Omphalos

Este  es el resumen de la presentacion en video de la manera de abordar las gastrosquisis en los últimos  25 años  por el grupo de cirugía pediatrica  de alta complejidad y minima invasion  de la Org  Clinica General del Norte
Ver video:    http://youtu.be/86oMGrH8PY0

ABSTRACT
Aim: The giant omphalocele is an abdominal wall defect greater than 6 cm, with or without liver herniation. Surgical treatment has been changes and controversies. Based on the biomechanical principles of sutured silos, we propose a minimally invasive operation using a stick silo. Background and purpose: Different surgical strategies have been described for invasive closure of giant omphalocele, including delayed surgery, abdominal cavity expander, use of synthetic prosthetic material and closure of the defect using an external system reduction, with an average of defect closure of 26 days (range: 16-62 days) and a 30-40% mortality by infectious complications. In this series described a minimally invasive technique for management of giant omphalocele using a silo adherent. Methods: We present nine (1994-2010) neonates with giant omphalocele (abdominal wall defect> 6 cm and / or liver samples) that primary closure was done with silo adherent in the first three weeks of life. Duoderm with two sheets of 20 x 20 cm drawing up the silo adherent amniocutánea and investment by progressive approximation of the amnion making coping with the edges and making the final closure of the defect in surgery. We determined the reduction time, complications and mortality. Results: The male / female 1:2. Mean birth weight 3040gr (range: 2478 - 3500gr).Average time of 10.3 days of the defect reduction (range: 7 to 22 days).Complications included sepsis in 2 patients and pulmonary hypertension in 1 patient with congenital heart disease. Mortality (22.2%) in infants with congenital heart disease associated with abdominal wall defect. Conclusions: We propose a new technique is less invasive and seemingly secure, less time with the defect reduction without increased mortality.

Representations of death both articulate an anxiety about and a desire for death. In so doing, they function like a symptom, which psychoanalytic discourse defines as a repression that fails. In the same displaced manner in which art enacts the reality of death we wish to disavow, any symptom articulates something that is so dangerous to the health of the psyche that it must be repressed. At the same time, it is so strong in its desire for articulation that it cannot be repressed. In a gesture of compromise, the psychic apparatus represents this dangerous and fascinating thing by virtue of a substitution, just as the aesthetic enactment represents death, but at the body of another person and at another site; namely in the realm of art. A symptom hides the dangerous thing even as it points precisely to it. Fundamentally duplicitous by nature, a symptom tries to maintain a balance of sorts. Yet it does so by obliquely pointing to that which threatens to disturb the order. In respect to death, one could say, it names one thing ('I am the spectator/survivor of someone's else's death, therefore I can tell myself there is no death for me'). Yet it means something else ('someone else is dead, therefore I know there is death,). In short, representations as well as symptoms articulate unconscious knowledge and unconscious desires in a displaced, recoded and translated manner. At stake in the following discussion is precisely this strategy of double articulation in respect to representations of feminine death, and the implications this has for our culture's attitude towards death.

Mapa e Representação da Realidade, ISBN: 1230003340035, é um texto introdutório para cursos de capacitação em cartografia e geografia. O material foi elaborado a partir de excertos de textos escritos e divulgados pelo autor ao longo de sua trajetória como professor em cursos de capacitação para profissionais da educação nas áreas de história, geografia e de cartografia escolar. Em Setembro do ano de 2018, este material foi formatado em texto de acesso livre na Internet em Formato PDF com os préstimos da Editora Kotev (Kotev ©). A presente edição foi masterizada em conformidade com as regras que atualmente regem o bom uso a língua portuguesa, agregando cautelas editoriais com o fito de adequar o texto ao livre acesso por meio de ferramentas digitais através da web. Mapa e Representação da Realidade é um material gratuito. Vedada a reprodução comercial e também, divulgação sem aprovação prévia da Editora Kotev. A citação de Mapa e Representação da Realidade deve obrigatoriamente incorporar referências ao autor e apensos editoriais conforme padrão modelar que segue: WALDMAN, Maurício. Mapa e Representação da Realidade. Série Cartografia, Nº 1. São Paulo (SP): Editora Kotev. 2018.

Pindar's fragmentary Paean 8, along with the ancient Delphic verse 'eagles contribute the feathers and bees the wax', and Pausanias' account (10.5.9-13) are the main sources of the narrative concerning the first four temples in Delphi: one temple was constructed of laurel, another of feathers and beeswax, another of bronze, and the fourth of stone. This narrative has always been an enigma. According to ancient and modern scholars, some of these temples were real and some belonged to the sphere of myth. The argument is put forward here that the myth resulted from a misinterpretation of the enigmatic language of Pindar's paean and the Delphic verse. According to this analysis, the original narrative concerns three (not four) 'temples', which in reality were portable shrines. One was made of branches of oleander, another of bronze and another was sculpted in stone. They represented the 'hut' of Apollo, his abode; they were kept in the sanctum and had the form of the object that later became known as the omphalos. They were periodically burnt and buried in a pit in front of the temple during the Septērion ritual, for which Pindar composed his 8th paean. The article also attempts to clarify some important aspects of the early history of Delphi (the architectural structure of the early sanctuary and the identity of the Hyperboreans and the Lokroi).

While scholars agree that young-earth creationism is problematic, divisions remain over the fundamental question of whether creationism makes testable empirical claims. The key to resolving this impasse lies in Philip Gosse’s Omphalos (1857) where he argued that a miraculously created world would exactly resemble one that had formed naturally. Creationists have both adopted and contested the reasoning in Omphalos, but ultimately failed to displace Gosse’s more coherent approach. Consequently, as this paper will show, the creationist framework is not only incapable of grounding testable scientific models, but entails the absurd position that much of the universe’s apparent history never occurred.

Apollo is said to have replaced the mother goddess/es at Olympia and Delphi in Greece–and–Didymaion in Anatolia, neither of which were fortress sites. Quite the contrary as both Didymaion and Delphi were sacred oracle sites. At Didymaion, or present Didyma, Apollo’s 650-555 BCE temple was built over the ancient oracle room known as the Chresmographeion. At Delphi, Apollo slays the mother goddess as serpent or dragon and assumes the title and power over this ancient Gaian/Gaean site (MGA: 30-38; MG: 303-310). This is discussed in Aeschylus’ Eumenides and the Homeric Hymn to Pythian Apollo. Given this account, Apollo appears to have eclipsed the Titans, thought to be ‘descendants of the Idean Daktyls’ or those in service to the Cretan goddesses and young gods. (Of further interest is the Sumerian myth of Marduk slaying his mother Tiamat, which bears strong similarities to the Greek Apollo myth.) (MG: 420; CDBL: 63; GOH: 250, 274; T: 453-453; ROG: 63; MHE: 154.)

Communication au 43 e Congrès de la Société de Mythologie Française à Eymouthiers (Charente) le 26 aout 2021. Culte des baleines en Morbihan au néolithique ancien et Chronicques Gargantuines. Labilité et continuité des récits mythologiques. Intérêt de la notion de déités « doubles ». Jacques Berruchon. Résumé. Le double est défini comme un Esprit similaire à un autre Esprit. Indépendants, ils ont une origine commune et/ou une fonction commune. Le champ d'investigation est la mythologie bretonne, française voire européenne. Nous choisissons un point de départ le plus reculé possible dans le temps. La mise en regard des gravures rupestres des environs de Locmariaquer et des Chroniques gargantuines livre de nombreuses similitudes qui permettent de définir trois « rangs » divins présents depuis la fin du mésolithique. En premier les grands dieux, doubles abstraits qui sont : une grande déesse incarnée par un agrenon à maille triangulaire étendu sur la Nature et un dieu de l'orage, Pensée fécondante et Grand Architecte ; en second un doublet de bovins, des « grosses bêtes » localement équivalentes à des cachalots et aux parents de Gargantua, rois, prêtres et maîtres d'oeuvre ; en troisième rang un géant solitaire, factotum : Gargantua pour nous, cachalot divin autrefois. Un syncrétisme entre la culture à bovins du Villeneuve-Saint-Germain et une religion naturaliste reposant sur des grands cétacés s'est exporté dans presque toute la France. Conservée fidèlement dans le peuple pendant 7000 ans elle ressurgit presque intacte à la Renaissance. Les religions successives modifient la hiérarchie des rangs, perturbent les paires, changent les genres mais les entités : grande déesse, (avec ou sans représentation trinitaire), dieu de l'orage, prêtres, ouvriers survivent. Un des ultimes avatars, Saint-Michel, héritier de la Trinité géographique féminine défend l'unité de Dieu le Père (quis ut deus ?) au sein d'une Sainte-Trinité.

Zusammenfassung
Auf den Vorderseiten kyzikenischer Elektronstatere und -hekten erscheint – mit ziemlicher Sicherheit irgendwann in der 2. Hälfte des 5. Jhdts. v. Chr. – ein Münzbild, das von zahlreichen Gelehrten immer wieder in der einen oder anderen Weise mit Delphi in Verbindung gebracht worden ist: In einen mit einem Netz bespannten Omphalos haben sich antithetisch zwei Adler eingekrallt. Dieser Beitrag wirft die Frage auf, ob dieses Münzbild nicht doch auf Kyzikos, das diese Münze geprägt hat, und nicht auf Delphi zu beziehen ist. Anhand von zwei literarischen Zeugnissen – einem aus der hellenistischen Epoche (Nikander von Kolophon, Alexipharmaka) und einem aus der Kaiserzeit (Rede des Aelius Aristides auf Kyzikos) – lässt sich aufzeigen, dass Kyzikos zu jenen Städten gehörte, die für sich in Anspruch nahmen, im Mittelpunkt der damals bekannten Welt zu liegen und damit Nabel, d.h. omphalos, der als flache Scheibe gedachten Erde zu sein. So konnten die Kyzikener den in Griechenland kursierenden Mythos von den zwei gleich schnell fliegenden Adlern, die Zeus von beiden Enden der Erdscheibe zur gleichen Zeit losgeschickt hatte und die dann im Zentrum der Welt aufeinander getroffen waren, auf ihre Stadt beziehen und mit einem eben solchen Anspruch Delphis konkurrieren. Arktonesos, die Bäreninsel, die nabelförmig im Marmarameer liegt und auf der einer Tradition zufolge in mythischer Zeit einheimische Ammen in einem Versteck das Zeuskind aufgezogen hatten und auf der später von den Milesiern Kyzikos gegründet worden war, galt – wie die kyzikenische Elektronmünzprägung zeigt – offensichtlich schon seit den Tagen des berühmten milesischen Geographen Hekataios als Mittelpunkt der Erde. Weitere Elektronprägungen von Kyzikos, die etwa Zeus abbilden, der gerade einen Adler losschickt, oder den vor der Erdscheibe auf einem Thunfisch sitzenden Adler wiedergeben, sind ebenfalls mit dieser lokalen mythischen Tradition in Verbindung zu bringen.
Summary
Probably at some time in the second half of the 5th c. BC the obverses of Cyzicene electron staters and hectai showed a scene which several scholars and numismatists have associated with Delphi: Two eagles clinging to an omphalos, whose surface is covered with a knotted net, are facing each other. This paper addresses the question, whether this coin image refers not to Delphian but to Cyzicene local lore. This contribution, relying on the evidence of two Greek authors, the physician, gramma- rian and poet Nicander of Colophon, who flourished in the 2nd half of the 2nd c. BC, and the orator and writer Aelius Aristides living in the 2nd c. AD, argues that Cyzicus was one of those cities that claimed to be located in the middle of the world as it was then known, and thus also deemed itself to be its navel point, the omphalos. The people of Cyzicus therefore associated the well-known Greek myth about the two eagles with their own city. According to this mythical account, in order to find out where the earth’s centre was, Zeus simultaneously dispatched two equally fast flying eagles from each end of the earth’s disc. The point at which the two birds met should be identified with the centre of the world. In competition with Delphi and other cities, Cyzicus located the eagles’ meeting place on its own city territory, more precisely on Arktonesos, the ‹Island of the She-Bears›, which was situated in the Sea of Marmara and had the form of a navel. Relying on local traditions the Cyzicenes believed that in mythical times the infant Zeus was brought up there in a hiding place by local foster mothers, who were later metamorphosed into she-bears and finally into stars. In historic times, the Milesians founded a colony on Arktonesos, and it was probably the famous Milesian historian and geographer Hekataios, who stated that Cyzicus was situated at the world’s mid-point. This may be the most im- portant message conveyed by the electron coins discussed here. There are further coins minted by Cyzicus alluding to the city’s navel position, e.g. coins that show Zeus despatching one of the eagles, or another issue that depicts an eagle perching on a tunny in front of the earth’s disc.

Recently I had the occasion to revisit a site I helped excavate almost eight years ago to find that it is being systematically looted by grave robbers. 1 In particular, one conical knoll which rests in the shadow of a conical mountain is being raped of its rich, ancient treasures. The knoll is the site of a conclave of hundreds of ossuaries.

Principal focal points of this book are the establishment of a cult site amid the necropolis of Kerameikos and its role within the sacred landscape of Attica. The temenos is surrounded by grave monuments lining the Street of the Tombs, and in scholarly works on ancient Greek religion it has been listed as a place of worship of the chthonic goddess Hekate. This identification, however, is attacked by Graml, who argues for Artemis Soteira being the dedicatee instead. Concentrating on the finds' religious connotations, the author aims to unravel the topographical, cultural, historical and political setting of the sanctuary, in order to better understand it in the religious background of the polis of Athens in the Hellenistic period. In the first pages, the author walks us through the early excavations and primary attitudes toward the finds, down to recent restoration works. Graml's painstaking search of the archive has yielded diaries, manuscripts, drawings and sketches; however, a most demanding task was their juxtaposition to extant material evidence. In a holistic approach, Graml aims to re-contextualize all known finds and to interpret their function. To that end, she scrutinizes all previously neglected 1 or ranked as secondary material evidence.

Omphalos is a specially marked place in central part of the temple. It is originated from sacred stone at Delphi, which is considered as the "navel of the Earth." In the Christian church it was situated in the center of building under the dome. On the territory of Kievan Rus only in 14 monuments omphalos was found. All the omphalos of Rus could be divided into two groups by the used material and technology.
The first includes facings of the Tithe church and St. Sophia Cathedral in Kiev, the Saviour and Borisoglebskiy cathedral and Annunciation church  in Chernigov. These omphalos are laid with
expensive prestigious materials: stones, smalt and slate slabs inlaid with smalt. All these facings are positioned in churches, which are situated in middle basin of Dnieper. The second group include facings in the churches in Halich and Grodno land: in Spasskaya and the Annunciation Church in Halich, in the rotunda in Oleshkov and Paraskeva Church in Zvenigorod, also Lower church in Grodno and church of Boris and Gled in Nowogrudek. The composition in all of these monuments represents concentric circles, inlaid entirely with glazed ceramic tiles with large figurative compositions in the centre.
These two variants two different traditions show. Monuments of the first group directly linked to the tradition of Byzantine mosaics. Monuments of second group linked with it indirectly, probably with a polish architectural tradition

The fragment of a bowl identified during the excavation of a hut in Slavkov u Brna (Austerlitz, South Moravia) with a modelled sculpture of a duck on the top of an omphalos enables us to put forward the hypothesis that this and other similar artefacts were used in the space of the Barbarians living north of the Danube to carry out non-profane activities during the Roman period. We can assume that they bear signs which prove the existence of residual sun cults, which were widespread much earlier, in the Bronze and Hallstatt periods. Further arguments in the present study try to confirm that such ordinary bowls with just an omphalos, or else a simple decoration on the outside, had a special status in the life of people during the "rst centuries of our era.

During the 2015 excavation season of the Kerameikos team of  the German Archaeologival Institute in Athens, conducted by Dr. Jutta Stroszeck, a Manteion in the form of an oracle well  has been discovered. The public lecture presents the find for the first time. It takes place at the Athenian DAI on Wednesday, 4th November 2015 at 18.00.

For years we tried to explain the use of this strange tub, without ever finding a plausible explanation, now I have discovered with a careful observation that it has never been a tub for liquids but something linked to an ancient religious belief an ancient finding that it should not be lost.

All creative acts can be seen as intermediary attempts to bridge the gap between the known and the unknowable. In this thesis, I discuss a number of material and immaterial interfaces (e.g., the body, holes, desire, mankind, sacred sites) – all of which concern humanity and the divided nature of our existence in space, time, and matter. Prompted by urges and the allure of origins, my creative work addresses the body as a site of irresistible paradox. Inverting the boundaries between what is and what is not, it continually draws attention to the void of longing.

In 2015, an oracle well was unearthed during excavations by the speaker in the Athenian Kerameikos. The unexpected find is of major importance for our knowledeg of religion in Athens and of Greek religion in general. In the talk, the  find will be presented in full length.