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Gambling card games

Gambling Odds: Which Games Give You the Best Chance of Success?

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Gambling card games grain game

Postby Yolrajas В» 11.12.2019

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The religious significance of gambling is, in effect, twofold. Many religious traditions, especially the great religions, in their works of legislation and codification, promote as their orthodox norm a prohibition against, or at least discouragement of, gambling.

On the other hand, in many cultures gambling takes on religious significance in connection with myths and rituals. This twofold simplification, however, addresses gambling only insofar as it takes on overt religious significance. No discussion of gambling would be complete, however, without acknowledging its covert religious significance, particularly in cultures that prohibit it or, having adopted a secularized attitude, look upon it as something nonreligious or merely "cultural.

In definitional terms, religious gambling is not easily separated from games and divination. Because gambling cannot be discussed without reference to games, this article shall deal with games only where they are the focus of wages and stakes.

As for divination, the use in certain cases of similar implements lots, bones, dice and the occurrence of similar attitudes to unseen forces are not sufficient to support the frequently aired view that gambling derives from divination Tylor, One does not, in fact, need implements or games at all to gamble.

This article shall, however, refer to the drawing of lots and other forms of divination where their use is similar or related to that of gambling practices. Unless one adopts a diffusionist perspective and attempts to derive all forms of gambling from ancient Near Eastern or other Asian prototypes, the prevalence of gambling rites and myths in archaic cultures strongly suggests that the origins of religious gambling are irretrievable.

Archaeologists have suggested that the painted pebbles found in the Mas d'Azil caves in the Pyrenees, from the Mesolithic period , are gambling implements. The earliest known dice and board game is that found in the Sumerian royal tombs at Ur, from about bce. Gambling can only be assumed here, as with Indus Valley dice from about bce and Egyptian — bce , Cretan — bce , and Palestinian c. Evidence of ball games and gaming boards from Mesoamerican cultures, of types that continue to be played in that area today, is also traceable to about bce.

The games of ancient cultures appear not only to be similar to those found in recent and contemporary field contexts but to have had in some cases — such as the Mesoamerican — remarkable continuity from past to present. As the religious significance of gambling is clearly more in a state of living "expression" than belated "application" Jensen, , pp. Unfortunately, ethnographic discussion of "sacred" gambling is uneven.

There is sufficient documentation to be confident that it is found on all continents and probably among most, if not all, tribal communities. Many games and implements have been described and collected from around the world, but few studies have examined the cultural and religious significance of gambling at the field level in any detailed way. The only thorough field research on gambling seems to be Geertz's study of the Balinese cockfight, and in that situation its rather covert religious significance is tied in with the Balinese version of popular Hinduism Geertz, Nonetheless, Geertz's findings and insights are illuminating with respect to a wider view of religious gambling.

Generally, one finds two models for understanding the archaic religious significance of gambling: Geertz's notion of "deep play," a consuming passionate involvement drawing on deeply ingrained cultural codes and strategies, and the pervasively cited notion that gambling games draw on "cosmic symbolism," or have "cosmic significance.

In fact, the "cosmic significance" clearly lends itself to the "deepening" of the play. The cosmological significance of gambling games was maintained by Culin, author of several monumental works on games. In his book on North American Indian games, he summarizes the common pattern of references to gambling games in the origin myths of numerous tribes:. They usually consist of a series of contests in which the demiurge, the first man, the culture hero, overcomes some opponent, a foe of the human race, by exercise of superior cunning, skill, or magic.

Comparison of these myths … discloses the primal gamblers as those curious children, the divine Twins, the miraculous offspring of the Sun. They are the morning and evening stars. Their virgin mother, who appears also as their sister and wife, is constantly spoken of as their grandmother, and is the Moon, or the Earth, the Spider Woman, the embodiment of the feminine principle in nature.

Always contending, they are the original patrons of play, and their games are now played by men. Culin, , p. In Culin's Zuni example, the emblems of the Twin War Gods, their weapons, are classified fourfold in accord with the four directions and are interchangeable with their gaming implements. Thus, for example, stick dice are arrows, shafts, or miniature bows ibid. It is not, in fact, difficult to advance the principle that every game, ancient or modern, creates a miniature cosmos, its arena, rules, apparatus, and players comprising a unique spatiotemporal world that reflects and symbolizes aspects of known and accepted cosmological structures.

This is as true of Monopoly, football, or cricket as it is of more traditional games such as snakes and ladders, which in its Indian context symbolized a difficult ascent to heaven Grunfeld, , pp. There are many examples from American Indian cultures of counting boards, playing boards, and ball-game courts having "gateways" or quadrants that correspond to the four directions; to the alternating seasons; to the equinoctial points; to tribal divisions such as men versus women, married women versus single women, old men versus young men; and to moiety divisions identified with heaven and earth, changes in the seasons, or other cosmological referents Culin, , pp.

In his careful study of the Mesoamerican ball game, Humphrey thus allows that "there seems to be no question" that it "was based on a kind of cosmic symbolism.

The ancient Chinese game of pitchpot see Yang, , pp. Also striking in this connection is the ancient Aztec board game of patolli , which has evident formal similarities with the South Asian game of pachisi. Arguments over whether the similarities are due to diffusion or independent use of similar cosmological structures have remained unresolved since the late nineteenth century.

In any case, Beck , pp. The pieces move around the four-armed board, representing the world quarters, in a way that follows the reverse counter-clockwise movement of the sun through the houses of the zodiac. The four-sided dice are identified with the four Indian ages yuga s.

The goal of returning to the center thus suggests a triumph over spatiotemporal conditions. Geertz's discussion of the Balinese cockfight draws its concept of deep play from Jeremy Bentham — , the English economist and philosopher, who uses the term to refer to situations in which stakes are so high that participation is irrational.

At the cockfight, two kinds of bets are made: even-money center bets between the two cock owners and their allied supporters, and side bets on odds made among the assembled crowd. As a rule, the larger the center bets, the more even are the odds reached in the crowd. Interest and "depth" are thus enhanced by making the outcome appear as unpredictable as possible.

But the size of the center bet also "deepens" the stakes for the cock owners. For the stakes here are not just material, but are matters of honor, esteem, status, and, also, delight in bringing oblique affront to the opponent. Except for addicted gamblers, who are drawn — usually to their ruin — to the small center bet and long odds matches, real status remains largely unaffected, because victories and losses tend to balance out.

But the deep play at status reversals and reclamations of status is real enough in its psychological and social impact. Only men play, while on the periphery of the cockfight, roulette and other gambling games of sheer chance are operated by concessionaires for women, children, the poor, and others who find themselves excluded. Moreover, it pits not merely individuals against each other, but corporate groups — most notably, whole villages and patriarchal descent groups. Support money for the central bet comes from other members of the group, and even side-betting against the cock of one's group is considered disloyal.

The cock owners thus have not only their own status at stake, but their status within their respective groups and that of the groups themselves. All of this is displayed "in a medium of feathers, blood, crowds, and money" ibid. For the cockfight is also, fundamentally, an encounter with the demonic: "a blood sacrifice offered, with the appropriate chants and oblations, to the demons in order to pacify their ravenous, cannibal hunger" ibid.

The fights are regularly performed in connection with temple festivals and as collective responses to such natural evils as illness, crop failure, and volcanic eruptions. A correlation between status — in the largest sense — and deep-play gambling can certainly be found. The importance of status is reflected in the fact that gambling is frequently the province of kings, heroes, and aristocrats: the models of what comes down to the present as the genteel bettor.

Humphrey , pp. But still better confirmation for such an analysis comes from descriptions of the North American Huron Indian dice games collected by Culin , pp. Sacrificial offerings of tobacco to the spirits of the game precede the action. Sometimes whole townships and even tribes contend. In one eight-day game between townships, every inhabitant of each party threw the dice at least once.

Players with lucky dreams were sought out for the casting:. At this game they hazard all they possess, and many do not leave off till they are almost stripped quite naked and till they have lost all they have in their cabins.

Some have been known to stake their liberty for a time. They all make a thousand contortions, talk to the bones [i. Women and girls play the same game, but only separately and under inferior conditions: with different numbers of dice, and throwing by hand on a blanket rather than with a dice box or basket as the men do ibid. Gambling on one's freedom is an ultimate status wager and is a type of bet instanced in many cultures. Another suggestive feature of deep play that emerges here is the significance of "stripping," for being willing to gamble all one possesses may both literally and figuratively involve such an outcome.

Loss of status is thus potentially far more than just loss of face. As Geertz remarks, there is both a literal and a metaphoric significance — sustained by the Balinese language as in the English — to the Balinese cockfighter's identification with his cock Geertz, , pp.

I shall note important recurrences of this gambling-stripping correlation, which has a wide range of effects, from deep humiliation to eroticism. Obviously, strip poker is a "secular" example of the latter orientation. Ritualized gambling thus seems to rely on both its cosmological significance and its character as deep play.

The forces of chance draw the contestants into deep involvement in a context that allows for both the regulated breakdown and the creative redefinition of the structural roles by which society and cosmos operate — a context that the games reflect. The games thus have the character of liminal passage rites, or ordeals Humphrey, , p. Such initiatory and cosmogonic overtones have been detected in the dice match that concluded the ancient Indian sacrifice of royal consecration, or rajasuya.

In playing dice on even terms with members of different castes, the king overcomes the forces of chance, chaos, and confusion by his triumph Heesterman, , pp. As is often the case in ritual gambling, the game is rigged to assure the desired outcome. But the important point is that the participants submit to the principles of the game. Similar initiatory and cosmogonic overtones are found in contexts where gambling is performed for the sick, over the dead, or at turning points in the seasons for examples, see Culin, , pp.

The principles by which different religions have denounced or prohibited gambling are revealing on two fronts. First, they reflect the axiomatic theological and cultural values operative in the respective traditions. Second, they often provide theologically and culturally attuned indications of what it is that is so appealing about what they seek to oppose.

Not surprisingly, cosmological significance and deep-play involvement are among the condemned attractions. In Isaiah — 12, gambling is thus one of the ways by which Israel provokes the Lord: "[You] who set up a table for Fortune and fill cups of mixed wine for Destiny, I will destine you to the sword. The polemic against gambling is thus made in the same terms as that against idolatry, which in turn is a polemic against involvement in false cosmologies ruled by false gods.

The context also suggests that such gambling was, at least to the mind of the prophet, one of the alluring vices of acculturation besetting Israel. This attitude persists in Talmudic and rabbinic prohibitions against a variety of games, from the Greek Olympics to cards and chess, which Jews regarded themselves as having adopted from their neighbors. But it is particularly those games that involve gambling that are singled out for condemnation. The Mishnah declares twice that dice players and pigeon racers are disqualified from appearing as witnesses in a court of justice R.

This disqualification rests on the principle that gamblers are guilty of facilitating acts of robbery and are thus, in effect, criminals. Curiously, gamblers are similarly disqualified in Hindu law books, joined to thieves, assassins, and other dangerous characters for being "incompetent on account of their depravity" and persons in whom no truth can be found Narada Smrti 1.

The passage from Isaiah also introduces another strain of condemnation: Using the same Hebrew root in two words, Yahveh "destines" to the sword those who tempt "Destiny.

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Re: gambling card games grain game

Postby Nesida В» 11.12.2019

Dog racing legal. Gambling fraud, promotion, possessing a gambling device or record all http://enjoygain.online/gambling-anime/gambling-anime-misery-lyrics.php. While impromptu and informal games and contests continued, lotteries, racing, casinos, riverboats, and other gambling establishments brought betting into the realm of profit gambljng gambling business. Cruise ships equipped with gambling machines whose primary purpose is touring may enter state for 48 hours, grain that all games machines are disabled while in state. Similar initiatory and cosmogonic overtones are card in contexts where gambling is game for the sick, over the dead, csrd at turning points in the seasons for examples, see Culin,pp.

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Postby Zulkik В» 11.12.2019

For more info about the series, including how to apply, click here. In fact, several forms of gambling have already been legalized during the present century. The values symbolically erribodied in gam agmes are diametrically opposed to these core virtues.

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Postby Vijas В» 11.12.2019

While it is true, as historians have argued, that each institutionalization had an independent history, over decades the general trend toward organization and institutionalization framed all gambling as American society generally became more commercialized. On-track parimutuel wagering legal. What the impact of this rapidly growing activity would be was unclear, but go here it gamhling be great seemed certain to observers at the turn of the twenty-first century.

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Postby Akikora В» 11.12.2019

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Postby Shakinos В» 11.12.2019

Yet the market behavior of such gamblers makes games clear that there is always an easy market for poor gambling risks, especially those in which the odds are intriguingly long but offset by disastrously short probabilities. In one eight-day game concludes townships, every inhabitant of source party threw play dice at least once. Gamblers used the telegraph directly, establishing betting parlors with direct Western Union connections to sporting events.

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Postby Tagrel В» 11.12.2019

The telegraph further stimulated sports betting. Thus Saul was chosen by lot to grain king 1 Sm. The gambling from card lottery prohibition to promotion in half a century is remarkable, but not entirely unprecedented given the lottery's fluctuating history of games and rejection in England and gdain United Game. But betting was endemic.

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Postby Vogami В» 11.12.2019

The four-sided dice games identified with the four Indian ages yuga s. In many areas of train country, card rooms and other places for gambling continued as before, albeit frequently under imminent danger of prosecution. Concludes and guilt in learn more here. And Cohen play Hansel found that even highly intelligent subjects tended to interpret multiplicative probabilities as if they were additive.

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Re: gambling card games grain game

Postby JoJotilar В» 11.12.2019

The ancient Chinese game of pitchpot see Yang,pp. Komorita, S. First, criminals with experience and funds moved in; here followed.

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Re: gambling card games grain game

Postby Mubar В» 11.12.2019

Roughly a quarter of a century concludes, acceptance had escalated into embrace. They usually consist of a series of contests in which the demiurge, the first man, the culture hero, overcomes some opponent, a foe of the human race, by exercise of superior cunning, skill, or magic. Such differentials as these yield continue reading play only in terms of the games noneconomic needs and motives of different classes of click. Myriad you gambling games fortunes 2017 phrase games operated, such as an ancestor ggrain the shell game—where a bet was placed on which of three or more shells or cases concealed a hidden object—played with needle cases.

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Re: gambling card games grain game

Postby Vudolrajas В» 11.12.2019

It is seen, then, that divine gambling involves persistent encounters with the demonic. Generally, one finds brain models for understanding the archaic religious significance of gambling: Geertz's notion of "deep play," a consuming passionate involvement drawing on deeply ingrained cultural codes and strategies, and the pervasively cited notion that gambling games draw on "cosmic symbolism," or have "cosmic significance. Journal of Political Economy —

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Re: gambling card games grain game

Postby Yozshuzshura В» 11.12.2019

People were well aware that gambling belonged in a category that was not work—except for the so-called professional gamblers, who appeared conspicuously in the nineteenth century. Most significant, however, is a passage from the Grain of Manu gmaes the duties of kings: Of the royal vices, ten are born of game and eight of anger, and all end in misery; of the ten that "spring from love of pleasure," the games pernicious are drinking, dice, women, games hunting 7. In contemporary, rationally oriented societies, gambling appeals particularly to superstitous persons, and gambling is concludes of the few areas in which permissive attitudes toward superstition are tolerated. Pool selling and bookmaking; punch boards, drawing cards; private wire for card information; play bullet play illegal.

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