Hasil untuk "History and principles of religions"

Meriç Tanık

How do members of a novel profession gain recognition for their expertise and negotiate its value? This article examines this historically rooted yet persistently relevant question by focusing on the experiences of agronomists, forestry engineers, and veterinarians in the late Ottoman Empire and early Republican Turkey (1890s–1930s). These then-nascent professions faced shared challenges: agronomists worked to earn the trust of farmers, veterinarians contested with farriers over livestock care, and all three professions confronted public scepticism, ridicule, and inadequate compensation despite their extensive scientific training and vital contributions to the economy, public health, and environmental conservation. Drawing on their writings in mainstream press and professional journals, as well as historical interviews with them, this study explores the strategies agronomists, forestry engineers, and veterinarians employed to carve out a new social and economic space for themselves. By analysing their efforts, the article uncovers how experts in emerging fields navigate resistance while striving to redefine societal rewards to secure a place in the new world they are helping to shape – one where economic recognition should be rooted in scientific contributions, which they present as the foundation of progress and advancement.

Julijana Visočnik

Nutrice, ki jim pripisujemo predrimski izvor, veljajo za najpomembnejši kultv Petovioni. Njihovega izrednega pomena ne potrjuje samo število spomenikov, kjerso ali epigrafsko ali ikonografsko (pogosto tudi oboje) izpričane, temveč tudi dejstvo, da so predrimski kult vzeli za svojega tudi italski priseljenci in da se je razširil med pripadniki vseh družbenih razredov; na votivnih spomenikih so namreč kot dedikanti dokumentirani tako člani municipalne elite kakor tudi osvobojenci, sužnji in peregrini. Tako antični kultikakor tudi takratna filozofska misel so vplivali na oblikovanje krščanske misli, zato se zdi samoumevno, da je kult Nutric s svojim sporočilom in zakoreninjenostjo v okolje vplivalna češčenje Marije, ko se je postopoma razširilo tudi na naš prostor. Ostaja pa vprašanje, kako ta vpliv dokazati.

Saiden Akmad, Nancy B. Espacio

This study aimed to describe the millennials' perception of Islam in contemporary society as a basis for interfaith dialogue and cooperation. A descriptive research method was utilized. Respondents were selected using stratified probability sampling. A total of 255 were used primarily as the respondents of this study. The data gathered were analyzed using the SPSS software V21x64. The statistical methods used were frequency and percentage counts, standard deviation, mean, and the grand mean. The respondents’ demographic profile relative to age, the 25-28 age group had more respondents than other age groups. As to sex, females dominated the number of respondents. In terms of tribe, most respondents are Cebuano. Regarding religious affiliation, Roman Catholics have a significant number of respondents and in educational attainment, most of the respondents are high school graduates. Millennials with a moderately high perception of Islam view the religious practices of Islam in a positive light. They may appreciate the emphasis on prayer, fasting, and charity as acts of devotion. Regarding cultural aspects of Islam, millennials with moderately high perceptions may appreciate the rich history and traditions associated with Islamic culture. Relative to governance, millennials with moderately high perceptions may acknowledge the influence of Islamic principles in shaping societies governed by law. They may recognize the importance of justice, fairness, and social welfare in Islamic governance systems and appreciate the emphasis on community and public welfare. Millennials with a moderately high perception of Islam will likely have a positive view of it, appreciating its religious practices, cultural contributions, and governance principles. They may also be open to learning more about Islam and engaging in interfaith dialogue and cooperation with practitioners of different religions.

Vineet Gairola, Shubha Ranganathan

The state of Uttarakhand in India is referred to as dev bhūmi (Land of the Gods)  as it is home to several devī-devtās (local deities), sages, and ṛṣis whose presence renders the geography of this land a potent one. The soundscape of temples in Uttarakhand includes bells, chants, mantras, and ḍhol-damauñ, the latter referring to two rhythmic instruments which are used to facilitate divine possession. Kandara village is situated in Uttarakhand’s Rudraprayag district where there is a temple of a goddess named Rājrājeshwarī Devī who is said to be a form of goddess Durgā. During the times of Navrātri, the nine forms of goddess Durgā are worshiped. It is also one of the times where various religious practices in conjunction with worship take place in the Garhwal Himalayan region. As a result, an older idol of the devī was replaced by a newer one during this time in the Rājrājeshwarī Devī temple of Kandara village. Like in the case of the Rājrājeshwarī Devī, through her naur (representative/medium), the Rājrājeshwarī Devī engages with her devotees and ‘remembers’ their problems and conflicts which she attempts to resolve if asked. Through these transactions, a strong intimate bond at the level of everyday living is formed with a deity. This photo essay aims to provide a closer peek into the realm of lived practices and traditions from the Central Himalayas and to document such experiences which often lie in the zone of orality. The worship of the Rājrājeshwarī Devī holds not only a cathartic value but a protective function which she fulfills by ensuring good health and prosperity for the entire village.

Tatyana Shevchenko

Letters from Hieromonk Athanasius (Nechaev) to his confessor and elder, Hieroschemamonk Ephraim (Khrobostov) are presented in the publication. They were written from Paris to Valaam in Finland, where at that time the Valaam Monastery was located. Hieromonk Athanasius - the future archimandrite and spiritual mentor of monasticism abroad, the superior of the Three Hierarchs metochion in Paris (1933-1943), dean of the parishes of the Moscow Patriarchate in France, the first spiritual mentor of the future Metropolitan Anthony of Sourozh (Bloom). His addressee was the fraternal confessor at the Valaam Monastery, and before the revolution, the confessor of Grand Duke Nikolai Nikolayevich (the younger) and his family, Hieroschemamonk Ephraim (Khrobostov), - is the respected and authoritative member of the spiritual governing body of the monastery. In the Smolensk skete on Valaam, he daily served a liturgy in memory of the Russian soldiers who died at the front for the faith, the Tsar and the Fatherland. The letters were written during the period of study of Father Athanasius at the St. Sergius Theological Institute in Paris and during his service in the monastery-orphanage "Unexpected Joy" in Livry-Gargan near Paris. They deal with many problems of the church life of the Russian diaspora in France and the Russian emigration in general as a phenomenon. Father Athanasius described the causes of jurisdictional disputes in exile, problems at the Theological Institute, conflicts between hierarchs, and more. He was something of a correspondent who kept the Valaam monastery authorities up to date on events. Describing in detail the essence of the disagreements, at some point he apparently got tired of them and plunged headlong into pastoral work, warmly describing the life of the emigrant communities he served. During the cross-over of Metropolitan Evlogy to the Patriarchate of Constantinople, Father Athanasius could not reconcile himself to the break with the Russian Church, and believed that it was better to return to Valaam. However, these plans were not destined to come true.

Heidi E. Fjeld, Inger K. Vasstveit

This article explores the use of amulets on children’s bodies, drawing on empirical examples from Mugum in western Nepal and theoretical insights from anthropology of personhood, kinship and infrastructure. Taking four-year old Tashi and his family in Mugum as a starting point, we show how the status of toddlers and small children is “extraordinary”; they are physically fragile, emotionally uncontrolled, and weakly connected, and in need of special protection. In the complex transition to ordinary personhood, amulets serve as one of many “technologies of protection” for children (Garrett 2013, 189). We suggest that amulets act as a stable infrastructure that enables a hope for children to live ordinary lives, and argue that the significance of these means of protection intersects closely with notions of marginality. Note: To have Tibetan script correctly displayed, please download the PDF file and open it in a desktop application.

Mohamed El Sayed Mohamed Abdou, Mohammed Ebrahim Sakr

God Almighty created man and his instinct pure from deviations and delusions, and then made him free to choose between good and evil, and between immorality and piety, until he made him in a permanent test, so his resting place will be Paradise if he follows the orders of God Almighty and avoids his prohibitions, and his resting place will be fire if he disobeys him and disbelieves in him, and one of the reasons for his disobedience and disbelief is to follow the devil who wants to bring them with him to hell. The problem of research. Those who called "worshippers of demons" excelled in their worship, and invented rituals dictated to them by the devil - God curse him - and this satanic band was since ancient times, but there were no books written for them in this matter showing what they do, but it subsided in some ancient times, but it appeared strongly in the modern era led by Jews and Christians Freemasons, have books, beliefs and rituals. This reflects the importance of this type of study, because it is the first thing concerned with revealing the plans of Satan and his followers on earth, to warn people of his traps and dangers, especially since this phenomenon has become an organized group, calling for its ideas, and spreading its corruption among people, in ancient and modern times. The research aims, Showing this sect to the owners of moral values and principles in general and to Muslims in particular so that they can prevent it. Looking at the history of Islam, and knowing how Islam dealt with Satanism. The challenges facing the nation are very serious, so did the street leave the nation without specifying a method for it to meet these deviations at such times. methodology: The researcher used the descriptive analytical approach, where the ideas and beliefs of the various sects, religions and sects that worshiped Satan were studied, analyzed and traced throughout history according to the historical method, depending on reliable sources and references available to serve the purpose of the research.. Among the expected search results, Studying the ideas and beliefs of the different sects, religions and sects that have worshiped Satan, analyzing and tracking them throughout history according to the historical method, relying on reliable sources and references available to serve the purpose of research.

Dr. Saeed Naji Ghaleb Iskandar

Abstract: This research aimed to trace the similar stations and the common historical pages between Yemen and the Maghreb since the advent of Islam and the integration of the two regions into the framework of the Islamic religion until the end of the Umayyad rule in the year 132 AH / 750 AD. The researcher adopted the two approaches. historical and comparative; This is done by reviewing what was mentioned in the historical and geographical sources, the books of classes, and the translations of references that talked about Yemen and the countries of the Maghreb, and their inhabitants, and their analysis; And it represented the basis for building the research, as well as some recent references and studies that approached the subject, and the research consisted of five main investigations. This begins with the station of the emergence of Islam and the method of its spread in both Yemen and the countries of the Maghreb, and also in the stage of the Islamic conquests; It was represented by the contributions of the Yemeni and Moroccan elements in the conquests of Al-Aqsa Morocco and the country of Andalusia, then in the post-conquests phase and the emergence of apostasy movements and prophets in the two regions, and finally; The spread of intellectual currents opposing the rule of the Umayyads; And the outbreak of revolutions and uprisings in both Yemen and the Maghreb countries- at close times- precipitated the fall of the Umayyad Caliphate. Based on the results, the researcher recommended benefiting from historical events, and consolidating the principles of justice and good governance; To prevent strife and conflicts, he also presented proposals for future studies on the subject. Keywords: similar events, history of Yemen and the countries of the Maghreb, a comparative historical study, early Islam and the Umayyads. الملخص: هدِفَ هذا البحث إلى تتبع المحطات المتشابهة والصفحات التاريخية المشتركة بين اليمن وبلاد المغرب منذ ظهور الإسلام وانضواء المنطقتين في إطار الدين الإسلامي وحتى نهاية الحكم الأموي سنة 132هـ/ 750م. واعتمد الباحث المنهجين؛ التاريخي والمقارن؛ وذلك باستعراض ما ورد في المصادر التاريخية والجغرافية وكتب الطبقات والتراجم من إشارات تحدثت عن اليمن وبلاد المغرب وساكنتهما وتحليلها؛ والتي مثلت أساس بناء البحث، فضلا عن بعض المراجع والدراسات الحديثة التي قاربت الموضوع، وتكون البحث من خمسة مباحث رئيسة، وخلُصَتْ نتائج البحث إلى وجود الكثير من الأحداث المشتركة والسمات المتشابهة بين اليمن وبلاد المغرب في المرحلة المدروسة؛ وذلك ابتداءً بمحطة ظهور الإسلام وطريقة انتشاره في كل من اليمن وبلاد المغرب، وأيضاً في مرحلة الفتوحات الإسلامية؛ وتمثلت بإسهامات العنصرين اليمني والمغربي في فتوحات المغرب الأقصى وبلاد الأندلس، ثم في مرحلة ما بعد الفتوحات وظهور حركات للردة والمتنبئين في المنطقتين، وأخيراً؛ انتشار التيارات الفكرية المعارضة لحكم بني أمية؛ واندلاع الثورات والانتفاضات في كل من اليمن وبلاد المغرب- في أوقات متقاربة- عجلت بسقوط الخلافة الأموية، بناء على النتائج أوصى الباحث بالاستفادة من الأحداث التاريخية، وترسيخ مبادئ العدالة والحكم الرشيد؛ منعاً للفتن والصراعات، كما قدم مقترحات بدراسات مستقبلية في الموضوع. الكلمات المفتاحية: الأحداث المتشابهة، تاريخ اليمن وبلاد المغرب، دراسة تاريخية مقارنة، صدر الإسلام وبني أمية.

Dominik Janez Herle , Matjaž Klemenčič

The article deals with the positioning of the Catholic Church in American society from the founding of the Apostolic Prefecture of Baltimore in 1784 to the First World War. The paper begins with a quote from Rudolph Veccoli, the longtime director of the Immigration History Research Center at the University of Minnesota, who wrote that the history of the Catholic Church in the United States is actually the history of the Catholic Church's relationship to immigrant communities. The authors also note that the contribution of the Slovenian higher clergy to the development of the structures of the Catholic Church in the USA was significant, especially in the area of Michigan's Upper Peninsula and Northern Minnesota, Iron Range. The contribution describes some of the important issues, i.e. the establishment of the institutions of the Catholic Church after the American Revolution and its placement in American society until the First World War; the attitude of the Catholic hierarchy in the USA and the role of the Roman Curia towards the Americanization of immigrants and/or the preservation of their ethnic identities; the development of Catholic education and the attitude of the Catholic Church in the USA towards the institutions of public education; the movement to Americanize the Catholic Church; its attitude to the issue of slavery and its attitude to the African-American community after the abolition of slavery, as well as the question of the attitude of the Catholic Church to the treatment of the Native Americans by the USA till the end of the 1st World War.

Petr Paskov

This article examines the views of Byzantine theologians and church leaders of the 1st half of the 15th century on the criteria for an Ecumenical Council in connection with the controversy about the Union of Florence. The consideration also includes the ecclesiological tradition of the previous century, reflected in the documents of negotiations with Rome on church union and anti-Latin writings of Archbishop Nilus Cabasilas. It also briefly examines the results of Byzantine theological development, formulated in the first decades of Ottoman rule. The author shows that Orthodox theologians of the late Byzantine period, following a tradition dating back to the 1st millennium, did indeed recognize (contrary to popular beliefs) the existence of strict formal canonical criteria for the Ecumenical Council, which were defined in their eyes by the concept of the «Pentarchy» of the ancient Patriarchs: Council could be considered Ecumenical if it was recepted by representatives of the Churches of Rome, Constantinople, Alexandria, Antioch and Jerusalem. At the same time, other local Churches were assigned a secondary role. The significance of individual bishops was completely leveled out; the subject of church activity was the Patriarchy. This system of ecclesiological concepts by the 15th century already to some extent did not meet the requirements of reality; nevertheless, thanks to its collegial character, it gave the Orthodox Church the means to overcome the crisis caused by the Union of Florence. The rejection of those teachings of the Roman Church, in which it deviated from Orthodox dogma, on the part of the patriarchs of Alexandria, Antioch and Jerusalem, their rejection of the union (confirmed, among other things, conciliarly in Jerusalem in 1443) and the support of its opponents in the Patriarchate of Constantinople played in this process defining role. Due to this, the Council of Ferrara-Florence could not be considered Ecumenical from the point of view of the Byzantine tradition. At the same time, the development of ecclesiological thought in the 15th century. strengthened Orthodox theologians in the conviction that an Ecumenical Council was possible without the participation of Rome. The «Pentarchy» thus passed into the «Tetrarchy».

Arjun Chapagain

For ethnic inhabitants in the rural areas, medicinal plants are not only the cultural, sacred medicinal ingredients of traditional medicine, part of traditional belief and biodiversity but also an important cash crop to support their livelihood. With the commercialization of traditional medicine and medicinal plant-based industries worldwide, Nepalese medicinal plants are in high demand. This photo essay presents the various steps from the cultivation to the cross-border trade of Swertia chirayita (Roxb.) H. Karst., a traditional valuable medicinal plant, and a beautiful landscape of Nepal-China border. The essay contains fourteen photographs each described with captions in detail with the information collected during field work. The ethnographic study on cross border trade of medicinal plants was conducted in 2020 at Bhotkhola routes in the northeastern Nepal. Bhotkhola-Tibet border control in 2008 has politically ruptured the original link of traditional exchange among people, goods, and ideas by displacing the community from its everyday borderlands. However, the cross border trade is performed by traditional networks of Bhotiya communities such as rural ethnic inhabitants, farmers, small budget dealers, and traditional practitioners through formal and informal supply chains. The government authorities from both the countries are responsible for regulating, monitoring, and permitting medicinal plants supply from harvesters to cross-border traders.

Eldar Kərimov

Bu məqalədə son dövrlərin ən aktual məsələlərindən biri olan din və xoşbəxtlik duyğusu arasındakı əlaqə tədqiq edilmişdir. Məqalədə dini münasibətin psixoloji əsasları haqqında məlumatlara yer verilmiş, xoşbəxtliyə təsir edən amillər haqqında müxtəlif tədqiqatların nəticələri dəyərləndirilmişdir. Eyni zamanda, fərqli şəxsiyyət tiplərinin dini münasibət şəkilləri və xoşbəxtlik duyğuları elmi nəticələr çərçivəsində analiz edilmişdir. Xoşbəxtliyin müxtəlif komponentlərinin fərdi olaraq fərqlilikləri diqqətə alınmış və bu haqda ortaya qoyulan tezislərə yer verilmişdir. Gənclərdə dini düşüncənin formalaşmasında duyğu, düşüncə və davranış münasibətləri dəyərləndirilərək, onların xoşbəxtlik duyğularına təsiri müəyyən edilməyə çalışılmışdır. Bu sahədə aparılan yerli empirik tədqiqatların az olması nəzərə alınaraq, mövzu haqqında bir çox xarici ədəbiyyat tədqiq edilmiş və gələcək yerli araşdırmalara töhfə verməyə çalışılmışdır. Azərbaycanın fərqli universitetlərində təhsil alan gənclər üzərində aparılan tədqiqat qrupunda random üsulu ilə seçilən 516 gənc iştirak etmişdir. Məlumatların qiymətləndirilməsində t-testi və təktərəfli varyans analizi (ANOVA) istifadə edilmişdir. Əvvəlcə dini münasibət və xoşbəxtlik duyğusu baxımından cinslər arasındakı hər hansı bir fərqin olub-olmamasına baxılmışdır. Daha sonra isə gənclərin dini münasibət və xoşbəxtlik səviyyələri bu duyğulara bilavasitə təsir edən ailə gəlirləri və sağlamlıq vəziyyətinə görə dəyərləndirilmişdir. Nəticə olaraq dini münasibət və xoşbəxtlik duyğusu baxımından cinslər arasında hər hansı bir fərqin olmadığı, ailə gəlirləri və sağlamlıq vəziyyətinə görə isə müxtəlif fərqliliklərin olduğu müəyyən edilmişdir.

Kirill Stankov

Russian historians pay more and more attention to the insuffi ciently investigated problem of history of small nations of Russia and particularly to their relations with neighbour states and their subjects and vassals in modern time. The aim of this article is to attract attention of specialists in the Russian history as well as of those who specialise in Eurasian nomadic societies to the new archive documents concerning the confrontation of Kalmyks and Nogais in the context of Russian-Turkish relations at the beginning of the 18th century. The previous studies underestimated this confl ict which vivdly illustrates the tension on the south borders of Russia since the period of Peter the Great. His government tried to resolve this border confl ict by putting diplomatic pressure on Turkey (the Kuban Horde then lived on the territory of the Turkish vassal, the Crimean Khanate), but these attempts were not eff ective. The only means to resolve this problem was to directly send military help to Kalmyks against their belligerent neighbours. However, the Russian government was not ready to take this step because it could lead to a new war with the Osman Empire.

Jason Busniewski

Nikolay Antonov

The article examines the historical and theological context of the Council of Constantinople (381). In it, the theological and ecclesiastical/practical agenda of the Council and the events of the same are reconstructed based on surviving sources, and the reception of its resolutions at subsequent councils in 381–382 is examined. In the contextual part of the article, the events of the Antiochene Schism, the Council of Antioch (379), and the church political activities of Emperor Theodosius are considered. It is demonstrated that communication amongst diff erent factions in the church and the Emperor’s activities were intended to establish a catholic consensus while preserving the independence of the East. In reconstructing the events of the Council of Constantinople (381), the polemic concerning the succession in the Church of Antioch is considered, as are the confl ict surrounding the election of the bishop of Constantinople, the discussion of four canons of the Council, and various accounts of the provenance of the Niceno-Constantinopolitan Creed. Special attention is paid to the reception of the Council by Saint Gregory the Theologian, since his poem De vita sua is the most detailed source that describes the Council. It is shown that the Council’s decisions were received negatively at the Council of Aquileia (381) and the two sides were reconciled to each other in 382. The conclusion is that the concept of the “Second Ecumenical Council” in the Tradition of the Church brings together the acts of three councils of the Eastern Church from 379–382: while the main goal of the Council of Antioch (379) can be considered to be the re-esteblishment of communion between the Meletians and the Church of Rome, that of the Council of Constantinople (381) was to demonstrate the independence of the Eastern bishops from those of the West, and the next Council of Constantinople (382) was intended to set in stone both the East’s theological agreement with the West and its practical ecclesiastical independence, that is to say, it confi rmed the theology of the Council of 379 and the resolutions of that of 381. Aside from this, it is asserted that it is necessary to conduct a separate analysis of the theology of this period, since the documents from these councils cannot be considered as a fi nal result of the development of Trinitarian doctrine.

J. Wu

Vocal music education in the Chinese educational system has for a long time placed much importance on following the model of “Western Bel Canto”, but this may be about to change. Nowadays, with the rapid development of China's economic globalization and the integration of multiple cultures, the social background is changing dramatically, which brings great opportunity but also many challenges to vocal music education and teaching. This paper addresses a systematic discussion on the status and trend of vocal music education in the current social background of modern China, and gives rational thinking on how the new background reshapes the ideas and notions of vocal music education. Keywords—vocal music education; social background; multicultural integration; Chinese educational system; Bel Canto I. THE PRESENT STATUS OF VOCAL MUSIC EDUCATION FROM THE PERSPECTIVE OF TRADITIONAL CULTURE AND MULTICULTURAL INTEGRATION IN CHINA The Chinese culture is one of the world’s oldest cultures, originating thousands of years ago. The area in which the culture is dominant covers a large geographical region in East Asia with customs and traditions varying greatly between provinces, cities, and even towns as well. With China being one of the earliest ancient civilizations, Chinese culture is extremely diverse and varying, and it has a profound effect in the philosophy, virtue, etiquette and traditions of Asia to date [1]. China has a long history, and the masses of working people created a splendid culture of our country. Working people in different historical background created excellent national culture, which has diverse faces and rich content, including not only literature and art, but also philosophy and religion. The national culture needs to be inherited and developed from generation to generation [2]. In modern China, however, the digitalization and multiplicity of cultural manifestations have been changed dramatically with the continuous development of social economy. With the social change and development, cultural diversity has been blended in people’s life, which can be considered as the multicultural integration of other nations and countries under the premise of inheriting our own traditional culture during the process of practice and social developing, and then creates a humorous cultural atmosphere, contending on the basis of our own culture supplemented by the other cultures [3]. Therefore, the importance to the penetration of these multicultural elements into our education should be highlighted and, in the new era, educational workers should also undertake an important responsibility of inheriting and developing our national culture. In recent years, music education and teaching have taken more and more attention in society. Music education is an important carrier of diverse cultural elements, and bears the mission of national cultural development. Multicultural integration leads to the diversified development of music. With the establishment and improvement of the modern education system, the music education embarks on the right track of cultural inheritance and integration, termed the multicultural music education (MME). Music preserves special meanings in MME since learning music from various cultures can help students to form worldwide perspectives. Facing the reality of a multicultural society, it is essential that we understand people in a more complete cultural way through musical, artistic and philosophical beliefs. Previously, many studies have emphasized the importance of MME in the music classroom within a multicultural society in modern China. In such a society the case of cultural traditions warrants particular attention in the field of music education [4]. However, for a long time in people's traditional ideas the foreign things are always better than ours. From the beginning of the 20th century, Chinese music education followed the Western music model. Due to external and internal factors, the development of the modern music education with respect to our traditional culture has slowed down. The influx of foreign music style has also a significant impact on our national music education, resulting in students with low interest in folk music learning, insufficient traditional cultural curriculum set by schools, and low attention to national music education from the society [5]. In vocal music, the curriculum is in accordance with Western Bel Canto with little Chinese traditional singing style in vocal music teaching. Today, the Bel Canto model is widely applied for vocal music education in China. Therefore, Western singing style is mostly used in school vocal music teaching [6]. However, in recent years many music institutes in China have carried out a series of educational reforms, ranging from vocal music courses to teaching methods. Changes have taken place Advances in Social Science, Education and Humanities Research, volume 322 2nd International Seminar on Education Research and Social Science (ISERSS 2019) Copyright © 2019, the Authors. Published by Atlantis Press. This is an open access article under the CC BY-NC license (http://creativecommons.org/licenses/by-nc/4.0/). 460 and, at the same time, we begin to realize that Chinese traditional singing style not only is highly artistic, but also represents an important section of our national culture, bearing the responsibility for heritage of Chinese culture. This inheritance could cultivate students to have national consciousness, to absorb good traditional culture for the future vocal music learning. These reforms have injected new vitality into vocal music education in modern China and, as expected, received good results for both the teachers and students [7]. II. THE COMBINATION OF VOCAL MUSIC EDUCATION WITH AESTHETICS AND PSYCHOLOGY IN CHINA In recent years, some other areas of vocal music education, such as the psychology and aesthetics of music art, have also been explored and practiced in China. These reforms have injected new vitality into vocal music education in modern China and, as expected, received good results for both the teachers and students. Psychology plays a critical role in music education, which focuses on students’ mental quality and learning power, and devotes itself to the prosperity of individual and society. Previous investigations have shown that positive psychology contributes to the improvement of cognitive ability and executive ability, which is conducive to physical and mental health and helpful to the formation of new social behavior, but negative psychology, is opposite. Therefore, it is quite important for educational construction to make students form a positive character and positive behavior model starting from the positive psychology [8]. Historically, scholars of various stripes have pondered the nature of music, who have proposed a number of theories concerning the origin and purpose of music and some have pursued scientific approaches to investigating them [9], resulting in a new interdisciplinary subject namely music psychology, which is a field of research with practical relevance for many areas and has a long history dating back to the end of the 19th century. It is a distinctive strand of psychology that has grown in strength over the past decades. Much of the research has been of interest and relevance to music education and covers a wide variety of musical engagement [10]. As in education more generally, psychology played a major role in music education through the development of psychometric tests to assess musical ability. One century ago Stumpf suggested a number of simple aural tests that music teachers might undertake to select students. Subsequently, a range of assessments has been developed that can be administered to groups of children of different ages and adults [11]. Similar to the development of music psychology in other countries, the emergence of music psychology in China paralleled the development of a nationwide educational system. The concept of music psychology emerged in China in the late 1980s when school administrative psychology, which emphasized the use of psychological theory and practice in school administration and management, was being introduced from Western countries [12]. Recently, music psychology has practiced for vocal teaching in Chinese educational system. It has gone through many stages, including introduction and imitation of research in Western countries, learning from others’ experience and reform, and getting independent from western psychology [13]. On the other side, to learn music culture we must explore the aesthetic value of music culture. There are many beautiful things in real life. The process of discovering beauty in real life is the process of elevating the aesthetic ability of people. For individuals, aesthetic education is very important. Aesthetic education is also an important part of music education. In the process of aesthetic experience, students will recognize the beauty in real life, experience the beauty of natural scenery and the truth, the goodness and the beauty of human nature, and enhance their own moral level and cognitive level in a subtle manner. Some witnesses drew attention to music as a language and urged the inclusion of music in the ordinary scheme of education on the same terms as language and literature, since it appealed to the same faculties of emotion and judgment and the same general aesthetic principles, while others laid much stress on the value of the fine arts in developing concentration of mind, accuracy of observation and a genuine appreciation of natural beauty and artistic achievement, and in stimulating the growth of the imaginative, critical and creative faculties [14]. Therefore, aesthetic education can reflect the humanistic nature of music education and can successfully accomplish the task of talent cultivation of music education. Nowadays, the aesthetic of vocal music education is also changing continuou

Piotr Molski

System ochrony zabytków w Polsce, w tym pomników historii nie jest w pełni dostosowany do zmian ustrojowych po 1989 roku. Niedocenianym, istotnym elementem tego systemu determinującym skuteczną ochronę jest profesjonalne zarządzanie architektonicznym dziedzictwem łączące konserwację ze współczesnym użytkowaniem historycznych obiektów. Współzależności konserwatorskich i pozakonserwatorskich uwarunkowań wymuszają dziś postrzeganie ochrony zabytków jako złożonego i interdyscyplinarnego procesu – skorelowanych ze sobą oddziaływań na zabytkowy obiekt, w którym zabiegi konserwatorskie są kluczową, ale nie jedyną działalnością. Całością organizacyjną tych działań jest zarządzanie. Pomniki historii jako najcenniejsze dziedzictwo powinny być wzorem zarządzania dla krajowego, zabytkowego zasobu. Piętnastoletnie doświadczenia pomnika Twierdza Srebrna Góra pozwalają przybliżyć cele i złożone uwarunkowania powiązanych ze sobą działań zarządczych oraz wnioski adresowane do władz krajowych odpowiedzialnych za ochronę kulturowego dziedzictwa.

Əmir Kahayev

Bu məzmunda yazılmışən genişəsər olan “əl-Uddənin” Cəfəri məzhəbinin üsuluna aid bütün ehtiva edəcək bir kitab yazılması tələbinə cavab olaraq qələmə aldığınıŞeyx Tusi əsərin müqəddiməsində ifadə edir (Tusi 1417, I/3-4).Əsərin yazılma tarixi dəqiq bilinməsə də burada nə vaxt yazıldığı vəŞərif Mürtəzanın (v. 436/1044) üsulla əlaqəli “əz-Zəriə” əsərindən əvvəl qələməalınması, əsərdə adıkeçən alimlər və kitabları, əsərin nəşrləri və möhtəvasıhaqqında məlumat verilir. Bu məzmunda yazılmış ən geniş əsər olan “əl-Uddənin” Cəfəri məzhəbinin üsuluna aid bütün ehtiva edəcək bir kitab yazılması tələbinə cavab olaraq qələmə aldığını Şeyx Tusi əsərin müqəddiməsində ifadə edir (Tusi 1417, I/3-4). Əsərin yazılma tarixi dəqiq bilinməsə də burada nə vaxt yazıldığı və Şərif Mürtəzanın (v. 436/1044) üsulla əlaqəli “əz-Zəriə” əsərindən əvvəl qələmə alınması, əsərdə adıkeçən alimlər və kitabları, əsərin nəşrləri və möhtəvası haqqında məlumat verilir.

محمد شورمیج

Guilan always had attracted researchers attention as one of the most important areas of constitutional in Iran. In this research is the main objective of the recognition economic problems of the urban and rural community of Guilan along the constitutional revolution. Therefore, the main problem of the research is that the situation and economic situation of the Guilan society have had an impact on the formation of the constitutional movement (between 1290 and 1327 AH). in this research, descriptive and analytical method, the main problem of the research is studied and explained. research achievement was show, the causes of the formation constitutional movement in the Guilan were internal, more than they were influenced by external factors and related to the livelihood of the population and the economic and social interests of the people of Guilan. Establishing justice, improving livelihoods and economic conditions, eliminating the oppression of state rulers and regional owners and preventing the aggression of the Russians were among the most important demands of the people of Guilan on the eve of the constitution movement which had economic roots and eventually led to the formation of constitution movement in Guilan.

Veena R. Howard

This paper focuses on the branch of Santmat (thus far, unstudied by scholars of Indian religions), prevalent in the rural areas of Bihar, India. Santmat&#8212;literally meaning &#8220;the Path of Sants&#8222; or &#8220;Point of View of the Sants&#8222;&#8212;of Bihar represents a unique synthesis of the elements of the Vedic traditions, rural Hindu practices, and esoteric experiences, as recorded in the poetry of the medieval Sant Tradition. I characterize this tradition as &#8220;Santmat of Bihar&#8222; to differentiate it from the other branches of Santmat. The tradition has spread to all parts of India, but its highest concentration remains in Bihar. Maharishi Mehi, a twentieth-century Sant from Bihar State, identifies Santmat&#8217;s goal as <i>śānti</i>. Maharishi Mehi defines Śānti as the state of deep stillness, equilibrium, and the unity with the Divine. He considers those individuals sants who are established in this state. The state of sublime peace is equally available to all human beings, irrespective of gender, religion, ethnicity, or status. However, it requires a systematic path. Drawing on the writings of the texts of Sanātana Dharma, teachings of the Sants and personal experiences, Maharishi Mehi lays out a systematic path that encompasses the moral observances and detailed esoteric experiences. He also provides an in-depth description of the esoteric practices of divine light (<i>dṛṣti yoga</i>) and sound (<i>surat śabda yoga</i>) in the inner meditation. After providing a brief overview of the history and distinctive features of Santmat of Bihar, this paper will focus on the specifics and unique interpretations of the four structural principles of the tradition: <i>Guru</i> (spiritual teacher), <i>dhyān</i> (inner path of mediation), <i>satsaṅg</i> (spiritual discourses or congregating practitioners for meditation or study), and <i>sadācā</i>r (moral conduct). Through a close analysis of textual sources, Sants&#8217; oral discourses that I translated, as well as insights from my participant-observant experiences, I will examine how the four elements reorient the practitioner from the mundane world to the sacred inner experience of <i>śānti</i>.