities. Incorporation of oil in WPC films had no significant effect (P > 0.05) on the PV of packed peanuts. Weight losses of unpackaged peanuts at a higher level (10.15% w/w) were significantly bigger than peanuts packaged at a lower level (1.05% w/w). These results suggest that a whey protein‐based film is a viable alternative packaging process for peanuts and could improve the shelf life and some sensory properties of nuts. PRACTICAL APPLICATIONSWhey protein, a by‐product of cheese manufacture, can be used to make edible films and coatings that are oxygen, aroma, oil and/or moisture barriers. The mechanical properties of whey protein films can provide durability when used as coatings on food products, films separating layers of heterogeneous foods or pouches for food ingredients. To the degree the edible films and coatings protect foods, the amount of packaging can be reduced and recyclability of the packaging waste can be improved.
The Philippine Komiks: Text as Containment
Authors: Reyes Soledad S. 
Published: April 2008

AbstractIn its 80 years of existence, the Philippine komiks has provided more than fun and entertainment to its millions of readers. A large number of series, especially in the American colonial era, problematized taken-for-granted realities shaped by the people's colonial experience. The post-war years witnessed the production of more serials which mirrored the complex series of transformations that Philippine society has undergone.
The "Revealing" and "Concealing" of Technology
Authors: Parayil Govindan 
Published: April 2008

AbstractFrom the point of view of the oppressed and the exploited in an iniquitous political economic order, technological change conceals more than what it reveals. The concealing of technology could be the ideological bias or intentions of its promoters or protagonists which is more often concealed than revealed in social theories and analysis of technological change. Using the poison gas explosion at the Union Carbide pesticide plant at Bhopal as a case in point, I will argue that this technological massacre of a city population can be read only as the concealing of the "real" nature of the technology of the so-called "Green Revolution" in India's agricultural modernization programme.
The Offering of Isaac in Jewish and Christian Tradition
Authors: Jensen Robin M. 
Published: April 2008

AbstractUntil recently, early Christian artistic representations of Abraham offering Isaac for sacrifice have been understood as symbols of Christ's passion and (simultaneously or alternately) typological references to the Eucharistic offering. This interpretation has been influenced by early Christian writings which understand Isaac to have been a type of Christ and his offering a prefigurement of Jesus' passion. In the past two decades some scholars have challenged that interpretation, particularly with reference to images that were made before the mid-fourth century CE, partly by offering arguments regarding the place of the artistic image in the religion's social matrix, and partly by distinguishing different purposes for images and texts. This paper examines the images themselves and re-opens the question of the artistic presentation of this biblical narrative and its interpretation. The first section of the study presents the most exemplary images, and then examines both early Christian and Jewish literature regarding the sacrifice of Isaac. The last section of the paper critiques various scholars' interpretations of the images' meaning in early Christian times by reflecting on the integration of text and image, as well as the methods and problems of iconographical study. Of particular concern is the question of what characterizes "popular" communication. The paper concludes that, although presented in a different form and possibly more available to a general audience, early Christian artistic representations may be vehicles for the same symbolic and allegorical typologies that are presented in documents from the same time period and geographical region.
Texts Don't have Ideologies
Authors: Fowl Stephen 
Published: April 2008

AbstractOver the past fifteen years "ideological criticism" of the Bible has grown to become an accepted practice within the academy. It has provided a site where feminists, Marxists, liberation theologians and other interested parties have been able to engage in discussion aimed largely at displaying the wide variety of competing interests operating in both the production and interpretation of the Bible. Unfortunately, it is common among ideological critics of the Bible to speak of biblical texts as having ideologies. The thrust of this article is to claim that this way of thinking confuses a wide range of issues concerning the relationships between texts and the social practices which both generated those texts and are sustained by interpretations of particular texts. This position is defended by an examination of the various ways in which the Abraham story was read from Genesis through Philo, Paul, and Justin Martyr.
CONCENTRIC STRUCTURES IN MARK 1:14-3:35 (4:1) With Some Observations on Method
Authors: VAN IERSEL B.M.F. 
Published: April 2008

AbstractThe various divisions suggested for Mark 1:14-3:35 (4:1) show that the problem of the delimitation and arrangement of concentric structures calls for a criterion by which it is possible to decide between conflicting divisions. The Gospel of Mark originated in a semi-literature culture where texts were read to an audience from manuscripts written in scription continua. The criterion required is based on the assumption that concentric structures were designed to structure the reading/hearing process by distinguishing between segments. Since concentric structures consist in the repetition of elements used before, easily recognizable repetitions take priority over those less identifiable. On the basis of this criterion indicators of macro-divisions are preferred to those of micro-divisions, so that, e.g., the parable discourse in 4:2-34 is regarded as an individual section and thus becomes the centre of the second main part. The criterion is also used for segmenting the text at micro-level, e.g., in Mark 3, where 3:7-9 + 4:1 is preferred to 3:21 + 3:31-35. With the help of the usual criteria 1:14-4:1 is analyzed and identified as the first section. It consists of three segments, each concentric in structure. Standing in the centre of the middle segment, 2:18-22, the discussion about fasting and the two sayings related to it are about the relation between old and new, which is the theme of the whole section.
Freu Dich, Jüngling-Doch Nicht, Weil Du Jung Bist Zum Formproblem Im Schlussgedicht Kohelets (Koh 11,9-12,8)
Authors: Lohfink Norbert 
Published: April 2008

AbstractDas Schlußgedicht des Koheletbuches beginnt in Koh 11,9, und es endet in 12,8-vgl. meine Begründung in der Festschrift Graf Reventlow (1994). Dieser Aufsatz handelt von den poetologischen Problemen, die das Gedicht aufwirft. In einem ersten Teil 11,9f wird eine an weisheitlichen Modellen geschulte, außerordentlich harmonische erste Strophe aufgebaut. Damit ist zugleich die Erwartung erzeugt, daß eine zweite Strophe gleicher Gestalt folgt, oder sogar mehrere. Doch bald nach dem Beginn der zweiten Strophe in 12,1 erzwingt der Inhalt eine immer größere Längung der Aussage, so daß die begonnene Form zerbricht. Allerdings entsteht zugleich aus dem formalen Chaos wieder neue Gestalt, ja die ursprüngliche Form wird innerhalb der neuen Form gewissermaßen zitiert und so wiederhergestellt. Erst durch diesen Verlust und Neugewinn der Form entsteht die wirkliche Form dieses Gedichtes. Dieser formale Prozeß ist eng verbunden mit der Entwicklung der Bilder und Gedanken. Ich erkläre das ganze vom anvisierten Rezipienten her. Dieser erwartet auf der Ebene griechischer Bankettlieder eine Auf
The Contribution of the Literary Study of Chronicles To the Solution of Its Textual Problems
Authors: Kalimi Isaac 
Published: April 2008

AbstractAs is true of other biblical authors, the Chronicler's literary methods and techniques were not handed down to us along with the text he produced. These methods and techniques are elusive: the scholar must ferret them out through close literary examination of the text. It is in this process that the parallel texts prove to be of great value: a careful comparison of the text of Chronicles with its sources in the books of Samuel and Kings has pointed clearly to the forms and structures, literary devices and techniques, and methods of editing and adaptation which the Chronicler applied to the earlier texts. Awareness of the Chronicler's methods facilitates the study of other aspects of the book of Chronicles, one of which is the text: we have reexamined the assumed corruptions, omissions and "textual emendations" of various kinds posited by translators, commentators and especially modern scholars. We arrive at a new understanding of various verses through familiarity with the literary technique which determined their present form. For example, we find that the Chronicler altered the earlier texts to create textual harmonizations, antitheses, chiasmus, inclusio, resumptive repetitions and paronomasia.
(Re)Mark(S) On the Cross
Authors: Thatcher Tom 
Published: April 2008

AbstractThis essay seeks to analyze tensions in historical criticism by reviewing Raymond Brown's treatment of "the cry of dereliction" in The Death of the Messiah. Brown navigates a three-tiered reading of Mark 15: the text/surface level, an intertext level, and a historical Jesus level. The historical Jesus level will presumably operate as an extra-linguistic control which enhances the objectivity of Brown's reading of the surface text. But this "history" in Brown's reading actually refers to a sub-text generated by proposed intertextual links which Brown's own language renders unstable. The deconstruction of Brown's reading is followed by an attempt to read Mark 15:34 in explicitly intertextual terms, using Michael Riffaterre's semiotic theory. While the conclusions reached by this method are basically identical to Brown's, they are hopefully based on a more careful approach to the question of intertextual relations.
The Prophetic Text and the Literature of Dissent in Latin America: Amos, Garcia Marquez, and Cabrera Infante Dismantle Militarism
Authors: CARROLL R M. Daniel 
Published: April 2008

AbstractThis article attempts a reading of the final form of Amos within the framework of the literary tradition of the novels of dissent in Latin America. Works by the Colombian Gabriel Garcia Márquez and the Cuban Guillermo Cabrera Infante are presented in order to demonstrate how literary strategies can take apart the pretense and cruelty of the militarism so endemic to Latin American history and society. The reading of Amos shows how pervasive militarism is in the world of the prophetic text and highlights how that text ridicules and condemns it through literary technique. Amos, therefore, echoes many of the concerns of Latin American texts. As the scripture of the Christian church, however, Amos not only can be read alongside of other protest literature but can also make a particular contribution to help the people of God on that continent confront the harsh realities of life.
A "Balanced" Reading of the Rape of Dinah: Some Exegetical and Methodological Observations
Authors: Noble Paul 
Published: April 2008

AbstractThis article explores some of the central methodological issues connected with ideological readings of the Bible through reflecting upon the contrary interpretations of Genesis 34 offered, on the one hand, by Danna Fewell and David Gunn (which, they claim, is made from the standpoint of a "feminist" ideology) and, on the other hand, by Meir Sternberg (whose reading is charged by Fewell and Gunn with being "androcentric"). After assessing the exegetical disagreements between them, it is argued that both readings are deficient in being over-narrowly focused upon the question of the reader's feelings towards the characters of the story. A new interpretation is therefore offered, which sees the story as primarily concerned with exploring the issues of "crime and punishment." In the light of these exegetical studies it is argued that Fewell and Gunn's claim that all reading is necessarily ideological is undermined by their actual exegetical practice, which oscillates between (i) an objective, reader-independent style of exegesis which makes useful contributions to the understanding of Genesis 34 but offers nothing distinctively ideological; and (ii) a form of ideological "reading" which does not undermine but simply talks at cross-purposes to the doctrine of "foolproof composition" that Fewell and Gunn are attempting to refute. Their "reader-oriented" argument fails because it does not appreciate how the effects that a reader's own ideological presuppositions have upon his or her interpretations may be corrected by a sound exegetical methodology.
"Begehre Nicht Ihre Schönheit in Deinem Herzen" (Prov 6,25): Eine Aktualisierung Des Ehebruchsverbots Aus Persischer Zeit1
Authors: Maier Christl 
Published: April 2008

AbstractThe article focuses on the warning about the "strange woman" in Prov 6:20-35. This instruction alludes to the Decalogue and the commandment to instruct children in the Torah, which follows the Schma' Yisrael. As an actualizing interpretation of this tradition, Prov 6:20-35 should be related to the process of canonizing the Torah and dated in the late Persian period. The instruction is written by men and women, a group of the Judean upper class who warn against sexual intercourse with women outside normal marriage relations. In their attempt to preserve existing family ties and social status, the authors create a negative image of women: every woman who is not an obedient wife can be called a "strange" one. In view of the text's ambivalent character, a modern interpretation of Prov. 6:20-35 attentive to gender must criticize the marginalization of women, while at the same time pointing to the contribution of women to this perspective. Recognizing the positive intention of its authors, who see Scripture as a guide for daily life, can help us to maintain the basic intention and at the same time to tell another, modern midrash that treats gender relationships in a more sensitive way.
Clio and Canons: in Search of a Cultural Poetics of the Hebrew Bible
Authors: Carroll Robert P. 
Published: April 2008

AbstractThe enterprise of writing "histories" of "ancient Israel" in which biblical historiography is reproduced by old credulists or critiqued by new nihilists represents one of the leading edges of contemporary biblical studies in relation to the Hebrew Bible. This quest for a cultural poetics or cultural materialist accounts of the Bible is virtually equivalent to a New Historicism in the discipline. In this article analyses of three topics from current debates in biblical studies (historiography of "ancient Israel", the empty land topos, canons and context) are used to provide insights into how new historicist approaches to contextualizing literature may contribute to these current debates about the Bible.
Qoheleth Among the Sociologists
Authors: Harrison C. Robert 
Published: April 2008

AbstractSeeking to understand the radical pessimism of Qoheleth, interpreters have often shied away from examining the social-historical circumstances of Qoheleth's world. Here Qoheleth's thought is set in the context of the sociological milieu of third century BCE Judea. That milieu-which drew forth Qoheleth's skepticism and created an audience for it-can be placed in context and elaborated by paradigms drawn from the discipline of comparative sociology. This paper explores three independent but complementary macro-sociological models (world-system theory, the comparative study of empires, and patterns of change among axial civilizations) to show that Qoheleth's era was marked by extreme disturbances of social resources in the realms of economics, class structure, and culture. In combination, world events and their social repercussions can be seen as having had a profound influence on the development of Qoheleth's essentially negative world view.
Tragic and Comic Forms in Amos
Authors: Wood Joyce Rilett 
Published: April 2008

AbstractThe literary distinction between the poetry of Amos and its prophetic update is matched by a difference in the form of the two works. Amos composed a dramatic piece, and its plot structure has the downward movement of tragedy. His commentator changed the tragic poetry into a historical piece, and its narrative structure has the upward movement of comedy. Each narrative movement takes on a definite but contradictory form, and the form structures each literary text as a whole and also shapes its individual components. Understanding the tragic and comic forms in Amos is the way to capture the flow and meaning and interwoven complexities of the whole book. The idea that Amos composed a dramatic monologue or tragic monody for recitation before an audience is supported by the literary evidence and corroborated by the wider cultural background of the Mediterranean world. The comic author, in common with Greek comic writers, commented on the tragic poet and his poetry by way of parody, imitation, quotation and allusion.
Cross-Currents in the Book of Jonah: Some Jewish and Cultural Midrashim On a Traditional Text
Authors: Sherwood Yvonne 
Published: April 2008

AbstractThe book of Jonah, which was once read by scholars with an impossibly straight face, is now regularly read as satire. In this article I look at how these satirical readings at once release humour and constrain it, by tailoring humour to a pedagogic purpose and heaping all our laughter upon the prophet's head. Jonah criticism, in Bakhtin's term, has been oppressively monologic, promoting YHWH'S perspective and the religious ideology of the reader, and using Jonah's words merely as evidence of his particularism and selfishness. The prophetic caricature is sinister and the laughter hollow, for Jonah is styled as the clownish Jew, resisting God's universalistic innovations and comically tripping over the truth of Rom. 3:29. Arguing that such readings are guilty of the sectarianism and myopia they criticise, I look for more nuanced ways of reading the text. The models I use are parody, dialogism and carnival, and the sources I look at range from the Pirke de Rabbi Eliezer to Herman Melville's Moby Dick. These readings tend to highlight ambiguity and disjuncture at the level of the word (for example the twisting word ) and between the voices of Jonah and God. Read dialogically, I maintain, the book loses its sing-song childish quality and easy morality and becomes a far more interesting, subversive, and genuinely comic text.
Saint John's Apothecary: Differance, Textuality, and the Advent of Meaning
Authors: Price Robert M. 
Published: April 2008

AbstractThe Book of Revelation can be analyzed in much the same terms as those used by Jacques Derrida to deconstruct the Phaedrus in "Plato's Pharmacy." The Apocalypse is read as polemicizing against the written word (the mark of the Beast) on behalf of the Living Word whose Parousia (Presence) will sweep away every signifier so that the Transcendental Signified may be seen face to face. And yet it may be read as subverting this very polemic by virtue of its own inescapable textuality. This textuality is deemed so sacrosanct that any would-be redactor is threatened with damnation, and once one deconstructs it, its illusion of Present Truth is dispelled and deferred. Precisely as in the Phaedrus, writing is the pharmakon, both the hated poison and the needful remedy: it substitutes for the desired Presence/Parousia while pretending to convey it. The same potent potion is dispensed from both Plato's Pharmacy and St. John's Apothecary.
The King's Preferential Option for the Poor: Rhetoric, Ideology and Ethics in Psalm 72
Authors: Houston Walter 
Published: April 2008

AbstractPsalm 72 embodies the ideal that the Davidic dynasty wished to be seen by its subjects to fulfil. Rhetorical analysis shows that the conception of the king as the protector of the poor is offered as the sole justification for the world-wide dominion claimed for him. But this ideology, which presents the king as caring for the poor of his own people but claiming tribute from foreign nations, contains a moral contradiction, as well as concealing the truth that the king was supported by domestic exploitation. However, the appropriateness of the model of the tributary mode of production is questioned in the light of the evidence for private property rights. The ideology draws its plausibility from an ancient tradition of royal measures in favour of the poor. Although direct evidence is limited, it will have been to the advantage of the judaean dynasty to take such measures in order to repress the independent power of local elites. The text suppresses this interest of the king, as well as his own exploitative activity, in favour of his alleged concern for the poor, and thus harmonizes the interests of the king with theirs. But it achieves this at the expense of the doctrine of unconditional divine election, deriving the king's legitimacy from his fulfilment of the divine will in his 'option for the poor'. The psalm's permanent ethical value lies in that it treats state authority as legitimate only if exercised on behalf of the weakest members of society.
Constructing Identity in 1 Samuel 17
Authors: George Mark K. 
Published: April 2008

AbstractThe actual battle between David and Goliath in 1 Samuel 17 takes a mere three verses to narrate, thereby raising the question of why this chapter is fifty-eight verses long. By drawing on H. White's work on historiography and the mimetic aspects of historical narratives, and informed by M. Foucault's notions of discourses and discursive strategies, this essay considers how issues of identity construction are addressed in 1 Samuel 17. A suggestion is then made as to why the construction of identity would have been an important issue in exilic and postexilic Israel and how 1 Samuel 17 addresses that issue.
Hiding Behind the Naked Women in Lamentations: a Recriminative Response
Authors: Guest Deryn 
Published: April 2008

AbstractThe figure of Zion/Woman as used in Lamentations is problematic for female readers. She suffers utter humiliation at the hands of an avenging deity and provides the focal point for the guilt and shame of Israel. Despite claims that this metaphor was meant to humiliate the male community and stimulate repentance, the female figure provides an easy scapegoat behind which the male community may hide. Moreover, the metaphor is encoded with various stereo-typical expectations and operates on a shared value system between writer and reader, which are offensive and damaging to the female reader. This article exposes the damaging implications of the metaphor and asks what one can subsequently 'do' with Lamentations.