One of the most important works of cultural theory ever written, Walter Benjamin's groundbreaking essay explores how the age of mass media means audiences can listen to or see a work of art repeatedly - and what the troubling social and political implications of this are. Throughout history, some books have changed the world. They have transformed the way we see ourselves - and each other. They have inspired debate, dissent, war and revolution. They have enlightened, outraged, provoked and comforted. They have enriched lives - and destroyed them. Now Penguin brings you the works of the great thinkers, pioneers, radicals and visionaries whose ideas shook civilization and helped make us who we are.
Ayleen R. Villarreal U., Melquiades Villarreal C., Olga M. Vargas G.
Es una apreciación generalizada que, la ortografía confronta dificultades en niveles alarmantes entre los jóvenes estudiantes. Algunos culpan al uso de las redes sociales en las cuales, dicho sea de paso, la Ortografía de la Lengua Española, permite el uso (dentro de las mismas) de una escritura abreviada y el empleo de emojis. (RAE y ASALE, 2011). El objetivo de la investigación es determinar los errores más frecuentes que cometen los estudiantes de primer ingreso del Centro Regional Universitario de Azuero en el año 2025, partiendo del hecho de que, en el español de Panamá muchos fonemas (b, v; c, s, z; b, v; y, ll) entre otros, se pronuncian de la misma manera, aunque no se escriben igual. Esta situación, que no ocurre en España, genera confusiones entre los jóvenes estudiantes, quienes por inercia estiman que, si dos fonemas se pronuncian de la misma manera, es lógico que sus grafemas se escriban igual. Existen ideas, comúnmente, aceptadas, tales como que: “la ortografía entra por los ojos”, lo cual significa que las buenas lecturas son un elemento fundamental para el logro de una buena ortografía; además: “se aprende a hacer haciendo”; es decir, a escribir se aprende escribiendo y, claro está, no se puede obviar el conocimiento de las normas fundamentales de ortografía que, al ponerlas en práctica coadyuvan con el logro de objetivos precisos sobre el tema.
The conflict of interest and funding statement of the article titled “An Evaluation of the Return Route of the Ten Thousand and Theches Hill: Arakli/ Sürmene– Bayburt Road” published in Turcology Research 2024 issue 79 has been changed as follows, and the information has been inadvertently forgotten to be written.Conflift of Interest: Yasin Topaloğlu, who is among the authors, is a journal editor and has not been involved in the article evaluation process. The external independent editor for this article was appointed by Atatürk University Coordinatorship of Scientific Journals. The guest editor is independent in his decision.Funding: This study was supported by TUBITAK 2519-European Union (EU) COST ACTION SEADDA 18128 Project.
بهروز توکلی, غلامرضا کیانی ده کیانی, مینو قره بگلو
آیینهای کهن و رسوم نمادین، بهمثابه نشانههای فرهنگی، بازنمایی ادراک انسان در طول تاریخ و بیانگر هویت و ارزشهای فرهنگی یک سرزمین هستند که در بستر زمانی و مکانی منظرهای فرهنگی شکل گرفتهاند. کوهستان سهند، بهعنوان یک منظر فرهنگی- طبیعی با قلل متعدد، بهدلیل جایگاه اسطورهای و آیینیاش در روایات تاریخی و باورهای محلی، در فرایند شکلگیری آیینهای جوامع ساکن در این منطقه نقش محوری داشته است. در این راستا این پژوهش بهدنبال پاسخ به این سؤال است که چگونه آیین طواف در قلۀ سلطانسهند و آیین قربانی گاو اسفنجان در دامنههای این کوه، بهعنوان نظامهای نشانهای، در سپهرهای نشانهای ایران باستان، اسلامی و ترکی عمل کرده و به بازنمایی و انتقال ارزشهای فرهنگی کمک میکنند؟ هدف از انجام این پژوهش، بررسی و تحلیل این آیینها با رویکرد نشانهشناسی فرهنگی یوری لوتمان، بهمنظور درک نقش آیینها در بازنمایی و غنیسازی هویت فرهنگی جوامع محلی است. این پژوهش از روش توصیفی- تحلیلی بهره میگیرد. دادهها ازطریق مطالعات کتابخانهای و میدانی جمعآوری شده و براساس نظریۀ نشانهشناسی فرهنگی یوری لوتمان تحلیل شدهاند. کوهستان سهند در چهارچوب نظریۀ لوتمان، بهعنوان یک سپهر نشانهای کانونی، بررسی شده است. یافتهها نشان میدهد این آیینها، بهمثابه نظامهای نشانهای پویا، نهتنها بازتابدهندۀ باورها و ارزشهای فرهنگی هستند بلکه در فرایند معناسازی و غنیسازی هویت فرهنگی جوامع محلی نقش فعالی ایفا میکنند. این آیینها بستری برای انتقال و حفظ میراث فرهنگی در گذر زمان فراهم میآورند.
The narrative of Las malas is defined at the juncture of literary genres, narrative voices and materialities of bodies (Butler). Sosa Villada's denaturalisation of genre norms is made possible by the contrapuntal dialogue between two narrative strategies, between two narrative voices. Based on the notion of discursive performativity, we will examine how the narrative procedures used to denaturalise the hegemonic norm of bodies in turn allow us to denaturalise and generate new literary values in dialogue with the twentieth-century novelistic tradition that makes up the literary canon.
تضمن البحث أهمية مدينة الجرجانية ومكانتها في بلاد ما وراء النهر،وما وصفت به الجرجانية من ثروة اقتصادية في ضوء وصف المؤرخين لها وموقعها في اقليم خوارزم،واهم المدن التابعة للجرجانية،فضلاً عن الأحداث السياسية التي تتابعت في اقليم خوارزم الذي بدأ من الفتح الاسلامي لبلاد ما وراء النهر الذي جعل من الجرجانية من المدن التي دخلت في تحت نفوذ الدولة العربية الاسلامية،ظهرت الجرجانية على المسرح السياسي في فترة حكم الدويلات المستقلة في المشرق في عهد الدولة العباسي.
The history of Russian Mongolian studies occupies an important place in modern World Mongolian studies. The history of Russian Mongolian studies is associated with the names of famous scientists (N.Ya. Bichurin, O.M. Kovalevsky, D. Banzarov, V.P. Vasiliev, A.M. Pozdneev, A.D. Rudnev, B.Ya. Vladimirtsov). Academician B.Ya. Vladimirtsov made a great contribution to this field with his scientific creativity. Published works testify to the wide range of scientific interests of the famous Russian scientist. In 1908, the researcher traveled to Western Mongolia and began to collect Mongolian folklore, including Oirat songs. Then, in 1911, 1926, and 1935, he traveled to Mongolia again, and collected field materials on oral literature, history, culture, local dialects, and written monuments. His book “Obraztsy narodnoy slovesnosti” (1926) is an important work in the study of Oirat songs, and it contains Oirat local songs such as “Batar Beeliyin Unaga”, “Nariyin Goviyin Zeerd”, “Khargai dungiyin Alim”, and “Zeergenetiyin Shil” in transliteration, preserving the features of the oral dialect. The article discusses the features of these folk songs, denoted in italics.
ان التنافس البريطاني-الروسي له جذور قديمة منذ دخول روسيا منظومة الاستعمار، إلا أننا نلحظ ازدياد التنافس بين الطرفين عام (1854) بدخول بريطانيا حرب القرم(1853-1856) ضد روسيا رغبة منها بإيقاف التوسع الروسي على حساب الدولة العثمانية خشية من وصول الروس الى البحر المتوسط، الامر الذي يهدد مصالحها الاستعمارية في مصر والهند، اذ اعتقد الساسة البريطانيون زوال الخطر الروسي عن المستعمرات البريطانية في الشرق بعد هزيمة روسيا في حرب القرم، الاان الاخيرة ادركت أن الدولة العثمانية ليست المجال الحيوي لنشاطها الاستعماري فأتجهت الى الاستعمار في وسط اسيا وسيبيريا، وعلى الرغم من ان الاستعمار الروسي لسيبيريا لم يشكل خطراً على مصالح الدول الاوربية، فأن الاستعمار الروسي لاسيا الوسطى والشرق الادنى أثار التنافس البريطاني- الروسي في الهند، لاسيما وأن السياسة البريطانية كانت ترمي الى تأمين الحدود الشمالية الغربية للهند، ونقل مجال الصدام بين الجانبين الى قلب اسيا، واخيراً ان هذا الصراع بتجلياته السياسية والعسكرية هو انعكاس لاهداف اقتصادية متمثلة بوجود مكامن مهمة من الموارد الاقتصادية فضلاً عن موقع افغانستان وبلاد فارس الاستراتيجي لمرور هذه الموارد الى الاسواق العالمية المهمة خاصة في اوروبا، ستبين هذه الدراسة اهمية منطقة اسيا الوسطى والشرق الادنى الاستراتيجية والاقتصادية لحماية الامبراطورية البريطانية في الهند من الاطماع الروسية.
1.IntroductionAlthough the title name of "Adventures of Hajji Baba of Ispahan" juxtaposes with the name of James Morier, the original work belongs to an Iranian. Imitating the westerns, an Iranian immigrant had created his memoirs abroad and handed it in to Morier "to be published in the West" (Modarres Sadeghi, 2001, pp. 11-12). He had likely not added his name on the work to secure his life from the regime. Mirza Fathali Akhoundzadeh lived in Iran until his 15, then moved to Kafkaz, and all his life tried to inform the Iranian about the globe through literary narration. These two authors had some similarities and differences. The first was the thought school. The author of "The Adventures of Hajji Baba"was acquainted with the social and political life of Istanbule’s population and the Western nations and at the same time the cultural and civilization patterns of Iran. Akhoundzadeh; however, was under the influence of Russian poets, writers, and intellectuals and learned about the Western opinions through Russian language. He was not familiar with cultural and civilization patterns of the Iranian as much as the author of "The Adventures of Hajji Baba". Second, both of them believed in a change in the intellectualism of the Iranian despite they saw it from a different angle and gave different suggestions since they looked at Iran from different perspectives. Third, they both preferred humor and fiction to other styles in creating a change in Iran. And forth, for both of them the King is more of a nature than nurture; that is: a social premise at the head of an organization. 2.MethodologyIn this article, I have surveyed the similarities and differences between the two authors in thought, perspective, and the way of looking at Iran as well as reflecting the method of social, cultural, and religious situation in the nation. The methodology of surveying focuses on the details of the novels, analyzing them, and inferring the related conceptualizations. 3.DiscussionIn spite of differences, there are some typical similarities between the two works. Some of the most outstanding similarities are: 1. The description of the King: the Author of the Adventures of Hajji Baba looks at King from the perspective of ruling the nation, piety, and ethics. The king appeals to religion as a means to conserve the power. He considers for himself a position of divinity and suggests the lives and properties of his people his own belongings (see. Morier, 2001, PP. 130, 133-137, 139, 229-233, 263, 340, 349). Akhoundzadeh; however, does not realizes the king as much as the author of The Adventures of Hajji Baba; he only condemns the king’s divinity by describing him in clothing and the palace (see. Akhoundzadeh, 1977, PP. 426, 438). 2. Both of the authors give a variety of samples to illustrate the incompetency of government agents (see. Morier, 2001, PP. 20, 21, 25, 52, 188, 302-303, 340, 342; Akhoundzadeh, 1977, PP. 413-415, 445-446). 3. The authors both complain about the negligence of the law by the religious and state intellectuals. 4. Both of the authors realize maltreatment of religion and kinship ruling as the result of the king’s dictatorship and incompetency of his relatives (see. Morier, 2001, pp. 93, 355; Akhoundzadeh 1977; pp. 416, 450). Abusing the religion to accomplish nonreligious goals has been mentioned, in a bitter humor, several times in The Adventures of Hajji Baba. The author does not take religion as a social realm; he has rather a feeling for it and sympathizes for the real religious values. It is the same in the Deceived Stars; the real religious and conscientious people have no way to power pyramid. On the contrary, people who are aware of the position of religion in the community with the least knowledge may take the most advantages of it in achieving property and power. 5. For both of the authors, ethics diminishes as a result of dictatorship. They both have represented the downfall of ethical values because of widespread pretend, flattery, and libel. The frequency of ethical downfalls in the Deceived Stars is lesser than The Adventures of Hajji Baba. 6. Prevalence superstitions: in The Adventures of Hajji Baba, the regime’s members are negligent of their negligence. They do not expect developing schools as useful for the regime, and in religious learning they know nothing important except reading Koran. Medical science is only limited to which doctors. The Deceived Stars is mainly founded on a misbelief and then it is condemned. 7. Among the various traditions in Iran, both of the authors mention "Payandaz" (welcome reward) and condemn it (see. Morier, 2001, PP. 130, 140; Akhoundzadeh, 1977, p. 414). 8. Overcharging people: the author of The Adventures of Hajji Baba directly demonstrates samples of people’s oppression; in the Deceived Stars the samples are not presented as directly as The Adventures of Hajji Baba. The reader is to infer oppressions from the expressions and covert behaviors. 9. Portraying the women’s terrible condition: the author of The Adventures of Hajji Baba illustrates some examples of female conditions such as bigamy, involuntary marriage, purchasing and selling as servants, exchanging with stock, and opening Seegheh Khaneh (religious sex houses). To portray these terrible conditions, the Deceived Stars mentions involuntary marriage and divorce for women (see. Akhoundzadeh, 1977, pp. 429-430). 10. Both authors repeatedly talk about the people’s addiction to coffee, hubble bubble, and drugs (see. Morier, 2001, pp. 256, 277, 308, …; Akhoundzadeh, 1977, pp. 58, 433, 440).Regardless of the similarities between the two works, there are some cultural affairs and traditions in The Adventures of Hajji Baba attributed to Iranians through humor and exaggeration that are not stated in Deceived Stars. A few of them are being discussed as follows:the general prevalence of betrayal and lies: among every social class, there are people who are great liars and are quick at raising properties belonging to others. 2.Fear and supplication: when facing with regime’s officers unreasonably reprimanding them, people usually have no choice except for supplication.Habit of discrimination: discrimination is so widespread among occupation communities that even a barber can discriminate among his customers. 4.Status appreciation: people appreciate status. They give big titles to those who occupy the position by stealing and lying and then bend in front of them accordingly. 5.Extortion, bargaining, false swearing, theft and fainting in goods: exaggerating the price of the items and then discounting several times above the real price, swearing to deceive the customer, stealing and cheating in dealing are social habits in the community (see. Morier, 2001, pp. 89-90).On the contrary, there are details in the Deceived Stars that are not present in The Adventures of Hajji Baba such as 1. the welfare needs of the community: constructing streets, bridges, caravanserai, hospital, school, well, welfare for the widow and orphans; 2. Economical, ethical, and scientific needs: distinguishing the knowledgeable from the pretending flattering knowledgeable, stopping the unreasonable interference of the custodians in religious affairs in the lives of the people, providing tuition fees for religious students, developing competent courts, providing support centers for the poor, closing the unlawful ways of extorting money from people, the necessity of employing Sadats (Children of the Prophet) in decent jobs to keep the face of the prophet’s children, focusing on capability in appointments, setting correct and transparent rules for the Court expenses, setting rules for tax collection, timely payment of the Army salaries, prohibiting usury, and so on. 4.Conclusion The author of "The Adventures of Hajji Baba" is most likely an Iranian, not Morier. This author has a relatively comprehensive knowledge of Iranian intellectual conditions and customs, culture, beliefs, psychological needs, occupations, economic situation, history, literature, relations of government institutions with the people, social oppression, lack of law and the like. He also became acquainted with the social life of the people of Istanbul and Europe, and especially their Pekarsk novels such as Gilles Blass. Comparing Iran, Istanbul, and Europe, he has written a Pekarsk novel, using humor and exaggeration to identify the flaws in the lives of Iranians. Akhundzadeh did not know as much about Iran as he did. Therefore, the works of these two have similarities and differences with each other, including: both identify incompetency of employees, kinship ruling in the power system, lack of law, lack of will to legislate the country in the ruling system, astonishing abuses of the glory of religion in society, prevalence of pretense , flattery, slander to others, superstitions, all kinds of injustices to the general public, addiction to Bang and vice versa, lack of production and will to change the status quo and lack of effort for public awareness and development of the country as the reasons for the differences between Iran and other countries . The author of "The Adventures of Hajji Baba" believes that there are magicians in Iran who penetrate the minds and psyche of the public and conquer their intellect. These magicians intensify vices such as betrayal, lies, fear of those in power, discrimination, etc., and worse, they prevent public awakening and, as a result, perpetuate the tyrannical system. Therefore, changing the current situation is a difficult task. This thinking has caused the satire of "The adventures of Hajji Baba" to be sharp and exaggerated, but Akhundzadeh is not so aware of Iranian society.
The article is a review of a new textbook on the history of ancient Rome, written by a famous scientist, candidate of historical sciences V. O. Nikishin, senior lecturer at the Department of Ancient History at the History Faculty of Moscow State University. The history of Ancient Rome is the final stage of the ancient history of the Mediterranean. By the beginning of the new era, there was a powerful state that united within its borders the vast territories of the Eastern and Western Mediterranean - the Roman Empire, which absorbed the colossal cultural heritage of ancient Mediterranean civilizations. Ancient Roman society accumulated and synthesized in order to then transmit to the next generations the greatest achievements of ancient culture at the highest stage of its development, which explains the exceptional importance of Ancient Rome in world history. The author gives a fairly detailed analysis of the textbook, and comes to the conclusion that it is written just brilliantly, but needs to expand some sections.
Law, History of scholarship and learning. The humanities
At the turn of 1500 and until the end of the century Cyprus is under Venetian governance. During this period, the western influences especially Italian appear also in the wardrobe of the Cypriots – the cut of their cloths borrow lines one can observe in Florence, Venice and elsewhere. These fashions survive through portraits of donors, as they appear kneeling in front of the Christ, the Virgin or their saint protector, in icons and frescoes decorating churches and chapels in the island. Further to some aspects of the cloths and the inheritance of the kingdom’s last queen, Caterina Cornaro, we briefly discuss the fabrics – camelots, silk, cotton, damask – produced in the island or imported. Royal gifts, exchanges, donations to monasteries of silk, camelots, gold petticoats, mentioned in chronicles and wills provide evidence regarding the value of these fabrics and cloths, while the anonymous poet of the 16th century reminds us of the symbolism of the colours.
This article builds on comments by Pierre Lévêque and Pierre Vidal-Naquet, in 1964, about Cleisthenes the Athenian as political thinker, from an interdisciplinary perspective. It brings several significant elements as a complement to the way they reconstruct political thinking in Ancient Greece. First and in opposition to the Hegelian conception of reason as an actor in History that prevails in their work, the article presents the various thinkers as actors themselves within their own social and political context. Then the body of the sources referred to is extended to archaic poetry, going back to the beginnings of the literary tradition. Though often fragmentary, these works have recently been put forward as actual means of expression and exchange of political ideas in archaic times. Finally, the article reexamines the historiographic issue whether the Athenian reformer can be considered a political thinker or not. Against the background of recent studies on the circulation of knowledge in archaic times, Pierre Lévêque and Pierre Vidal-Naquet’ s hypothesis that Cleisthenes might have drawn inspiration from other “ intellectual” projects of reconstruction of the civic body (Thales, Demonax) seems convincing enough. Therefore it is still worth reading their work and discussing it in depth.
Different scholars have affirmed the inadequacy of utopia and history. The French literary utopias of the seventeenth and eighteenth centuries address the past of the utopian place : chaotic prehistory, origins of the system of government, later failures ... If time seems to have ceased there, they nevertheless find root in the past. Why, in an island guardian of prosperity and in a narrative that justifies the ideal, are historical vibrations necessary? What are they witnessing? Has nostalgia an influence? In these texts, the implementation of the society is the result of an more or less long historical process. Time has therefore a highly political nature.