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Healthy eating patterns associated with acculturation, sex and BMI among Mexican Americans
- Belinda Reininger, MinJae Lee, Rose Jennings, Alexandra Evans, Michelle Vidoni
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- Journal:
- Public Health Nutrition / Volume 20 / Issue 7 / May 2017
- Published online by Cambridge University Press:
- 22 December 2016, pp. 1267-1278
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Objective
Examine relationships of healthy and unhealthy dietary patterns with BMI, sex, age and acculturation among Mexican Americans.
DesignCross-sectional. Participants completed culturally tailored Healthy and Unhealthy Eating Indices. Multivariable mixed-effect Poisson regression models compared food pattern index scores and dietary intake of specific foods by BMI, sex, age and acculturation defined by language preference and generational status.
SettingParticipants recruited from the Cameron County Hispanic Cohort study, Texas–Mexico border region, between 2008 and 2011.
SubjectsMexican-American males and females aged 18–97 years (n 1250).
ResultsParticipants were primarily female (55·3 %), overweight or obese (85·7 %), preferred Spanish language (68·0 %) and first-generation status (60·3 %). Among first-generation participants, bilingual participants were less likely to have a healthy eating pattern than preferred Spanish-speaking participants (rate ratio (RR)=0·79, P=0·0218). This association was also found in males (RR=0·81, P=0·0098). Preferred English-speaking females were less likely to consume healthy foods than preferred Spanish-speaking females (RR=0·84, P=0·0293). Among second-generation participants, preferred English-speaking participants were more likely to report a higher unhealthy eating pattern than preferred Spanish-speaking participants (RR=1·23, P=0·0114). Higher unhealthy eating patterns were also found in females who preferred English v. females who preferred Spanish (RR=1·23, P=0·0107) or were bilingual (RR=1·26, P=0·0159). Younger, male participants were more likely to have a higher unhealthy eating pattern. BMI and diabetes status were not significantly associated with healthy or unhealthy eating patterns.
ConclusionsAcculturation, age, sex and education are associated with healthy and unhealthy dietary patterns. Nutrition interventions for Mexican Americans should tailor approaches by these characteristics.
Using Cathodoluminescence Spectroscopy of Cretaceous Calcareous Microfossils to Distinguish Biogenic from Early-Diagenetic Calcite
- Jens E. Wendler, Ines Wendler, Timothy Rose, Brian T. Huber
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- Journal:
- Microscopy and Microanalysis / Volume 18 / Issue 6 / December 2012
- Published online by Cambridge University Press:
- 20 November 2012, pp. 1313-1321
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- December 2012
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A comparative cathodoluminescence (CL) spectroscopic study of extraordinarily well-preserved versus diagenetically altered Turonian (∼92 Ma before present) calcitic and aragonitic microfossils was performed to document the cathodoluminescence characteristics of two common Cretaceous carbonate producers, foraminifera and calcareous dinoflagellates. Unaltered specimens reveal a conspicuous peak in the blue CL band at ∼400 nm that has rarely been previously reported for biogenic carbonates. We interpret this luminescence as an indicative feature of the primary bio-mineralized shells of calcareous dinoflagellates and foraminifera. Orange luminescence as the second important CL emission band (∼620 nm) in calcite generally increases with diagenetic cement overgrowth and recrystallization but can also be present in unaltered material. Thus, orange CL of biogenic calcite is not an unequivocal diagenetic indicator. Accordingly, spectroscopic investigation of both the ∼400 and ∼620 nm peaks represents a more objective criterion to evaluate the degree of diagenetic alteration. The ratio of relative intensities of the blue CL versus orange CL can provide a semiquantitative measure with relative intensity ratios blue:orange >2 occurring in the least diagenetically altered microfossils. Comparison of unaltered specimens of separate species reveals elemental differences that potentially indicate species-specific biomineralization or habitats.
Contributors
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- By Rose Teteki Abbey, K. C. Abraham, David Tuesday Adamo, LeRoy H. Aden, Efrain Agosto, Victor Aguilan, Gillian T. W. Ahlgren, Charanjit Kaur AjitSingh, Dorothy B E A Akoto, Giuseppe Alberigo, Daniel E. Albrecht, Ruth Albrecht, Daniel O. Aleshire, Urs Altermatt, Anand Amaladass, Michael Amaladoss, James N. Amanze, Lesley G. Anderson, Thomas C. Anderson, Victor Anderson, Hope S. Antone, María Pilar Aquino, Paula Arai, Victorio Araya Guillén, S. Wesley Ariarajah, Ellen T. Armour, Brett Gregory Armstrong, Atsuhiro Asano, Naim Stifan Ateek, Mahmoud Ayoub, John Alembillah Azumah, Mercedes L. García Bachmann, Irena Backus, J. Wayne Baker, Mieke Bal, Lewis V. Baldwin, William Barbieri, António Barbosa da Silva, David Basinger, Bolaji Olukemi Bateye, Oswald Bayer, Daniel H. Bays, Rosalie Beck, Nancy Elizabeth Bedford, Guy-Thomas Bedouelle, Chorbishop Seely Beggiani, Wolfgang Behringer, Christopher M. Bellitto, Byard Bennett, Harold V. Bennett, Teresa Berger, Miguel A. Bernad, Henley Bernard, Alan E. Bernstein, Jon L. Berquist, Johannes Beutler, Ana María Bidegain, Matthew P. Binkewicz, Jennifer Bird, Joseph Blenkinsopp, Dmytro Bondarenko, Paulo Bonfatti, Riet en Pim Bons-Storm, Jessica A. Boon, Marcus J. Borg, Mark Bosco, Peter C. Bouteneff, François Bovon, William D. Bowman, Paul S. Boyer, David Brakke, Richard E. Brantley, Marcus Braybrooke, Ian Breward, Ênio José da Costa Brito, Jewel Spears Brooker, Johannes Brosseder, Nicholas Canfield Read Brown, Robert F. Brown, Pamela K. Brubaker, Walter Brueggemann, Bishop Colin O. Buchanan, Stanley M. Burgess, Amy Nelson Burnett, J. Patout Burns, David B. Burrell, David Buttrick, James P. Byrd, Lavinia Byrne, Gerado Caetano, Marcos Caldas, Alkiviadis Calivas, William J. Callahan, Salvatore Calomino, Euan K. Cameron, William S. Campbell, Marcelo Ayres Camurça, Daniel F. Caner, Paul E. Capetz, Carlos F. Cardoza-Orlandi, Patrick W. Carey, Barbara Carvill, Hal Cauthron, Subhadra Mitra Channa, Mark D. Chapman, James H. Charlesworth, Kenneth R. Chase, Chen Zemin, Luciano Chianeque, Philip Chia Phin Yin, Francisca H. Chimhanda, Daniel Chiquete, John T. Chirban, Soobin Choi, Robert Choquette, Mita Choudhury, Gerald Christianson, John Chryssavgis, Sejong Chun, Esther Chung-Kim, Charles M. A. Clark, Elizabeth A. Clark, Sathianathan Clarke, Fred Cloud, John B. Cobb, W. Owen Cole, John A Coleman, John J. Collins, Sylvia Collins-Mayo, Paul K. Conkin, Beth A. Conklin, Sean Connolly, Demetrios J. Constantelos, Michael A. Conway, Paula M. Cooey, Austin Cooper, Michael L. Cooper-White, Pamela Cooper-White, L. William Countryman, Sérgio Coutinho, Pamela Couture, Shannon Craigo-Snell, James L. Crenshaw, David Crowner, Humberto Horacio Cucchetti, Lawrence S. Cunningham, Elizabeth Mason Currier, Emmanuel Cutrone, Mary L. Daniel, David D. Daniels, Robert Darden, Rolf Darge, Isaiah Dau, Jeffry C. Davis, Jane Dawson, Valentin Dedji, John W. de Gruchy, Paul DeHart, Wendy J. Deichmann Edwards, Miguel A. De La Torre, George E. Demacopoulos, Thomas de Mayo, Leah DeVun, Beatriz de Vasconcellos Dias, Dennis C. Dickerson, John M. Dillon, Luis Miguel Donatello, Igor Dorfmann-Lazarev, Susanna Drake, Jonathan A. Draper, N. Dreher Martin, Otto Dreydoppel, Angelyn Dries, A. J. Droge, Francis X. D'Sa, Marilyn Dunn, Nicole Wilkinson Duran, Rifaat Ebied, Mark J. Edwards, William H. Edwards, Leonard H. Ehrlich, Nancy L. Eiesland, Martin Elbel, J. Harold Ellens, Stephen Ellingson, Marvin M. Ellison, Robert Ellsberg, Jean Bethke Elshtain, Eldon Jay Epp, Peter C. Erb, Tassilo Erhardt, Maria Erling, Noel Leo Erskine, Gillian R. Evans, Virginia Fabella, Michael A. Fahey, Edward Farley, Margaret A. Farley, Wendy Farley, Robert Fastiggi, Seena Fazel, Duncan S. Ferguson, Helwar Figueroa, Paul Corby Finney, Kyriaki Karidoyanes FitzGerald, Thomas E. FitzGerald, John R. Fitzmier, Marie Therese Flanagan, Sabina Flanagan, Claude Flipo, Ronald B. Flowers, Carole Fontaine, David Ford, Mary Ford, Stephanie A. Ford, Jim Forest, William Franke, Robert M. Franklin, Ruth Franzén, Edward H. Friedman, Samuel Frouisou, Lorelei F. Fuchs, Jojo M. Fung, Inger Furseth, Richard R. Gaillardetz, Brandon Gallaher, China Galland, Mark Galli, Ismael García, Tharscisse Gatwa, Jean-Marie Gaudeul, Luis María Gavilanes del Castillo, Pavel L. Gavrilyuk, Volney P. Gay, Metropolitan Athanasios Geevargis, Kondothra M. George, Mary Gerhart, Simon Gikandi, Maurice Gilbert, Michael J. Gillgannon, Verónica Giménez Beliveau, Terryl Givens, Beth Glazier-McDonald, Philip Gleason, Menghun Goh, Brian Golding, Bishop Hilario M. Gomez, Michelle A. Gonzalez, Donald K. Gorrell, Roy Gottfried, Tamara Grdzelidze, Joel B. Green, Niels Henrik Gregersen, Cristina Grenholm, Herbert Griffiths, Eric W. Gritsch, Erich S. Gruen, Christoffer H. Grundmann, Paul H. Gundani, Jon P. Gunnemann, Petre Guran, Vidar L. Haanes, Jeremiah M. Hackett, Getatchew Haile, Douglas John Hall, Nicholas Hammond, Daphne Hampson, Jehu J. Hanciles, Barry Hankins, Jennifer Haraguchi, Stanley S. Harakas, Anthony John Harding, Conrad L. Harkins, J. William Harmless, Marjory Harper, Amir Harrak, Joel F. Harrington, Mark W. Harris, Susan Ashbrook Harvey, Van A. Harvey, R. Chris Hassel, Jione Havea, Daniel Hawk, Diana L. Hayes, Leslie Hayes, Priscilla Hayner, S. Mark Heim, Simo Heininen, Richard P. Heitzenrater, Eila Helander, David Hempton, Scott H. Hendrix, Jan-Olav Henriksen, Gina Hens-Piazza, Carter Heyward, Nicholas J. Higham, David Hilliard, Norman A. Hjelm, Peter C. Hodgson, Arthur Holder, M. Jan Holton, Dwight N. Hopkins, Ronnie Po-chia Hsia, Po-Ho Huang, James Hudnut-Beumler, Jennifer S. Hughes, Leonard M. Hummel, Mary E. Hunt, Laennec Hurbon, Mark Hutchinson, Susan E. Hylen, Mary Beth Ingham, H. Larry Ingle, Dale T. Irvin, Jon Isaak, Paul John Isaak, Ada María Isasi-Díaz, Hans Raun Iversen, Margaret C. Jacob, Arthur James, Maria Jansdotter-Samuelsson, David Jasper, Werner G. Jeanrond, Renée Jeffery, David Lyle Jeffrey, Theodore W. Jennings, David H. Jensen, Robin Margaret Jensen, David Jobling, Dale A. Johnson, Elizabeth A. Johnson, Maxwell E. Johnson, Sarah Johnson, Mark D. Johnston, F. Stanley Jones, James William Jones, John R. Jones, Alissa Jones Nelson, Inge Jonsson, Jan Joosten, Elizabeth Judd, Mulambya Peggy Kabonde, Robert Kaggwa, Sylvester Kahakwa, Isaac Kalimi, Ogbu U. Kalu, Eunice Kamaara, Wayne C. Kannaday, Musimbi Kanyoro, Veli-Matti Kärkkäinen, Frank Kaufmann, Léon Nguapitshi Kayongo, Richard Kearney, Alice A. Keefe, Ralph Keen, Catherine Keller, Anthony J. Kelly, Karen Kennelly, Kathi Lynn Kern, Fergus Kerr, Edward Kessler, George Kilcourse, Heup Young Kim, Kim Sung-Hae, Kim Yong-Bock, Kim Yung Suk, Richard King, Thomas M. King, Robert M. Kingdon, Ross Kinsler, Hans G. Kippenberg, Cheryl A. Kirk-Duggan, Clifton Kirkpatrick, Leonid Kishkovsky, Nadieszda Kizenko, Jeffrey Klaiber, Hans-Josef Klauck, Sidney Knight, Samuel Kobia, Robert Kolb, Karla Ann Koll, Heikki Kotila, Donald Kraybill, Philip D. W. Krey, Yves Krumenacker, Jeffrey Kah-Jin Kuan, Simanga R. Kumalo, Peter Kuzmic, Simon Shui-Man Kwan, Kwok Pui-lan, André LaCocque, Stephen E. Lahey, John Tsz Pang Lai, Emiel Lamberts, Armando Lampe, Craig Lampe, Beverly J. Lanzetta, Eve LaPlante, Lizette Larson-Miller, Ariel Bybee Laughton, Leonard Lawlor, Bentley Layton, Robin A. Leaver, Karen Lebacqz, Archie Chi Chung Lee, Marilyn J. Legge, Hervé LeGrand, D. L. LeMahieu, Raymond Lemieux, Bill J. Leonard, Ellen M. Leonard, Outi Leppä, Jean Lesaulnier, Nantawan Boonprasat Lewis, Henrietta Leyser, Alexei Lidov, Bernard Lightman, Paul Chang-Ha Lim, Carter Lindberg, Mark R. Lindsay, James R. Linville, James C. Livingston, Ann Loades, David Loades, Jean-Claude Loba-Mkole, Lo Lung Kwong, Wati Longchar, Eleazar López, David W. Lotz, Andrew Louth, Robin W. Lovin, William Luis, Frank D. Macchia, Diarmaid N. J. MacCulloch, Kirk R. MacGregor, Marjory A. MacLean, Donald MacLeod, Tomas S. Maddela, Inge Mager, Laurenti Magesa, David G. Maillu, Fortunato Mallimaci, Philip Mamalakis, Kä Mana, Ukachukwu Chris Manus, Herbert Robinson Marbury, Reuel Norman Marigza, Jacqueline Mariña, Antti Marjanen, Luiz C. L. Marques, Madipoane Masenya (ngwan'a Mphahlele), Caleb J. D. Maskell, Steve Mason, Thomas Massaro, Fernando Matamoros Ponce, András Máté-Tóth, Odair Pedroso Mateus, Dinis Matsolo, Fumitaka Matsuoka, John D'Arcy May, Yelena Mazour-Matusevich, Theodore Mbazumutima, John S. McClure, Christian McConnell, Lee Martin McDonald, Gary B. McGee, Thomas McGowan, Alister E. McGrath, Richard J. McGregor, John A. McGuckin, Maud Burnett McInerney, Elsie Anne McKee, Mary B. McKinley, James F. McMillan, Ernan McMullin, Kathleen E. McVey, M. Douglas Meeks, Monica Jyotsna Melanchthon, Ilie Melniciuc-Puica, Everett Mendoza, Raymond A. Mentzer, William W. Menzies, Ina Merdjanova, Franziska Metzger, Constant J. Mews, Marvin Meyer, Carol Meyers, Vasile Mihoc, Gunner Bjerg Mikkelsen, Maria Inêz de Castro Millen, Clyde Lee Miller, Bonnie J. Miller-McLemore, Alexander Mirkovic, Paul Misner, Nozomu Miyahira, R. W. L. Moberly, Gerald Moede, Aloo Osotsi Mojola, Sunanda Mongia, Rebeca Montemayor, James Moore, Roger E. Moore, Craig E. Morrison O.Carm, Jeffry H. Morrison, Keith Morrison, Wilson J. Moses, Tefetso Henry Mothibe, Mokgethi Motlhabi, Fulata Moyo, Henry Mugabe, Jesse Ndwiga Kanyua Mugambi, Peggy Mulambya-Kabonde, Robert Bruce Mullin, Pamela Mullins Reaves, Saskia Murk Jansen, Heleen L. Murre-Van den Berg, Augustine Musopole, Isaac M. T. Mwase, Philomena Mwaura, Cecilia Nahnfeldt, Anne Nasimiyu Wasike, Carmiña Navia Velasco, Thulani Ndlazi, Alexander Negrov, James B. Nelson, David G. Newcombe, Carol Newsom, Helen J. Nicholson, George W. E. Nickelsburg, Tatyana Nikolskaya, Damayanthi M. A. Niles, Bertil Nilsson, Nyambura Njoroge, Fidelis Nkomazana, Mary Beth Norton, Christian Nottmeier, Sonene Nyawo, Anthère Nzabatsinda, Edward T. Oakes, Gerald O'Collins, Daniel O'Connell, David W. Odell-Scott, Mercy Amba Oduyoye, Kathleen O'Grady, Oyeronke Olajubu, Thomas O'Loughlin, Dennis T. Olson, J. Steven O'Malley, Cephas N. Omenyo, Muriel Orevillo-Montenegro, César Augusto Ornellas Ramos, Agbonkhianmeghe E. Orobator, Kenan B. Osborne, Carolyn Osiek, Javier Otaola Montagne, Douglas F. Ottati, Anna May Say Pa, Irina Paert, Jerry G. Pankhurst, Aristotle Papanikolaou, Samuele F. Pardini, Stefano Parenti, Peter Paris, Sung Bae Park, Cristián G. Parker, Raquel Pastor, Joseph Pathrapankal, Daniel Patte, W. Brown Patterson, Clive Pearson, Keith F. Pecklers, Nancy Cardoso Pereira, David Horace Perkins, Pheme Perkins, Edward N. Peters, Rebecca Todd Peters, Bishop Yeznik Petrossian, Raymond Pfister, Peter C. Phan, Isabel Apawo Phiri, William S. F. Pickering, Derrick G. Pitard, William Elvis Plata, Zlatko Plese, John Plummer, James Newton Poling, Ronald Popivchak, Andrew Porter, Ute Possekel, James M. Powell, Enos Das Pradhan, Devadasan Premnath, Jaime Adrían Prieto Valladares, Anne Primavesi, Randall Prior, María Alicia Puente Lutteroth, Eduardo Guzmão Quadros, Albert Rabil, Laurent William Ramambason, Apolonio M. Ranche, Vololona Randriamanantena Andriamitandrina, Lawrence R. Rast, Paul L. Redditt, Adele Reinhartz, Rolf Rendtorff, Pål Repstad, James N. Rhodes, John K. Riches, Joerg Rieger, Sharon H. Ringe, Sandra Rios, Tyler Roberts, David M. Robinson, James M. Robinson, Joanne Maguire Robinson, Richard A. H. Robinson, Roy R. Robson, Jack B. Rogers, Maria Roginska, Sidney Rooy, Rev. Garnett Roper, Maria José Fontelas Rosado-Nunes, Andrew C. Ross, Stefan Rossbach, François Rossier, John D. Roth, John K. Roth, Phillip Rothwell, Richard E. Rubenstein, Rosemary Radford Ruether, Markku Ruotsila, John E. Rybolt, Risto Saarinen, John Saillant, Juan Sanchez, Wagner Lopes Sanchez, Hugo N. Santos, Gerhard Sauter, Gloria L. Schaab, Sandra M. Schneiders, Quentin J. Schultze, Fernando F. Segovia, Turid Karlsen Seim, Carsten Selch Jensen, Alan P. F. Sell, Frank C. Senn, Kent Davis Sensenig, Damían Setton, Bal Krishna Sharma, Carolyn J. Sharp, Thomas Sheehan, N. Gerald Shenk, Christian Sheppard, Charles Sherlock, Tabona Shoko, Walter B. Shurden, Marguerite Shuster, B. Mark Sietsema, Batara Sihombing, Neil Silberman, Clodomiro Siller, Samuel Silva-Gotay, Heikki Silvet, John K. Simmons, Hagith Sivan, James C. Skedros, Abraham Smith, Ashley A. Smith, Ted A. Smith, Daud Soesilo, Pia Søltoft, Choan-Seng (C. S.) Song, Kathryn Spink, Bryan Spinks, Eric O. Springsted, Nicolas Standaert, Brian Stanley, Glen H. Stassen, Karel Steenbrink, Stephen J. Stein, Andrea Sterk, Gregory E. Sterling, Columba Stewart, Jacques Stewart, Robert B. Stewart, Cynthia Stokes Brown, Ken Stone, Anne Stott, Elizabeth Stuart, Monya Stubbs, Marjorie Hewitt Suchocki, David Kwang-sun Suh, Scott W. Sunquist, Keith Suter, Douglas Sweeney, Charles H. Talbert, Shawqi N. Talia, Elsa Tamez, Joseph B. Tamney, Jonathan Y. Tan, Yak-Hwee Tan, Kathryn Tanner, Feiya Tao, Elizabeth S. Tapia, Aquiline Tarimo, Claire Taylor, Mark Lewis Taylor, Bishop Abba Samuel Wolde Tekestebirhan, Eugene TeSelle, M. Thomas Thangaraj, David R. Thomas, Andrew Thornley, Scott Thumma, Marcelo Timotheo da Costa, George E. “Tink” Tinker, Ola Tjørhom, Karen Jo Torjesen, Iain R. Torrance, Fernando Torres-Londoño, Archbishop Demetrios [Trakatellis], Marit Trelstad, Christine Trevett, Phyllis Trible, Johannes Tromp, Paul Turner, Robert G. Tuttle, Archbishop Desmond Tutu, Peter Tyler, Anders Tyrberg, Justin Ukpong, Javier Ulloa, Camillus Umoh, Kristi Upson-Saia, Martina Urban, Monica Uribe, Elochukwu Eugene Uzukwu, Richard Vaggione, Gabriel Vahanian, Paul Valliere, T. J. Van Bavel, Steven Vanderputten, Peter Van der Veer, Huub Van de Sandt, Louis Van Tongeren, Luke A. Veronis, Noel Villalba, Ramón Vinke, Tim Vivian, David Voas, Elena Volkova, Katharina von Kellenbach, Elina Vuola, Timothy Wadkins, Elaine M. Wainwright, Randi Jones Walker, Dewey D. Wallace, Jerry Walls, Michael J. Walsh, Philip Walters, Janet Walton, Jonathan L. Walton, Wang Xiaochao, Patricia A. Ward, David Harrington Watt, Herold D. Weiss, Laurence L. Welborn, Sharon D. Welch, Timothy Wengert, Traci C. West, Merold Westphal, David Wetherell, Barbara Wheeler, Carolinne White, Jean-Paul Wiest, Frans Wijsen, Terry L. Wilder, Felix Wilfred, Rebecca Wilkin, Daniel H. Williams, D. Newell Williams, Michael A. Williams, Vincent L. Wimbush, Gabriele Winkler, Anders Winroth, Lauri Emílio Wirth, James A. Wiseman, Ebba Witt-Brattström, Teofil Wojciechowski, John Wolffe, Kenman L. Wong, Wong Wai Ching, Linda Woodhead, Wendy M. Wright, Rose Wu, Keith E. Yandell, Gale A. Yee, Viktor Yelensky, Yeo Khiok-Khng, Gustav K. K. Yeung, Angela Yiu, Amos Yong, Yong Ting Jin, You Bin, Youhanna Nessim Youssef, Eliana Yunes, Robert Michael Zaller, Valarie H. Ziegler, Barbara Brown Zikmund, Joyce Ann Zimmerman, Aurora Zlotnik, Zhuo Xinping
- Edited by Daniel Patte, Vanderbilt University, Tennessee
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- The Cambridge Dictionary of Christianity
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- 05 August 2012
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- 20 September 2010, pp xi-xliv
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List of Contributors
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- By Harold P. Adams, Colum F. Amory, Anne Angelillo-Scherrer, Irena Anselm, Marcel Arnold, Robert W. Baloh, Ralf W. Baumgartner, José Biller, Valérie Biousse, Matthias Bischof, Julien Bogousslavsky, Natan M. Bornstein, Marie Germaine Bousser, Robin L. Brey, John C. M. Brust, Alan Bryer, Olivier Calvetti, Louis R. Caplan, José Castillo, Hugues Chabriat, Chin-Sang Chung, Charlotte Cordonnier, Steven C. Cramer, Luís Cunha, Rima M. Dafer, John F. Dashe, Cyrus K. Dastur, Antonio Dávalos, Larry E. Davis, Patricia Davis, Stephen M. Davis, Jan L. De Bleecker, Michael A. De Georgia, Amir R. Dehdashti, Oscar H. Del Brutto, Jacques L. De Reuck, Hans-Christoph Diener, Kathleen B. Digre, Vivian U. Fritz, Nancy Futrell, Bhuwan P. Garg, Philip B. Gorelick, Glenn D. Graham, Alexander Y. Gur, John J. Halperin, Michael Hennerici, Isabel Lestro Henriques, Roberto C. Heros, Daniel B. Hier, Lorenz Hirt, Joanna C. Jen, Taro Kaibara, Sumit Kapoor, Sarosh M. Katrak, Siddharth Kharkar, Walter J. Koroshetz, Monisha Kumar, Sandeep Kumar, Emre Kumral, Tobias Kurth, Rogelio Leira, Steven R. Levine, Didier Leys, Doris Lin, Jonathan Lipton, Alfredo M. Lopez-Yunez, Betsy B. Love, Ayrton Roberto Massaro, Heinrich P. Mattle, Manu Mehdiratta, John H. Menkes, Philippe Metellus, Reto Meuli, Patrik Michel, Panayiotis Mitsias, Jorge Moncayo-Gaete, Julien Morier, Krassen Nedeltchev, Bernhard Neundörfer, Olukemi A. Olugemo, Nikolaos I. H. Papamitsakis, Stephen D. Reck, Luca Regli, Marc D. Reichhart, Daniele Rigamonti, Michael J. Rivkin, E. Steve Roach, Jose F. Roldan, David Z. Rose, Daniel M. Rosenbaum, N. Paul Rosman, Elayna O. Rubens, Sean I. Savitz, Marc Schapira, Robert J. Schwartzman, Magdy Selim, Yukito Shinohara, Aneesh B. Singhal, Michael A. Sloan, Barney J. Stern, Mathias Sturzenegger, Oriana Thompson, A. Wesley Thevathasan, Jonathan D. Trobe, Michael Varner, Dana Védy, Jorge Vidaurre, Engin Y. Yilmaz, Khaled Zamel, Mathieu Zuber
- Edited by Louis R. Caplan, Julien Bogousslavsky
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- Uncommon Causes of Stroke
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- 06 January 2010
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- 09 October 2008, pp ix-xiv
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Numen and Mana
- Herbert Jennings Rose
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- Journal:
- Harvard Theological Review / Volume 44 / Issue 3 / July 1951
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- 23 August 2011, pp. 109-120
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- July 1951
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Some time ago I wrote a little book on Roman religion which was favored with a courteous and thoughtful review by a scholar from whom I have learned much, S. Weinstock. My central contention was that the Romans had an idea corresponding closely to the Melanesian and Polynesian mana, the North American orenda or wakanda, and similar notions elsewhere, and that they denoted it by the word numen; that is to say, that numen signifies a superhuman force, impersonal in itself but regularly belonging to a person (a god of some kind) or occasionally to an exceptionally important body of human beings, as the Roman senate or people. This force, I argued, the Romans supposed could be to some extent directed to serve their own ends; a god could be induced to employ his numen for such things as giving fertility or victory to his worshippers, and on occasion an inanimate object, such as a boundary-mark, could have numen put into it by the appropriate ceremonial. Also, the numen of a god could be and was increased by offering him a sacrifice of the proper kind.
A Blood-Staunching Amulet
- Herbert Jennings Rose
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- Journal:
- Harvard Theological Review / Volume 44 / Issue 1 / January 1951
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- 23 August 2011, pp. 59-60
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- January 1951
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It was not without trepidation that I set out to supplement and slightly to correct the discussion of an amulet by that expert on the subject Professor Campbell Bonner, whose excellent book has recently come into my hands. Among the many curious specimens contained therein is one which is listed as D 144 and figured on Plate VII, described on p. 276 and discussed on pp. 87–89. It has on the obverse a pterygoma, that is to say an inscription written first in full, then without its first letter, then without its first two letters and so on, thus forming a conventional wing. In the space left by the tapering of this is shown a warrior in full equipment, who may or may not be Ares. Above him is a thunderbolt. On the reverse is a curious erection, perhaps a very oddly formed altar, above which is something like a jar, in the shape of a recurrent object on some of these amulets, which Bonner, plausibly at least and probably rightly, interprets as the human uterus, but in an unusual position, for its neck (the os uteri?) is turned upwards, not, as commonly, downwards. On either side is a snake, above “a disk with eight radii — whether a wheel or a conventional sun is uncertain.” Around the margin runs some magic jargon ending in “Sabaoth.”
Mana in Greece and Rome*
- Herbert Jennings Rose
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- Journal:
- Harvard Theological Review / Volume 42 / Issue 3 / July 1949
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- 23 August 2011, pp. 155-174
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- July 1949
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There can be little doubt that of all the services rendered by the late Rector to learning the most widely known is his introduction to anthropologists and comparative religionists of the concept of mana. The debates excited by his short and modest survey of the matter, just before the beginning of this century, have not yet died down, and the “odd piece of twine” wherewith he proposed to bind certain facts together has grown into a thick rope, known by many fine names, such as preanimim, predeism, orendism and so forth, which is stoutly hauled upon by some, while others stumble over it or try to unwind it or prove that it was never really there, or at least that it has replaced something much earlier which formed an essential and legitimate part of the tackle. It is indeed a remarkable thing, on which a Hellenistic philosopher might have founded a thoughtful treatise on the inscrutable ways of Chance, that that one lecture and its unassuming successors raised such a pother, whereas the much longer, more elaborate and by no means unlearned or ill-reasoned work of J. H. King, only eight years earlier, fell still-born from the press and owes its reintroduction to science to the bitter opponent of all such theories of the origin of religion, the redoubtable Father Wilhelm Schmidt.
Keres and Lemures
- Herbert Jennings Rose
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- Journal:
- Harvard Theological Review / Volume 41 / Issue 4 / October 1948
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- 23 August 2011, pp. 217-228
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- October 1948
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It is well-nigh an article of faith, repeated from one manual to another, that at the end of the third day of the Anthesteria at Athens, the Chytroi, the Athenians used to say θύραζε κῆρες, οὐκέτ᾽ ᾿Ανθεστήρια and that this meant “go away, ghosts, the Anthesteria are over.” It is the more interesting because, if κῆρες means “ghosts” here, it is the only passage in all literature where it does so; and also because this is far from being the only account of the saying, be it an old liturgical formula or not, that has come down to us. In what seems the better tradition of Zenobios the paroemiographer we have Kᾶρες, which probably goes back to Didymos and through him to some older author still, it may be Demon, i.e., to early Hellenistic times. It is accompanied by a silly, pseudohistorical explanation, clearly coined to suit the occasion, that in old days a part of Attica was held by Karians, who were allowed to come into Athens for the festival and then told to go away when it was over. A later MS. tradition, still in Zenobios, says that “some” said κῆρες, but offers no explanation. Photios in his lexicon and Suidas copying him quote the saying in both forms, but this time with a different explanation of Kᾶρες it means “Karian slaves” and bids them go about their work (presumably in the fields) now that the festival, in which they were allowed to share, is at an end.
Theology and Mythology in Aeschylus
- Herbert Jennings Rose
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- Journal:
- Harvard Theological Review / Volume 39 / Issue 1 / January 1946
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- 31 August 2011, pp. 1-24
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- January 1946
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I start by making two assumptions, as being facts known to every serious student of antiquity. One is, that Aeschylus was not only a poet but a theologian. The other is, that practically every Greek of that time, if he thought at all concerning deity, did so along mythological lines. The second postulate perhaps needs a little exposition. We have long got rid of the error which supposed the myths, or any of them, to form a kind of “pagan creed,” belief in which did or might constitute a test of orthodoxy. We know that creeds are rather rare phenomena, confined to a few religions, of which that of classical Greece was not one. No one in all Hellas was expected to declare that he believed in the Labors of Herakles, and no heresy hunts were started if someone doubted that Prometheus stole fire from heaven. Decent regard for the official cults was, indeed, in a general way, required of everyone, and the public conscience was liable to be shocked if some too bold thinker proclaimed that he did not accept the tacit assumption on which all such cults must rest, if their followers reflect on them at all, namely that certain beings superior to man exist. But everyone had from early childhood heard traditional tales about those beings, which agreed pretty well in their main outlines, no matter whether the teller or the hearer was Athenian or Boiotian, Spartan or Argive.
Greek Rites of Stealing
- Herbert Jennings Rose
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- Journal:
- Harvard Theological Review / Volume 34 / Issue 1 / January 1941
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- 31 August 2011, pp. 1-5
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- January 1941
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There is a passage in Xenophon's pamphlet on the Constitution of Sparta which has given rise to puzzlement and consequent bad criticism. An obscure German dissertation talks of its corruption and Marchant brackets it in his edition. I hope to show that it is perfectly explicable and that light is thrown upon it by a strange story in Herodotos.
Hephaistion of Thebes and Christianity
- Herbert Jennings Rose
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- Journal:
- Harvard Theological Review / Volume 33 / Issue 1 / January 1940
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- 31 August 2011, pp. 65-68
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- January 1940
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It is now some fifty-two years since the first modern edition appeared of any part of Hephaistion of Thebes' compendium of astrology. The editor very properly collected in his introduction the scanty facts relative to the author and the unknown friend to whom he dedicates his work. But, apparently a little annoyed by the too positive assertion of Salmasius that all astrologers of that date were pagans, he put forth the hasty theory that this astrologer was a Christian. He had indeed no difficulty in proving that a somewhat unorthodox or lax Christian might have been a devotee of astrology at the time, about A.D. 381, when it is likely that Hephaistion wrote; but he went too far in the further statement that “das Werk des Hephaestion selbst bietet sicherlich keinen positiven Anhaltspunkt, dass der Verfasser desselben Nicht-Christ gewesen sei.” This has been echoed by later writers, as A. Bouché-Leclercq, who says “Il est possible qu'Hephestion de Thebes … fût chrétien,” and Fr. Boll, writing shortly before 1912, when a good deal more of our author had been printed in the C(orpus) C(odicum) A(strologicorum) G(raecorum). He sums up Engelbrecht's arguments, that the work begins σὺν θεῷ and is dedicated to one Athanasios, who is called ὁσιώτατος (and by other complimentary superlatives) and so may have been a Christian priest, concluding that the theory of the writer's Christianity is arrived at “wohl mit Recht.” As it seems to me remarkable that three learned men, of whom one had edited the astrologer and the others had certainly read him, should have overlooked the cogent evidence that he was a pagan, I think it worth while to set forth the proofs, positive and negative.
Herakles and the Gospels
- Herbert Jennings Rose
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- Journal:
- Harvard Theological Review / Volume 31 / Issue 2 / April 1938
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- 31 August 2011, pp. 113-142
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- April 1938
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In a recent article, F. Pfister has put forth a theory which appears to me so interesting a mixture of fruitful suggestion and of error as to repay a detailed and critical examination. It is briefly that ‘der Verfasser des Urevangeliums, das in verschiedenen Fassungen den drei Synoptikern bekannt war, eine kynisch-stoische Heraklesbiographie vor Augen hatte, und in enger Abhängigkeit von dieser das Leben Jesu geetaltete.’ This proposition he endeavors to support by a series of comparisons between details of the life of Jesus as given in the Synoptic Gospels and descriptions of the corresponding events in the life of Herakles, especially as told by our later authorities, such as Diodorus Siculus and the so-called Apollodoros.
A Colloquialism in Plato, Rep., 621b 8
- Herbert Jennings Rose
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- Journal:
- Harvard Theological Review / Volume 31 / Issue 1 / January 1938
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- 31 August 2011, pp. 91-92
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- January 1938
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Καὶ οὕτως, ὦ Γλαύκων, μῦθος ἐσώθη καὶ οὔκ ἀπώλετο, καὶ ἡμᾶς ἂν σώσειεν ἂν πειθὠμεθα αὐτῷ.
With these words Plato ends the myth of Er. The modern commentators, Adam and the rest, give parallels from elsewhere in his works for the phrase and cite the explanation of Proclus and the scholiast, that it was customary in antiquity to end a story with μῦθος ἀπώλɛτο, “as they wished to show that fables tell what is not so, and as soon as they are spoken they are not.”
The ‘Oath of Philippus’ and the Di Indigetes
- Herbert Jennings Rose
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- Journal:
- Harvard Theological Review / Volume 30 / Issue 3 / July 1937
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- 31 August 2011, pp. 165-181
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- July 1937
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In the course of a valuable discussion of the Di Indigetes, Koch seeks to prove that the epithet means Stammväter, using as his material certain passages of Greek authors which seem to equate indiges with γενάρχης. Of these the chief is the famous fragment of Diodorus Siculus preserved in a Vatican MS. and first published by Mai, Scriptorum Veterum Noua Collectio, ii, p. 116.
Numen inest: ‘Animism’ in Greek and Roman Religion
- Herbert Jennings Rose
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- Journal:
- Harvard Theological Review / Volume 28 / Issue 4 / October 1935
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- 05 October 2011, pp. 237-257
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- October 1935
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To Ovid, sophisticated as he was, ancient and simple piety made an appeal; not, as in the case of Vergil, because it accorded with deep-seated feelings of his own, but rather in the same way as plain fare will sometimes please an over-indulged palate, by a certain piquancy of contrast. It is therefore not so surprising that in him we find one of the most perfect expressions of the oldest recoverable stratum of Italian, or even ancient Mediterranean, religious sentiment. It occurs in the Fasti, iii, 296–7: Frazer thus renders the couplet: ‘Under the Aventine there lay a grove black with the shade of holm-oaks; at sight of it you could say, “There is a spirit here.’”