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s cinematic adaptation and its infusion with current interpretations turn it into an imminent apocalyptic threat. Apparently, the Flood becomes a relevant concern involving a wide scope of cultural, theological, and ethical issues, e.g., the problem of evil, ecology, the treatment of animals, family values, feminism, the Other, and deification of science and technology. historic study observes this mirror and how changes in modern Western culture are reflected in it through the analysis of selected films. It exemplifies the representation and evolution of the Deluge myth in cinema from its inception to the present day and demonstrates that the myth&rsquo The biblical story of the Flood, which portrays a humanity worthy of annihilation, is the fundamental myth used by generations of interpreters as they radically criticized the society and culture in which they lived. Accordingly, the Deluge myth&rsquo s various versions and interpretations over the years mirror ever-changing cultural dilemmas and values. Our comparative&ndash

Whereas the conflict over Palestine’s’ holy places and their role in forming Israeli or Palestinian national identity is well studied, this article brings to the fore an absent perspective. It shows that in the first half of the 20th century Muslims and Jews in Jerusalem shared holy sites, religious beliefs and feasts. Jewish–Muslim encounters of that period went much beyond pre-modern practices of cohabitation, to the extent of developing joint local patriotism. On the other hand, religious and other holy sites were instrumental in the Jewish and Palestinian exclusive nation building process rather than an inclusive one, thus contributing to escalate the national conflict.

Indic rites of purification aim to negate the law of karma by removing the residues of malignant past actions from their patrons. This principle is exemplified in the Kahika Mela, a rarely studied religious festival of the West Himalayan highlands (Himachal Pradesh, India), wherein a ritual specialist assumes karmic residues from large publics and then sacrificed to their presiding deity. British officials who had ‘discovered’ this purificatory rite at the turn of the twentieth century interpreted it as a variant of the universal ‘scapegoat’ rituals that were then being popularized by James Frazer and found it loosely connected to ancient Tantric practises. The However, observing a recent performance of the ritual significantly complicated this view. This paper proposes a novel reading of the Kahika Mela through the prism of karmic transference. Tracing the path of karmas from participants to ritual specialist and beyond, it delineates the logic behind the rite, revealing that the culminating act of human sacrifice is, in fact, secondary to the mysterious force that impels its acceptance.