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We have gained from our readings this about the part of myth in social life and the myth's capacity in ancient society. It is said that a myth "is a story that a society accept is genuine" (Sayre, 2015, p. 18). The way of life puts stock in and depends on the myths' teachings and they help to accomplish comprehension of normal wonders' that has no genuine clarification. The myth more often than not begins toward the very beginning and is gone down era to the era by either verbal or by teachings of the ceremonies. One custom that was rehearsed by the San individuals of Zimbabwe is the stupor move; delayed moving was thought to enact num – individual vitality whole groups can get. This vitality was thought to go through the artist's bodies, blasting and bringing about the artist to sweat and tremble, stagger and in some cases tumble down. This action was thought to permit the artists' soul to go far away and acquire otherworldly powers. This force is accepted to be equipped for "curing ailment, overseeing diversion, or controlling the climate" (Sayre, 2015, p. 18). Move has dependably been a way that people can impart their religious convictions, their profound sentiments, and use the move as an approach to uniting individuals to one another and to God. A wide range of places of worship today utilizes move in every day administrations – In our neighborhood town, the non-denominational Christians
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Describe the ancient Greek competitive character, and compare the ancient Olympics (as a festival featuring athletics) to the Olympics today, identifying any major differences. Explain what the Olympic rules regarding females and evidence, such as the "running girl" artifact, reveal about female status and Greek athletics in particular Greek city-states
Ancient and modern Olympics, the birth of a culture
The antiquated Olympic Games were at first a one-day occasion until 684 BC when they were stretched out to three days. In the fifth century B.C., the Games were stretched out again to cover five days.
The antiquated Games included running, long jump shot put, javelin, boxing, pankration and equestrian occasions.
differences between ancient and modern Olympic
1.The ancient Olympic games just permitted individuals of Greek descent to partake. The Salt Lake City Olympics highlight 2600 competitors from 77 nations. Just a couple of hundred athletes took part in the antiquated amusements.
2.Only men were allowed to compete in the ancient Greek games. Athletic training in ancient Greece was part of every free male citizen's education. The first women to compete in the Olympics were Marie Oher and Mme. Brophy. They participated in croquet games in the 1900 Olympics.
3.The ancient Olympic games were held as a religious event to honor the Greek God, Zeus. A hundred oxen were typically given as a sacrifice. Frenchman Pierre baron De Coubertin, who helped revive the Olympic games in the nineteenth century, insisted that they feature the international competition of athletes.
4The ancient Olympics yielded only one winner. A crown of olive leaves was placed on his head and a statue in his image was erected in Olympia. The current Salt Lake City Olympics feature 15 types of events, each with a Gold, Bronze, and Silver medalist (except when a game is rigged by the French, in which case two gold medals are given).
5Winter Olympics are a modern invention. The ancient Greeks never thought of featuring skiing or other cold-weather events (for obvious reasons). The first winter Olympics was held in 1924 in Chamonix, France. Two hundred and fifty-eight athletes participated from seventeen countries
6The ancient games were always held in Olympia. Only the first modern Olympics has been held in greece.
The greeks view for women.
in ancient Greek society, females were given little voice, if any, insignificant choices. They were denied the opportunity to pick whom to wed. At the point when a young lady was to wed, she was "given in marriage by her male relatives and (her) decision had no legitimate bearing on the agreement".In ancient cultures, women were seen as objects.
ownership of inheritance was very unfair to women. In old Greece, "a lady's property dependably stayed separate from her husband's" on the off chance that she had any by any stretch of the imagination. The spouse had aggregate control of the property "while he lived," and "control went to their children (if grown-up) or their guardians when he passed on"
women in ancient Olympics
Ladies were not permitted as observers at the Olympic recreations. They needed to stay at the opposite side of the waterway Alpheios amid the diversions. The only lady to go to the games was the priestess of Demeter. A law stipulated that each other female onlooker must be thrown from a high cliff. For different games, such laws are not known. It is, however, plausible that ladies were likewise not permitted as onlookers of other athletic challenges. The Roman head Augustus ordered a law that ladies were permitted in the theater when the fifth hour, on the grounds that before the fifth-hour athletic challenges occurred there.they were also not allowed to participate
this is what my teacher said what should I respond with?
Interested statement- " The current Salt Lake City Olympics feature 15 types of events, each with a Gold, Bronze, and Silver medalist (except when a game is rigged by the French, in which case two gold medals are given)." Can you add the source of the information.
Also, What about the ancient Hera games for women?
ccording to mythology the Olympics were established by King Pelops after he vanquished Oinomaos, ruler of Pisa, in a chariot race. For his triumph Pelops won the princess Hippodameia as his wife. In thanksgiving he established the amusements to respect Zeus, while Hippodameia set up the Heraia, a celebration regarding Hera, Zeus' wife. The vast majority of what we think about the Heraia is from a depiction by the second-century A.D. creator Pausanias, who noticed that the Heraia had one and only occasion, a footrace for ladies. This was keep running in the same stadium as the men's races, yet with a course shorter by one-6th, comparing to the normal shorter step of ladies. Their celebration, similar to the men's, occurred like clockwork and may well have been interested in young ladies from all Greek states. The Heraia was presumably held amid the Olympic year, only before the men's amusements, since the members most likely would have made a trip to the asylum with the guys in their families.
Champs, similar to victors in the men's diversions, got an olive wreath crown and an one's offer bull butchered for the benefactor god in the interest of the considerable number of members.
There were three footraces, one for each of three age divisions unspecified in the old sources, however maybe going from six to 18. Champs, similar to victors in the men's amusements, got an olive wreath crown and an one's offer bull butchered for the supporter god for the benefit of the considerable number of members. Heraia victors appended painted representations of themselves to Hera's sanctuary in the Olympic asylum. The depictions are currently gone, however the corners into which the votives were connected on the sanctuary segments remain.
Not at all like men, who contended bare, young ladies wore a short dress called an "off-the-shoulder chiton," which left the right shoulder and bosom uncovered. This style, not in impersonation of Amazon warrior ladies as some have guessed, was an adjustment of a normal light piece of clothing worn by men in hot climate or while performing hard work. In this way the young ladies dressed like men, a custom regularly followed in functions of start to adulthood, a reversal of sexual orientation parts, maybe to encounter the status of the "other" before accepting one's own part.
Grown-up ladies were disallowed from going to the men's Olympics on punishment of death. The laws of Elis, the city that facilitated the diversions, managed that any lady found entering the Olympic get together on the prohibited days or notwithstanding intersection the stream that outskirts the site was to be heaved to her demise from the high precipices of Mount Typaion inverse the stadium. There is no confirmation that such executions were ever completed. Kallipateira, who went to camouflaged as a mentor and jumped into the stadium to salute her triumphant child, went unpunished keeping in mind her renowned crew. Be that as it may, to keep such an infringement from happening later on, coaches from there on needed to enter the stadium bare. Yet ladies could go to the men's recreations, likely to acclimate them with the universe of men. The main wedded lady allowed to watch the Olympics was the priestess of Demeter, whose benefit presumably got from the area of an antiquated sacred place and haven of that goddess amidst the stadium seating territory.
In Sparta young ladies were favored with an uncommon instructive framework that included preparing in a large portion of the same athletic occasions as young men. The point was eugenic: sound ladies created solid national warriors. The challenges were confined to unmarried young ladies, who contended either bare or wearing just scanty dresses. Young men were conceded as onlookers, a practice expected to energize marriage and reproduction. Some Spartan ladies ran an uncommon race for Dionysos, lord of grown-up females, and this athletic custom may additionally have commended their shared soul changing experience.
At the havens of Brauron and Mounychion in Attica, young ladies commended the Arkteia or "Bear Festival," a quadrennial riddle custom out of appreciation for Artemis, goddess of wild creatures and ladies. Legend says that this was a prenuptial celebration required of all young ladies of Attica. A progression of vases found at the Arkteia asylums portrays young ladies, both naked and in short chitons, obviously performing different custom exercises, including moving and running. The scenes of running seem to show young ladies pursuing each other in a challenge typical of their change of status from "wild" to "agreeable."
Strictly when the established period did Greek young ladies come to contend in men's athletic celebrations. References to this are few and late, recommending extraordinary social circumstances and maybe the Roman's weight political framework, which permitted the little girls of the rich to take an interest in men's celebrations. A few honorable young ladies are recorded as victors in the chariot race at Olympia and somewhere else, yet they were proprietors, not drivers. A first-century A.D. engraving found at Delphi records young ladies who by and by contended in chariot races or footraces at Delphi, Isthmia, and Nemea, however not the Olympics. Yet these young ladies presumably contended just against different young ladies, as in a race for little girls of officers at the Sebasta celebration in Naples amid the supreme period and the races for ladies established by Domitian at the Capitoline Games in Rome in A.D. 86.
thats about herea games for women
what is the source for the first part
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Identify two (2) specific aspects of the Athenian Acropolis and its Parthenon, and explain their significance to ancient Greek culture and the western heritage in the arts. Comment on one (1) feature of the ancient Greek theater that you find especially intriguing. Explain the manner in which audiences today might receive the plot of the comedy Lysistrata, and compare Lysistrata to a specific modern work of stage or film.
Describe two (2) specific aspects about the Great Wall of China, such as facts about its size, length, purposes, varied materials, labor force, and its phases of construction. Consider the various purposes of such a wall and its impact for good or bad, and compare the Chinese wall in this respect to some specific wall of more modern times.
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Compare Erasmus and Luther in their attempts to bring about religious reform. Consider the role of the printing press and the actions of German princes in helping Luther to succeed. Next, identify one (1) example of the Protestant Reformation’s impact on visual arts. Pretend you are in a company or some other group in which you feel there is corruption. (Use a real incident if you wish). You have the option of remaining and working for reform from within, or of leaving and hoping to start or land something new. Describe your decision and the "dangers" of that decision, and describe the factors that you had to consider.
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