Ein Liederabend, December 3, 1987

This is the concert program of the Ein Liederabend performance on Thursday, December 3, 1987 at 8:00 p.m., at the Concert Hall, 855 Commonwealth Avenue. Works performed were Come again, sweet love doth now invite by John Dowland, Flow my tears by J. Dowland, What if I never speed by J. Dowland, Le secret by Gabriel Fauré, Out of the Morning by Vincent Persichetti, Morgenlied by Franz Schubert, Alma del core by Antonio Caldara, Cabin by Paul Bowles, I'll sail upon the Dog-Star by Henry Purcell, Cara, cara e dolce by Domenico Scarlatti, Der Winterabend by F. Schubert, Chanson triste by Henri Duparc, Un moto di gioia by Wolfgang Amadeus Mozart, Schneeglöckchen by Robert Schumann, Nell by G. Fauré, Voglio amor by D. Scarlatti, Du moment qu'on aime by André Grétry, El Vito by Fernando Obradors, So wahr die Sonne scheinet by R. Schumann, Pleurs d'Or by G. Fauré, and Dialogue of a Kiss by Henry Lawes. Digitization for Boston University Concert Programs was supported by the Boston University Humanities Library Endowed Fund

Studien zur Altägyptischen Kultur Nr. 23 (1996) - Abstracts

Abstracts der Artikel zu SAK 23 (1996). Die Autoren sind: H. Altenmüller, B. Bohleke, M. Chermette/ J.-C. Goyon, K. Daoud, H. Engelmann/ J. Hallof, S. Grallert, F. Hoffmann, K. Jansen-Winkeln, C. Karlshausen, R. Krauss, D. Kurth, P. Pamminger, J. Quack, S. Rzepka, L.K. Sabbahy, A. Spalinger und S. Voß

Faculty concert: William Sharp, baritone, Robert Merfeld, piano, Peter Zazofsky, violin, Michael Reynolds, cello

This is the concert program of the Faculty Concert: William Sharp, baritone, Robert Merfeld, piano, Peter Zazofsky, violin, Michael Reynolds, cello performance on Thursday, March 23, 2000 at 8:00 p.m., at the Tsai Performance Center, 685 Commonwealth Avenue. Works performed were Hier in meines Vaters Statte by Johann Sebastian Bach, Sturze zu Boden by J. S. Bach, Nichts ist es spat und fruhe by J. S. Bach, Under the Resurrection Palm by David Liptak, Six Songs for voice, violin, and piano, Op. 54 by Louis Spohr, and La Bonne Chanson, Op. 62 by Gabriel Faure. Digitization for Boston University Concert Programs was supported by the Boston University Humanities Library Endowed Fund

Corrigendum to “Environmental and life-history factors influence inter-colony multidimensional niche metrics of a breeding Arctic marine bird” [Sci. Total Environ. 796 (2021) 148935] (Science of the Total Environment (2021) 796, (S0048969721040079), (10.1016/j.scitotenv.2021.148935))

The authors regret that the printed version of the above article contained an omission of an individual deserving of co-authorship. The correct and final version follows. The authors would like to apologise for any inconvenience caused. \u3c Reyd A. Smith1⁎, David J. Yurkowski2, Kyle J.L. Parkinson1, Jérôme Fort3, Holly L. Hennin4, H. Grant Gilchrist4, Keith A. Hobson5, Mark L. Mallory6, Paco Bustamante3, Jóhannis Danielsen7, Svend E. Garbus8, Sveinn A. Hanssen9, Jón Einar Jónsson10, Christopher J. Latty11, Ellen Magnúsdóttir10, Børge Moe9, Glen J. Parsons12, Christian Sonne8, Grigori Tertitski13, and Oliver P. Love1\u3e Windsor, Windsor, Ontario, Canada, N9B 3P4 2 Fisheries and Oceans Canada, Winnipeg, Manitoba, Canada, R3T 2N6 3 Littoral, Environnement et Sociétés (LIENSs), UMR 7266 CNRS – La Rochelle University, La Rochelle, France, FR-17000 4 Environment and Climate Change Canada, Ottawa, Ontario, Canada, K0A 1H0. 5 Western University, London, Ontario, Canada, N6A 3K7 6Acadia University, Wolfville, Nova Scotia, Canada, B4P 2R6 7 Faroe Marine Research Institute, Tórshavn, Faroe Islands, FO-110 8 Aarhus University, Roskilde, Denmark, DK-4000 9 Norwegian Institute for Nature Research, Tromsø, Norway, N-9296 10 University of Iceland\u27s Research Centre at Snæfellsnes, Hafnargata 3, 340, Stykkishólmur, Iceland 11 Arctic National Wildlife Refuge, U.S. Fish and Wildlife Service, Fairbanks, Alaska, United States, 99701 12 Nova Scotia Department of Lands and Forestry, Kentville, Nova Scotia, Canada, B4N 4E5 13 Institute of Geography of the Russian Academy of Sciences, Moscow, Russia, 119017\u3

Journeying to visibility:an autoethnography of self-harm scars in the therapy room

This autoethnography explores the experience of a therapist negotiating the visibility of their self‐harm scars in the therapy room. Its form takes the shape of the author's personal meaning‐making journey, beginning by exploring the construction of the therapist identity before going on to consider the wounded healer paradigm and the navigation of self‐disclosure. A thread throughout is finding ways to resist fear and shame as both a researcher and counsellor. The author concludes by recounting fragments of sessions from the first client she worked with while having her scars visible. While not every therapist will have self‐harm scars, all therapists have a body which plays “a significant part of his or her unique contribution to therapy” (Burka, 2013, p. 257). This paper is, therefore, potentially valuable to any therapist, at any stage of development, who seeks to reflect on the role of the body and use of the self

A tubular protozoan predator: a burrow selectively filled with tubular agglutinated protozoans (Xenophyophorea, Foraminifera) in the abyssal South China Sea

We report the occurrence of an unusual agglutinated protozoan-filled burrow recovered in a box core collected in 1998 from a depth of 2496 m in the South China Sea. The onion-shaped burrow occurring some 8 cm beneath the sediment surface was packed full with specimens of xenophyophoreans and foraminifera dominated by a single genus (Aschemonella) that had been living on the surface of the 1991 Mt. Pinatubo ash layer. This selective scavenging of epibenthic tubular agglutinated protozoans contributes to the patchiness of the benthic fauna on the sea floor. Because the tubular protozoans selectively agglutinate mafic mineral grains from the volcanic ash, two levels of biological scavenging are involved with the redistribution of these volcanic grains

La vie est un sac rempli d’air : Polysémie de pooq et autres notions associées

L’auteure aborde les significations littérales et métaphoriques de l’inuit pooq ou puuq et des objets qui y sont associés et montre qu’elles interagissent de la même manière dans les rituels entre le monde visible et les mondes invisibles de la cosmologie inuit. Ce parallèle donne l’occasion de remettre en question la théorie de la perspective somatique de Viveiros de Castro, qui correspond parfaitement bien, à d’autres égards, à la situation inuit. Littéralement, pooq signifie sac, abri, poche des eaux et, métaphoriquement dans la langue des esprits, « mère », de l’est du Groenland au nord de l’Alaska. Les sacs remplis d’air, faits d’intestins en particulier, abondent dans les rituels esquimaux, mais on ne retrouve ni « mère », ni sac, ni abri, ni poche des eaux dans les rituels et les mythes de l’est du Groenland autour de l’accession au statut d’angakkoq puulik (chamane avec pooq). Pour ce qui est des rituels d’initiation, l’auteure constate que les ours polaires et les morses que l’on retrouve dans d’autres mythes font partie d’une constellation de notions gravitant autour de celle du pooq, parmi lesquelles figurent les intestins et les armes du phoque barbu durant la période correspondant au milieu de l’hiver. Les connotations associées aux multiples objets autrefois fabriqués à partir de membranes intestinales de phoque barbu s’avèrent être les mêmes que dans les rituels. L’attirail du phoque barbu offre une protection spirituelle et permet l’établissement de relations et les déplacement entre ce monde et les autres. À cet égard, les connotations relatives au phoque barbu révèlent qu’un mélange s’est opéré entre l’initiation du puulik et le symbolisme de la renaissance dans la vie, dans le temps et dans l’espace.Literal and metaphoric meanings of Inuit pooq/puuq and associated objects are treated and shown to interact in ways that apply also to the interaction through ritual between the visible world and the invisible ones of Inuit cosmology. Such mergings give occasion for a discussion of Viveiros de Castro’s theory of somatic perspective, which in other respects fits the Inuit case perfectly well. Literally pooq means bag, cover, caul and, as a metaphor “mother”, i.e. in the spirit languages from East Greenland to North Alaska. Airfilled bags, intestinal ones in particular, abound in Eskimo ritual, but the East Greenland ritual and myth of becoming an angakkoq puulik (shaman with pooq) does not reveal any “mother”, bag, cover, or caul. Treating the initiators, polar bear and walrus also in other myths, they turn out to be part of a “pooq complex” that includes the intestines and weapon of bearded seal in a mid-winter context. Pursuing the connotations of the multiple objects formerly made of bearded seal intestines they turn out to be the same in ritual. Bearded seal paraphernalia offers spiritual protection and permits connection with and movement between this and the other worlds. In this light bearded seal connotations reveal a merging of the puulik initiation and the symbolism of rebirth in life, in time, and in space.La autora aborda las significaciones literales y metafóricas de los inuit pooq o puuq y de los objetos que están asociados y muestra que interactúan de la misma manera en los ritos entre el mundo visible y los mundos invisibles de la cosmología inuit. Ese paralelo ofrece la oportunidad de cuestionar la teoría de la perspectiva somática de Viveiros de Castro, que corresponde bastante bien, en ciertos aspectos, a la situación inuit. Literalmente, pooq significa bolsa, refugio, bolsa de agua y, metafóricamente en la lengua de los espíritus, «madre» del este de Groenlandia al norte de Alaska. Las bolsas llenas de aire, hechos de intestinos en particular, abundan en los rituales esquimales, pero no se encuentra ni «madre», ni saco, ni refugio, ni bolsa de agua en los rituales y los mitos del este de Groenlandia al rededor del ascenso al estatus de angakkoqpuulik (chaman con pooq). En lo que respecta a los ritos de iniciación, la autora constata que los osos polares y las morsas que se encuentran en otros mitos forman parte de una constelación de nociones que gravitan al rededor de la del pooq, entre las cuales figuran los intestinos y las armas de la foca barbuda durante el periodo correspondiente a la mitad del invierno. Las connotaciones asociadas a los múltiples objetos antiguamente fabricados con membranas intestinales de la foca barbuda ofrecen una protección espiritual y permiten establecer relaciones y desplazarse entre este mundo y los otros. Al respecto, las connotaciones relativas a la foca barbuda muestran que una mezcla se opera entre la iniciación del puulik y el simbolismo del renacimiento en la vida, en el tiempo y en el espacio

Studien zur Altägyptischen Kultur Nr. 22 (1995) - Abstracts

Abstracts der Artikel zu SAK 22 (1995). Die Autoren sind: H. Altenmüller, M. Bárta, J. von Beckerath, V.G. Callender, J.C. Darnell, M. Fitzenreiter, H. Goedicke, P. Jánosi, K. Jansen-Winkeln, J. Kahl, L. Kákosy/ Z.I. Fábián, S. Rzepka, H.C. Schmidt, A. Spalinger, G. Vittmann