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Majuli is an island situated mid-stream in the river Brahmaputra, in India's northeastern state of Assam. The island is bounded by the river Subansiri – a tributary of the river Brahmaputra – on the northwest, the Kherkatiasuti – a spill channel of the river Brahmaputra – in the northeast and the main Brahmaputra river to the south and southwest. The river usually brings floods every year. Inhabitants sužffer badly as a consequence of widespread severe bank erosion, which causes serious damage to residential blocks, paddy fields, grazing land and open areas. More than half of the island has eroded over the last 100 years. The government's role in terms of protection measures does not seem to be ežffective in controlling floods and stopping erosion. With land disappearing, there is a progressive loss of the traditional means of livelihood of the island's people, leading to their displacement. During times of erosion, inhabitants offžer their prayers to the river Brahmaputra to stop rapid destruction and protect them from catastrophe. A section of the population has set up a congregational worship of the river Brahmaputra, which is performed on the riverbank every year before the monsoon begins. The islanders' relationship with the river is affžectionate but also filled with hatred, depending on the activity of the river. This paper analyses the beliefs and narratives of the inhabitants of Majuli associated with the river Brahmaputra.

Majuli is an island situated mid-stream in the river Brahmaputra, in India's northeastern state of Assam. The island is bounded by the river Subansiri - a tributary of the river Brahmaputra - on the northwest, the Kherkatiasuti - a spill channel of the river Brahmaputra - in the northeast and the main Brahmaputra river to the south and southwest. The river usually brings floods every year. Inhabitants suffer badly as a consequence of widespread severe bank erosion, which causes serious damage to residential blocks, paddy fields, grazing land and open areas. More than half of the island has eroded over the last 100 years. The government's role in terms of protection measures does not seem to be effective in controlling floods and stopping erosion. With land disappearing, there is a progressive loss of the traditional means of livelihood of the island's people, leading to their displacement. During times of erosion, inhabitants offer their prayers to the river Brahmaputra to stop rapid destruction and protect them from catastrophe. A section of the population has set up a congregational worship of the river Brahmaputra, which is performed on the riverbank every year before the monsoon begins. The islanders' relationship with the river is affectionate but also filled with hatred, depending on the activity of the river. This paper analyses the beliefs and narratives of the inhabitants of Majuli associated with the river Brahmaputra.

Majuli is an island situated mid-stream in the river Brahmaputra, in India's northeastern state of Assam. The island is bounded by the river Subansiri - a tributary of the river Brahmaputra - on the northwest, the Kherkatiasuti - a spill channel of the river Brahmaputra - in the northeast and the main Brahmaputra river to the south and southwest. The river usually brings floods every year. Inhabitants suffer badly as a consequence of widespread severe bank erosion, which causes serious damage to residential blocks, paddy fields, grazing land and open areas. More than half of the island has eroded over the last 100 years. The government's role in terms of protection measures does not seem to be e ffective in controlling floods and stopping erosion. With land disappearing, there is a progressive loss of the traditional means of livelihood of the island's people, leading to their displacement. During times of erosion, inhabitants off er their prayers to the river Brahmaputra to stop rapid destruction and protect them from catastrophe. A section of the population has set up a congregational worship of the river Brahmaputra, which is performed on the riverbank every year before the monsoon begins. The islanders' relationship with the river is aff ectionate but also filled with hatred, depending on the activity of the river. This paper analyses the beliefs and narratives of the inhabitants of Majuli associated with the river Brahmaputra.

Most research on the water spirits of the Yangzi has focused on popular worship and paid little attention to the Confucian discourse and its major role in establishing imperial legitimacy. Yet it is a crucial aspect to understand traditional politics in China. The water spirits of the Yangzi River and its tributaries and lakes were venerated, offered imperial sacrifices, and incorporated into codes of state ritual in traditional China. The canonized sacrifices to the water spirits of the Yangzi River basin symbolized the religious–political legitimacy of the imperial regimes. When an imperial court offered sacrifice to the water spirits of the Yangzi River basin incorporated by previous dynasties, this action demonstrated that the current court directly connected to past regimes and inherited the authority of sacrifice passed down from the ancient and the orthodox tradition of Confucian ritual classics. Since the majority of dynasty capitals in traditional China were located in the north with fewer rivers, worshipping water spirits of the Yangzi River basin would imply recognition and blessing from southern divinities. The practice of granting noble titles and temple plaques to those water spirits would further demonstrate the imperial courts' control over the divine power. By communicating with and managing the water spirits of the Yangzi River, the imperial courts would also symbolize their political and military administration over the south and they are united, rather than divided, regimes.

Archaeology students participating in the Central Wyoming College Interdisciplinary Climate Change Expeditions have documented extensive human use of the Dinwoody drainage system in the Wind River Mountains beginning with some of the earliest Paleoindian cultures at the end of the Pleistocene to the present. Cold-adapted cultures sought out the harsh, high alpine environment throughout episodes of continental warming or cooling. Andean cultures make annual pilgrimages to worship glaciers as sacred sources of water. The dense concentration of Dinwoody petroglyphs indicates that Native peoples have regarded the Dinwoody as sacred for thousands of years. Ethnographic research conducted for this project with the Eastern Shoshones confirms this interpretation, and reveals that recent discussions have occurred in which some Tribal officials have considered requesting that the US Forest Service close the area to recreation and archaeological research. Wind River Reservation governments, however, have no plans to adapt to the pressing impacts of climate change or imminent extinction of the glaciers. The National Park Service is assisting Tribes in Louisiana and Alaska with evacuation plans as their communities become uninhabitable. This paper poses questions about the future of the Shoshone and Arapaho Tribes in the Wind River country.

Archaeology students participating in the Central Wyoming College Interdisciplinary Climate Change Expeditions have documented extensive human use of the Dinwoody drainage system in the Wind River Mountains beginning with some of the earliest Paleoindian cultures at the end of the Pleistocene to the present. Cold-adapted cultures sought out the harsh, high alpine environment throughout episodes of continental warming or cooling. Andean cultures make annual pilgrimages to worship glaciers as sacred sources of water. The dense concentration of Dinwoody petroglyphs indicates that Native peoples have regarded the Dinwoody as sacred for thousands of years. Ethnographic research conducted for this project with the Eastern Shoshones confirms this interpretation, and reveals that recent discussions have occurred in which some Tribal officials have considered requesting that the US Forest Service close the area to recreation and archaeological research. Wind River Reservation governments, however, have no plans to adapt to the pressing impacts of climate change or imminent extinction of the glaciers. The National Park Service is assisting Tribes in Louisiana and Alaska with evacuation plans as their communities become uninhabitable. This paper poses questions about the future of the Shoshone and Arapaho Tribes in the Wind River country.

Abstract. Human interaction combined with natural elements makes water, air, earth/soil and fire inherently political. Access to the elements and the way they are treated cause fundamental injustices and inequalities between living beings, yet at the same time the elements are recognised for their importance for the well-being and prosperity of human societies and ecosystems. After reviewing relevant analogical literature, the author theorises elemental politics, elemental democracy, elemental justice, and elemental citizenship. Based on a case study of past and recent elemental politics pertaining to the Soča River basin and the natureculture of the Nature Worshippers of Primorska, the author argues there is a need for a thorough reconsideration of natural elements, especially of their holism, in view of the elemental legal and political subjectivity. The latter might be achieved with the use of a modified elemental vocabulary and collective imaginary inspired by both naturecultures' ontologies and recent theories on glocalism. Keywords: Elemental Politics, Elemental Justice, Soča River Basin, Nature Worship.

The denominational history on the left bank of the Rhine is indissociable from the political history of the 17th and 18th centuries. This period, which was dominated by Protestantism, knew deep religious upheavals after 1648, because of the policy of occupation led by Louis XIV, and because of the changes emerging from princely dynasties : occupations, heritages and conversions opened the way to the catholic revival. Some other upheavals that took place during the 17th century were ended by the treaty of Ryswick (1697), which endorsed the religious innovations favorable to Catholicism, taking international law into consideration. The bases of the peace of Osnabrück (1648) had then to cohabit with a new denominational rule which recognized the public worship with the Catholics. That's why the 18th century seems to be a long phase of religious standardization which witnessed the deepening of denominational identities, both reinforced in opposition and coexisting in everyday life. ; L'histoire confessionnelle de la rive gauche du Rhin est indissociable de l'histoire politique des XVIIe et XVIIIe siècles. Cet espace dominé par le protestantisme connaît de profonds bouleversements religieux après 1648 en raison de la politique d'occupation de Louis XIV et de changements propres aux dynasties princières : occupations, héritages et conversions ouvrent la voie au renouveau catholique. La phase de bouleversements des deux dernières décennies du XVIIe siècle s'achève avec le traité de Ryswick (1697) qui avalise au regard du droit international les nouveautés religieuses favorables au catholicisme ; les fondements de la paix d'Osnabrück (1648) doivent alors cohabiter avec une nouvelle règle confessionnelle qui reconnaît le culte public aux catholiques. Le XVIIIe siècle apparaît alors comme une longue phase de normalisation religieuse et d'approfondissement des identités confessionnelles qui se renforcent dans l'opposition mais qui coexistent également au quotidien.

The denominational history on the left bank of the Rhine is indissociable from the political history of the 17th and 18th centuries. This period, which was dominated by Protestantism, knew deep religious upheavals after 1648, because of the policy of occupation led by Louis XIV, and because of the changes emerging from princely dynasties : occupations, heritages and conversions opened the way to the catholic revival. Some other upheavals that took place during the 17th century were ended by the treaty of Ryswick (1697), which endorsed the religious innovations favorable to Catholicism, taking international law into consideration. The bases of the peace of Osnabrück (1648) had then to cohabit with a new denominational rule which recognized the public worship with the Catholics. That's why the 18th century seems to be a long phase of religious standardization which witnessed the deepening of denominational identities, both reinforced in opposition and coexisting in everyday life. ; L'histoire confessionnelle de la rive gauche du Rhin est indissociable de l'histoire politique des XVIIe et XVIIIe siècles. Cet espace dominé par le protestantisme connaît de profonds bouleversements religieux après 1648 en raison de la politique d'occupation de Louis XIV et de changements propres aux dynasties princières : occupations, héritages et conversions ouvrent la voie au renouveau catholique. La phase de bouleversements des deux dernières décennies du XVIIe siècle s'achève avec le traité de Ryswick (1697) qui avalise au regard du droit international les nouveautés religieuses favorables au catholicisme ; les fondements de la paix d'Osnabrück (1648) doivent alors cohabiter avec une nouvelle règle confessionnelle qui reconnaît le culte public aux catholiques. Le XVIIIe siècle apparaît alors comme une longue phase de normalisation religieuse et d'approfondissement des identités confessionnelles qui se renforcent dans l'opposition mais qui coexistent également au quotidien.

Part 1. Kerma, capital of Nubia: History of the expedition -- The fortress at the beginning of early Kerma -- The early Kerma City -- The middle Kerma City -- The classic Kerma City -- The port area and temple -- A royal tomb -- Part 2. Dukki Gel, an African city, and the mnnw of Thutmose I: The site of Dukki Gel -- The ceremonial city of Dukki Gel -- A later intervention in Palace A -- The Egyptian conquest of Nubia -- The mnnw of Thutmose I -- Fortifications -- Egyptian temples and native cult installations*** -- Egyptian palaces -- The resumption of power by the king of Kerma and his allies -- Nubian and African remains after Thutmose I -- Fortifications -- Cult buildings -- Part 3. Pnubs during the New Kingdom, Napatan, and Meroitic periods -- Restoration of the mnnw by Thutmose II and Hatshepsut -- Northern fortifications -- Northwest gate and foregate -- Southern fortifications -- Egyptian temples and native places of worship -- The palace of Hatshepsut -- The second mnnw -- Occupation of the territory by Thutmose III -- Fortifications -- Egyptian temples and native places of worship -- A ceremonial palace -- The ancient city of Pnubs, pacified -- Remains of Thutmose IV at Pnubs -- The Amarna reform -- The main temple dedicated to Aten -- The Ramesside occupation -- The Kushite kingship -- The Napatan kingdom -- Dukki Gel in the Meroitic period -- A reconstructed temple -- The central temple -- Two palaces.

This volume identifies existing statist approaches and political economies of river management in South Asia. These rivers are heavily suffering from millions of people who in contrast consider them as holy and worship them. Edited by Professor Imtiaz Ahmed, the contributors of this book from India, Nepal and Pakistan are leading readers on a journey through the transboundary rivers of South Asia where rivers are vital for the life and living. The book explains why the region needs a framework for cooperation on the wellbeing of these rivers. River management is the key to sustaining healthy river systems. The authors stress that right of the rivers must be codified and guaranteed by the state and the people in South Asia. However, the statist approach to the transboundary rivers in South Asia actually conceives them as national rivers. This volume contributes to the current campaign of overcoming the water dystopias in South Asia