scholarly journals Changing features of the concept of pilgrimage: the example of the Mevlana's museum in Konya

2010 ◽  
Vol 22 ◽  
pp. 196-210
Author(s):  
Nilay Hosta ◽  
Birsen Limon

Mevlana Celaleddin Rumi was a philosopher who influenced our era with his ‘humanist’ thoughts, his invitation towards everybody to friendship and brotherhood and his ideas about love and humanism. The museum, opened in his name in 1926 in Konya, Turkey, has been converted into a special place, describing Mevlevi’s way of life, telling the history of the Mevlana Dervish lodge and exhibiting related works with religious historical values. This important Museum, attracting many visitors from all over the world, including Turkey, represents unique examples both in architecture and genuine works of arts from Seljuk and the Ottoman period.Today faith tourism, emerging as a business sector, due to the increasing number of travelling people everyday, fulfils the space of the religious obligations related to travelling and also shows itself in religious aspects, not only pertaining to the major dimensions of a religion, but also by affecting all other religion-related rituals. The Mevlana Museum has become one of the places affected by the faith tourism. It has turned into an economic resource and become an important place for advertising Turkey, having visitors any time of year.

2013 ◽  
Vol 8 (2) ◽  
pp. 299-317 ◽  
Author(s):  
Shohei Sato

AbstractThis article re-examines our understanding of modern sport. Today, various physical cultures across the world are practised under the name of sport. Almost all of these sports originated in the West and expanded to the rest of the world. However, the history of judo confounds the diffusionist model. Towards the end of the nineteenth century, a Japanese educationalist amalgamated different martial arts and established judo not as a sport but as ‘a way of life’. Today it is practised globally as an Olympic sport. Focusing on the changes in its rules during this period, this article demonstrates that the globalization of judo was accompanied by a constant evolution of its character. The overall ‘sportification’ of judo took place not as a diffusion but as a convergence – a point that is pertinent to the understanding of the global sportification of physical cultures, and also the standardization of cultures in modern times.


2021 ◽  
Vol 17 (1) ◽  
pp. 101-135
Author(s):  
DENIS G. VIREN ◽  

Documentary animation is a hybrid cinematic form, the history of which goes back over 100 years. Earlier such films were rather a rarity, while lately they appear on screens more and more often. Using numerous examples, the article discusses the goals of artists turning to this unusual and controversial practice. The main thematic blocks are highlighted, the boundaries between the fictional artistic world and the real basis of a film are determined. The author also attempts to distinguish between animated documentary and “full-fledged” documentary animation. After reviewing the genesis (films by W. McCay, J. and F. Hubley) and films that have become modern classics of the direction (Waltz with Bashir, Crulic: The Path to Beyond etc.), the most notable modern samples—primarily those filmed in Poland and in Russia, where animadoc is rapidly gaining momentum—were analyzed in detail. Directors use this form when talking about historical events (reconstruction), ambiguous personalities and unusual places, as well as about their own or others’ internal problems and experiences. Documentary animation is becoming a common means of (auto)psychotherapy and fits into the current trend of pronouncing taboo topics and working out hidden traumas. Animation allows to penetrate deeply into the world of characters without violating their personal boundaries. An important place is held by metafilms, reflecting on the language of the animadoc and cinema in general. Today, documentary with the use of animation is more common than “real” animadoc, although the line between the fictional artistic world and the actual basis of films is rather fluid. The phenomenon is still in the making. Nevertheless, such films must have a real component: interviews (usually off-screen), newsreels, photographs, genuine objects, etc. The factual basis is not a sufficient argument to classify the work as a documentary animation—the decisive factor here is the hybridization of the form.


wisdom ◽  
2016 ◽  
Vol 2 (7) ◽  
pp. 148
Author(s):  
Silva PETROSYAN

The most outstanding representative of the history of Armenian philosophy, Neoplatonic thinker of the V-VI centuries, David the Invincible continues the tradition reached the peak of its development in the Ancient Greece by Socrates and Plato, according to which philosophy is first of all a way of life, a means of transformation and perfection of the human being. Following the principles of the Greek Paideia David considers philosophy as a care of the soul, in which theory and practice are intertwined, and cognition of the world depends on the efforts of self-improvement by a subject. Author shows that in David’s definitions of philosophy is clearly seen the significance of self-formation, “zardarum” in the process of reality formation, comprehension or rethinking. It is also mentioned that we can use Michel Foucault’s notion of the “care of the soul” and Pierre Hadot’s notion of “spiritual practices’’ to characterize David’s optimistic philosophy, which was developed further in the theories of Armenian thinkers Grigor Narekatsi, Grigor Magistros, Hovhannes Imastaser, Arakel Sjunetsi, etc.


Author(s):  
Sushma Jain

English : The wild race or tribe is known by the name of primitive, tribal, Vanvasi Girijan Scheduled Tribe, these are called primitive or tribal because they are considered to be the oldest inhabitants of India. These people used to live here before the arrival of the Dravidians in India. What is primitive culture after all? Efforts are being made to know, understand the primitive culture all over the world, the more we have learned about the primitive groups, the more are left to learn more. Regardless of how civilized and modern we have become today, but it is true that even today the number of tribals in our society is two-thirds. If we look at the history of the primitive groups adopting their own personal culture and way of life, then the tribal society, unlike the society, lived life with its primitive energy and power in every situation. Hindi : वन्य जाति या जनजाति को आदिम, आदिवासी, वनवासी गिरिजन अनुसूचित जनजाति के नामों से जाना जाता है, इन्हें हम आदिम या आदिवासी इसलिए कहते हैं, क्योंकि ये भारत के सबसे प्राचीनतम निवासी माने जाते हैं । भारत में द्रविडों के आगमन से पूर्व यहाँ ये ही लोग निवास करते थे। आदिम संस्कृति आखिर है क्या ? आदिम संस्कृति को जानने, समझने का प्रयत्न संपूर्ण विश्व में हो रहा है, जितने पहलु हमने आदिम समूहों के बारे में जान लिए हैं, उतने ही और भी जानने के लिए शेष बचे हैं । भले ही हम आज कितने ही सभ्य और आधुनिक कहलाने लगे हैं, लेकिन यह सत्य है कि, हमारे समाज में आज भी आदिवासियों की संख्या दो तिहाई है1 । अपनी निजी संस्कृति एवं जीवन पद्धति को अपनाये आदिम समूहों के इतिहास को देखें तो लोग समाज के समानान्तर आदिवासी समाज भी हर परिस्थिति में अपनी आदिम ऊर्जा और शक्ति के साथ जीवन जीता रहा ।


2018 ◽  
Vol 2018 (2) ◽  
pp. 3-20
Author(s):  
Petro ESHCHENKO ◽  

The role of economic policy based on the neoliberal theory in depression of Ukraine’s economy is considered. It is proved that in Ukraine a plutocratic system has been formed, the basis of which is interpenetrating and mutually complementary interests of subjects of criminal economy and officials of power structures of all levels. Instead of the promised economy of general welfare and equality, the economy of absurdity and paradoxes is reproduced in society. Ukraine’s economy, once one of the most developed economies in the world, turned out to be the most backward in Europe, its people – the poorest, and its oligarchs – the richest (per US$100 thousand of GDP) in the world. There is no doubt that the reproduced system is unnatural and leads our society to a disaster. It is substantiated that Ukraine needs a decisive turn to a fundamentally new way of life, and consequently – to a change in the socio-economic structure of society. The answer to the existing problems and contradictions is to find a new system of theoretical knowledge, what is inherent in science (including social one). According to the author, to ensure the transition from depression to the growth of the national economy, our country needs to change the model of the market economy, with an emphasis on domestic economic development with a significant expansion of domestic demand, increased consumption and investment. This will contribute to economic sovereignty of the country and increase its export opportunities. An important place in this process should be given to the comprehensive plan for radical reconstruction of the national economy, with an emphasis on the re-industrialization of all spheres of the economy, rational allocation of productive forces and retraining of workers in accordance with the requirements of ITD. To do this, it is necessary to develop a long-term program of strategic development of the country, which should be based on the national interests.


2021 ◽  
Vol 29 (6) ◽  
pp. 555-573
Author(s):  
Denitsa Petrova

Object of the present research is the Russian chronograph, an extensive chronicle in which the history of the Slavs is described as part of the world. The information about the Bulgarians occupies an important place. The data about the Bulgarian history in the 9th – 11th c. is taken from Slavic translations of Byzantine chronicles and from some Russian historical works, most notably from the Bulgarian additions to the Manasses Chronicle. This article seeks to answer the question of how productive the Chronograph is as a historical source. Unpublished editions and copies of the Chronograph were also used for the purposes of the research. The method of comparative analysis shows that although some of the information is found in earlier Russian historical texts, different points of view are presented in the Russian chronograph. The chronograph contains rich information about Bulgarian history, part of which remains out of scientific interest. It is valuable for science and can be productively used as a source for Bulgarian medieval history.


Author(s):  
Leszek Kleszcz ◽  

Originally, hermeneutics was the interpretation of important texts. In the 19th century, hermeneutics transformed into a science about the meaning and interpretation of all expressions. In the 20th century, Martin Heidegger radicalized hermeneutics, indicating that understanding (the essence of hermeneutics) is not a technical or intellectual operation, but a way of being. The central point of reference in the article is the hermeneutic philosophy of Hans-Georg Gadamer and Paul Ricoeur. The central idea of Gadamer’s philosophy is understanding, which is connected with the so-called “rehabilitation of practical philosophy”. In such philosophy, the question concerning wisdom and thinking about the best possible way of life occupies an important place. Gadamer in his philosophy indicated the conditions of understanding. One of the main elements of his concept is hermeneutic experience, a negative experience, meaning awareness of the finite nature of all understanding. Complementation of Gadamer’s concept could be the hermeneutics of Paul Ricoeur. He believed that there is not a correct method of interpretation and the best way to understand is the “conflict of hermeneutics”. Ricoeure discerned two forms of hermeneutics: “hermeneutics of trust” and “hermeneutics of suspicion”. The idea of hermeneutics is developed as an art of understanding, indicating the conditions and possibilities of interpreting texts, symbols and metaphors. An interesting addition to the philosophy of Gadamer and Ricoeur is Hans Blumenberg’s concept of metaphorology. He identified three basic positions of metaphors and the functions they perform: traditional, understanding a metaphor as inaccurate; pre-conceptual speech; and the unavoidable and irreplaceable nature of a metaphor. Under this concept lies the science of images through which man grasps himself and the world. Blumenberg explored the functions of various metaphors depicting truth (light, nudity), human life (sea travel, hiking, climbing) or the world (clock, machine, organism). Absolute metaphors, in addition to presenting the picture of the whole of reality, also play the role of orienting patterns, directing action. They contain certain value systems that determine attitudes, expectations, longings, interests, and indicate important or indifferent things or spheres, incline to certain actions or omissions.


2019 ◽  
Vol 7 (2) ◽  
pp. 77-95
Author(s):  
Elena M. Alkon

Modern problems of musical education are connected with the search for new and more efficient approaches considering the challenges of our time. One of such challenges is unprecedented in history of culture music stream falling upon the modern human. The relict musical mode archetypes, on the basis of which the music of the peoples of the world has been formed for centuries, and which nourish the creativity of the professionals, could be considered as ecologically friendly “musical products”. In this article, following a number of the range of previous publications, the author offers a new classification of mode archetypes based on previously designed principle of asymmetry/symmetry supplemented with several novel approaches. This classification obviously cannot cover all existing mode archetypes of music of people of the world, but definitely addresses their considerable part. Several tables with index-based ordering the most common mode archetypes are considered to be especially significant result of this paper. The author hopes that this method of designation will contribute to the development of a methodology for the analysis of the behavior of mode archetypes in various melodic contexts. The “Solveig’s Song” by E. Grieg is regarded as one of the most famous melodies, in which the musical mode archetype of Norwegian folk music occupies an important place.


1996 ◽  
Vol 13 (2) ◽  
pp. 250-260
Author(s):  
M. Hazim Shah ibn Abdul Murad

The two books recently authored by Ernest Gellner and Akbar Ahmedon the subject of Islam and postrnodernism have attracted interest amongMuslims and non-Muslims. To me, it is a landmark in the continuing dialoguebetween Islam and the West. Has the rise of postmodernism in westernphilosophical thought meant an easier accommodation of Islam into contemporarywestern society, or is Islam intellectually at odds with the epistemologicalfoundations of postmodernism? These are some of the importantquestions addressed by Gellner and Ahmed. In view of the increasing culturaland intellectual globalization, not to mention the economic side, takingplace today, the place of Islam in contemporary thought and society can nolonger be safely isolated from "western" thought and culture.Unlike previous encounters, where victory was decided through militaryconfrontations, or in times of peace, where coexistence is maintainedthrough the separation of borders limiting influence and interaction, ours isa time when cultures and civilizations are interlocked. Hence, it is of theutmost importance that Muslims define their thought and philosophical positiondearly in relation to the West, if they insist on maintaining their identityand way of life in a world that is increasingly westernized. Part of theMuslim ummah's legitimacy derives from the sovereignty of its individualnations existing in the world community and from the intellectual strengthof its religious and philosophical position. Muslims cannot compromise onthat if they are to maintain their viability as an ummah in the contemporaryworld. Recent intellectual dialogues on Islam and the West, therefore,should acquire an important place in the Musim minds and agenda if theyare not to witness the further erosion of Islamic values and beliefs.In view of the importance of the discussions on Islam by Gellner andAhmed in their recent works, I now tum to an analysis of their books.Gellner on Islam, Rationalism, and PostmodernismAs opposed to previous binary polarities in history, Gellner believes thatour time is characterized by a competition between three irreducible ...


Author(s):  
Pavel Parshin

Indigenous peoples are inheritors of earlier population of their present day territories of modern states, committed to their land and traditional way of life. The world community for many decades proceeds along the path of recognition the rights of indigenous peoples, the main of which, in the author’s opinion, is the right to choose the degree and form of their integration in the modern society. Historically, the attitude towards indigenous peoples’ rights developed from recognition of their right “to be as other peoples are” to the consent to their right to be different an original. One of the main tenet ensuring the realization of their right to originality, which has important practical implications, is the principle of free, prior and informed consent (FPIC) of indigenous peoples to affecting them economic and cultural activities of their dominant neighbors, as well as to more particular (including special) rights and implementation procedures resulting from them. In economic terms, it primarily concerns nature management and, especially, extraction of natural fossil and usage of biological resources, military activities, and waste disposal. The article analyzes the history of ideas about the of indigenous peoples’ rights and their legal fixation, as well as problems of interpretation of the principle of free, prior and informed consent and its implementation in various regions of the world and spheres of activity.


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