Hasil untuk "History of Asia"

Adam Laroussi, Mamoudou Gazibo

This article explores the national reception of the Belt and Road Initiative (BRI), comparing the cases of Egypt and Morocco. The aim is to find out whether the BRI promotes development in the target countries and, secondarily, whether it actually succeeds in enabling China to establish the BRI as a hegemonic standard in these countries by making them more dependent. To this end, we will explore in particular the impact of national institutional contexts in modulating its effects, and show two different trajectories. For example, Morocco, which has better institutional capacities, modulates the BRI to its advantage better than Egypt, which is on a trajectory of dependence.

Ivana Buljan

Although human rights are often taken for granted as universal values, intercultural dialogue re garding human rights is characterized by a philosophical discourse that lacks real theoretical fou ndations. This article argues that the advancement of intercultural discourse regarding human ri ghts should avoid the persistent fallacy of a “false dichotomy” which assumes Chinese and Western values as alternatives. Firstly, I address the main problems in the intercultural dialogue regarding human rights. Secondly, I explore the core problem, i.e. the issue of the compatibility between the Confucian values and human rights. I point out that human rights are based on a specific under standing of a person as an autonomous rational being who is the bearer of abstract moral duties. T he Chinese tradition is grounded in a different understanding of the individual and the communi ty’s fundamental ethical and political values, where an individual realises his/her potential. In par ticular, the Confucian concept of self and derived relational values, such as harmony, filial loyalty, righteousness and ritual, are fundamental conflicting elements regarding the conception of human rights. Despite Confucian ethics not being based on the conception of the person as an autonomous individual, I argue that many of the concepts within Confucian ideas align with the ideas presented in human rights conventions.

Mariia Bulgarova

The toponymy of any region contains information about the most important stages in the history of the material and spiritual culture of the people, behind each geographical name there is a historical reality. The toponymic system of each language in verbalized form reflects the historical, social, linguistic and ethno-cultural features of the ethnic group. Toponyms can exist on the map for a long time and remain relevant throughout the history of the people. The migration routes of the Nogais in the expanses of Eurasia are marked by toponyms preserved on maps of many historical territories and states, in archives and written monuments, oral folk art, ethnic memory of peoples. Nogai toponyms are scattered – from the Irtysh to the Danube, from Issyk-Kul to the Mediterranean Sea. In the toponymy of Eurasia, a significant trace was left by the eponym Nogai, immortalized in time and space. Geographical names with the name Nogai are recorded in the toponymy of different peoples inhabiting Russia and abroad in the toponymy of Adygea and North Ossetia, Kabardino-Balkaria and Karachay-Cherkessia, Bashkortostan and Tatarstan, Central Asia. Nogai ethnonyms have been preserved in the names of numerous settlements in Türkiye. The ma- terial given by the author in this article has a huge cultural potential, declares the fact of the cultural and historical value of each geographical name.

Mark Philip Stadler

Alexandr Belikov

The article is dedicated to the sixtieth anniversary of the doctor of historical sciences, the famous expert on the history of ancient Armenia, the senior lecturer of the historical faculty of the Yerevan State University, Hakob Zhoraevich Harutyunyan. The article briefly outlines the main stages of his biography, contribution to the study of the role and place of Armenia in the international relations of West Asia and Iran, as set forth in the monograph and doctoral thesis of the scholar.

Andreas Hofbauer

Em Homo hierarchicus (1966), Louis Dumont apresenta o sistema das castas como uma instituição social central da Índia e o opõe ao fenômeno do racismo, que o autor relaciona a sociedades nominalmente igualitárias nas quais perduram desigualdades justificadas com base em argumentos biológicos. Buscando uma alternativa a esta análise estruturalista clássica, o artigo aponta para os contextos históricos em que as castas se tornaram importantes organizações sociopolíticas e sofreram diversas remodelações: busca-se mostrar como as disputas locais, que envolviam colonizadores, elites brâmanes, protonacionalistas e até líderes dalits, contribuíram para a consolidação e disseminação do sistema de castas em todo o subcontinente. Nos diversos discursos, tanto a casta quanto a raça foram usadas como argumento não apenas para incentivar processos de identificação ou distanciamento, mas também para justificar tratamento desigual e exclusão ou reivindicar direitos específicos. Palavras-chave: casta | raça | colonialismo | Índia.   Abstract: In Homo hierarchicus (1966), Louis Dumont presents the caste system as a central social institution in India and opposes it to the phenomenon of racism, which the author relates to nominally egalitarian societies in which inequalities justified by biological arguments persist. Seeking an alternative to this classic structuralist analysis, this article points to the historical contexts in which caste became an important sociopolitical organization and underwent several remodelings: it seeks to show how local disputes involving colonizers, the Brahmin elites, proto-nationalists and even Dalit leaders contributed to the consolidation and dissemination of the caste system throughout the subcontinent. In various discourses, both caste and race were used as arguments not only to encourage processes of identification or distancing, but also to justify unequal treatment and exclusion or to claim specific rights. Keywords: caste | race | colonialism | India.

Tomer Nisimov

Rabith Jihan Amaruli

Sejak buku Kuntowijoyo, Penjelasan Sejarah diterbitkan pada 2008, dunia penulisan sejarah di Indonesia kembali dimeriahkan dengan diskursus mengenai hakikat ilmu sejarah dan bagaimana penjelasan sejarah dilakukan. Buku yang seolah menjadi karya trilogi tentang metodologi sejarah terakhir Kuntowijoyo, di samping Pengantar Ilmu Sejarah (1995, 2013, ed. baru) dan Metodologi Sejarah (1994, 2003, ed. kedua) itu, telah memperkuat kembali pendapat yang menyatakan bahwa hakikat sejarah adalah ilmu yang mandiri, yakni memiliki filsafat ilmu sendiri, permasalahan sendiri, dan penjelasan sendiri (Kuntowijoyo, 2008: 2). Lebih lanjut, ia menyatakan bahwa sehubungan dengan jenis ilmu, ada tiga hal prinsip yang harus diperhatikan oleh para sejarawan, yakni penjelasan sejarah adalah tentang 1) menafsirkan (hermeneutics) dan mengerti (verstehen); 2) penjelasan tentang waktu yang memanjang; dan 3) penjelasan tentang peristiwa tunggal. Prinsip-prinsip tersebut telah memupuk kepercayaan diri banyak sejarawan untuk menyusun tulisan sejarah dalam ragam aspek dan perspektif. Hal ini pula tampaknya yang menjadi karakter artikel pada Jurnal Sejarah Citra Lekha Edisi Vol.5 No.1, 2020 kali ini dengan tema etnisitas, identitas, dan kebudayaan.

Wawrzyniec Popiel-Machnicki, Bartosz Osiewicz

Bronisław Grombczewski, a son of a Polish participant in the January Uprising (1863), chose a career path in the tsarist army of the Russian Empire and became a general under Tsar Alexander III and Nicholas II. Grombczewski was famous thanks to his service in Central Asia, where as a diplomat and intelligence officer he defended the interests of Russia in its struggle against the British Empire for the Silk Road. His travel diaries, covering numerous expeditions, are an invaluable source of knowledge about the history and life of the inhabitants of this region. Moreover, Grombczewski’s notebooks reflect the policy of Russia in the late nineteenth and early twentieth centuries. In addition to their value as a historical document, they give personal insight into Grombczewski. The purpose of this article is to identify the features of the diary genre in which Grombczewski worked. Attention will be paid to the culture of diary-writing in this historical period; the problem of the correlation between the elements of historical narrative and an intimate narrative; question of the addressee (the most important addressee was the Russian Emperor); functions performed by the general’s diary.

D. Gedeeva

The paper introduces into scientific discourse a document contained in Kalmykia’s National Archive which is a decision of the Zargo Court, a consultative organ affiliated to the executive office of the Kalmyk Khanate and endowed with administrativejudicial powers. It contains data about borders of seasonal nomadic relocations between uluses (subordinate communities) of the Kalmyk noyons (landlords) as of 1765. The document testifies the Kalmyks were actually occupying quite vast territories as pasture lands during the examined period. The source was investigated by historians that basically used its 18th-centiry translation. But like many other documents, it has remained virtually unknown to Kalmyk linguists. The Clear Script text is a precious source for further vocabulary and grammar studies of the 18th-century Kalmyk language.

G. Ursin, Huiyan Ma, A. Wu et al.

A. Wu, R. Ziegler, P. Horn-ross et al.

D. Tolia‐Kelly

Memory has been figured as an important process of placing and locating people and communities, both geographically and socially. Memory has also been significant in research on people who are not part of a formal record of history. This memory work includes a focus on black identity, especially in the work of Toni Morrison and Paul Gilroy. This paper seeks to examine the relevance of memory and re‐memory for the social geographies of the South Asian population in Britain. In the first section I examine visual and material cultures as mechanisms for memory, especially their role in figuring diasporic positioning, and identity politics. These memories are in the form of testimonies and biographical narratives. In the paper I have argued for the relevance and value of re‐memory in understanding the narratives of British Asian heritage in the everyday domestic environment. Re‐memory is an alternative social narrative to memory as it is a form of memory that is not an individual linear, biographical narrative. Re‐memory is a conceptualization of encounters with memories, stimulated through scents, sounds and textures in the everyday. ‘Home possessions’ constitute precipitates of re‐memories and narrated histories. These are souvenirs from the traversed landscapes of the journey, signifiers of ‘other’ narrations of the past not directly experienced but which incorporate narrations of other's oral histories or social histories that are part of the diasporic community's re‐memories. Collectively, visual and material cultures are identified as precipitates of these re‐memories in the form of historical artefacts of heritage and tradition.

J. Boyd

Karla Xiomara Luna Mariscal

Ahmad Tohari, El regreso de Karman, traducción e introducción de Evi Yuliana Siregar y Fernando Octavio Hernández, México, El Colegio de México, 2015, 158 pp.

Darwin Siregar, Lutfi Yondri

Ketuk Cave complext as apart of Pawon karstic area. It located at the eastern side of Pawon Cave. The collecting data from Ketuk Cave complex had been down by survey and excavation. The conclusion based on the research is some of cave on Ketuk Cave complex had some indication about human activity in the past on it location. The artifactual remains had found such as in Ketuk Cave 3, 4, and Ketuk Cave Above. The carbon dating analysis C-14 from the sample sand and stalactite had been shown about it chronology, 1560 + 140 BP (sand) and 3260 + 120 BP (stalactite). That mean a while, the human activity there is not in the same era with in Pawon Cave. Pawon Cave had the carbon dating chronology during 5660 + 180 BP until 9525 + 200 BP. Gua Ketuk merupakan gugusan gua yang terdiri dari enam ruang gua. Terletak satu kawasan dengan Gua Pawon, termasuk dalam lingkungan karst Pasir Pawon. Pengumpulan data arkeologi di Gua Ketuk dilakukan dengan menerapkan metode survei dan ekskavasi. Berdasarkan hasil penelitian yang dilakukan dapat disimpulkan tidak semua ruang gua memiliki indikasi pernah dimanfaatkan sebagai tempat beraktivitas oleh masyarakat masa lalu. Tinggalan artefaktual antara lain ditemukan di Gua Ketuk Ruang 3, 4, dan Gua Ketuk Atas. Analisis pertanggalan karbon (C-14) yang diambil dari sampel tanah dan stalaktit telah dilakukan pada Gua Ketuk Ruang 4 dengan hasil pertanggalan 1560 + 140 BP untuk sampel tanah, sementara itu dari stalaktit diperoleh pertanggalan sekitar 3260 + 120 BP. Dari pertanggalan tersebut dapat disimpulkan bahwa aktivitas manusia di gua tersebut jauh lebih kemudian dibanding yang berlangsung di Gua Pawon dengan rentang pertanggalan antara 5660 + 180 BP sampai 9525 + 200 BP.

I Made Yudabakti

On this globalization era many local arts have faced processes of marginalization, including parwa shadow puppet as can be seen in Gianyar Regency, Bali. This article studies about the marginalization of parwa shadow puppet (WKP) in Gianyar Regency. The study based on observation of this specific WKP in the period of a decade, 2000 until the year 2010. In addition of observation, data for the study were collected through interview and desk research. The research shows that in the last ten years, the popularity of WKP has declined marked by the decrease in number of audiences and performance schedule of all WKP puppeteer including that performances for religious activity. Marginalization of WKP are caused by an internal and external factors. Internal factor consisted of decreasing society fascination watch on the WKP, declining of puppeteer creativity, weaknesses in the policy of traditional institutions, and the lack of support from the government. The external factor included the obscure future of WKP, people are more intearested with aspects of an entertainment than moral teaching of the performance, the increasing influence of global arts, and the availability of modern entertainment amusement sources. The research also shows that amidst the strong marginalization phenomena of life of the WKP in the same time there has been efforts to preserve the WKP in Gianyar.

I Nyoman Linggih

Since the ancient time Bali has witnessed the harmony of Siva-Buddha religion, as can be seen from numerous cultural artifacts, including the Pegulingan Buddha ?iwa di Pura Pagulingan. This research was aimed at finding the form of the Buddhism artefacts in Pegulingan Temple, the structure of Pegulingan Temple, and the perception of the villager of Desa Pakraman Basangambu upon the, Tampaksiring district, Gianyar regency upon the the harmony of Buddha ?iwa di Pura Pagulingan. The research data is compiled through observation, literature study, and interview; the analysis was done through data reduction and data display, followed by conclusion drawin. The findings of this research was the Siva_buddha artefacts in the temple in form of Buddhism Stupa, and several Siva shrines. These artefacts shows the harmony and similarities of goals, which must be preserved in celebrating the oneness of God. Kebersamaan Agama Siwa-Budha di Bali telah ada sejak jaman dahulu, dibuktikan dengan berbagai tinggalan budayanya, salah satunya di Pura Pegulingan. Penelitian ini bertujuan untuk mengetahui wujud tinggalan dari Agama Budha di Pura Pegulingan, struktur Pura Pagulingan dan persepsi masyarakat Desa Pakraman Basangambu, Kecamatan Tampaksiring, Kabupaten Gianyar terhadap kebersamaan Buddha ?iwa di Pura Pagulingan. Data penelitian ini dikumpulkan melalui observasi, studi pustaka dan wawancara, kemudian dianalisis dengan langkah reduksi data, display data dan conclusion rawin/verification. Hasil penelitian ini berupa tinggalan yang bersifat Siwa-Budha di pura tersebut. Tinggalah tersebut berdasarkan penelitian berupa stupa Agama Budha, beberapa palinggih dari Agama Siwa, dan persepsi masyarakat berhubungan dengan kebersamaan Siwa-Budha di Pura tersebut. Keberadaan bangunan suci dari kedua agama tersebut menyiratkan adanya kerukunan dan kesamaan tujuan, yang perlu dijaga melalui kesucian lahir dan batin. Pura tersebut merupakan sarana pemersatu umat, dengan dasar keyakinan bahwa Tuhan itu satu.

A. Mente, F. Razak, S. Blankenberg et al.

OBJECTIVE To investigate ethnic differences in adiponectin and leptin concentration and to determine whether these adipokines and a high–glycemic index diet account for ethnic variation in insulin resistance. RESEARCH DESIGN AND METHODS In 1,176 South Asian, Chinese, Aboriginal, and European Canadians, fasting blood samples were drawn, and clinical history and dietary habits including glycemic index/glycemic load were recorded using standardized questionnaires. Insulin resistance was defined using homeostasis model assessment–insulin resistance (HOMA-IR). RESULTS Adiponectin concentrations were significantly higher in Europeans (adjusted mean 12.94 [95% CI 2.27–13.64]) and Aboriginal people (11.87 [11.19–12.59]) than in South Asians (9.35 [8.82–9.92]) and Chinese (8.52 [8.03–9.03]) (overall P < 0.001). Serum leptin was significantly higher in South Asians (11.82 [10.72–13.04]) and Aboriginal people (11.13 [10.13–12.23]) than in Europeans (9.21 [8.38–10.12]) and Chinese (8.25 [7.48–9.10]). BMI and waist circumference were inversely associated with adiponectin in every group except the South Asians (P < 0.001 for interaction). Adiponectin was inversely and leptin was positively associated with HOMA-IR (P < 0.001). The increase in HOMA-IR for each given decrease in adiponectin was larger among South Asians (P = 0.01) and Aboriginal people (P < 0.001) than among Europeans. A high glycemic index was associated with a larger decrease in adiponectin among South Asians (P = 0.03) and Aboriginal people (P < 0.001) and a larger increase in HOMA-IR among South Asians (P < 0.05) relative to that in other groups. CONCLUSIONS South Asians have the least favorable adipokine profile and, like the Aboriginal people, display a greater increase in insulin resistance with decreasing levels of adiponectin. Differences in adipokines and responses to glycemic foods parallel the ethnic differences in insulin resistance.

G. Chaubey, M. Metspalu, Ying Choi et al.