Teaching Astronomy Through Art and Myth

The construction materials of the Santalla de Bóveda Monument, one of the most studied buildings in Galicia (Spain), are analysed to date the mortars and bricks of walls and vaults by combining three dating techniques: optically stimulated luminescence, radiocarbon and thermoluminescence. Petrological characterisation of the mortars themselves is carried out. Until now, the paintings on the vault have been interpreted as Roman, early Christian or Pre-Romanesque, depending on the interpretative framework used by the researcher who studied them. There is also no consensus on their functionality. A total of 21 samples were collected, and 39 datings were made. The results are conclusive: the original building dates from the second half of the fourth century AD, the paintings date from the beginning of the seventh century or the upper floor from the tenth to twelfth centuries. These results make it necessary to review the history of Galician architecture between Late Antiquity and the Early Medieval Ages.

Tantric traditions like the Khas kingdom, represent a vision of community (kula) rooted in the affirmation that unification — whether social, political, ritual or mystical — is not a matter of making all people look or think or act or speak the same things. Rather, unification is rooted in the principle of the mutual co-existence of multiple categories of diversity. Tantric kulas contain a diversity of classes, a diversity of races, a diversity of genders, a diversity of discourses, a diversity of rituals, a diversity of spiritual means, a diversity of leaders, and a diversity of languages, to name a few. The Tantric Khas kings did not construct their ‘territories’ (maṇḍala) with the intention of silencing voices or eradicating pre­existing and/or alternative traditions. Rather, they implemented a vision of governance which made possible the experience and demonstration of autonomy and ‘truth’ from multiple points within the maṇḍala-kingdom. The evidence suggests, in other words, that the logic of the maṇḍala is not limited to ritual and mystical contexts exclusively; rather, it applies to — and perhaps even arises out of — the very socio-political and cultural contexts in which Tantric mystical-ritualism arose.

Nothing is unexpected or sworn impossible, nothing is amazing since Olympian Father Zeus made night out of high noon, hiding the light of the blazing sun; and damp fear came upon men. Since then, all things are credible and expected by men: Let nothing you see amaze you even if animals take the place of dolphins in their salty pasture, and love the echoing waves of the sea more than dry land, while dolphins take to the wooded hills.

Most "Who Do You Trust?" surveys rank politicians, lawyers and used car salesmen at the bottom and certified public accountants at the top. That is because the CPA profession has a squeaky clean image. CPAs are known and respected for their honesty. The profession goes out of its way to project that image, and there is a certain amount of truth to it. But there is one area where the CPA profession has fallen far short of protecting the public interest-the regulation of accounting education. Like just about all the other trades and professions, CPAs have morally bankrupted themselves by going to the various state legislatures to ask for protection against competitors. Worse yet, they do it claiming to protect the public interest. In this article, the author discusses some economic and ethical issues relating to the requirement that candidates must have 150 semester hours of credit to sit for the certified public accountant exam.

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The growth of studies focused on Community Based Tourism (CBT) has accompanied the expansion of initiatives in this area, whose socio-productive arrangements are based on experiences that place the protagonism of actions related to tourism products and services in the communities that receive them, and which have been an important element of socioeconomic insertion of local populations in activities related to tourism, contributing to the creation of currency in these places and mitigation of regional and social inequalities. When one considers the academic production in the area, it can be seen that governance emerges as one of the limiting factors to the consolidation of CBT experiences. In this sense, Albuquerque (2016) proposed a model to analyze it, based on the premise that governance conditions the reproduction of the principles of participation and community protagonism, central to the discussions of CBT. Based on this assertion, this article aims to analyze governance in a ...

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