The Definition and Function of Markan Intercalation as Illustrated in a Narrative Analysis of Six Passages

Intercalation of stories is a stylistic feature of the Gospel of Mark which has been recognized in scholarly research since the early twentieth century. However, two problems have not been satisfactorily solved in relation to intercalation in Mark. The first is obtaining a focused definition of this storytelling pattern. The second is to explain its function in the Markan story. The purpose of the current research was to resolve these two questions by a narrative analysis of six passages commonly accepted as illustrating intercalation. The six passages are Mark 3:20-35; 5:21-43; 6;7-32; 11:12-25; 14:1-11; and 14:53-72. These passages were each analyzed with respect to common categories of narrative analysis--settings, characters, actions and plot, time, narrator and implied reader, and stylistic features. The data generated by this analysis were presented and common features of all of the intercalations were noted. A series of narrative characteristics which all the intercalations share was established, leading to a narrative definition of intercalation. The Evangelist has brought two stories together in intercalation, while maintaining their separateness. It was established that the purpose, or function, of this pattern was to create a dramatized irony between two or more characters and their actions in the separate stories. The ironies produced by this pattern speak to major theological themes in Mark, especially Christology and discipleship

A Method for Characterizing the Noise Produced by an Agricultural Tractor in Terms of the Acoustic Power and Directivity

In agriculture, as in the civic, military and industrial areas, excessive noise is a problem that must be recognized. Tentative criteria have been established that specify the maximum noise levels that people can be exposed to for various time periods without receiving permanent hearing damage. In many cases, the noise produced at the operator’s location by agricultural machines is considerably above the maximum safe level for continuous daily exposure. The seriousness of the problem is further emphasized when it is realized that many young men in their teens are operating agricultural machines. The hearing damage that they receive will be with them for the rest of their lives. In attempting to solve a noise control problem, it is often helpful to consider the problem in the framework of a three part system. The three components of the system are the source, the path, and the receiver. In this investigation, an attempt was made to characterize the noise produced by an agricultural tractor (the source). In characterizing the source, the air (a path) was also used. No attempt was made to evaluate the effect of the noise on the operator (receiver), alter the path that the noise took in reaching the operator, or decrease the noise produced by the tractor. A straightforward, versatile, reliable method for characterizing the noise produced by a tractor will be valuable in solving the problem of excessive noise associated with agricultural machines

Effective strategies to strengthen the mental health and wellbeing of Aboriginal and Torres Strait Islander people

Introduction: The purpose of this paper is to draw on Aboriginal and Torres Strait Islander (Indigenous) perspectives, theoretical understandings, and available evidence to answer questions about what is required to effectively address Indigenous people’s mental health and social and emotional wellbeing. Social and emotional wellbeing is a multifaceted concept. Although the term is often used to describe issues of ‘mental health’ and ‘mental illness’, it has a broader scope in that Indigenous culture takes a holistic view of health. It recognises the importance of connection to land, culture, spirituality, ancestry, family and community, how these connections have been shaped across generations, and the processes by which they affect individual wellbeing. It is a whole-of-life view, and it includes the interdependent relationships between families, communities, land, sea and spirit and the cyclical concept of life–death–life. Importantly, these concepts and understandings of maintaining and restoring health and social and emotional wellbeing differ markedly to those in many non-Indigenous-specific (or mainstream) programs that tend to emphasise an individual’s behavioural and emotional strengths and ability to adapt and cope with the challenges of life. This paper explores the central question of ‘what are culturally appropriate mental health and social and emotional wellbeing programs and services for Indigenous people, and how are these best delivered?’. It identifies Indigenous perspectives of what is required for service provision and program delivery that align with Indigenous beliefs, values, needs and priorities. It explores the evidence and consensus around the principles of best practice in Indigenous mental health programs and services. It discusses these principles of best practice with examples of programs and research that show how these values and perspectives can be achieved in program design and delivery. This paper seeks to provide an evidence-based, theoretically coherent discussion of the factors that influence the effective development, implementation and outcomes of initiatives to address Indigenous mental health and wellbeing issues. It seeks to assess whether the current investment in Indigenous people’s mental health is aligned with available evidence on what works. To this end, the paper reviews Australian literature and government health, mental health and social and emotional wellbeing policies and programs. The scope of programs and their criteria for inclusion in this paper are informed by the Key Result Area 4, Social and Emotional Wellbeing objectives, within the National Strategic Framework for Aboriginal and Torres Strait Islander Health 2003–13: Australian Government Implementation Plan 2007–2013. This paper acknowledges the holistic nature of health, mental health and wellbeing, and the effects of Australia’s colonial history and legacy on the contemporary state of Indigenous social and emotional wellbeing. It recognises that there is a complex relationship between social and emotional wellbeing, harmful substance misuse, suicide, and a range of social and economic factors. Although this paper encompasses the broad priorities identified within the key Indigenous mental health policies and frameworks, it does not provide a detailed discussion of programs and resources that, although relevant here, are covered in a number of existing Closing the Gap Clearinghouse resource sheets and issues papers (see Appendix 1). These interweavings and overlaps are not surprising given the complexity and interconnectedness of the issues and determinants that are being addressed to strengthen Indigenous mental health and wellbeing

Interpreting of Biblical Types, Allegories, and Parables

U ovom se članku bavimo tipovima, alegorijama i prispodobama. Korisno je usporediti i suprotstaviti svaku od ovih književnih vrsta koje nalazimo u Svetom pismu s obzirom na njihov odnos s poviješću, metodom književnog predstavljanja i tumačenja.In this article we are looking at types, allegories, and parables. It is useful to compare and to contrast each of these literary devices used in Scripture in regard to their relationship to history, to their method of literary presentation, and to their interpretation

Studies of some condensed polyazaheteroaromatic compounds

The cyanide induced cyclisation of a number of substituted 2-acetamido-N-(o-nitrobenzylidene)anilines was investigated, resulting in the formation of the appropriate unambiguously substituted quinoxalino[2,3-o]cinnolines. During the course of this study, it was found that by-products were formed during the reaction. These were investigated briefly, and found to be the 5-oxide of the parent quinoxalino[2,3-o]cinnoline, and a 2-amino-3-(o-nitrophenyl)-quinoxaline, thought to be formed by aerial oxidation of intermediates in the cyclisation process. The reaction of a number of substituted quinoxalinocinnolines with gaseous hydrogen halides was investigated. It was found that those quinoxalinocinnolines with no substituent at position 10 underwent chlorination at this site, by apparent replacement of a hydrogen atom with a chlorine atom. When compounds with substituents at position 10 were reacted, chlorination occurred at position 9 in a few cases, failed in a few others, and often gave product mixtures. With the aid of theoretical studies carried out on the chlorination process, a mechanism for chlorination is proposed, that attempts to explain the distribution of products. An investigation was carried out on quinoxalinocinnolines with halogeno-substituents, in order to determine whether the substituents are labile to methoxide ion. It was found that chlorine at position 10 was easily replaced in mono and dichloro-derivatives, while chlorine at position 9 was either resistant to replacement by methoxide, or was much less reactive than the chlorine at position 10. Bromine at position 10 was found to be relatively unreactive, while bromine at position 9 appeared totally inert. The ¹H n.m.r. and mass spectra of the quinoxalino-[2,3-o]cinnolines are discussed in detail

Interpreting of Biblical Types, Allegories, and Parables

U ovom se članku bavimo tipovima, alegorijama i prispodobama. Korisno je usporediti i suprotstaviti svaku od ovih književnih vrsta koje nalazimo u Svetom pismu s obzirom na njihov odnos s poviješću, metodom književnog predstavljanja i tumačenja.In this article we are looking at types, allegories, and parables. It is useful to compare and to contrast each of these literary devices used in Scripture in regard to their relationship to history, to their method of literary presentation, and to their interpretation