Büyülü gerçekçi anlatılar yapısı gereği farklı dünyaları ve zıtlıkları bir arada kullandığı için gerçek/hayal, Doğu/Batı, ölü/diri, Beyaz/Siyah gibi ikili karşıtlıkları bir arada kullanarak, sınırlar üzerinde zaruri bir dönüşüme gider. Özellikle, baskılanmış olanın dönüşüyle özdeşleşen hayalet, zombi, hortlak unsurlarında geçmiş ve şimdi arasındaki bağların yeniden yapılandırılmaya çalışıldığı gözlemlenebilir. “Hayalet” ögesinin sözlü ve yazılı anlatılardaki uzun tarihi, psikolojik tahliller ve metaforik anlamlar açısından zenginliği, ontolojik yapısı, çeşitli edebi türlerde ve farklı coğrafyalarda yer edinmiş olması, bu öğenin anlatı gücünü kanıtlar niteliktedir. Özellikle, büyülü gerçekçiliğin gerçek ve doğaüstü arasındaki salınımlarında hayalet, dönüştürücü ve düzenleyici bir temsile kavuşabilir. Bu bağlamda açılan üçüncü alan Homi K. Bhabha’nın farklı kültürlerin iç içe geçerek dönüşüm sağlamasını anlatan “Third Space” (üçüncü alan) terimiyle de benzerlik gösterir. Bu makale, Homi K. Bhabha’nın “Üçüncü Alan” kavramı çerçevesinde, Toni Morrison'ın Sevilen adlı eserindeki ve Kemal Varol’un Ucunda Ölüm Var romanındaki hayalet unsurunun sözlü anlatı, geçmiş ve şimdiki zaman arasında kurduğu etkileşim ve dönüşüm gibi ortak alanları inceleyerek hayaletin benlik ile öteki, kültürel hafıza ve dönüşüm arasındaki sınırları nasıl bozduğunu, saydamlaştırdığını ve yeniden çizdiğini mercek altına alacaktır. Hayalet yalnızca doğaüstü bir unsur olarak değil, travmatik süreçlerdeki sembolik bir aracı ve anlatının geri kazanılmasını, dönüşümünü sağlayan bir katalizör olarak yorumlanacaktır. Sevilen’in ve Ucunda Ölüm Var’ın hayaletleri, bastırılmış olanın geri dönüşü olmakla kalmaz, aynı zamanda egemen tarihsel söylem tarafından susturulan ve ötekileştirilen seslerin, hafıza, bedenleşme ve sözlü anlatım yoluyla günümüze yeniden giriş yaptığı bir alanın ortaya çıkışıdır. Sevilen, hayaletvari bir varlık olarak zamansal sürekliliği bozup, karakterleri, özellikle Sethe’yi, örtmeye çalıştığı travmalarıyla yüzleşmeye zorlar. Ucunda Ölüm Var’ın Ağıtçı Kadın’ı ölümle yaşam arasında kaldığı alanda, kendi acısıyla karşılaşırken, sözlü anlatıcı rolüyle kültürel dönüşüme de şahitlik eder. Bu yüzleşme, tarihsel gerçekçilik veya mitik sembolizme tamamen asimile olmaya direnen bir “Üçüncü Alan”da gerçekleşir. Afrika kökenli Amerikalıların hikâye anlatıcılığıyla Anadolu’daki hikâye anlatıcılığı, “sevileni” merkeze alarak hem kültürel miras hem de parçalanmış öznelliği yeniden inşa etmenin bir aracı olarak “dirilir”.
This article is a critical and comprehensive examination of the historical meanings and uses of the term Tatar, drawing on a broad range of primary sources. It focuses on identifying to whom and by whom the term was applied across different historical periods. In the pre-Mongol period, Tatar denoted a nomadic people of eastern Mongolia, as recorded in Türk, Uyghur, and Qirghiz inscriptions, Chinese histories, and works like Maḥmūd al-Kāshgharī’s Dīwān Luġāt al-Turk. On the eve of the Mongol conquests, the Tatars were destroyed as a collective entity by Chinggis Khan, who viewed them as his ancestral enemies. However, during the Mongol period, Tatar became a widespread exonym for the Mongols, used by Chinese, Western European, Rus’, and Muslim writers. During the post-Mongol period, this external use continued. Writers in Ming China, the Islamic world, and Russia, among others, used Tatar to refer to both Mongols and their descendants. However, the heirs of the Mongol empire, namely, the Timurids, Moghuls, Uzbeks, and Kazakhs rejected it as a self-name. The notable exception were the Crimean Tatars of the western Jochid realm, who had adopted Tatar as a self-designation by the late 15th century or earlier. In the Russian empire, Tatar was more broadly used to denote not only the Mongols and their descendants, but also various Turkic-speaking subjects of the expanding empire. Similarly, Western European writers applied Tartar to Inner Asians, including the Manchus. Today, Tatar remains a self-name among the Crimean and Kazan Tatars.
Auxiliary sciences of history, History of Civilization
Marx’s philosophy of civilization constitutes the epistemological foundation for comprehending the emergent civilizational paradigm, which embodies both fidelity to and dialectical transcendence of his original theoretical framework. To rigorously delineate their intrinsic organic interconnection, scholarly inquiry must adopt a dual methodological approach: first, reconstructing Marx’s theoretical architecture through philological excavation of his textual corpus; second, deploying hermeneutic phenomenology to decode the new paradigm’s immanent logic. Marx’s systematic interrogation of civilizational morphology—articulated through exhaustive analyses spanning published treatises and unpublished manuscripts that map sociocivilizational evolution—provides the conceptual matrix for engaging the new paradigm’s emergence. This dialectical engagement facilitates theoretical advancement by synthesizing Marxian axioms with contemporary historical praxis. Articulating the new paradigm’s praxiological significance through its symbiosis with empirically validated developmental trajectories constitutes not merely an epistemic imperative for theory-practice synthesis, but more critically, a strategic mobilization of civilizational forces toward emancipatory progress. The paradigm’s profound contemporaneity demands urgent systematic explication.
I. E. Pushkarev, E. R. Maslennikov, K. A. Petrovskaya
et al.
The article presents the results of archaeological search work undertaken in 2017–2022 to clarify the boundaries of the distribution of mass graves of the 1930–1950s repressed people in the area of the Memorial complex on the 12th kilometer of the Ekaterinburg — Perm motorway (Moscow highway). The functional purpose of the site was established in 1990 during a partial exhumation by the prosecutor’s office. The question of the distribution of human burials was raised during additional engineering-geological and geophysical surveys in 1992, carried out by the UralTISIZ enterprise. However, no further work was undertaken for a quarter of a century. The question of the boundaries of the necropolis remained open. Moreover, during the construction of the Memorial Complex to the Victims of Political Repression in 1996 and during its subsequent reconstruction, part of the site with mass graves entered the development zone without proper research and exhumation procedures. During the 2017–2022 research work, for the first time the border of the NKVD testing ground has been established, within which death sentences were carried out and the bodies of the repressed were buried. The boundaries of the necropolis — the so-called Southern zone of mass graves — were determined. The mass graves of the repressed, untouched as a result of subsequent anthropogenic impact, were counted and described. Methodological approaches to further examination of the NKVD test site of the 1930-1950s on the 12th kilometer of the Ekaterinburg — Perm motorway (Moscow highway) were formed.
This article examines the meaning and development of civilization and relates it to today's digital era, using particularly Islamic view. Society has evolved over several millennia, from small wandering communities to complex urban settlements. The population grew, a number of innovations were produced, and societies extended into civilizations. Civilizations emerge and decline, while sciences continue to grow and become more advanced throughout history. In the last few decades, the world has entered the digital era with very fast innovation and progress. Technological changes affect the way humans think, work, and behave. Digital technologies open up a number of opportunities, but also creates new challenges, including for Indonesia. Among the important challenges underlined by this research is the distraction and reduction of spiritual values and the essence of humanity, which are at the core of civilization according to Islamic perspective. It is a civilizational responsibility for today’s society to make sure that digital development will not reduce humanity and will not distract it from moral-spiritual values and objectives.
Abstract For most of human history, about 300,000 years, we lived as hunter gatherers in sustainable, egalitarian communities of a few dozen people. Human life on Earth, and our place within the planet’s biophysical systems, changed dramatically with the Holocene, a geological epoch that began about 12,000 years ago. An unprecedented combination of climate stability and warm temperatures made possible a greater dependence on wild grains in several parts of the world. Over the next several thousand years, this dependence led to agriculture and large-scale state societies. These societies show a common pattern of expansion and collapse. Industrial civilization began a few hundred years ago when fossil fuel propelled the human economy to a new level of size and complexity. This change brought many benefits, but it also gave us the existential crisis of global climate change. Climate models indicate that the Earth could warm by 3°C-4 °C by the year 2100 and eventually by as much as 8 °C or more. This would return the planet to the unstable climate conditions of the Pleistocene when agriculture was impossible. Policies could be enacted to make the transition away from industrial civilization less devastating and improve the prospects of our hunter-gatherer descendants. These include aggressive policies to reduce the long-run extremes of climate change, aggressive population reduction policies, rewilding, and protecting the world’s remaining indigenous cultures.
Considering the important position of mosque in the Islamic world, referring to the first mosque built by the Prophet (s) can lead to new interpretations of the mosque and its design. Paying attention to the jurisprudential sources and narratives of the past centuries, along with the traditional attention to historical sources of architecture and landscape, is a way in this regard. The Prophet's reluctance to roof the mosque on the condition of necessity, and his desire to simply architecture the mosque and the borderlessness between the seraglio)shabestan( and the courtyard, as well as preventing the planting of trees in the courtyard of the mosque are some of the points that have been discussed in jurisprudential and historical sources. Raggles has not paid attention to these issues in the schematic design he presents in the book "Islamic Gardens and Landscapes" from Al-Nabi Mosque.
The goal of the work. The article examines the journalistic and editorial heritage of the Lviv fashion designer Elia Olesnytska in the 1930s. For the first time, unknown facts about her pedagogical, design and journalistic activity, found in magazines from the fonds of the V. I. Vernadskyi National Library of Ukraine and V. Stefanyk National Scientific Library of Ukraine in Lviv, are involved in scientific circulation. In article we also present a little-known biographical facts about the sons of Elia Olesnytska - Roman and Yaromyr Olesnytski. Considerable attention is devoted to the history of the founding and the peculiarities of the functioning of the Lviv Women's Trade and Industrial Cooperative “Trud” [The Work] (1901-1939), the sewing workshop, which was headed by Elia Olesnytska. The milestones of Elia Olesnytska's cooperation with the editorial board of the “Nova Khata” [The New Home] magazine, the publishing organ of the Ukrainian People’s Art women's cooperative, are revealed (1922-1939). Research methodology is based on the application of methods of biographical, historical, chronological, retrospective and content analysis, the combination of which allowed to reproduce in detail the picture of life and work of Elia Olesnytska. Scientific novelty is reflected in the reconstruction of the Elia Olesnytska life story, a Lviv fashion designer, sewing teacher, fashion designer and editor of the thematic columns on the technology of women's apparel sewing in a “Nova Khata” magazine. Conclusions. It is proved that the Lviv fashion designer Elia Olesnytska is the inventor of the tradition of fashion reviews holding - Ukrainian fashion shows of domestic garment production in the 1930s. Elia Olesnytska also holds the first place in founding and editing "Patterns for all" - the Ukrainian-language column on the technology of making women's clothing in the magazine “Nova Khata” in the 1935-1939s.
The paper proposes to analyze the novel 2666 by Roberto Bolaño from the notion of recognition, reinterpreted by Jesús Martín Barbero and Hermann Herlinghaus in the framework of their work on melodramatic imagination. An essential component of the melodramatic dramaturgy, the recognition acquires here a much broader significance, be it used in a literal sense or in the metaphorical sense of the term, allowing thus to tackle the issue of the social constructions of subjectivity. Besides we establish the link between this search of recognition, which reiterates itself on multiple discursive levels and registers, and the concept of precarious life developed, among others, by Judith Butler. We analyze the final three books of 2666, to show how as the chaos is introduced, the melodramatic figures are increasingly visible and canonical, and how the presence of evil saturates the realm he portrays. The tension between knowledge and re-knowledge is constant and open to subjective interpretations; the invisible and those denied visibility are becoming a place in writing, be it metaphorical, fictitious, or real. Encounters multiply and their point is to oblige them to face to their problematic existence and their denied memories.