Journal articles: 'Ancient Cultures'

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Eidinow, Esther, and Richard Gordon. "Ancient Cultures." Magic, Ritual, and Witchcraft 14, no. 1 (2019): 7–10. http://dx.doi.org/10.1353/mrw.2019.0006.

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Stout, Sam D. "Mummies, Disease and Ancient Cultures.:Mummies, Disease and Ancient Cultures." American Anthropologist 101, no. 2 (June 1999): 444–45. http://dx.doi.org/10.1525/aa.1999.101.2.444.

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Armelagos, George J., Aidan Cockburn, Eve Cockburn, and Theodore A. Reyman. "Mummies, Disease and Ancient Cultures." Journal of the Royal Anthropological Institute 5, no. 2 (June 1999): 282. http://dx.doi.org/10.2307/2660699.

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Van Gerven, Dennis. "Mummies, disease and ancient cultures." American Journal of Physical Anthropology 112, no. 3 (2000): 437–38. http://dx.doi.org/10.1002/1096-8644(200007)112:3<437::aid-ajpa13>3.0.co;2-z.

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Reitz, M. "Skin Cancers in Ancient Cultures." Aktuelle Dermatologie 31, no. 3 (March 2005): 117–20. http://dx.doi.org/10.1055/s-2004-826222.

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Rakhimov, Komil Akramovich Komil Akramovich. "ANCIENT BACTERIAN BRONZE AGE FIRE WORSHIP." CURRENT RESEARCH JOURNAL OF HISTORY 02, no. 05 (May 31, 2021): 71–77. http://dx.doi.org/10.37547/history-crjh-02-05-17.

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This article gives a brief overview of the results of research on the monuments of the Sopolli culture in northern Bactria, as well as the origin, shape, size, functions, stages of development, geography of distribution, geography of other cultures. comparisons with the findings of the eneolithic and Bronze Ages and comments on their periodic dates. It has also been scientifically substantiated that double-fire fire-worshiping furnaces in the eneolithic period continued as a tradition in later periods, i.e. in the Bronze Age, and that these furnaces were observed not in centralized temples but in family houses.

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Crellin, Rachel J., and Oliver J. T. Harris. "Beyond binaries. Interrogating ancient DNA." Archaeological Dialogues 27, no. 1 (May 15, 2020): 37–56. http://dx.doi.org/10.1017/s1380203820000082.

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AbstractIn this paper we explore ancient DNA (aDNA) as a powerful new technique for archaeologists. We argue that for aDNA to reach its full potential we need to carefully consider its theoretical underpinnings. We suggest that at present much aDNA research rests upon two problematic theoretical assumptions: first, that nature and culture exist in binary opposition and that DNA is a part of nature; second, that cultures form distinct and bounded identities. The nature–culture binary, which underpins much aDNA research, not only is a misunderstanding of our world but also results in placing archaeology and material culture in a secondary and subservient position to science and aDNA. Viewing cultures as distinct and bounded creates exclusionary, simplistic and singular identities for past populations. This stands in contrast to the work of social scientists, which has revealed identity to be complex, multiple, changing and contradictory. We offer a new way forward drawing upon assemblage thinking and post-humanism. This allows us to consider the messy and complex nature of our world and of human identities, and demands that we expect equally messy and complex results to emerge when we bring aDNA into conversation with other forms of archaeological evidence.

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Cerveny, Randy. "Power of Ancient cultures were grounded." Weatherwise 47, no. 2 (May 1994): 20–23. http://dx.doi.org/10.1080/00431672.1994.9925314.

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Zahn, Laura M. "Ancient DNA informs on past cultures." Science 366, no. 6466 (November 7, 2019): 702.11–704. http://dx.doi.org/10.1126/science.366.6466.702-k.

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Clancy, Flora. "The Origin of Ancient American Cultures." Hispanic American Historical Review 65, no. 2 (May 1, 1985): 389. http://dx.doi.org/10.1215/00182168-65.2.389.

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Sharpe, William D. (William Donald). "Mummies, Disease, and Ancient Cultures (review)." Bulletin of the History of Medicine 75, no. 2 (2001): 302–4. http://dx.doi.org/10.1353/bhm.2001.0096.

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Sherkova, T. "Ancient Egypt Focuses on “Cultural Memory”." Bulletin of Science and Practice 6, no. 7 (July 15, 2020): 393–408. http://dx.doi.org/10.33619/2414-2948/56/49.

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The existence of culture is impossible without memory as a supra-individual intellectual and communicative system in synchronous and diachronic dimensions. From semiotics in pre-written (as in unwritten) cultures, all facts, phenomena, events, objects, etc., are natural and cultural texts, as they contain information encrypted in image-symbolic language, which explains the mythological consciousness of the cultures of antiquity. In this context, this article examines the forms of keeping in the collective memory of the basic spiritual values of the culture. The basis of myth-religious ideas was the idea of returning to the origins, of the great-time creation of the world. This sacred time was repeated in rituals, cementing the identity of the population of ancient Egyptian culture through centuries and millennia. The main channels of cultural memory keeping were temples and texts and rituals. The king responsible for the prosperity of society played a key role. The cult of the ruling and deceased king had a cosmogony basis. The notions of the cyclical movement of time, the victory of order over chaos were reflected at all levels and spheres of society. The central model of an orderly world with a dedicated core was a model for social structure, temple buildings, burial complexes of elite necropolises, rites, compositions on ritual objects. Cultural memory kept ancient symbols, placing them in the contexts of subsequent eras, as a reminder of the ancient, eternal foundations of culture.

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Gudimova, Svetlana. "SYMBOL OF THE TEMPLE IN ANCIENT CULTURES." Herald of Culturology, no. 3 (2019): 101–18. http://dx.doi.org/10.31249/hoc/2019.03.04.

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LIDDEL, PETER. "THE DECREE CULTURES OF THE ANCIENT MEGARID." Classical Quarterly 59, no. 2 (November 23, 2009): 411–36. http://dx.doi.org/10.1017/s0009838809990085.

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Hoyle, C. H. "Mummies, disease and ancient cultures, 2nd edn." Endeavour 22, no. 4 (January 1998): 171. http://dx.doi.org/10.1016/s0160-9327(99)80033-7.

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COHEN, MORREL H., and GRAEME J. ACKLAND. "BOUNDARIES BETWEEN ANCIENT CULTURES: ORIGINS AND PERSISTENCE." Advances in Complex Systems 15, no. 01n02 (March 2012): 1150004. http://dx.doi.org/10.1142/s0219525911003220.

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In a recent work on the wave of advance of a beneficial technology and associated hitchhiking of cultural and biological traits, we simulated the advance of neolithic agriculture into Europe. That model embraced geographical variation of land fertility and human mobility, conversion of indigenous mesolithic hunter-gatherers to agriculture, and competition between invading farmers and indigenous converts. A key result is a sharp cultural boundary across which the agriculturalists' heritage changes from that of the invading population to that of the converts. Here we present an analytical study of the cultural boundary for some simple cases. We show that the width of the boundary is determined by human mobility and the strength of competition. Simulations for the full model give essentially the same result. The finite width facilitates irreversible gene flow between the populations, so over time genetic differences appear as gradients while e.g. linguistic barriers may remain sharp. We also examine the various assumptions of the model relating to purposeful versus. random movement of peoples and the competition between cultures, demonstrating its richness and flexibility.

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Angelini, Anna, and Christophe Nihan. "Introduction: Comparing Animal Lexica in Ancient Cultures." Altorientalische Forschungen 46, no. 1 (July 10, 2019): 53–60. http://dx.doi.org/10.1515/aofo-2019-0005.

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Zhang, Kai. "The Spread and Integration of Painted pottery Art along the Silk Road." Region - Educational Research and Reviews 3, no. 1 (February 4, 2021): 18. http://dx.doi.org/10.32629/rerr.v3i1.242.

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The Silk Road is a product of the mutual exchange of material culture and spiritual culture among ancient China and other countries, regions, and nations. It is the result of the contact and collision between Eastern and Western civilizations. Historically, the Silk Road served as a bridge of cultural exchanges between China and foreign countries, closely linking ancient Chinese culture with the cultures of Central Asia, West Asia, and even ancient Siberian. In various areas along the Silk Road, all kinds of painted pottery art were integrated and developed.

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Agai, Jock Matthew. "RETHINKING YORUBA CULTURE IN THE LIGHT OF YORUBA ORIGINS." Journal for Semitics 24, no. 2 (November 17, 2017): 427–50. http://dx.doi.org/10.25159/1013-8471/3461.

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There are existing traditions which teach that the Yorubas and their culture originate independently or from Egypt or from Israel or from Mecca or even from Etruscan sources. Many scholars and contemporary Yorubas have accepted the Egyptian thesis for Yoruba origins as true because there are many aspects of the culture of the ancient Egyptians that are similar to Yoruba culture. The question arises: what are the cultural aspects that are similar or different between the Yorubas and the Egyptians, or the Israelites, or the Arabians, or the Etruscans? How can the study of these foreign cultures influence the study for the search for Yoruba origins? This research is a study of how certain foreign and ancient cultures are different or similar to Yoruba culture. The main purpose of this research is to explain how the search for the origins of Yoruba culture can contribute to challenging contemporary researchers to begin to look into West Africa and not Egypt or the ancient Near East in the search for Yoruba origin.

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Bakiyev, A. "On the Fifth Civilization of Ancient East." Bulletin of Science and Practice 7, no. 5 (May 15, 2021): 541–55. http://dx.doi.org/10.33619/2414-2948/66/60.

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In the article, on the basis of the civilization approach, the approaches of urban scientists about the development of society in a chronological order are analyzed and the culture of the Bronze Age in Central Asia is studied. The problem of introducing the cultures of the Bronze Age of Central Asia into the system of the ancient civilization is investigated. On the basis of archaeological, anthropological, ethnographic sources, the main characteristics of the Bactria-Margiana Archaeological Complex (Oxus civilization). The scientific discourse of the concepts of culture and civilization in the development of society is commented.

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YOSHITSUGU, Michiyasu. "Comparison of End of Life Care between Ancient India and Other Ancient Cultures." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 56, no. 2 (2008): 777–74. http://dx.doi.org/10.4259/ibk.56.2_777.

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Zepp, Raymond A. "Numbers and Codes in Ancient Peru: The Quipu." Arithmetic Teacher 39, no. 9 (May 1992): 42–44. http://dx.doi.org/10.5951/at.39.9.0042.

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Students should be aware of the contributions their cultures have made to mathematics. This view led Zaslavsky (1973) to travel to Africa to collect examples of African mathematics and to write her well-known book Africa Counts. She then used her material in American schools to instill in her students the notion that black African culture had created quite sophisticated mathematical inventions.

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Nongbri, Brent. "Dislodging "Embedded" Religion: A Brief Note on a Scholarly Trope." Numen 55, no. 4 (2008): 440–60. http://dx.doi.org/10.1163/156852708x310527.

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AbstractScholars of ancient cultures are increasingly speaking of the "embeddedness" of ancient religion — arguing that the practices modern investigators group under the heading of "religion" did not compose a well-defined category in antiquity; instead, they claim that "religion was embedded" in other aspects of ancient culture. These writers use this notion of "embeddedness" to help us see that categories post-Enlightenment thinkers often regard as distinct (such as politics, economics, and religion) largely overlapped in antiquity. The trope of "embedded religion" can, however, also produce the false impression that religion is a descriptive concept rather than a redescriptive concept for ancient cultures (i.e., that there really is something "out there" in antiquity called "Roman religion" or "Mesopotamian religion," which scholars are simply describing rather than creating). By allowing this slippage between descriptive and redescriptive uses of "religion," the rhetoric of "embedded religion" exacerbates the very problem it is meant to solve.

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Alsanad, S., A. Asim, I. Gazzaffi, and N. Qureshi. "History of Cautery: The Impact of Ancient Cultures." Journal of Advances in Medicine and Medical Research 25, no. 9 (March 19, 2018): 1–17. http://dx.doi.org/10.9734/jammr/2018/40370.

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Parkkinen, Pekka, and Erkki Sutinen. "Bridging Ancient and Modern Cultures: Folklore in Multimedia." British Journal of Educational Technology 30, no. 3 (July 1999): 277–79. http://dx.doi.org/10.1111/1467-8535.00116.

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Boskovic, Aleksandar. "Reading cultures: Anthropology, archaeology, and understanding ancient Mesoamerica." Bulletin de l'Institut etnographique 66, no. 2 (2018): 271–85. http://dx.doi.org/10.2298/gei1802271b.

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Murphy, Daniel P. "Cultures of Commemoration: War Memorials Ancient and Modern." History: Reviews of New Books 43, no. 1 (November 14, 2014): 45–46. http://dx.doi.org/10.1080/03612759.2015.961860.

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Cano, Raul J., Jessica Rivera-Perez, Gary A. Toranzos, Tasha M. Santiago-Rodriguez, Yvonne M. Narganes-Storde, Luis Chanlatte-Baik, Erileen García-Roldán, Lucy Bunkley-Williams, and Steven E. Massey. "Paleomicrobiology: Revealing Fecal Microbiomes of Ancient Indigenous Cultures." PLoS ONE 9, no. 9 (September 10, 2014): e106833. http://dx.doi.org/10.1371/journal.pone.0106833.

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Park, Seok-hong. "A study on the origin of the oracle bone inscription “qin” (禽)." Journal of Chinese Writing Systems 3, no. 2 (June 2019): 109–14. http://dx.doi.org/10.1177/2513850219843606.

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The oracle bone graphic qin “禽” is known as a character related to the hunting culture of ancient China. Qin is generally considered to be a hunting tool for birds, but there is still room for discussion as to what kind of hunting implements this graph depicted. This paper proposes a different hypothesis concerning the origin of the shape of qin based on various studies on Chinese ancient characters and ancient hunting cultures to help draw logical conclusions about the origin of the shape of qin.

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Gilewski, Michał. "The Role of Maize and the Theoretical Approaches of Archaeology to the Food Resources in the Ancient Maya Culture." Contributions in New World Archaeology 12 (December 31, 2019): 101–18. http://dx.doi.org/10.33547/cnwa.12.03.

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Several theoretical approaches exist for the study of ancient Maya cultures. In the beginning, only limited information was available for these cultures and the early portrayals were greatly influenced by European concepts of antiquity. After this period of Early Maya archaeology, however, the newly-developed processual archaeology was applied. Processualist theory focused on understanding the process of cultural change and relating it to environmental adaptation. Soon after its inception, criticism of this approach led to the emergence of post-processual archaeology, which stressed the importance of pre-Columbian Maya symbolism. In this case, the popularity of post-processualism was spearheaded by the decipherment of Maya glyphs and new information supporting cultural continuities between ancient and past Maya groups.Problems related to both approaches are well exemplified by the meaning of maize in the ancient Maya culture. Processual archaeology treats maize as merely a food source, while post-processualism regards maize as one of the most important sym-bols of the ancient Maya, a plant with a special status. Thus, research on ancient Maya subsistence and the meaning of maize in ancient belief systems have been based on interpretations that were constructed from a single perspective. However, to fully understand the role of maize in the Maya culture, we must integrate and apply different perspectives, multidisciplinary appro-aches and methodological dialectics. It is postulated that, in the future, past approaches will be complimented by newly retrieved information thanks to a new paradigm called symmetric anthropology.

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Bernier, Lucie. "CHRISTIANITY AND THE OTHER: FRIEDRICH SCHLEGEL'S AND F. W. J. SCHELLING'S INTERPRETATION OF CHINA." International Journal of Asian Studies 2, no. 2 (June 30, 2005): 265–73. http://dx.doi.org/10.1017/s1479591405000124.

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Every culture is self-centred and distinguishes itself from others which are inadvertently positioned off-centre. Thus ancient Greece called the non-Greeks barbarians, and the ancient Chinese called their own country the Celestial Empire and considered those who did not practise their culture as barbaric. In the modern age, Europe distinguished itself from the non-West principally by two features: Christianity and capitalism. Generally, it is considered that Christianity produced capitalism (Max Weber), so that the former can really be considered the foundation of Western Culture. In my paper, I demonstrate that Christianity is used to measure and construct non-European peoples and cultures within the western perception of the philosophy of history. Christianity is given supreme value, and related religions are considered to be corrupted in varying degrees, with non-theistic cultures bringing up the very rear.

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Sherkova, T. "Sacrifice of God in Ancient Egypt: Myth and Ritual." Bulletin of Science and Practice 5, no. 11 (November 15, 2019): 382–94. http://dx.doi.org/10.33619/2414-2948/48/48.

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Mythological beliefs about the first victim are archetypal for ancient cultures. According to ancient Egyptian mythology it is the god Osiris — the first mythical king of Egypt — who became the first victim having been killed by his twin brother Seth. Binary logic of the mythological consciousness based on the beliefs about conflicts and reconciliation of opposites has solved the problem of overcoming death through the sacrifice of Osiris. The image of Osiris based on the cult of ancestors, twin motive and sacrifice of bull. Osiris personified the spirit cosmogony of Ancient Egyptian culture.

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Bicer, Ramazan. "The understanding of funeral rituals in Turkish society and its reflection on moral teaching." New Trends and Issues Proceedings on Humanities and Social Sciences 7, no. 1 (July 2, 2020): 263–70. http://dx.doi.org/10.18844/prosoc.v7i1.4881.

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Funeral rituals are an ancient issue that concerns all people. As each era and race are a constant phenomenon, rituals related to death have been formed. The Turkish society also has its death ceremonies. This is different from the death ceremonies of other Muslims. However, it varies according to the region’s celebration in Turkey. Again, death ceremonies in Turkey also vary according to different faiths and cultures. However, the dominant character in every culture has been the ancient Turkish culture. Death ceremonies are practices that will contribute to moral teaching for spouses, friends and relatives. Keywords: Death, Turkish culture, funerals, moral teaching.

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Schultz, Rüdiger, and Doris Vickers. "The ‘Ancient Skies’ project—human cultures and their skies." Proceedings of the International Astronomical Union 7, S278 (January 2011): 397–403. http://dx.doi.org/10.1017/s1743921311012853.

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AbstractHuman beings have recognized and interpreted celestial objects and events since time immemorial. The sky, our common and universal heritage, forms an integral part of all human cultures around the world. The Ancient Skies Project aims to collect, verify and publish available information about various human cultures and their astronomical knowledge in one single web-accessible knowledgebase.The overall vision for the project is In this paper we describe the basic tenets of the project, discuss the design of the knowledgebase, and compare the project to other similar projects.

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Constantin, Elena Claudia, and Cosmin Constantin Baias. "Reasons for Studying the Ancient Cultures in Technical Universities." Procedia - Social and Behavioral Sciences 197 (July 2015): 437–44. http://dx.doi.org/10.1016/j.sbspro.2015.07.162.

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Papakonstantinou, Zinon. "Prologue: Sport in the Cultures of the Ancient World." International Journal of the History of Sport 26, no. 2 (January 2009): 141–48. http://dx.doi.org/10.1080/09523360802511011.

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Lawler, Andrew. "Cannabis, opium use part of ancient Near Eastern cultures." Science 360, no. 6386 (April 19, 2018): 249–50. http://dx.doi.org/10.1126/science.360.6386.249.

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Olasope, Olakunbi O. "Rape and Adultery in Ancient Greek and Yoruba Societies." Journal of Philosophy and Culture 5, no. 1 (March 1, 2014): 67–114. http://dx.doi.org/10.4314/jpc.v5i1.4.

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In Athens and other ancient cultures, a woman, whatever her status and whatever her age or social class, was, in law, a perpetual minor. Throughout her life, she was in the legal control of a guardian who represented her in law. Rape, as unlawful carnal knowledge of a woman, warranted a capital charge in the Graeco-Roman world. It still carries a capital charge in some societies and is considered a felony in others. As for adultery, it may be prosecuted in some cultures while in others it is a matter to be decided by the family council.This paper examines laws concerning the abuse of and exploitation of women in ancient and modern societies, especially within the context of their biologically determined roles and sexual culture. It also seeks to establish the socio-legal rights (if any) of women, especially those who were traumatised and sexually abused. The research method is mainly content analysis. It employs sources such as legal evidence in the form of recorded speeches of the Attic orators along with literary accounts, historical or legendary and epigraphic inscriptions.

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Ahmed, Abdelkader T., Fatma El Gohary, Vasileios A. Tzanakakis, and Andreas N. Angelakis. "Egyptian and Greek Water Cultures and Hydro-Technologies in Ancient Times." Sustainability 12, no. 22 (November 23, 2020): 9760. http://dx.doi.org/10.3390/su12229760.

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Egyptian and Greek ancient civilizations prevailed in eastern Mediterranean since prehistoric times. The Egyptian civilization is thought to have been begun in about 3150 BC until 31 BC. For the ancient Greek civilization, it started in the period of Minoan (ca. 3200 BC) up to the ending of the Hellenistic era. There are various parallels and dissimilarities between both civilizations. They co-existed during a certain timeframe (from ca. 2000 to ca. 146 BC); however, they were in two different geographic areas. Both civilizations were massive traders, subsequently, they deeply influenced the regional civilizations which have developed in that region. Various scientific and technological principles were established by both civilizations through their long histories. Water management was one of these major technologies. Accordingly, they have significantly influenced the ancient world’s hydro-technologies. In this review, a comparison of water culture issues and hydro-structures was adopted through the extended history of the ancient Egyptians and Greeks. The specific objectives of the work are to study the parallel historical cultures and hydro-technologies, assessing similarities and differences, and to analyze their progress since primitive times. The tools adopted for the research include visits to historical aeras and museums, comments, consultations, correlation and exhibitions available in the cyberspace. Review results herein showed that dams and canals were constructed in ancient Egypt to manage the flood of the Nile river and develop irrigation systems from ca. 6000 BC. In the second millennium BC, Minoans managed the flow of the streams via two dams, to protect arable land from destruction after intense rainfall and to irrigate their farms. Additional results showed that ancient Egyptians and Greeks invented many devices for lifting water for plant irrigation such as the shadouf, sakia and tympanum and pumps, of which some were already in use in Mesopotamia for irrigating small plots. The ancient Egyptians were the first who discovered the principle and the basis of coagulation (after ca. 1500 BC). They used the alum for accelerating the settlement of the particles. Additionally, the ancient Greeks developed several advanced water treatment technologies since the prehistoric times. To sum up, the study captured many similarities between two civilizations in water technologies. In addition, it confirmed the sustainability and durability of several of those hydro-technologies since they are still in use up to now in many places.

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Cazelles, Henri. "Israel among the Nations." Pacifica: Australasian Theological Studies 2, no. 1 (February 1989): 47–60. http://dx.doi.org/10.1177/1030570x8900200104.

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The Old Testament reflects the historical, cultural and social experiences of the thousand year period during which it took shape. Ancient Israel borrowed much from the surrounding world and its cultures. These borrowings, however, are consistently subjected to the radical critique enabled by the Bible's peculiar faith in the one God. The Bible is not tied to any particular culture, but it uses cultures both to give expression to the unique religious experience perfected in Jesus Christ and to unite people of all cultures into the one body.

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Vsevolod I., Lyasovich. "Actual Trends in the Latest Research of the Pianobor and Kara-Abyz Archaeological Cultures." Humanitarian Vector 15, no. 6 (December 2020): 14–22. http://dx.doi.org/10.21209/1996-7853-2020-15-6-14-22.

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Today, an understanding of the state of knowledge of the Pianobor and Kara-Abyz archaeological cultures is quite relevant for archaeologists of the Urals and Prikamye. A variety of scientific approaches to understanding the nature of the above cultures gave rise to a lot of questions and problems in the scientific literature relating to the reconstruction of the ancient history of the Southern Urals. This article cites and analyzes recent works related to the history of studying the antiquities of the Pianobor and Kara-Abyz archaeological cultures of the Southern Urals of the early Iron Age. Based on them, thematic historiographic blocks are identified and conceptual directions in the study of the above-mentioned cultures are determined. Today’s situation shows that in the field of studying the forest-steppe cultures of the Ural region of the Early Iron Age, certain scientific trends have developed, in which theoretical knowledge of the ancient history of this region is developing. Moreover, each of them touches upon a specific feature of the functioning of the Kara-Abyz and Pianobor archaeological cultures in the Early Iron Age in the Southern Urals. The author outlines six actual lines of development of studies of the above-mentioned cultures: 1) historiography; 2) natural science methods in archaeological research; 3) analysis of trade relations; 4) the introduction into the scientific circulation of excavation materials; 5) problems of chronology; 6) problems of the genesis and historical fate of archaeological cultures. In many cases, these theoretical developments of scientists overlap, forming a circle of problems and interests, creating discussions, or complementing each other’s scientific concepts. The latter trend allows us to form a unified system of knowledge and characteristics in understanding the historical development of the Pianobor and Kara-Abyz archaeological cultures. Keywords: Early Iron Age, pianoborskaya culture, kara-abyzskaya culture, South Ural, Pre-Ural, forest-steppes Pre-Ural, historiography

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Liu, Chengcheng. "A Reflective Study on Intercultural Transmission and Appreciation among Silk Road Countries." Journal of Language Teaching and Research 10, no. 1 (January 1, 2019): 172. http://dx.doi.org/10.17507/jltr.1001.19.

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The paper firstly introduces the Belt and Road Initiative proposed by China with a global vision and long-term benefits advocating comprehensive cooperation among the Silk Road countries in infrastructure, politics, economy, finance and culture. Then it focuses on the theoretical analysis of culture, intercultural communication and cultural effects of the ancient Silk Road which had been transformed from a trading route to a comprehensive one containing economic ties, political trust, cultural exchange and common prosperity. The economic energy and cultural vitality of this ancient road is revived under the Belt and Road Initiative framework in accordance with the principles listed in the third part of the paper including respecting different cultural concepts, contributing our new thoughts, understanding other cultures with cultural empathy and making mutual choices in cultural interaction. Our great mission today is to contribute to the common development in and beyond cultures and ultimately attain the goal of building a community of shared future for all humankind.

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Oruzbaeva, Gulnara T., and Zhelden Sajаkbaev. "Some Aspects of the Development of Religious Worldview of the Ancient Kyrgyz." Study of Religion, no. 2 (2019): 5–9. http://dx.doi.org/10.22250/2072-8662.2019.2.5-9.

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. In the modern world, there is an increasing tendency for the interconnection of cultures of various peoples and countries, where everything is valuable and significant and makes sense. The more ancient era, the more difficult it is to restore the ancient culture, its original essence. That is why it is important to try to study the spiritual culture of the Kyrgyz people. The Kyrgyz are one of the most ancient peoples of Central Asia, which have a centuries-old history of statehood, ancient traditions of culture and scientific thought. The religious worldviews of the Kyrgyz people, as well as its history, have a peculiar, multilayered history of formation and becoming. Studies of the centuries-long period of development of the religious worldview among the ancient Kyrgyz allow tracing the history of the emergence and formation of the fundamental base of the development of religion, to identify the specific features of its formation associated with the centuriesold original culture, unique natural conditions. The study of ancient beliefs is not only of theoretical interest to recreate the history of the early forms of religion, but also of great practical importance. It is of interest for studying the ethnic history of the ancient Kyrgyz, as the various life processes were reflected in folk ideas, customs and rituals. Many of them are still preserved in the everyday life of the Kyrgyz, which makes it necessary to systematize factual material and determine the genesis of beliefs. The article is aimed to study the evolution of the religious beliefs of the ancient Kyrgyz, as the ancient religious beliefs among the Kyrgyz are not yet sufficiently investigated. The article covers various aspects of the beliefs of the ancient Kyrgyz.

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Rakhim, Dinah, Verly Veto Vermol, and Rafeah Legino. "Designing Movable Kitchen Cart through the Elements of Traditional Baba Nyonya House." Environment-Behaviour Proceedings Journal 6, SI5 (August 29, 2021): 41–46. http://dx.doi.org/10.21834/ebpj.v6isi5.2926.

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Malaysia is known for its multicultural diversity, which is heavily influenced by the ancient Malay culture, indigenous peoples and the cultures of Malaysia's second main ethnics groups - the Chinese and Indian. For centuries, our cultures have blended to create Malaysia's diverse heritage. Sadly, Malaysians are slowly losing their ancient culture due to modernisation. One particular culture of Malaysia that is close to extinction is the Peranakan culture. The researcher found it vital to implement our cultural motif into product design, so she has come out with a freestanding kitchen with an influence of the Peranakan motif. Keywords: Free-standing Cabinets, Kitchen, Peranakan. eISSN: 2398-4287© 2021. The Authors. Published for AMER ABRA cE-Bs by e-International Publishing House, Ltd., UK. This is an open access article under the CC BYNC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians/Africans/Arabians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia. DOI: https://doi.org/10.21834/ebpj.v6iSI5.2926

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Zhou, Ting. "Chinese Folk Photographic Creations of Western Photographers." Asian Social Science 13, no. 7 (June 23, 2017): 190. http://dx.doi.org/10.5539/ass.v13n7p190.

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Folk cultures contribute to the important composition of the traditional culture in China, a multiracial ancient civilization enjoying a profound history. Folk photography opens a window for the world to enable people in other countries to understand China as well as its traditional culture. Western photographers have created a large amount of folk photographs during over a century of corresponding development. These works mean not only great significances to the documentation and heritage of Chinese folk cultures but also enormous contributions to the communication of Chinese folk cultures towards the global community. The paper reviewed the Chinese folk photographic creations of western photographers from mid-19th century to early 21st century, and discussed the connotations and meanings of these works.

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Knapp, A. Bernard. "Bronze Age Mediterranean Island Cultures and the Ancient Near East." Biblical Archaeologist 55, no. 3 (September 1992): 112–28. http://dx.doi.org/10.2307/3210291.

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Knapp, A. Bernard. "Bronze Age Mediterranean Island Cultures and the Ancient Near East." Biblical Archaeologist 55, no. 2 (June 1992): 52–72. http://dx.doi.org/10.2307/3210346.

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Cotticelli-Kurras, Paola, and Federico Giusfredi. "Ancient Anatolian languages and cultures in contact: some methodological observations." Journal of Language Relationship 16, no. 3-4 (January 1, 2019): 172–93. http://dx.doi.org/10.31826/jlr-2019-163-405.

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Kumar, Alok. "Ancient Hindu Science: Its Transmission and Impact on World Cultures." Synthesis Lectures on Engineering 13, no. 1 (March 15, 2019): 1–211. http://dx.doi.org/10.2200/s00906ed1v01y201903eng034.

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Pringle, H. "ARCHAEOLOGY: New Respect for Metal's Role in Ancient Arctic Cultures." Science 277, no. 5327 (August 8, 1997): 766–67. http://dx.doi.org/10.1126/science.277.5327.766.

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Journal articles on the topic 'Ancient Cultures'

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