Hasil untuk "History and principles of religions"

Dimitrios Zygomalas

The city of Thessaloniki, the second most populous in Greece, boasts a remarkable architectural heritage, in reflection of a unique, uninterrupted history of nearly 24 centuries. A most significant segment of this legacy are the city’s 19th and 20th-century historic buildings, which are nowadays referred to as “modern” monuments. Under the Greek Constitution, their protection is an obligation of the State, and at the same time, a right of every citizen. Hence, parallel to the relative actions of the responsible state body, one notes a growing number of initiatives by non-specialist individuals, which aim to strengthen protection. So far, their impact has been minimal, a result of poor communication and coordination with the responsible Service. Yet the prospect of a fruitful cooperation remains attainable and, on the present occasion of the 20th anniversary of the Faro Convention, calls for a methodical pursuit. To promote this effort, the present paper initially discusses the hitherto action of each side and then shapes an initial set of basic methods for a fruitful joint effort.

Hasan Çolak

The Ottoman Empire is often presented as a space in which a myriad of people using different languages coexisted. However, scholars have often taken multilingualism in the Ottoman world for granted and, despite some valuable exceptions, they have rarely ventured to study it. Likewise, they have often focused on the multiplicity of the languages spoken in the Ottoman Empire rather than the people who spoke, wrote, and interacted with each other in these languages. This paper proposes to analyse how multilingual Ottoman translators defined their expertise by virtue of their knowledge of languages that their audiences did not necessarily know. As a case study, it focuses on a joint translation of Aristotle through Ioannis Kottounios’ commentary by a Greek-speaking Muslim and a Turkish-speaking Orthodox Christian in the eighteenth century. Drawing on the oft-cited metaphor of the tower of Babel, the essay engages with a discussion of transculturality in the Ottoman world of translation as expertise. Next, it explores how, if at all, these translators staged their expertise. It then analyses how their performing and staging of expertise was received by their primary audiences. Finally, it contextualises this collaboration among the seventeenth- and eighteenth-century Muslim intellectuals who used sources written in Greek and Latin but produced works on ancient Greek history, philosophy and science in what the Ottomans called the elsine-i selâse, ‘the three languages,’ consisting of Turkish, Arabic and Persian.

Savin Andrey

The article introduces a new document of the GPU Secret Department on the instigating the Renovationist split in the Russian Orthodox Church. This is the postal telegram No. 24968s of May 29, 1922, signed by the Head of the Secret Operative Directorate of the GPU V. R. Menzhinsky, and by the Head of the Secret Department of the GPU T. P. Samsonov. This telegram is part of a set of directives issued by the GPU, which initiated and regulated the church schism in 1922. Earlier, the researchers at Orthodox Svyato-Tikhonovsky University of Humanities published two directives of the GPU Secret Department, sent out from Moscow in the summer and fall of 1922. The documents describes the specific role that the GPU played in the beginning of the campaign to instigate split in spring-summer of 1922. In particular, the telegram deals with the actions of the GPU at the very beginning of the campaign. The document shows that by this time, the leadership of the GPU had already developed two main strategies, which they then adhered to steadily during the campaign: complete secrecy and strict control over the actions of the renewed clergy. The publication also describes specific measures taken by the GPU in Siberia immediately after receiving the Circular of May 29, 1922: the establishment of the renovationist Siberian church department ("Sibtserkov’") and the trials of the Tomsk Vicar and Barnaul Archbishop Victor (Bogoyavlensky) and the Irkutsk and Verkholensk Archbishop Anatoly (Kamensky).

Anja Wagner

Gaddi music videos have millions of YouTube views and Gaddi singers are prominent among Himachal Pradesh’s folk music artists. The Gaddi community is connected in popular imagery to the mountains and known as transhumant agropastoralists who rear sheep and goats. A characteristic of Gaddi singers present online is their activity offline—cultural programs, concerts, and religious rituals. Gaddi vernacular music, online and offline, promotes a version of their cultural identity that is tied to their pastoral heritage. Digitalization has lowered barriers to music production and consumption and, thus, enlarged the possibilities of artistic representations. The YouTube videos produced are highly professional. Their presentations of cultural heritage coincide with a rapid transformation of Gaddi lifestyles in everyday life. The connection between digital Gaddi music and cultural heritage is part of a broader development in productions of regional music in India. In the digital era, regional identities are being reaffirmed, not devalued, by producers and consumers with an increasingly cosmopolitan outlook.

Stephen Christopher, Peter Phillimore

This Introduction provides the first exhaustive overview of the range of ethnographic and historical research on Gaddis. Beginning with late 19th-century colonial efforts to pin down, in a manner characteristic of the period, the elusive structure of Gaddi society, we trace the trajectory of research in numerous Gaddi communities in western Himachal Pradesh over the last seventy years. We highlight several areas of substantial research at the intersection of politics, religion, gender and economy, and how these shape contemporary disputes about cultural identity. These disputes can be best summarized as the question: ‘Who counts as a Gaddi?’ Of course, the historic identity of Gaddis as the preeminent sheep and goat herding pastoralists of the region looms large, even as transhumant pastoralism itself declines, for herein lies the ideological roots of contemporary social divisions and exclusion. We also highlight how the diversity of ethnographic vantage points brought together in this Special Issue help to dispel lingering assumptions of Gaddi cultural and political uniformity across the region, as each in different ways illuminates the connections between Gaddis, their neighbors, and the state.

Ivan Macut

With the introduction and conclusion, the article is divided into two parts. The first part shows in an almost schematic way how this ecclesiastical document came into being. The second chapter presents the most important theological and other ecclesiastical themes that are important for the understanding of this document: the Trinity; the Sacraments of Baptism and the Eucharist; the visible unity of Christians which is a gift of God; the joint proclamation of the Gospel in the world; rapprochement; the purification of historical memory; mutual prayer; the achievement of unity in faith; shared responsibility on the European continent; the importance of the defence of migrants and the created world; the importance of dialogue with Jews, Islam and members of other religions.

Mona Bhan, David Citrin

Boguslaw Szmygin

Ochrona dziedzictwa jest w okresie transformacji, która polega m.in. na zwiększeniu wpływu interesariuszy na ochronę, zarządzanie i użytkowanie dziedzictwa. Konieczność takiej modyfikacji została sformułowana w dokumentach międzynarodowych – Konwencji z Faro (Rada Europy) i Rekomendacji HUL (Zgromadzenie Generalne UNESCO), które powinny być wdrażane przez państwa - strony tych organizacji. Zadaniem środowiska konserwatorskiego jest dostosowanie teorii i praktyki ochrony dziedzictwa do tych zmian. Wdrożenie nowego podejścia w ochronie dziedzictwa będzie długotrwałym procesem. Obszarem w którym zmiany będą szybko zachodziły jest ochrona miast historycznych. W zespołach staromiejskich konieczne będzie uwzględnienie trzech procesów: ochrony, użytkowania, przekształcania. Konserwatorzy zabytków będą musieli opracować narzędzia służące koordynacji i kontroli tych procesów. Swoistym poligonem tych działań jest zarządzanie miastami wpisanymi na Listę Światowego Dziedzictwa UNESCO.

Maxim Orlov

The article analyses the little-studied issue of the infl uence of monasteries on the process of Christianisation of the non-Russian population of Vyatskaya and Velikopermskaya Diocese in the 18th century. In this period, both civil and spiritual authorities had no idea of endowing monasteries with special missionary rights. The decrees of the Russian monarchs and the decrees of the Holy Synod regarding the Orthodox mission most often determined only the behaviour of missionaries, not dividing them into representatives of the black and white clergy. In legislative and other departmental acts of the 18th century, the emphasis was on the missionary’s authority, as well as on the ultimate goal that he should achieve, i.e. strengthening of the newly baptised in the Christian faith. However, this agenda did not imply a full mixture of representatives of the black and white clergy who had dissimilar ways of life. In real practice, the synodal and diocesan authorities used the spiritual and material potential of monasteries with the aim of a better organisation of the Orthodox mission. Monks were often entrusted with duties of conducting direct missionary activity, further catechising and instructing the newly baptised in the Christian faith, organising the activities of the parish clergy, and monitoring the state of faith of the newly baptised. In addition, the monastery was regarded as a place for improving those newly baptised who deviated from standards of the Christian faith. Another aspect of the activity of monasteries was the admission to the confi nes of the monastery of those newly baptised who themselves wanted to establish themselves more fi rmly in the Orthodox faith. Even in those cases when monasteries did not directly take part in the spread of Christianity, there was an indirect influence of monasteries located near non-Russian settlements. It is also worth noting that monasteries owned lands in diff erent parts of Vyatka Diocese, including in areas with a pagan population. Through the Russian (Orthodox) population living in the estates of monasteries, representatives of non-Christian religions became familiar with the Orthodox faith.

Shahram Farahnaki, JamSheed Noroozi, Shahram Usefifar et al.

The present paper deals with the status of trade in Khorasan and Transoxania in the Timurid period, which is one of the elements that make up the Timurid economy. In this paper, based on the data in the sources and with a descriptive-analytical approach, the regional trade situation has been examined from the advent of Timor to the end of the Boeera rule. The article puts forward the fundamental question of how the business situation in Khorasan and Transoxania was during the Timurid era. In this paper, it has been shown that attention to the trade category in the view of Amiran Teimouri, the geographic location of these two important regions, commodity diversity and the growth of several major cities in these areas are a series of factors affecting the prosperity of trade in Khorasan and Transoxania. The trade of these areas, with the support of these factors and the exposure to economic policies of the emirs of Timurid, has a dynamic business. Therefore, with relative prosperity in the components of the regional trade in the Timurid period, we face.

Barbara Ferriani

Lucio Fontana’s collaboration with architects, which continued to progress over the entire period of his creative experience along with his more famous artistic and spatial production, offered important opportunities for experimentation and research. The artist worked with architects such as Luigi Figini, Gino Pollini, Giò Ponti, Luciano Baldessari, Marco Zanuso, Osvaldo Borsani and Ico Parisi, and it was actually the architects who first intuited the innovative scope of his research. It involved works of a temporary nature carried out for exhibitions, trade fairs and celebrations of historical events, some of which went missing at the end of the events, but also some that became an integral part of extant architecture. Indeed, the artist made numerous environmental works for public buildings, hotels, cinemas and private homes, using traditional materials such as ceramics, mosaics and plaster, as well as new media such as fluorescent colours, black lights, neon lights, and more. As often happens, and as needs and tastes changed, the works were decontextualized and assumed a different connotation. Here below is a description of the choices made during three of the seven restorations we carried out in the last few years on environmental works created by Fontana between the mid-1940s and the end of the 1950s, which were taken from their original location and moved to new sites.

Irina Litvinova, Olga Redkina

This article analyses the problem of consolidation of society and the Orthodox Church in a large uyezd centre of Saratov Governorate during World War I. The socio-cultural and spiritual life of the pre-Soviet period in the history of Volgograd (formerly Tsaritsyn) against the background of current scientifi c interest in the events of the Battle of Stalingrad remains unexplored. In particular, the spiritual component of the provincial society of the Lower Volga region is not studied enough. This component in conditions of World War I is directly related to the topical problem of the “culture of the rear”. The aim of the article is to reveal the content of spiritual and social work of the church as an important component in social regulation of provincial society during the years of the World War. Special attention is paid to the issues of interaction between clergy and lay people in supporting soldiers’ families, assisting the wounded and the displaced. The authors of the article have studied and introduced new factual material on the topic in question. The article specifi es functions of parish councils, aspects of interaction between parish councils and churchgoers in setting up hospitals, orphanages, in supporting local divisions of charitable organisations, namely the Red Cross, Elizavetinskiy and Tat’yaninskiy committees, the “Humanistic Society” (Russ. Человеколюбивое обществo). The authors have carried out documentary analysis of archival sources and printed materials by means of the method of collecting factual data contained in documents; the documents themselves served as the main source of information. The study made use of a civilisational approach to the analysis of socio-cultural and spiritual factors that infl uenced the life of provincial society in the period of great trials. The main conclusion of the study is that the unity of society and the Orthodox Church came to be one of important social foundations of the rear during the dismal period of World War I.

Yaşar Türkben

Ölümbütün canlıların karşılaşacağı kaçınılmaz sondur. Ancak canlıların içerisindeöleceğini bilerek yaşayan tek varlık insandır. Bu yüzden insanlığın başlangıcındanberi ölüm hem merak konusu hem de kendisinden korkulan bir olay olmuştur.Sanatçılar, edebiyatçılar, kelamcılar ve filozoflar eserlerinde ölüm konusunuele almışlar her biri taşıdığı dünya görüşüne göre tutum geliştirmişlerdir.Düşünce tarihine baktığımızda İlkçağdan itibaren ölüm karşında takınılan ikitutum göze çapmaktadır. Bunlardan ilki ölümü hiç akla getirmemek iken, diğerher an ölümü hatırlamak şeklindedir.İslam düşüncesinde ölümkonusu daha çok ölümden sonraki hayat ve bu hayatın mahiyeti bağlamında elealınmaktadır. Bu konu kelamcılar ile filozoflar arasında derinlemesine elealınmakla birlikte, edebiyatçılar da konuyu romanlarında, şiirlerindeişlemektedir. Necip Fazıl Kısakürek, şiirlerinde ölüm, ölüm sonrası hayat, ruhve diriliş ile konuları işleyen bir düşünürümüzdür. Bu çalışmada ölüm vesonrasına dair düşünce tarihinde, özellikle de İslam düşünce tarihinde ilerisürülen fikirlere yer vererek, Necip Fazıl’ın bu düşüncelerden hangisine yakındurduğunu tespit etmeye çalıştık.

مهدی صلاح, معصومه یاراحمدی

The coup of 1299 e. Afterwards, Reza Khan arrived at a new stage in the history of Iranian society. In order to achieve political stability, his government put the focus of its agenda on all political, economic, social and military dimensions. Culturally, the government of Reza Shah intended to implement the policy of cultural integration through the centralization of power, since other policies of the Reza Shah government, such as the creation of a single army, the settlement of nomads, the secularization of laws and the like, can not lead to the survival of the concentration of power To become him The ethnic and cultural diversity of the Iranian society, along with the climatic diversity, was a major obstacle to this path; therefore, the Reza Shah government sought to eliminate the cultural differences of the Iranian society and transform it into a community with language and culture and common customs. I believe that the nation has created language and culture, customs, and shared beliefs and ideals and institutionalized policy of centralization. In the same vein, the government is pursuing this ideal through the development of new educational schools and organizations such as the organization of thought development in pursuit of the principle of centralization. How Reza Shah's government succeeded in achieving this goal is a separate issue, but what was the role of Reza Shah cultural integration policy in terms of the cultural, linguistic and cultural diversity of Iran in the Reza Shah government? This is an issue that this article seeks to explain and analyze.

Kostriukov Andrei

The article covers the last period of church-administrative activity of the Sofia’s metropolitan Stephаn (Shokov). The author describes the testimonies of contemporaries about the character and personal qualities of this ambiguous hierarch. In 1945–1948 metropolitan Stephan was the exarch of the Bulgarian Orthodox Church and participated in the Meeting of heads and representatives of Autocephalous Orthodox Churches in 1948. The author considers the circumstances of the dismissal of metropolitan Stephаn and his exile as especially important and interesting ones. The meeting of 1948 became the critical event in the exarch’s destiny. Being the supporter of ecumenism, metropolitan Stephen tried unsuccessfully to convince Patriarch Alexis of his rightness in order not to allow the condemnation of ecumenical contacts by the Moscow meeting. However Moscow looked on ecumenism differently in those days. In Moscow the Soviet management aspired to establishment of the centre of World Orthodoxy and tried to cite the Moscow Patriarchy against Constantinople that was under the influence of the USA and the Great Britain. As the Constantinople Patriarchy approved the ecumenical movement, the Moscow Patriarchy has been forced to take of an opposite position. Therefore, the participation of the Russian Church and Churches of the socialist countries in the ecumenical movement was impossible. Metropolitan Stephan, supporting the superiority of the Moscow Patriarchy in the World Orthodoxy, supported the active participation of all Local Churches in the ecumenical movement. The communistic management applied the maximum force to the exarch in order he has not made undesirable statements at the meeting. The fate of metropolitan Stephan has been decided after this meeting. In 1948 he was fired and exiled. The Moscow Patriarchy did not exclude the possibility of moving of metropolitan Stephаn to Russia and his location in any monastery. However metropolitan Stephаn remained in Bulgaria. The destiny of the exarh confirms once again, that the independent position of the hierarch threatened him with full elimination from a church-public life in those years.

Gregor Taxacher

Hans-Christian Roestel

Seth Armus

Gregor Taxacher

Sylvie Eigenmann