This paper analyses the cause of disease as perceived in Classical and Hellenistic Greece, and in particular in the iamata of Epidauros, cure inscriptions collected and set up in the sanctuary of Asklepios at Epidauros in 350 BC, some of which date back to c. 450 BC. It is concluded that the iamata reflect a plurality of explanations of disease that co-existed in ancient Greece and complemented each other.

In 2009 during excavations at the courtyard of the late eleventh-/early twelfth-century CE church of Aghios Ioannis Theologhos at the site of Palio Ligourio, the first incubation relief from the Asklepieion of Epidauros was unearthed (Epidauros Museum inv. no. 1305). The relief, dated to the beginning of the fourth century and, probably, imported from Athens, depicts an incubation scene and the associated dream. Asklepios and his wife, Epione, preside over their sons, Machaon and Podaleirios, conveying the power of (...) healing to an ailing man, reclining on a stibas, until now not documented otherwise in the sanctuary of Epidauros. (shrink)

Yannos Kourayos et Bryan Burns Exploration du sanctuaire archaïque à Mandra sur l'île de Despotiko p. 133-174 Cet article présente les premiers résultats d'une fouille conduite à Mandra sur l'île de Despotiko, île inhabitée à l'Ouest de Paros et d'Antiparos. Ce sont les trouvailles de surface qui conduisirent à la fouille du Bâtiment A, grande construction de cinq pièces parallèles, peut-être un hestiatorion. L'interprétation du site comme sanctuaire se trouve confirmée par la découverte de nombreux objets votifs. La majorité du (...) mobilier — fragments de sculpture, céramique importée, large éventail d'objets en métal et de petits objets — découvert jusqu'à présent date de l'époque archaïque. Des pièces architecturales, dont beaucoup furent remployées dans des constructions postérieures, attestent la présence de plusieurs autres bâtiments doriques, alors qu'un long mur de pierre enclôt une vaste étendue à l'Est du Bâtiment A. Le nom d'Apollon sur des tessons suggère que le sanctuaire était dédié au dieu, le caractère féminin de nombreux ex-voto et la présence de plusieurs Délia dans les Cyclades qu'Artémis y était aussi vénérée. (shrink)

Des témoignages archéologiques et épigraphiques suggèrent que des lieux de culte existaient tout près de cimetières, ou même au milieu d’entre eux, en Thessalie aux périodes classique et hellénistique. Certains d’entre eux, spécialement à Phères et à Démétrias, ont été qualifiés de « funéraires » en raison de leur localisation dans un espace d’inhumation et de la prétendue nature « chthonienne » des divinités honorées. Cet article se concentre sur ledit sanctuaire de Pasikrata à Démétrias, situé au sud de la (...) nécropole de la cité et fouillé par A.S. Arvanitopoulos entre 1912 et 1915 sous les auspices de la Société archéologique d’Athènes. Parallèlement à la présentation de la documentation, qui est fondée sur l’étude des archives et d’une grande partie des trouvailles, l’attention sera portée sur la location du sanctuaire, le type d’artéfacts mis au jour, la nature des divinités honorées et la réinterprétation des sanctuaires suburbains de Thessalie. (shrink)

This paper presents the sanctuary of Zeus Ammon at Kallithea, Chalcidice, where three related deities were worshipped. The cult of Dionysos and probably that of the Nymphs began in the late 8th century BC or earlier in a cave in the southern part of the sanctuary. The cult of Zeus Ammon was introduced in the first half of the 4th century BC, and in the second half of the century a Doric peristyle temple and an open-air corridor running (...) parallel to the temple and flanked by two rows of monumental bases that supported sculpture were built. The cult of Asclepios was introduced in the same period. In the 2nd century AD the sanctuary reached its apogee: the area was reorganized, the old buildings were altered and new edifices were built. Cet article présente le sanctuaire de Zeus Ammon à Kallithea en Chalcidique, où trois divinités liées entre elles étaient honorées. Le culte de Dionysos et, probablement, celui des Nymphes a commencé à la fin du viiie siècle av. J.-C., ou plus tôt, dans une grotte située dans la partie sud du sanctuaire. Le culte de Zeus Ammon a été introduit dans le premier quart du ive siècle av. J.-C. et, dans la deuxième moitié du siècle, on a construit le temple dorique péristyle et un portique ouvert parallèle au temple et flanqué de deux rangées de bases monumentales qui soutenaient des sculptures. Le culte d’Asclépios a été introduit à la même période. Au iie siècle de notre ère, le sanctuaire atteint son apogée : l’espace est réorganisé, les anciens bâtiments sont transformés et de nouveaux édifices sont construits. (shrink)

In 2006, Bill Crain was a psychology professor and his wife, Ellen, a pediatrician. They purchased a run-down farm in upstate New York, and two years later opened Safe Haven Farm Sanctuary. It is now home to over 170 animals rescued from slaughter. In Animal Stories, Bill writes about how he and Ellen decided to start the sanctuary and tells the stories of 25 animals and their many surprising behaviors. Read about Katie, a hen who cared for a (...) little partridge; Cesar, a little goat who constantly gets into trouble; Reggie, a rooster who instilled fear in all the staff; Milo, a goat who suddenly charged the dominant Duncan to defend his mother; four rambunctious young turkeys who quietly listened to a reverent Girl Scout ceremony; Ducky, a turkey who, despite severe arthritis, walked from her barn to greet a Buddhist monk; Ethel, an elderly cow who assumes the responsibility of a matriarch; and many others. In addition to enjoying the stories, readers will learn a great deal about nonhuman animals. (shrink)

What are sanctuary cities? What are the political stakes? The literature provides inadequate answers. Liberal migration theorists offer few insights into sanctuary city politics. Critical migration scholars primarily address the relationship between sanctuary cities and political activism, a small part of the phenomenon. The historical literature examines continuities between 1970s sanctuary church activism and contemporary sanctuary cities, confusing what is essential to sanctuary churches and what is only sometimes associated with sanctuary cities. Together (...) these approaches obscure more than they reveal. This article suggests a republican account of sanctuary cities. Reconstructing American migration politics from the colonial era onward shows that sanctuary cities have roots in both the colonial republican revolt and the republican principle of freedom as nondomination. That reconstruction reveals much about both sanctuary cities and the federal government’s long-running assault on them. The resulting robust analytical framework clarifies what is at stake in the politics of sanctuary cities: federal sovereignty in migration politics specifically and republican liberty in migration politics generally. (shrink)

More than two hundred cities in the United States have now declared themselves to be sanctuary cities. This declaration involves a commitment to non-compliance with federal law; the sanctuary city will refuse to use its own juridical power – including, more crucially, its own police powers – to assist the federal government in the deportation of undocumented residents. We will argue that the sanctuary city might be morally defensible, even if deportation is not always wrong, and even (...) if the federal government is legally permitted to demand that states participate in the process of deportation. We defend this conclusion with reference to a simple, but powerful, norm of international law: that of non-refoulement. As we will discuss, this norm articulates the idea that no state may rightly use its coercive power to move a person into a position in which their basic rights are at risk. We take this norm as a morally defensible principle, and ask what could follow from its acceptance. We argue that this norm has implications for a variety of actors – especially when we notice that those who are facing unjust risks of death are, in general, entitled to use defensive violence against their aggressors. This simple fact, we argue, can help offer a novel defense of the sanctuary city. (shrink)

The study of religious practices in the Cyclades, particularly during the Iron Age and Archaic period, has traditionally concentrated on Delos. This situation has changed dramatically over the past decade, however, thanks to archaeological discoveries of important sanctuaries unmentioned in the literary sources or inscriptions. The most important sites for the study of Cyclades in these early periods, at Despotiko, Tenos, and Kythnos, are, again, known chiefly through the material evidence. T...

The temple schematics in the Dead Sea Scrolls (DSS), that is, New Jerusalem and Temple Scroll, has often been comparatively examined with the sanctuary structures in the Hebrew Bible (HB) (Ezk 40-48 and Num 2). Typically, in scholarship, the irreconcilable differences between all accounts (regarding the size, shape, name-gate ordering, etc.) is underscored, thus rendering a literary conundrum. This article argues that New Jerusalem and Temple Scroll drew from both Ezekiel 40-48 and Numbers 2 in different ways, purporting the (...) sect(s)'s theologies and ideologies which accords, further, with the life setting of the Qumran communities; the influence of Numbers in the DSS is underscored. These aspects include (1) the eastern orientation of sacred structures and the compound at Khirbet Qumran, (2) the precise locale of the communities at the Dead Sea vis-à-vis Ezekiel 47 and (3) the desert encampment configuration together with its militaristic overtones in Numbers, which corresponds to the DSS sect(s)'s apocalyptic expectations as indicated in the War Scroll. Consequently, the Qumran sect(s) truly saw itself as an alternative priesthood of the forthcoming restored temple of God, even as in the interim they functioned as an alternative sanctuary (4QFlor; 4QMMT; 1QS). The import of Numbers upon the DSS sect(s)'s temple ideologies and priestly theologies is, therefore, equivalent to that of Ezekiel. CONTRIBUTION: This article traces theological themes of temple and priestly ideologies between and among the Qumran literature and Hebrew Scriptures; both the respective library or canon and methodological approach are core to the historical thought's aim and scope of HTS Teologiese Studies/Theological Studies. (shrink)

Explore, as few have intimately done, the Big Bend Ranch State Park and the Chinati Mountains State Natural Area. Trust Wyman Meinzer to see as no one ever has the desert sanctuaries of the vast Big Bend and to pay tribute to their best-kept secret, the twin canyons of the Chinati Mountains, San Antonio and Los Pelos. Trust, too, that the images he delivers are as true as his eye, that the light bathing cholla at sunrise, on the eastern rim (...) of San Antonio Canyon, is unfiltered. Meinzer is one photographer who still waits for and catches the light, even if he has only a thirty-second window.?Placing a border around the vastness of the Big Bend is typically an invitation to disappointment. Reducing its depth to a medium of two dimensions tends to flatten a landscape known to be anything but flat. Catching the ever-changing moods of light and color in fractions of a second normally embalms the scene. So how does Wyman give us photos full of expansive depth and color? His skill is his passion for the beauty of Texas and his unwavering will to get to the toughest spots. He is an adventurer first and a photographer second. Wyman feels the land and sky. He becomes a part of the terrain, and his photos make you part of the scenery.” From the Introduction. (shrink)

Moral Sanctuary is used in this paper as a metaphor for any theory which makes actions immune from moral criticism. Three arguments favoring moral sanctuaries for business activities are countered. Two of the arguments rest on faulty analogies. One compares business activities to games, another to the behavior of machines. The third rests on the claim that business is a unique activity. This position is rejected by a reductio ad absurdum argument; it entails the immunity of all professional activities (...) from moral judgment. I argue that business managers are accountable to the combined requirements of professionalism and democratic citizenship, notions which are briefly described at the conclusion of the paper. (shrink)

Recent work at the confluence of Philosophy and Higher Education Studies has conceptualized the university as a place for belonging. The university, on this understanding, offers respite and refuge and familiarity; it is a place for insiders and outsiders to come together and to forge meaningful and lasting bonds. One of the interesting aspects about this body of scholarship is that its antithesis also exists. There is an equally compelling body of work in the philosophy of education that conceptualizes the (...) university as singularly alienating, troubling, and disorientating. But are these two ideas of what it means to experience a higher education at odds with each other? We would argue to the contrary, rather maintaining that they are ineluctably related through the idea of sanctuary. We propose the idea of the university as sanctuary to encapsulate both what it means for the university to be a site for safety and familiarity and, paradoxically, a place where such senses are importantly challenged. We are interested in the implications of this idea for scholars' experiences of belonging as well as their encounters with radical otherness. (shrink)

The Roman Marble Sculptures from the Sanctuary of Pan at Caesarea Philippi/Panias. By Elise A. Friedland. American Schools of Oriental Research Archaeological Reports, vol. 17. Boston: American Schools of Oriental Research, 2012. Pp. xiii + 186, illus. $89.95. [Distributed by ISD, Bristol, Conn.].

This article engages new histories of the black frontline communities of the Underground Railroad to rethink both fugitive democracy and the transformative possibilities of sanctuary as its constitutive twin. We analyze the ways that communities of free blacks and fugitives in the border zones between the Antebellum US North and South crafted themselves as magnetic spaces of creative refuge that suggest we reconceive sanctuary as the generative twin of fugitivity. This insight enables us to theorize new ethical and (...) political dimensions of Sheldon Wolin’s concept fugitive democracy by illuminating how fugitivity as flight away from danger can be interwoven with sanctuary as flight into and toward alternatives. Specifically, we theorize three dimensions of fugitive democracy/transformative sanctuary—sanctuary tending, dramatic sanctuary, and disruptive hospitality. While some theorists have considered key motifs in Wolin’s fugitive democracy to be opposed to vital themes disclosed in contemporary theories of black fugitivity, we argue that the power of black frontline communities stemmed precisely from their capacities to dynamically entangle political approaches taken to be at odds. For example, we suggest a theory and practice of tending involving both nurturing care and militantly defensive action, dramatic sanctuary performances that amplify public power by oscillating between tricky concealment and flagrant publicity, and disruptive hospitality that interweaves law-breaking harbor with strategies for juridical and institutional change. These insights open onto an alternative imaginary that can also provide a toolbox for building grassroots democratic power today, particularly in the face of emergent neofascism and escalating displacement worldwide. (shrink)

This article assesses the origins and spread of the Second Amendment sanctuary movement in which localities pass ordinances or resolutions that declare their jurisdiction's view that proposed or enacted state gun safety laws are unconstitutional and therefore, local officials will not implement or enforce them. While it is important to assess Second Amendment sanctuaries from a legal perspective, it is equally as important to understand them in the context of a broader protest movement against any efforts to strengthen gun (...) laws. As the gun violence prevention movement has gained strength across the United States, particularly at the state level, gun rights enthusiasts have turned to Second Amendment sanctuaries in order to create a counter narrative to the increasing political power of gun safety. By passing these ordinances or resolutions, local officials legitimize and fuel Second Amendment absolutism which poses real risks to public safety and democracy. (shrink)

The cities of refuge as detailed in the Deuteronomic witness in the Hebrew Bible have served as the inspiration and model for the practice of providing sanctuary for many throughout the centuries, namely with the most recent Sanctuary movements in the US and the UK in the twentieth and twenty-first centuries. And yet, its biblical witness as to its implementation and effectiveness is practically silent. Using methods of biblical studies via liberation hermeneutics and theological ethics from both the (...) Jewish and Christian traditions, the following questions will be explored: What were the cities of refuge? How were they to be set up? What are the theological and ethical questions at play in the biblical witness as to their use? What relevance, if any, do they have for us today? (shrink)

For centuries pilgrimages are present in Christianity. For Catholics, the importance of devotions and visits to the Marian sanctuaries is indisputable. The number of visitors and pilgrims to these temples make the local economy an important destination of religious tourism. In order to understand the economic determinants of religious tourism, two sanctuaries were studied, namely, Aparecida and Fatima. Given the large collection of statistical information of the Portuguese Sanctuary, it was verified through the Vector Autoregressive model that Gross Domestic (...) Product and Unemployment have a causal unidirectional relation with the pilgrimages. The Autoregressive Distributed Lag model revealed that an increase in Gross Domestic Product and international arrivals in the short term positively impacts the number of pilgrims. Through the Ordinary Least Squares regression, significant statistical relationships between climatic factors and visitors in the Sanctuary of Fatima were found. The Seasonal Autoregressive Integrated Moving Average forecast method was applied to the number of monthly visitors to the Sanctuary of Aparecida and to the number of pilgrims in the Sanctuary of Fatima, the results show a strong seasonality and that the first and last months of the year are periods of low demand. The results of this study allow a new look at religious tourism in the Marian context, the empirical results allow those responsible for establishing public policies, tourism agents and the administration of the Sanctuaries to direct their actions. Measures planned and executed jointly between the various agents can benefit residents, visitors, pilgrims, the tourism sector, the local economy and the Sanctuaries themselves. (shrink)

This is a Political Economy study on migrants-citizens relations management in the United States of America, with special attention to the religious factor and the pendulum effect. There is a model switch, from integration policies to official persecution, under a high social opportunity cost. Also, there is a split between the State and civil society, causing civil disobedience and sanctuary network across the country. The paper focuses on the development of the Sanctuary Movement, as a case of popular (...) action against to the power elite policies and their sanctions. There was a revival of this movement during the values crisis or 2008 recession, but at the same time there was a critical division into the movement, with higher tension for the migrants. (shrink)

This paper explores the archaeological finds at the site of Artemis Orthia in Sparta through a gender-based framework. It chronicles the history of the site from the 6th century BCE to modern excavations and critically evaluates the subtle biases of recent scholarship on the artefacts found there, including bronze dedications, the Orthia masks, and an architectural votive. This research aims to question established perceptions of Sparta as unique within Greece and scholarly biases against Laconian art as “backwards” by focusing on (...) the context of the site and looking beyond the infamous literary flogging ritual to ask how women in particular fit into the mythology and archaeology. Utilizing a gender-based lens opens new possibilities and exposes modern preconceptions about gender in the ancient world, uniting seemingly contradictory elements. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:At the Beginning, There was the MaskFrançoise Vergès (bio)There is a long history to be told about the links between the economy of extractivism and exhaustion, between colonialism, race, capitalism, imperialism, and breathing, which could be summarized as the "struggle against suffocation and for life." Colonialism (slavery and post-slavery), race, and capitalism are all about un-breathing, about the toxicity of social, cultural, sexual and "natural" environments, about silencing, erasing (...) voices, cutting tongues, forbidding speech, fabricating a deadly form of quietude, requiring mute consent to injustices and inequalities. They play on restricting human lungs and on colonizing the lungs of the planet. In their world, one no longer breathes freely, one can no longer finds her voice, one learns to whisper. It is not the whisper of underground resistance, of words circulating from mouth to mouth to signal where is the next refuge, the next sanctuary, the cache for arms, the false papers, the hidden routes of escape and marooning. It is the murmur of someone beaten and tortured until mad with pain, when breathing has become an ordeal.When we say, "We are suffocating" or "The air has become unbreathable!" we are not just talking of polluted air but of the feeling of living in a deleterious and asphyxiating political regime, which involves social censorship and self-censorship. Fear sets in, we only speak in hushed tones. Under such a regime, political order demands civilized speech, disciplined expression; the authorized music is "national," "military," patriarchal, or of a reinvented tradition. The joy must be measured and the words of the songs and public speech be neutral or to the glory of the regime. The authoritarian regime may even appropriate a song of freedom as its hymn, a bitter paradox where the words of freedom are confiscated to justify oppression. The body is corseted, the voice muzzled, the lungs function faintly, they transcribe our feelings in their rhythm, accelerating or slowing down. When songs and cries of freedom nonetheless arise, defying the regime of silencing and un-breathing, they sharply shatter the feeling of physical and psychic suffocation, the feeling that words remain in our throat, that our voice cannot come out. Suddenly, we catch our breath. We respire, inhale, exhale, fill our lungs. And we reconnect [End Page 54] ourselves with the etymological meaning of respire: from Latin re (again) and spirare itself from Latin spiritus "a breathing (respiration, and of the wind), breath; breath of a god," hence "inspiration; breath of life," hence "life," also "disposition, character; high spirit, vigor, courage" (Harper). Life, vigor, and courage, the breathing of the oppressed break down the politics of suffocation."I can't breathe" were the last words of George Floyd, not long before exhaling his last breath. When across the world, during 2020, people were shouting in many languages, "I can't breathe" using all their breath, they were, by the thousands, making their voices heard, rupturing the silencing of racism. "I can't breathe" became a breathing cry. Breathing became resistance. Singing collectively was breathing together. The song soars from thousands of breasts. The human voice, alone or collective carries an emotional force within it, vibrates sensually. But one may say, this has been, and can still be, the expression of fascism, of toxic masculinity and lynching mobs. When is breathing a revolutionary practice then? When we retrace the racial history of suffocation and breathing, of the colonial/ imperialist military noise vs. songs of freedom, of breathing as a politics toward humanizing the world. In other words, when we show how polluted air and noise are central elements in racial and gendered exploitation and how the antiracist struggle against pollution and suffocation is a struggle against racial capitalism. When we learn that recent medical research links air pollution to delayed cognitive development, stunted growth, and reduced lung capacity in children, we understand that the pretense of the universal right to childhood is a lie. Racism condemns Black, Indigenous and Brown children to premature death. According to the World Health Organization, more people are dying every year of polluted air than of any other cause. The role of air pollution in neurodegenerative diseases such as... (shrink)