Tellus

While recent readings of Varro’s De Re Rustica have emphasized a negative view of contemporary politics and mores across all three books, this ar- ticle identifies an oppositional contrast between Rust. 1 and 3, set in the temple of Tellus and the Villa Publica, respectively. Arguing that Varro intentionally casts the Villa Publica—and its analogue, villatica pastio—as the more success- ful integration both of Rome’s rural past and urban present, and of its elite and non-elite citizens, it suggests that Varro took a more populist view—of the Villa Publica, villatica pastio, and the governance of the res publica itself.

The location of the Temple of Tellus is still debated, and is one of the key questions in the reconstruction of the urban landscape between the Velia and the Carine. By re-eval- uating the archaeological data, epigraphs, lit- erary sources and information from ancient sources of the late-Renaissance era, the arti- cle reconstructs the history of the Tellus building and its neighborhood over the cen- turies. Drawing up maps of that period illus- trates the transformations that took place in this city quarter from the earRepublican Age to the early Imperial Age, until the late classical era, a period when the ancient place of worship assumed new significance in rela- tion to the City Prefecture.

Copyright 2020-08-31 Régis Duval,Texte déposé, communiqué à Académie des Inscriptions et Belles Lettres (Paris)-The Roman family during the Republican period : Tellus-Farreus-Ceres and the other gods that presided over potestas and dominium exercize in Roman families, from the wedding day of parents to the day of civic autonomy of their children of both genders. Synopsis.  The present paper examines how the socio-theologians (Pontiffs) of ancient Rome applied to the juridico-religious matters of families the same general concepts we have highlighted in general terms in our work ''The factory for community gods of social entities of every type and size in archaic Etrusco-Tiberine Italy''. The said model argues on a general basis that the daily activities of any social group or community was patronized religiously by precise sets of divinities, tailored around the specifics of each community as a function of their socioeconomic characteristics, in such a way as to satisfy the needs for their smooth and seamless integration within the global society they partook of, and meeting harmoniously tuned terms to requirements of the divine sphere as were collectively anticipated/fancied, thus leveraging entirely distinct social problematics while relying on one unique structural scheme. The structures highlighted by our general model ensure : a) the management of any community's ''territory'', whether geographical, economical, judiciary, social… within which the said community is legitimate to exercize its authority, under the patronage of a ternary set of male divinities gifted each with specific, separate properties that modelize and allegorize ''territory'' as a ternary object (''boundaries'', ''expanse/range/scope'', ''core'' or ''home''), the well-known so-called archaic Roman triad Quirinus/Mars/Jupiter presenting in the main the set of properties that characterize such a triad*. This territorial ''object'', over which is exercized ownership, is managed, when it reads about socio-political matters, by the notion of imperium, as we have argued in our document ''Potestas and imperium : how the Executive power roles in Republican Rome based their legitimacy on the religious archetype of the territory-control and populus-protection triads''. The present additional analysis argues that private property, whether of real estate or movable property nature, this latter including family members themselves, spouse (mater familias), children (liberi), slaves (familiares), as well as cattle, was administered in an exactly similar way through the notions of dominium and of mancipium, under the patronage of the pater familias's Lares ; it is argued in addition that manus exercized over family women evolved flexible forms developed in order to meet the specific rationales relating to the position of females within society so as to maintain a link with their original bloodline group, a return-home warranty in case of first magnitude mishaps, thanks to the capability of remancipatio, a process made over time more stringently required by the increasing numbers of insufferable conditions created by ever more commonly encountered contexts of widowry, divorce, emancipation and adoption. b) the management of the development dynamics of each separate community, which we generically designate as a ''populus'', whether this relates to actual demography (family, super-families or gentes, village, town, population of a City, population of a State, group of related people…), social groups (military : legion, navy crew(s), foot or horse troops…. ; classes of citizenry : slaves servi/ancillae, full fledged Roman citizens [quirites, ingenui], Latin citizenry, freedpeople [libertini]… ; sub-structures within the citizenry leveraging different social and political rights : Patriciate, Plebs ; or political purposes: tribes, curiae, centuries…. ; outsiders as of different classes : peregrini, hostiles), economic entities (trade corporations), and even entirely conceptual categories (''travelers'', enemies on the battle field…), under the patronage of a ternary set of one male divinity and two female divinities gifted with symbolic properties with complementary roles on behalf of the community within the frame of a collective intervention, mimicking human reproduction, the well-known so-called Capitoline triad of Rome Minerva/Jupiter Optimus Maximus/Juno presenting in the main the set of properties that characterize such a triad* 1. These development dynamics of each community, on which rests its mainstream activity, are administered, when it reads about social executive power roles, through leveraging the notion of potestas, as argued in our previously released work ''Potestas and imperium : how the Executive power roles in Republican Rome based their legitimacy on the religious archetype of the territory-control and populus-protection triads''. The present additional analysis argues that private life drivers, based on the usage done of owned property, whether of real estate or movable property nature, this latter including family members themselves, spouse (mater familias), children (liberi), slaves (familiares), as well as cattle and other goods encompassed in the scope of boni sui were administered in an exactly similar way through the notion of potestas, under the patronage of the pater familias's populus triad, the which was frequently Tellus/Farreus/Ceres involved in the couple's creation at wedding, heavy with agrarian references, although probably variable with ethnic origins, Tellus swapping roles with Vesta, Flora, Fortuna or other intermediation goddesses, Jupiter with Janus, Priapus or other male priapic gods, and Ceres with Fornax, Juno, Venus, Feronia or other fosterhood mother-goddesses. How the purely genesic dimension of the pater familias/mater familias couple was patroned by a pair of Di Magni, nor how personal life events governed by fates were patroned by a female divinity with triple facets such as Mania or by a full fledged triad of female goddesses such as Parcae, nor related notions to both set of problematics are addressed here. In the course of this analysis, we refine the view we previously developed of Tellus as a female intermediation goddess and discuss her relationship to Terra, as well as the concurrent role of Flora. We discuss the case of Ceres as patron of family matters. We discuss the case of Lares as patrons of family matters. We analyse from a religious perspective the status of women in all their life situations, celibacy-wedlock-widowhood-remarriage. We discuss the religious problematics raised by the Plebs/Patriciate intermarriage issues versus auspicia and bloodline, and how the Pontiffs solved the issue so as to preserve the identity/purity of the Patriciate despite the day-today realities of dwindling families ever more connected to an ever growing mass of affluent Plebeians. Collaterally, we also provide a new view of Bona Dea, as of Etruscan, more precisely Veian, origin, associate of Medicus, presiding to females' social status as uxores sine manu for the women of the higher Roman social classes. We propose a new view of the vindicta as originally the instrument by which peregrini of the Asylum were anointed into Roman citizenship after a probation periode ascertaining they were not claimed as slaves by some party. We argue that libertas originally qualified the situation of people that were under potestas to no one. We additionally sketch how the Roman Republic was reshaped in depth by the political and religious reforms of Furius Camillus, making him effectively the 2 nd Romulus. We also reanalyse the terms of relationship between Cato the Younger and Marcia when she moves back in his domus after Hortensius's demise. We finally propose a scenario how Venus was introduced by the Fabii within a vast Etruscan inflow into Rome and then developed inside, and we propose a systemic interpretation of Tellus in relation to the Piacenza liver and we argue her identification with Tluscv (tiur part). 1 *We highlight in another work certain limits to the qualification of these precise two triads to a claim as reference models.

ABSTRACT:  The Ara Pacis Augustae (Altar of Augustan Peace) is examined as a shrine of light consistent with the astro-orientation principles of Roman architect Vitruvius (c.25 BC).  Italian archaeologists  excavated (1937-38) and relocated the altar along Rome’s Tiber River – rotating it 75º counter-clockwise from the original orientation.  While its magnificent marble sculpture may be viewed at the Museo dell’Ara Pacis, a key astronomical component of the  altar’s architectural design has until now remained encoded on a paper site plan.  The author calculated the horizon declination (+11.3º decl.) of the altar’s original northeast opening with Program STONEHENGE (Hawkins 1983, 328-330), Guglielmo Gatti’s 1938 site map, and Google Earth satellite imagery: True Azimuth ≈ 75º; Latitude/Longitude = 41° 54’ 10.47” N/12° 28’ 44.60” E; Elevation ≈ 10 meters ASL; and Horizon Altitude ≈ +1.1º.  The Ara Pacis Augustae was dedicated in 9 BC (Moretti 1947,7).  Analysis shows that the axis of the Ara Pacis enclosure’s northeast opening originally was oriented to the rising Sun (+11.0º decl.) on both April 21st and August 27th.  However, the iconography of the Ara Pacis supports an interpretation that only the April 21st sunrise orientation was intended, because each sculpture of the “Tellus” frieze (young woman, flowing amphora, pair of fishes, ram, bull, infant twins) uniquely mirrors the astronomy: Venus (Morning Star phase) and the Zodiac constellations Aquarius-Pisces-Aries-Taurus-Gemini at dawn on the festival of Par ilia (Pales, goddess of shepherds), 21 April 9 BC.  This date coincides with the founding of Rome on 21 April 1 ab urbe condita (753 BC) as recorded by Roman historian Marcus Terentius Varro.  What could be a more fitting venue than the Museo dell’Ara Pacis for exhibiting a virtual 3D animation of the annual sacrifice connecting the Pax Augusta of the SPQR to the Cosmos of the Immortal Gods on the dawn of the Dies Natalis Romae?

ASTRATTO:  L'Ara Pacis Augustae è esaminata in base al precetto astro-architettonico di Vitruvio secondo cui <<…chi si professa architetto dovrebbe essere ben versato in …astronomia e nella teoria dei cieli>>  (De Architectura, I.i.3; IX).  Nel ricollocare l'Ara Pacis per l'esposizione delle sue magnifiche sculture marmoree nel nuovo Museo dedicato all’Ara Pacis (1937-1938), l'altare fu ruotato di 75°, cancellando così ogni allineamento astro-architettonico originario. Poiché la mappa del sito dell'archeologo Guglielmo Gatti del 1938 documenta l'orientamento originale dell'altare, l'autore è stato in grado di calcolare la declinazione (δ) del sole sull’orizzonte astronomico (+11,3ºδ) riferito all’apertura nord-est dell'altare utilizzando i programmi STONEHENGE (Hawkins 1983, 328-330) e Google Earth Pro Digital Elevation Model, con i seguenti dati:  True Azimut ≈ 75º; Latitudine/Longitudine = 41°54'10,47"N/ 12°28'44,60"E; Altitudine ≈ 10m slm; e Altezza angolare dell'orizzonte locale ≈ +1,1º.

Dato che l'Ara Pacis fu inaugurata nel 9 a.C. (Moretti 1947, 7), il planetario digitale Starry Night Pro ha calcolato che il vettore astro-orizzonte dell'apertura nord-est dell'Ara Pacis era originariamente orientato verso il Sole nascente (+11,0ºδ) sia il 21 aprile che il 27 agosto del 9 a.C.  Tuttavia, l'iconografia sul fregio << Tellus >> dell'esterno nord-est supporta l'interpretazione che solo l'alba del 21 aprile fosse significativa, perché ogni elemento scultoreo del fregio – giovane donna (Venere), anfora fluente (Acquario), coppia di pesci (Pesci), ariete (Ariete), toro (Toro), gemelli neonati (Gemelli) – rispecchia l'ascesa eliaca di Venere/Stella del Mattino in Ariete tra le cinque costellazioni dello zodiaco primaverile viste dall'altare sacrificale interno all'alba della Festa di Palilia (Parilia) (Pales, dea dei pastori), il 21 aprile 9 a.C.  In questo giorno si commemora la fondazione di Roma, il 21 aprile 1 ab urbe condita (AUC) nella cronologia di Marcus Terentius Varro, cioè la 93a iterazione nel periodo sinodico Terra-Venere di 8 anni dell'ascesa eliaca di Venere/Stella del Mattino nella costellazione dell'Ariete sul Dies Natalis Romae, 21 aprile 753 a.C.

A newly developed Atmospheric General Circulation Model (AGCM) at T62 spectral truncation with 28 terrain-following levels coupled to the Modular Ocean Model version 3.0 (MOM3.0) is evaluated for its simulation of El Niño and the Southern Oscillation (ENSO). It is also compared with an older version of the AGCM coupled to the same ocean model. A dozen features of ENSO are validated. These characteristics of ENSO highlight its influence on global climate at seasonal to interannual scales.The major improvements of the ENSO simulation from this new coupled climate model are the seasonal phase locking of the ENSO variability to a realistic annual cycle of the eastern equatorial Pacific Ocean, the duration of the ENSO events and its evolution that is comparable to the ocean data assimilation. The two apparent drawbacks of this new model are its relatively weak ENSO variability and the presence of erroneous split ITCZ.The improvement of the ENSO simulation in the new coupled model is attributed to realistic thermocline variability and wind stress simulation.

O objetivo deste texto é ressaltar a importância do tratamento do sofrimento psíquico em discentes pertencentes a populações indígenas em suas trajetórias acadêmicas na Universidade Federal de Goiás (UFG). Para tanto, foram realizadas análises a partir da experiência vivenciada por parte dos estudantes indígenas no curso de Educação Intercultural e nos demais cursos de graduação e pós-graduação da UFG. Na última década, tais contingentes populacionais têm acessado cada vez mais a academia, onde antes eram apenas excluídos. Desta forma, para que suas trajetórias acadêmicas, importantes para eles, suas comunidades, a universidade e o país, concluam-se com bem- estar e saúde, torna-se fundamental explorar todos os aspectos das políticas de permanência na universidade, como o sofrimento psíquico. Tendo em vista as abordagens presentes nos referenciais teóricos e metodológicos do grupo modernidade/colonialidade/decolonialidade, a hipótese presente em nosso estudo é de que há uma relação ...

Background.  The Ara Pacis Augustae (Altar of the Augustan Peace, Rome, Italy, 13-9 BC) is examined as a shrine of light consistent with the astro-orientation principles of Roman architect Vitruvius (c.15 BC, IV:v:1, IV:ix:i).  Italian archaeologists excavated (1937-8) the altar some 10 meters under the Via in Lucina, 16 and reassembled it (rotated 75º counter-clockwise from the original) 455 meters NW along the Tiber River (Moretti 1947, 6; Andersen 2003, 5).  While "la bella figura" of its polychrome marble sculpture (Kleiner 1992, 90-99; Foresta 2011) is displayed at the Museo dell’Ara Pacis, until now, the secret of its astro-orientation has remained encoded on a paper site plan.

Data.  Computer programs “Stonehenge” (Hawkins 1983, 328-330) and “Starry Night Pro Plus 6” calculated the  horizon declination (+11.3º decl.) of the altar’s original North-East facing with the following input data from the site plan by Guglielmo Gatti c.1938 (Stampini 1970, Fig. 2, p. 36) and Google Earth: True Azimuth ≈ 75º; Latitude/Longitude = 41° 54’ 10.47” N/12° 28’ 44.60” E; Elevation ≈ 10 meters ASL; and Horizon Altitude ≈ +1.1º.  The Ara Pacis Augustae was dedicated in 9 BC for an annual ceremony by Vestal Virgins  (Res Gestae Divi Augusti, 12.2).

Results.  The axis of the Ara Pacis Augustae twin enclosure entrances was originally oriented SW-NE to the first gleam of the rising Sun (+11.0º decl.) at dawn on both 21 April and 27 August 9 BC.

Analysis & Conclusion.  The iconography of the Ara Pacis supports the interpretation that the April 21st sunrise was the date and time of the annual ceremony, e.g., the seated woman (Galinsky 1992), bull and sheep frieze above the tetra-gammadion Μαίανδρος correspond to the heliacal rise of the planet Venus as Morning Star with zodiac constellations Aries and Taurus on the horizon for the festival of Par ilia (Pales, goddess of shepherds) on 21 April 9 BC, i.e., the anniversary of the founding of Rome in 1 a.u.c. (753 BC) according to the Roman historian Marcus Terentius Varro.  Moreover, Hannah & Magli 2011 report another solar-calendric orientation for April 21st of politico-religious importance, i.e., the Pantheon’s (Hadrian, c.125 AD) oculus-to-entrance solar-noon/meridian transit alignment.  Therefore, a virtual digital 3D animation modeling Roman astro-architectural principles linking the Pax Augusta and Dies Natalis Urbis Romae deserves  exhibition at the Museo dell’Ara Pacis, Rome.

O objetivo deste artigo é expor as metodologias e a produção de dados utilizados em duas pesquisas de Mestrado desenvolvidas com os povos indígenas do estado de Rondônia. Assim, propomos neste texto abordar, bem como problematizar, as fontes metodológicas, as articulações realizadas no contexto teórico metodológico das dissertações de mestrado desenvolvidas com povos indígenas de Rondônia. A questão norteadora deste excerto vincula-se às concepções metodológicas na produção de dados e à “descolonização de nós mesmos” no sentido de que ambos os autores sofreram ressignificações no contexto da pesquisa com os povos indígenas de Rondônia. Como possibilidades conclusórias, problematizamos a relação de experiência e vivência com os sujeitos pesquisados no contexto da produção de dados de uma pesquisa de mestrado. A relação com o outro: estar com outro, ouvir, negociar, possibilita ao sujeito pesquisador (a) novas fontes metodológicas e novos olhares sobre o pesquisar.

Physico-chemical hydrodynamics of bubble-breaking and surface chemistry together will explain many of the anomalous ion-ratios reported for the marine component of atmospheric aerosols and precipitation.The “enrichment” of phosphate in bubble-produced aerosol from a solution containing radioactive P-32 and Na-22 is defined asE = (P-32/Na-22) aerosol/(P-32/Na-22) solution − 1and is positive for all solutions studied. Phosphate is always present in excess in drops from breaking bubbles. For jet drops, E lies between 0.01 and 10; for drops from film caps which have drained and lost nearly all of their bulk solution, E may rise as high as 1000. Phosphate is preferred to chloride as a counter-ion below positively-charged surfactants, and also seems to be bound to peptide-like uncharged materials.The mechanism is not specific for phosphate, but can be invoked to explain the enrichment of any constituent of marine aerosol whose absolute ionic potential is greater than Na+ or Cl−.

ABSTRACT Water cooling in the entrance of the Baltic Sea is analyzed using measured and numerically simulated data. The measurements cover two cooling periods from the prelude of the severe sea ice winters 1984/85 and 1985/86, during which the surface water was cooled from 10°C to freezing. The calculations are based upon a mathematical model which divides the entrance of the Baltic Sea into four sub-basins: the Kattegat, the Belt Sea, öresund and the Arkona Basin. In each sub-basin, the conservation equations for momentum, heat and salt in the vertical dimension are solved with vertical mean velocities based upon parameterized in- and outflows. The turbulent exchange coefficients are calculated using a two-equation model of turbulence.The measured data demonstrate the importance of considering the exchange through the entrance of the Baltic Sea when modelling autumn cooling. The mathematical model describes the exchange and the general development of the cooling in a satisfactory way.

Deep-water exchange and mixing properties in the Baltic Proper were analysed on the basis of temperature and salinity data measured during the period 1970 90. The data were analysed applying basic model concepts as the conservation principles, the two-layer approach and the geostrophic flow assumption. The renewal of the deep water in the Baltic Proper consists of inflow from upstream basins. The inflowing dense water is diluted by surface water and on a 20-year average increased by a factor of 4, when entering from the Kattegat into the Landsort Deep. Three main mixing zones were localized. Firstly, the Belt Sea and the Sound, where the deep-water inflow increases by 79%; secondly, the Arkona Basin, where vertical mixing causes the increase of deep current volume flow by an average of 53%; and thirdly, in the Stolpe Channel, where the turbulent entrainment adds an average of 28% to the deep current. Applying the geostrophic flow model on salinity data, time series of deep current flow rates were calculated. The model was calibrated by 20-year mean flows calculated from conservation principles. The effective sill depths were introduced as calibration coefficients. It was found that the geostrophic flow model described deep-layer flows in the Bornholm Channel well, but the flow rate was underestimated in the Stolpe Channel and overestimated in the Fårö Channel. In the Stolpe Channel and in the Fårö Channel, the deep-layer flow showed seasonal variations with rapid increase during the autumn and winter seasons, respectively.

Este trabalho apresenta a forma de manejo da fl oresta naformacao de “rocados” pela populacao indigena Deni, desde a escolhada area ate a confeccao da farinha. Usou-se como referencia o manejoem sete comunidades ao longo dos rios Xerua e Cuniua, no estado doAmazonas, Brasil. Ao manejarem a fl oresta para a formacao de areascultivadas, estas sao deixadas em “pousios” apos dois anos de uso eenriquecidas com outras especies domesticadas, transformam-se emsistemas agrofl orestais onde se tornam locais permanentes de coletade frutos e de cacas que ali buscam abrigo e alimento. A farinha demandioca e o principal produto originado do rocado e um importanteinstrumento de troca com outros produtos e artefatos nao produzidospela populacao Deni.Palavras-chave: sistema agrofl orestal; pousio; Deni.

O artigo tem como objetivo refletir e problematizar as conexões e diálogos de professores indígenas e não indígenas, participantes de uma formação continuada em rede social. Os dados apresentados são resultados parciais de uma pesquisa iniciada em 2011[1]. Insere-se no Grupo de Pesquisa e Estudos em Tecnologia Educacional e Educação a Distância (GETED)[2]. Optamos por uma abordagem de pesquisa qualitativa sob a forma de etnografia virtual. Como procedimento metodológico, utilizaram-se depoimentos das interações entre os sujeitos participantes da formação continuada virtual na rede social Facebook. Na tessitura deste artigo, buscamos organizar nossos tateios e experiências em três momentos. Primeiramente, trazemos à reflexão fundamentos teóricos sobre a formação continuada intercultural e suas contribuições para a educação. No segundo momento, mergulhando nas vozes dos professores parceiros da pesquisa, tecemos as conexões e diálogos no Facebook, apresentando os seus anseios, problem...

O termo bem viver se tornou um conceito nativo dos ameríndios para mostrar a sua cosmovisão diferenciada do Ocidente. Aqui o autor acrescenta, a partir de sua etnografia com os Wapichana, mais uma categoria nativa, kaimen. Os Wapichana que vivem em Roraima (Brasil) e na Guyana encontraram na palavra kaimen um modo de expressar sua cosmologia. As relações sociocosmológicas Wapichana passam pelo trabalho, comida, desenhos em altos-relevos esculpidos nas rochas, rituais e falas nativas.  Nesse contexto, a roça de mandioca, associada aos seus usos e costumes tradicionais, é uma metáfora para lidar com as fronteiras criadas entre os dois países e que dividiram os Wapichana. Por isso, afirmam que ultrapassar as fronteiras impostas pelos países é kaimen.

En este texto nos proponemos analizar las transformaciones asociadas al liderazgo que atraviesan las mujeres guaraníes de la provincia de Misiones. La hipótesis central de esta exploración es que el rol de las mujeres guaraníes dentro de la comunidad se encuentra en un proceso particular de transformación, que aleja a ciertas mujeres del lugar históricamente más tradicional, ligado al ámbito doméstico y las relaciones con el propio grupo. Este rol se ve interpelado, tanto por los cambios dentro de los núcleos de la comunidad, así como por las nuevas subjetividades que emergen. Consideramos que en la cotidianidad as mujeres guaraníes se van posicionando en nuevos espacios y desarrollando habilidades específicas de los mismos que las diferencian, muchas de las cuales están potenciadas por la cotidianidad con la sociedad envolvente. Analizaremos los impactos de cacicas, auxiliares bilingües, agentes sanitarios y artesanas, y sus relaciones con el Estado, las ONG´s y la propia comunidad...