Hasil untuk "Asian. Oriental"

Lale Diklitaş

Debates in the 1940s surrounding the state-sponsored translation into Turkish of a central orientalist reference work, the Encyclopaedia of Islam, gave marginalized ulema and their supporters the opportunity to (re)claim interpretive authority over Islam and to attain political influence. Through the publication of a rival encyclopaedia, the İslâm-Türk Ansiklopedisi, alongside a journal, the İslâm-Türk Ansiklopedisi Mecmuası (1940–1948), these ulema expressed their own claim to expertise and aimed to revive their scholarly and intellectual tradition in the face of representatives of the last generation of Ottoman ulema gradually passing away. For this purpose, they used several strategies on two levels, aimed firstly at asserting their own expertise and secondly at denying expertise to their rivals, the ‘orientalists and missionaries,’ such as invoking their own biographies and credentials, the complexity of their field, or their international impact on the one hand, and analysing methods, political aims, power dynamics and alleged neutrality and universalisms on the other hand. My case study demonstrates that the enactment of expertise always takes place within existing ideological debates and socio-political dynamics, as the ulema counteracted the ascription of expertise to orientalists to demand more resources, authority, and power for themselves in the long run.

Xiao Wu, Yaoran Fan, Jianbin Feng et al.

Temperature is an essential environmental factor affecting the viability of organisms. Temperature changes could cause damages or even death. The oriental river prawn, Macrobrachium nipponense, is widely distributed in East Asian countries, and has been an important economical aquaculture species in China since 1990s. This prawn belongs to crustaceans, which is a kind of ectotherms and very sensitive to temperature changes due to their relatively low internal metabolic heat production and their high thermal conductivity. In order to reveal the thermal adaptation mechanisms, M. nipponense were acclimated at 25 °C for 24 h, and successively challenged at 30 °C and 35 °C for 24 h in the same tank, respectively. And histological, biochemical and transcriptomic analyses were carried out on the gills and hepatopancreas under different temperatures. The results showed that different degrees of histological damages were discovered both in the gills and hepatopancreas of M. nipponense at 30 °C and 35 °C. The digestive, metabolic, and antioxidative capacity were enhanced in the gills and hepatopancreas of M. nipponense at 30 °C and 35 °C. A total of 2293 and 3304 differentially expressed genes (DEGs) were identified from the gills and hepatopancreas, respectively. These DEGs were significantly involved in the regulation of transcription, proteolysis, nucleus, cytoplasm, metal ion binding, and ATP binding by Gene ontology (GO) enrichment analysis. Furthermore, the DEGs in the hepatopancreas were significantly enriched in KEGG pathways including neuroactive ligand-receptor interaction, thyroid hormone synthesis, and ECM-receptor interaction. And the DEGs in the gills were enriched in KEGG pathways including cGMP-PKG signaling pathway, ribosome, and calcium signaling pathway. These results could be helpful for further understanding the molecular mechanisms underlying the thermal response of M. nipponense, and increasing knowledge of the regulation mechanisms of freshwater crustaceans in the context of global warming.

Aude Aylin de Tapia

In the last decades of the Ottoman Empire, literature in the Greek alphabet, namely in Greek and in Karamanli-Turkish, experienced an important increase in terms of the number of publications as well as the proliferation of published topics and the diffusion of these publications to wherever readers were present throughout the Empire, especially in Cappadocia, but also abroad. Cappadocia – as a region inhabited by Rums for centuries – became itself a subject for expertise for those who aimed to look into the past of local Rum communities, which, for the most part, were Turkish-speaking, while a minority of Greek-speakers were observed as the heirs of Ancient Greece. While Western travellers were interested in this topic and proposed (hypothetical) theories about the origins of these communities, a series of Rum authors became central experts about Cappadocia’s history, geography and even ethnography and published several books and articles in Greek and in Karamanli-Turkish about Cappadocia. In this paper, we will follow the path of three of them: Nikolaos S. Rizos (1838–1895), Anastasios Levidis (1834–1918), and Ioannis Kalfoglou (1871–1931). Through the analysis of their biographies and writings, I will try to understand what the main motivations of these authors were to write about Cappadocia, why and how they became experts in this topic, what kinds of interactions they had with other authors writing about Cappadocia, and to what extent Cappadocia became a field of expertise and these authors experts in this field.

Notizia, Palmiro

This article examines the available textual evidence from late Early Dynastic/Early Sargonic Ur concerning an unnamed ensi₂ of the northern Babylonian city of Gizuna (ŠID.NUNki). Based on a new interpretation of UET 2, Suppl. 44 and U 32450+U 32457, it is argued that a seven-day burial ceremony in honour of the ruler/governor of Gizuna was held, during which animals were sacrificed at his grave (sur₃-maḫ). It is suggested that the body of the ensi₂ was interred at Ur, either in the Early Dynastic ‘Royal Cemetery’ or in the later ‘Akkadian Cemetery’. A careful review of the late Early Dynastic/Early Sargonic cuneiform tablets from Ur further reveals the existence of an organisation called Ekisa(g) (‘pleasant-place house’), which probably handled the funerary offerings presented to the men and women buried in the city necropolis. If this is correct, then Ekisa(g) may have been the Sumerian name of the burial complex commonly known as the ‘Cemetery of Ur’.

Mary Bannister

Albina Muratbekova

During the years of the Cold War, the opportunities for foreign scientific cooperation by Soviet scholars were limited. However, despite the impediments of the Soviet system, Central Asian science's cooperation with the outside world has continued. In virtue of being of Asian origin and Muslim and having profound knowledge and understanding of the language and civilizational processes of the East, Central Asian people had a special place in Soviet foreign policy. The Central Asians attracted the sympathy of the peoples of the East, which granted them access to their scientific and diplomatic connections. The paper examines how Central Asians used understanding of and ties to the East in diplomacy, for diplomacy, and with diplomacy. First, the paper unpacks the institutional and individual potential of Soviet Central Asian diplomacy and explains how it was used as a tool for Soviet strategy. The paper then examines Oriental studies as a knowledge basis that enabled improved and more in-depth Soviet diplomacy in the East given the pervasive and basic legacy of Oriental studies in studying the East. Further, Soviet involvement in UNESCO programmes in Asia provides insight into how Soviet policy used its soft power through international organisations. In conclusion, the author summarises how science diplomacy was used to further Soviet policy and evaluates the legacy of Soviet science diplomacy in light of recent developments.

Elife Biçer-Deveci, Selin Çağatay

Xinyu Zhao, Crystal Abidin

This article takes the “Fox Eye” challenge that trended on social media in 2020 as a case study in anti-racism activism by (East) Asian users on TikTok. The “Fox Eye” challenge was a trend in which both celebrities and ordinary users—often predominantly White women—posted photos and short videos on how to wear specific styles of make-up to achieve almond-shaped eyes or “fox eyes.” This was often accompanied with a “migraine pose” where a user pushes their index and middle fingers up against the temples on both sides of their head to “lift” the corners of their upper eyelids, and was colloquially referred to as a “Chinese” or “oriental” look. In response, (East) Asian users on TikTok called out the historically racist undertones of this seemingly superficial trend, using the features and affordances of the platform to produce everyday, nonheroic forms of digital activism, as an act of civic engagement and activist campaigning. Building on the scholarship on digital activism, we consider how TikTok has emerged as an alternative activist space for young people, specifically as it services users as a video production and sharing app. We specifically focus on the audiovisual aesthetics of the TikTok narratives in the counter-Fox Eye trend campaign, wherein the strategic and templatable deployments of vernacular TikTok aesthetics—curated image selections, creative uses of sound and audio memes, specific renders of visual filters and effects—play a central role in giving meaning to the online activist narratives created. This has given rise to platformed activism in the TikTok vernacular that we term “gesticular activism,” which focuses on the generation of visibility and virality as awareness-building and consciousness-raising tactics.

Sara Sharifpour, Noori Hadi, Mohammad Reza Gholami Shekarsaraee

IntroductionThe present research deals with the discrepancy between the hypothesized theory of the Asiatic mode of production and the empirical evidence from the Qajar era. Specifically, it explored whether the state–class relationship in the Qajar era can accurately be characterized as oriental despotism (or an Asian state), or it reflects a state where the power of the king was limited by influential classes, such as the clergy, affluent merchants, local nobility, provincial rulers, princes, large landowners, and tribal chiefs. The central focus of this research was to determine whether the Qajar state enjoyed power concentration or operated within a kind of power plurality. In this respect, the central question is: Was the power of the Qajar state limited by social classes, or did it wield absolute and supra-class authority?Theoretical FrameworkThe study examined the state–class relationship through the lens of Karl Marx’s theory of the state. Marx’s perspective on the state can be categorized into three distinct models: the powerless state, the state with relative power, and the state with absolute power. Applying these three models, the present study analyzed the dynamics of the state–class relationship during the Qajar era.According to Marx’s instrumentalist theory, the concept of a class state suggests that both the form and essence of the state are contingent upon prevailing classes. While the state may exhibit diverse variations and characteristics in different historical contexts, it fundamentally relies on classes. In all instances, the state functions as a dependent entity and a tool of the ruling class. Marx presented his theory of the Bonapartist state in The Eighteenth Brumaire of Louis Bonaparte (1852) and The Class Struggles in France 1848-1850 (1850). Marx acknowledges that the state possesses a certain degree of independent power or relative autonomy from the ruling class. According to Marx and Engels, the absence of private land ownership and the existence of large-scale state-controlled water facilities, despite their apparent contradiction, are the defining characteristics of the Asian state, in which the autocratic state machinery exercises control over the production surplus and serves not only as the central apparatus for oppression but also as a tool for economic exploitation at the disposal of the ruling class. In such a setting, “the state reigns supreme.”As evident, Marx’s triadic model of the state analyzes the state–class relationship at three levels. The model of class state portrays a state that lacks power and relative autonomy from the ruling class. The Bonapartist state enjoys relative autonomy from the ruling class, while the Asian state wields absolute power and autocratic authority over all societal classes. The present research used Marx’s triadic model as the analytical framework to examine the state–class relationship during the Qajar era.Materials and Methods This research employed a historical case study approach, which involves gathering extensive information through various data collection methods over an extended temporal span. The collected information is systematically analyzed with the explicit objective of deriving theoretical insights. The documentary research method within the framework of recorded or written history was used to collect the relevant information. There are three strategies for data analysis: pattern matching, explanation building, and time series analysis. Given the descriptive nature of the current case study, the pattern matching method, specifically the type of rival explanations, was utilized. This method involves comparing the historical pattern derived from experience with the predicted theoretical pattern.Results and DiscussionThe central question addressed in the present article pertains to the extent of the Qajar state’s power; whether it was constrained by social classes or characterized by absolute and supra-class authority. According to the research findings, the influential clerics, relying on their social support base, exerted their influence over the state. This influence manifested openly through the issuance of fatwas in significant events such as the Russo-Persian Wars, the Persian Tobacco Protest, or the Constitutional Movement. Furthermore, the clerics often succeeded in establishing common interests through their relationships with statesmen, thereby exerting influence over high-ranking state officials. Notably, clerics comprised 20% of the social composition of the first parliament, which signifies their official entry into the power structure of the time.Prominent and affluent merchants, particularly in the first half of the 19th century, wielded influence by fulfilling the financial requirements of the state and cooperating closely with it. However, their role evolved in the second half of the 19th century marked by events like the Tobacco Protests and Monsieur Naus, when they joined the protesters and disrupted the country’s economic cycles due to conflicting interests. This class emerged as one of the most influential groups in Iran during the Qajar era. With the establishment of the Constituent Assembly, they secured a significant one-third of the parliament composition.The influential patriarchs of tribes and the heads of important clans held significant sway due to their independent geographic position and economic resources, military strength, and provision of manpower to the Qajar army. This enabled them to exert influence and even engage in direct conflicts with the state, such as during the Constitutional Movement.Given Iran’s population structure, which predominantly comprised farmers, the large landowners assumed the role of quasi-sovereigns within the territories under their ownership. Their possession of extensive estates, personal military forces, and substantial incomes derived from landownership, combined with a weak bureaucracy and an inefficient tax system, granted them considerable autonomy in areas under their influence.ConclusionAccording to the findings, it becomes highly challenging to conceive of the Qajar state as the entity possessing absolute power, as Marx suggests as the primary characteristic of the Asian state. In the Qajar Iran, influential social classes, including the clergy, affluent merchants, local nobility, provincial rulers, princes, large landowners, and tribal chiefs, served as intermediary layers that limited the state’s power and prevented the establishment of a supreme master or an absolute ruler. Moreover, the Qajar state, originating from the Qajar tribe, was not practically reliant on the tribe itself or other social classes, so the Qajar state actually employed various methods, such as granting state positions or making discord between tribes, to control and even suppress them. Accordingly, the Qajar state cannot be categorized as a mere instrument of the ruling class or an entity with absolute power. It does not align with the concept of a class state or even a supra-class state. Instead, enjoying power and relative autonomy from the dominant class, the Qajar state could create a relative balance between social forces, leading to its characterization as a Bonapartist state.

Asuncion Fresnoza-Flot

The Thai migration to Belgium is numerically a woman-led phenomenon, which has captured social attention for the last decades. This attention entails stereotypes about Thai migrant women as ‘workers’ in the intimate industry and/or ‘exotic wives’ of Belgian men. To challenge these stereotypes, the present paper explores the often-ignored dimension of Thai women’s sociality. Specifically, it examines the transmission dynamics occurring in their Buddhist social spaces, which shape and reinforce their sense of belonging. To do so, it draws from ethnographic fieldwork with Thai migrant women and key social actors within the Thai population in the country. Data analysis unveils that these women engage in multiform modes of transmission in their Buddhist social spaces. First, they transmit good deeds from the material world to the spiritual realm through merit-making practices and by seeking spiritual guidance in the temple. Second, they pass their socio-cultural ways of belonging to their children by engaging in different socializing activities. And third, they involve themselves in sharing religious faith, material symbols, and tastes described as part of Thai culture. Through this multiform transmission, Thai migrant women confront in subtle ways the common-held views about them at the intersection of their various identities as spouses, mothers, citizens, and Buddhist devotees.

Jeanine Dağyeli

Eleonora F. Shafranskaya, Tatyana V. Volokhova

The literary work of the Russian writer Leonid Solovyov (1906-1962) was widely known in the Soviet period of the twentieth century - but only by means of the novel dilogy about Khoja Nasreddin. His other stories and essays were not included in the readers repertoire or the research focus. One of the reasons for this is that the writer was repressed by Stalinist regime due to his allegedly anti-Soviet activities. In the light of modern post-Orientalist studies, Solovyovs prose is relevant as a subcomponent of Russian Orientalism both in general sense and as its Soviet version. The Oriental stories series, which is the subject of this article, has never been the object of scientific research before. The authors of the article are engaged, in a broad sense, in identifying the features of Solovyovs Oriental poetics, and, narrowly, in revealing some patterns of the Central Asian picture of the world. In particular, the portraits of social and professional types, met by Solovyov there in 1920-1930, are presented. Some of them have sunk into oblivion, others can be found today, in the XXI century. Comparative, typological and cultural methods are used in the interdisciplinary context of the article.

Ercan Akyol

Özlem Sert

Charlotte Thomas

This contribution aims at assessing to what extent does the fact of living in New Delhi influence the Kashmiri Muslims’ sense of a national belonging to India. Non-belongingness is appraised through the study of Kashmiri Muslims’ emotions and perceptions towards New Delhi, that is to say the territory and the inhabitants of the capital city of India. Living in New Delhi nurtures an othering process between Kashmiri Muslims and the non-Kashmiri Muslim Delhiite society. The contribution analyses this process as a two-way dynamic wherein both the groups are at stake. In the same vein, non-belongingness also appears to be an ambiguous process. But ultimately, the feeling of non-belonging prevails among Kashmiri Muslims. Eventually, Kashmiri Muslims’ feelings towards New Delhi coalesced with their feelings regarding the Indian state. Informed by the socialization to state-led violence that they experienced in Indian-Administrated Kashmir as well as their actual experience of New Delhi, Kashmiri Muslims convert their non-belongingness to the city into a perception of national disaffiliation towards what they name ‘India’. The study is based on fieldwork conducted in September and October 2016 in New Delhi among twenty Kashmiri Muslims who had lived in the capital city of India from six months to ten years prior to the interviews.

Anna Pushakova

This article attempts to show how East Asian art was sold and bought in Russia in the first decade after the revolution 1917 by taking the example of the State Museum of Oriental Art (SMOA) in Moscow. The emergence of the SMOA itself was a consequence of political change. East Asian art objects were of interest since the authorities wanted to demonstrate interest by the new state in its Eastern neighbours.The focus of this paper are the forms of sale to East Asian art the museum during the first decade after the Revolution (up to 1928). Until 1917, Asian art objects were mainly held in private collections. In the late nineteenth and early twentieth century, the collectors of East Asian art were mostly industrialists, such as the brothers Sergei and Pyotr Shchukin. The Revolution of 1917 changed the situation: the free art market practically ceased to exist under the Bolsheviks, and the field of private collecting and museum development changed overnight. Nevertheless, buying and selling art was still possible in Russia during the first decades after the Revolution. While private and state museums, galleries, and libraries were nationalised, and the most important private collections were declared property of the new state, smaller private collections were available for sale. The article is based on non-published inventory books and other archive documents of the SMOA and of The State Archive of the Russian Federation (GARF). While available sources are limited, due to the lack of published archives, but also the irregular record-keeping typical for post-revolutionary chaos, the museum archive allows a closer look at the process of buying and selling East Asian art objects from a new angle.

N. Sedghi

The central issue of Ashraf in reviewing Iran's history is to explain the historical obstacles of the formation of the capitalist system of the bourgeoisie and civil society. Ashraf to Description of the above problem has used the concepts of "Asian system" and "feudal system" in Marx's thoughts, and the concepts of “Patrimonialism” and “the Oriental City” in the sociology of Max Weber. As he has used the native concept of the "Muluk-al-Tawaiifi” to analyze some of the characteristics of the social and political life of the nomadic societies and their effects on social and political life of Iran. Ashraf, one of the representatives of the discourse of democratic and capitalist development pattern based on the role of the middle class or bourgeoisie. Ashraf's views on the historical barriers of Iranian society development are remarkable at three levels of political, social and economic interconnectedness. The dominance of Asian systems and the patrimonial and the Muluk al-Tawaiifi in the political arena, Nomadic, rural, and urban community associations in the social arena And the unity of the methods of agricultural production and handicrafts were the factors that Ashraf has raised as historical obstacles to the realization of feudalism and the growth of "national capitalism" in Iranian history.

B. Sharma

Plankton samples collected from the floodplain lakes (beels) and small wetlands (dobas or dubies) of Majuli, the largest river island of the world and a unique fluvial landform of the Brahmaputra river basin of northeast India, reveal 131 Rotifera species belonging to 33 genera and 17 families. Two Australasian (Australian & Asian), four Oriental, six Palaeotropical and one Holarctic species are biogeographically interesting elements; one species is a new record to India while several species are of regional interest. The rotifer fauna is predominantly tropical indicating high richness of cosmopolitan species and important contribution of tropicopolitan and pantropical species. Lecanidae > Lepadellidae are the most diverse families; Lecane Nitzsch > Lepadella Bory de St. Vincent > Trichocerca Lamarck are species-rich genera. The rotifers communities are characterized by several small-sized littoral-periphytic taxa, paucity of the Brachionidae in general and rare occurrence of species of Brachionus Pallas, Keratella Bory de St. Vincent, Filinia Bory de St. Vincent, Asplanchna Gosse and Polyarthra Ehrenberg in particular.

Russell Maeth Ch.

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Janusz Krzywicki, Rajmund Ohly, Stanisław Piłaszewicz et al.

Reviews of: Adele King, Rereading Camara Laye, Lincoln and London, University of Nebraska Press, 2002, 210 pp. Kamusi ya Kiswahili-Kiingereza. Swahili-English Dictionary. Toleo la kwanza, Dar es Salaam: Taasisi ya Uchunguzi wa Kiswahili. Chuo Kikuu cha Dar es Salaam, 2001, 372 pp. „Africa & Asia”. Göteborg working papers on Asian and African languages and literatures, No 2, Department of Oriental and African Languages, Göteborg University, 2002, 214 pp. Herrmann Jungraithmayr, Sindi. Tangale Folktales (Kaltungo, Northeastern Nigeria), „Westafrikanische Studien”, vol. 23, Köln: Rüdiger Köppe Verlag, 2002, 455 pp. Linda Hunter, Chaibou Elhadji Oumarou, Aspects of Aesthetics of Hausa Verbal Art, „Wortkunst und Dokumentartexte in Afrikanischen Sprachen”, vol. 9, Köln: Rüdiger Köppe Verlag, 2001, 153 pp. Doris Löhr, Die Sprache der Malgwa (Nara Malgwa), Frankfurt am Main: PETER LANG Europäischer Verlag der Wissenschaften, 2002, 336 pp. Philip J. Jaggar, Hausa, Amsterdam-Philadelphia: John Benjamins Publishing Company, 2001, 754 pp.