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Journal articles on the topic 'Asia, civilization'
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Jayshwal, Vijay Prasad, and Seema Kumari Shah. "Narratives of ‘Common Civilization’ of South Asia: Tracing the Origin of Shared Values and Culture." Dera Natung Government College Research Journal 8, no. 1 (December 26, 2023): 155–68. http://dx.doi.org/10.56405/dngcrj.2023.08.01.11.
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South Asia is a constructed concept. Although South Asian countries choose to function within the paradigm of independent statehood, they are undergoing overlapping developments rooted in the distant and recent colonial past. This paper reflects on the notion that South Asia has a common past. In this context, the civilizational politics of India is addressed and the discourse on civilization is unwrapped to understand its contemporary and historical perspectives. The study of South Asian history constructs that Indus valley civilization presents a common ground for cultural and civilizational associations of South Asian countries. To understand the changing form of Indian civilization over the period of time, this paper examines four variants of Indian civilization: Orientalist, Anglicist, liberal nationalist, and Hindu nationalist variants. In this discussion, the perception of Tagore and Gandhi on nationalism is considered, and discourse on civilization between Asian thinkers like Susanne Hoeber Rudolph and Western thinkers like Samuel P. Huntington are provided to understand the historical underpinning of Indian civilization.
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Ahmad, Khalil. "GEOGRAPHIC, HISTORIC, POLITICAL, RIPARIAN, AND SOCIO-ECONOMIC FACTORS THAT LEAD TO PAKISTAN AS A LAND OF PENTA MESOPOTAMIA." Pakistan Journal of Social Research 04, no. 01 (March 31, 2022): 330–35. http://dx.doi.org/10.52567/pjsr.v4i1.656.
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The research aims to investigate Pakistan’s geographic, historic, political, riparian, and socio-economic factors that lead to Pakistan as a Land of Penta Mesopotamia. Pakistan is situated in South Asia along the coast of Arabian Sea, bordering Afghanistan in west, China in north, Iran in southwest, Arabian Sea in South and Hindustan (India) lies in the east. Historically, the land of Pakistan has been the host of Neolithic period’s South Asian multi Indus valley civilization (IVC) that includes Gandhara, Harappan, Mehrgarh, Mohenjo-Daro, Takht-i-Bahi and Texila civilizations that emerged during 3,300 BCE to 1300 BCE. Muslim Civilizations emerged from 712 to 1857 and British colonial culture also developed from 1857-1947 in this area. The Indus valley civilization flourished parallel to the Mesopotamian civilizations. Mesopotamian civilization includes the Assyrian and Babylonian Civilization that emerged in Iraq in between the two rivers of Euphrates and Tigris from 3,100 B.C. to 332 B.C. and is referred to the “Cradle of Civilizations”. Since Mesopotamian civilization attracted all the ancient civilizations in West Asia to nourish because of its friendly ecological environments, fertile land and rich alluvium soils. Pakistan’s geography also attracted the Indus valley civilizations that emerged in the confluence of seven perennial rivers i.e. Sutlej, Ravi, Chenab, Jhelum, Indus, Swat and Kabul rivers, credited as the “Cradle of South Asian Indus valley Civilizations”. Pakistan’s strategic location in the region, her favorable ecosystem for biodiversity, favorable multi seasons, fertile land, friendly ecological conditions, rich agricultural environment, rich alluvium soils, strategic multiple riparian potentials that originate from Himalayan, Karakorum, and Hindu-Kush mountain ranges, remained lucrative for South Asian Indus valley civilizations. Pakistan’s geography also remained very attractive to the sub regions of Asia i.e. Central, South and West Asia because it has provided and has been providing the Mesopotamians agrarian transit economy to landlocked countries of Afghanistan and Central Asian States from the shortest possible sea route of Arabian Sea and visa-vi to oil rich states of Middle East via China Pakistan Economic Corridor (CPEC). Mesopotamian’s cultural, ecological, geographic, historic, riparian, socio-economic, socio-political equilibrium and similar factors are founded in the Indus valley civilizations that erect the sufficient evidence to prove that “Pakistan is a Land of Penta Mesopotamia”. Keywords: Civilizations, Confluence, Fertile land, Mesopotamia, Riparian potentials.
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Bakiyev, A. "Oxus Civilization and Migration Processes." Bulletin of Science and Practice 7, no. 5 (May 15, 2021): 527–40. http://dx.doi.org/10.33619/2414-2948/66/59.
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The article on the basis of the civilizational approach analyzes the approaches of urban scientists about the development of society in chronological order. The role of Central Asia in the system of civilizations of the ancient East is discussed. On the basis of archaeological, anthropological, ethnographic sources, the influence of migration processes on the transformation of local cultures to the level of the first civilizations has been revealed. The nature of the migration processes of the Bactria-Margiana Archaeological Complex (Oxus civilization).
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Poungpattana, Rattanaporn. "Reconceptualizing Indianization: A Study of the Art of the Local Female Deities." MANUSYA 7, no. 2 (2004): 14–31. http://dx.doi.org/10.1163/26659077-00702002.
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It was formerly known and agreed generally that the earliest Southeast Asian people did not create their own civilization, but adopted models from India. Accordingly, civilization in Southeast Asia is called "Indianization". Yet there are three mains schools of thought giving different views of the characteristics of Southeast Asian civilization. While the first school, led by Coedes, points out that civilization in Southeast Asia is not so different from its Indian models, the second school, led by Wolters, suggests that Southeast Asian civilization is completely different from the Indian one due to the process called 'localization'. Compromisingly, the last school, led by Mabbett, proposes the harmonious living of the two cultures in local societies. As the debates are still uncompromised, the article offers the examination of the case study of female deities in an attempt to compromise those debates. According to the observation on the case study, it can be summed up that Wolters and Mabbett's suggestions seem closer to the real situation, and that Southeast Asia has its own typical civilization.
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Sledzevsky, I. V. "Conditions and Prospects of the Civilizations Dialogue in the Modern World: Symbiosis of Cultures (based on the History of the Central Asian Countries and their Interaction with Russia)." Russia & World: Sc. Dialogue, no. 2 (June 2, 2024): 126–35. http://dx.doi.org/10.53658/rw2024-4-2(12)-126-135.
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The article is devoted to the possibilities of dialogue of civilizations in a global, trans-border cultural space. The concept of civilization as a network of broad communications is new and promising, which removes the attachment of civilizational communities to a territory or state and turns civilizations into open, inclusive, cultural and communication entities. In the context of the extensive and unique historical experience of intercivilizational ties and relations, the Central Asian region can be classified as one of the most successful and longest-lasting “civilizations of encounters.” The communicative significance of this experience as a long and successful symbiosis of different cultures and religions and the role of dialogue with Russia in this heritage, in its preservation and revival are considered. Dialogue with Russia is a network of historical and modern relations and interactions between our countries. The article was prepared on the basis of a report made by the author at the Dushanbe session “Civilizational dialogue between Russia and the countries of Central Asia” of the VIII international conference “Russia and the world: dialogues - 2024. Forces of attraction.”
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Kuzmin, Yaroslav V., J. A. Timothy Jull, and G. S. Burr. "Major Patterns in the Neolithic Chronology of East Asia: Issues of the Origin of Pottery, Agriculture, and Civilization." Radiocarbon 51, no. 3 (2009): 891–903. http://dx.doi.org/10.1017/s0033822200033968.
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General chronological frameworks created recently for the Neolithic complexes of China, Japan, Korea, and far eastern Russia allow us to reveal temporal patterns of Neolithization, origin of food production, and the emergence of civilizations. Pottery originated in East Asia, most probably independently in different parts of it, in the terminal Pleistocene, about 14,800–13,300 BP (uncalibrated), and this marks the beginning of the Neolithic. Agriculture in the eastern part of Asia emerged only in the Holocene. The earliest trace of millet cultivation in north China can now be placed at ∼9200 BP, and rice domestication in south China is dated to ∼8000 BP. Pottery in East Asia definitely preceded agriculture. The term “civilization,” which implies the presence of a state level of social organization and written language, has been misused by scholars who assert the existence of a very early “Yangtze River civilization” at about 6400–4200 cal BP. The earliest reliable evidence of writing in China is dated only to about 3900–3000 cal BP, and no “civilization” existed in East Asia prior to this time.
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Pakhomov , O. S. "East Asia as Regional Civilization." ОЙКУМЕНА. РЕГИОНОВЕДЧЕСКИЕ ИССЛЕДОВАНИЯ 53, no. 2 (2020): 44–53. http://dx.doi.org/10.24866/1998-6785/2020-2/44-53.
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Rashkovskii, E. "South-Eastern Asia - Civilization Hub." World Economy and International Relations, no. 4 (2005): 47–52. http://dx.doi.org/10.20542/0131-2227-2005-4-47-52.
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Clemens, Jr., Walter C. "Review Essay: The Beginnings of Civilization." Netsol: New Trends in Social and Liberal Sciences 6, no. 1 (May 28, 2021): 70–73. http://dx.doi.org/10.24819/netsol2021.05.
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What can contemporary social scientists learn from ancient history? Key features of modern civilization began in the fertile crescent of today’s Middle East many thousands of years ago. Thanks to geography and other factors, these innovations spread—east and west. Not just agriculture and engineering but monotheistic religion and alphabetic writing took root there. Parallels to or offshoots of Sumerian culture emerged in the Indus River, Persia, and Egypt. Their distinctive ways of life took shape, waxed, and then waned. Social scientists who try to keep up with a world in turmoil by listening to the BBC or reading Le Monde may be tempted to ask: “How did all this begin and where are we going?” The Singapore-based political analyst Parag Khanna answers: “Asia.” Civilization began in Western Asia and is now being shaped by “Asianization” of the planet. (See Khanna, The Future is Asian, 2019). Whether or not Khanna’s hypothesis about the future proves correct, the importance of Western Asia in global history is documented in the books Uruk and Mesopotamia.
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Zheleznyakov, A. S., and G. Chuluunbaatar. "Russia and Mongolia in the civilizational and geopolitical paradigms of Central Eurasia development." RUDN Journal of Sociology 23, no. 3 (September 30, 2023): 612–22. http://dx.doi.org/10.22363/2313-2272-2023-23-3-612-622.
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The relationship between Russia and Mongolia in the civilizational and geo-political paradigms of Central Eurasia development is extremely important for political science, sociology and regional studies. The authors’ definition of Central Eurasia differs from the generally accepted neutral interpretation due to its connection with a specific civilizational space - three local civilizations - the historically summarized limits of their dominant influence. The article considers the following limits of the influence of the Mongolian, Russian and Chinese civilizations from ancient times to the present: the great steppe empires (from the state of the Xiongnu to the Great Mongol Empire of Genghis Khan) with the center in Mongolia, the Russian Empire and the socialist camp with the center in Russia (USSR), and the economic corridor Russia-Mongolia-China with centers in three countries. The recognition of the taxonomic equilibrium of Russia, China and Mongolia as the cores of the Russian, Chinese and Mongolian civilizations, united by the space of Central Eurasia, allows to reconsider the Russian-Mongolian relations from ancient times to the present. The authors admit the existence of the world civilization hidden in Inner Asia and based on more than two thousand years of the nomads’ written history - the Mongolian civilization. The authors develop a new scientific direction - civilizational political science which considers the interaction between societies through the intertwined civilizational world order. The authors believe that civilizations cover the entire global space; introduce the concept “cascade of the civilizational boundaries”, which requires a combination of modeling methods and geoinformation technologies with cultural-historical ideas; consider the historical tradition of relations between Russia, Mongolia and China in the Eurasian region as being revived in the new context of trilateral cooperation.
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Ishfaq Ahmad Mir. "INDIA'S CULTURAL RELATIONSHIP WITH ASIAN NATIONS." International Journal of Economic, Business, Accounting, Agriculture Management and Sharia Administration (IJEBAS) 3, no. 2 (March 12, 2023): 361–68. http://dx.doi.org/10.54443/ijebas.v3i2.731.
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The social customs and technological advancements that have their roots in or are connected to the ethno linguistically heterogeneous country of India are known as Indian culture. The phrase also refers to nations and cultures outside of India whose histories have ties to India via immigration, colonialism, or other forms of influence, notably in South Asia and South-East Asia. An important chapter in the history of India is the spread of Indian culture and civilization to other regions of Asia. Indian trade relations with other nations date back many centuries. The spread of Indian languages, religions, arts, and architectural styles, as well as Indian philosophy, beliefs, and practices, was an inevitable outcome of this. In certain regions of Southeast Asia, Hindu kingdoms were even founded mainly through Indian political intrigue. The Indus Valley Civilization and other early cultural regions were influential in shaping Indian culture, which is sometimes described as a synthesis of various civilizations.
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Malyavin, Vladimir. "Taiwan, China and the Meta-civilizational World System of Eastern Asia: Towards a New Vision of Asian Globality." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 2 (2023): 142. http://dx.doi.org/10.31857/s086919080024095-1.
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The stalemate in China-Taiwan relations calls for new approaches to the problem of security and stability in APR. The article examines the current confrontation between the "two sides of the Taiwan Strait" in its relation to Chinese civilization’s specificity and globalization processes. Taiwan is not just China's periphery, but also the last Chinese frontier. Taiwan's politics of "de-sinicization" and transformation of the Taiwanese into an "Oceanic Nation" is considered in the three-dimensional context of modern Chinese civilization: the continental centralized state of imperial type, represented by the "Middle Kingdom" concept, the Chinese periphery and the Chinese diaspora, representing the global aspect of Pax Sinica. A real focus of this structure is precisely the point of Frontier, a sort of heterotopy with its capacity to bring together singularity and universality, internal and external aspects of existence. The author offers a new concept of Greater China as a link between the local and the global aspects of Chinese civilization. This mediation is realized through the transformation of various qualities of existence into its persisting types as the symbols of the fullness of existence. These types create a special kind of communicative space which constitutes the East Asian meta-civilizational world system. This approach to the relationship between China and Taiwan and their globalist aspirations reveals a special East Asian type of globality, in which cooperation between China and Taiwan can be reconciled on the synergy basis, despite their widely divergent political systems. The Pacific region is a convenient testing ground for this type of relationship.
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Yamazaki, Masakazu. "Asia, a Civilization in the Making." Foreign Affairs 75, no. 4 (1996): 106. http://dx.doi.org/10.2307/20047662.
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Jatmika, Muhammad Indrawan. "The Role of Coastal Communities in the Rise of Islamic Civilization in Insular Southeast Asia." Journal of Islamic Civilization 4, no. 1 (April 27, 2022): 1–10. http://dx.doi.org/10.33086/jic.v4i1.2825.
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Islamic civilization in Insular Southeast Asia is believed to be brought and spread by Islamic Traders through the acculturation of Islamic culture in the coastal communities in the Southeast Asian Region. This paper is aiming to explain how coastal community have a role in the process of the Islamic civilization rise and how they become the dominant civilization in Insular Southeast Asia. The open- minded and egalitarian culture of the coastal communities gave the opportunity to the traders to have good process of acculturation that led to the development of Islamic Civilization in the region. Port cities on the coast became centers of cultural development as well as socio-political aspects of Muslims which then continued to suppress the center of power Hindu-Buddhist civilization which tends to be centralized and isolated in the interior. The development of Islamic culture in the coastal area also provides an opportunity for the development of new political figures and institutions who are then ready to take over the domination of culture after the collapse of the domination of the Hindu-Buddhist empire in Insular Southeast Asia. Peradaban Islam di Asia Tenggara Kepulauan diyakini telah dibawa dan disebarkan oleh para Pedagang Islam melalui akulturasi budaya Islam yang dimulai pada masyarakat pesisir di Kawasan Asia Tenggara. Tulisan ini bertujuan untuk menjelaskan bagaimana masyarakat pesisir memiliki peran dalam proses kebangkitan peradaban Islam dan bagaimana mereka menjadi peradaban dominan di Asia Tenggara Kepulauan. Budaya masyarakat pesisir yang berpikiran terbuka dan egaliter memberikan peluang kepada para pedagang untuk memiliki proses akulturasi yang baik yang berujung pada berkembangnya Peradaban Islam di wilayah tersebut. Kota-kota pelabuhan di pesisir pantai menjadi pusat pengembangan budaya serta aspek sosial politik umat Islam yang kemudian terus menekan pusat kekuasaan peradaban Hindu-Budha yang cenderung terpusat dan terisolasi di pedalaman. Perkembangan budaya Islam di wilayah pesisir juga memberikan peluang bagi berkembangnya tokoh dan institusi politik baru yang kemudian siap untuk mengambil alih dominasi budaya pasca runtuhnya dominasi kerajaan Hindu-Budha di Asia Tenggara Kepulauan.
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Chatterjee, Shibashis, and Udayan Das. "India's civilizational arguments in south Asia: from Nehruvianism to Hindutva." International Affairs 99, no. 2 (March 6, 2023): 475–94. http://dx.doi.org/10.1093/ia/iiad020.
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Abstract India has used civilizational discourses as part of its foreign policy to articulate its rise and rightful place in the world order. This article primarily examines India's civilizational arguments in south Asia. India's civilizational arguments in the region demand scrutiny as the neighbourhood is a theatre of contestation between territorial India and the claims of its civilizational space. Analysing historical accounts on Indian civilization, official documents and domestic narratives in India about south Asia, the article makes three points. First, India's civilizational articulation oscillates between two paradigmatic and contrasting representations of Nehruvianism and Hindutva variants. Second, it is argued that despite the ascendancy of Hindutva's civilizational symbolism since 2014, India's south Asia policy shows no paradigmatic change. Finally, it points to how the Hindutva project may be detrimental to India's self-image and dealings in south Asia. The article argues that while there is no official corroboration of Hindutva's claims in India's south Asia policy, the increasing salience of the domestic discussions around Akhand Bharat (undivided India) invites complications for India in its neighbourhood. India's Hindutva-driven civilizational claims raise anxieties of an Indian cultural hegemony in an asymmetric region splintered across territorial and nationalistic lines.
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Christopher R. Binetti. "A Better Place to Be- Reclaiming History for Political Theory." Polit Journal Scientific Journal of Politics 4, no. 1 (February 29, 2024): 15–26. http://dx.doi.org/10.33258/polit.v4i1.1065.
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This paper analyzes the periodization of Western history, broadly construed. It first divides the Old World (Asia, Africa, and Europe) into three macro-civilizations (or Civilizations), that are further broken down into micro-civilizations, or civilizations. The West covers the modern Middle/Near East, North Africa, Europe, and Central Asia. The East covers East Asia, including Mongolia, as well as Singapore and Vietnam. The Central Civilization covers South Asia and the rest of Southeast Asia. After making this division, the paper then breaks down Western history into basic periods, specifically for the purposes of Political Theory. Western history is broken up into nine basic periods, which form four ages, three epochs, and two eons. Ancient time is divided from Medieval-Modern time into two eons. Ancient time is then broken up into seven periods, forming three ages and two epochs, the latter group corresponding to the Bronze/Iron Age dichotomy. This system is devised specifically for Political Theory, and to a lesser extent, the rest of Political Science, in order to avoid biased from looking backwards at history, specifically those that divide the Greater Mediterranean world (a.k.a. the West) by modern religion.
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Chen, Sanping. "Son of Heaven and Son of God: Interactions among Ancient Asiatic Cultures regarding Sacral Kingship and Theophoric Names." Journal of the Royal Asiatic Society 12, no. 3 (October 31, 2002): 289–325. http://dx.doi.org/10.1017/s1356186302000330.
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AbstractThis article examines the interrelationship and interactions between the notions of Son of Heaven and Son of God with respect to sacral kingship in Inner and East Asia by first uncovering a previously unnoticed synthesis of the two in ancient Inner Asia. The author argues that the Chinese belief of “heaven” and related political and religious concepts may share a common origin with parallel notions in Altaic cultures, possibly intertwined with Indo-European elements. Nevertheless, by studying theophoric names, which existed in all major Old World civilizations except early China, he demonstrates the distinctness of Chinese civilization, as well as the extensive pre-Islamic Iranic influences in East Asia.
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Nuraisah, Nuraisah, Yufi Permata, Imam Tabroni, Morse Kathryn, and Woolnough Cale. "Modern Islamic Civilization in South and Southeast Asia." International Journal of Educational Narratives 1, no. 5 (July 21, 2023): 211–30. http://dx.doi.org/10.55849/ijen.v1i5.338.
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Background. Islam is the second largest religion in South Asia, with more than 600 million Muslims living there, making up about a third of the region's population. The history of Islam in South Asia began along the coastal regions of the Indian subcontinent and Sri Lanka, after its beginnings in the Arabian Peninsula. Purpose. This research was made to thoroughly explore the history of Islamic civilization in the modern era in South Asia and Southeast Asia. With this research, it is hoped that it can add insight to the readers in the study of the history of Islamic civilization and can answer various questions about when Islam entered South Asia and Southeast Asia, how the process and impact on the people who live there, and who plays an important role in the spread of Islam on both continents. Method. The data collected will be analyzed by identifying the themes, arguments or main ideas in the texts and analyzing how they influenced and were influenced by the development of Islamic civilization in Southeast and South Asia. Results. Southeast Asia is home to the largest Muslim population in the world. Islam is the majority religion in Indonesia, Malaysia and Brunei Darussalam. Islam in Southeast Asia was spread through the activities of traders and Sufis. Unlike other Islamic regions of the world, it was spread through the Arab and Turkish conquests. Conclusion. Thus the presentation of material about Islamic Civilization in Southeast Asia and South Asia and how the method of its spread. We as writers realize that the results of the papers we compile are far from perfect, for the future we will try to be even better in presenting writing or discussion.
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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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Lawler, A. "DEFINING CENTRAL ASIA: Neglected Civilization Grabs Limelight." Science 302, no. 5647 (November 7, 2003): 979. http://dx.doi.org/10.1126/science.302.5647.979.
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Le Thi Bich, Thuy. "EPIC - THE SOURCE OF THE “SOFT POWER” OF INDIAN CULTURE IN SOUTHEAST ASIA." Journal of Science Social Science 65, no. 11 (November 2020): 45–53. http://dx.doi.org/10.18173/2354-1067.2020-0070.
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The power of each nation is determined by many factors, including the role of its culture. Culture is seen as an effective tool of soft power to affirm the image of our country in the international community. As one of the originating centers of Asian civilization and one of the largest, oldest civilizations in the world, India's soft power exists naturally in its own long historical culture. The Indian epic is considered to be the source of soft power, the link between the world and Indian culture, helping Indian culture expand its influence on other countries and the world. In this article, we focus on presenting the unique features of thinking, soul, thought, and “Indian spirit” reflected in the epic - the source of Indian culture and the epic continuation in countries in Southeast Asia. Thereby, this article helps its readers have a comprehensive view of the Indian epic - the source of “soft power” of Indian culture in Southeast Asian countries to strengthen and develop the relationship between India and other countries in Southeast Asia more and more sustainably and lasting.
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Pelipenko, A. A. "Notes on Russian civilization." Voprosy kul'turologii (Issues of Cultural Studies), no. 2 (January 25, 2021): 94–113. http://dx.doi.org/10.33920/nik-01-2102-01.
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Philosophical and cultural research on the place and role of Russian civilization and culture in the history of Europe and Asia. Based on the analysis of extensive factual material related to geographical, demographic, ethno-historical and other aspects of comparison, the author comes to the conclusion that it is impossible to be satisfied with reducing the fundamental historical-dialectical complementarity of the western and eastern civilizational systems to a simple sum of their features (it is also necessary to take into account the Byzantine influence). According to the author, in Russia, under the veil of monotheism, the dualistic, Manichean (in a broad sense) foundations of culture emerge with particular clarity.
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Gelegpil, Chuluunbaatar, Khatanbold Oidov, and A. S. Zhelezniakov. "The philosophical and methodological issues of Mongolia’s civilization in the multi-polar world." Journal of Law and Administration 16, no. 1 (April 11, 2020): 3–13. http://dx.doi.org/10.24833/2073-8420-2020-1-54-3-13.
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Introduction. The article is devoted to the evaluation of topical ideas of Inner Asia civilization in the multi-polar world. Without doubt, in contemporary global world it is essential for each country to creatively explore ideas and scientific civilizational theories to define its place in modern global community. Today the Mongols actively explore these theories and doctrines which have linkage to Western origin, but the research deserves a creative approach and does not fit properly the national reality and specifics.Material and methods. To define the specific features of Mongolian civilization the authors study philosophical doctrines of existence in harmony, doctrine of duality, time, Buddism – all the ideas that influenced the Mongolian views on “nation” and “democracy”, historical lessons and geopolitics.Results. At present Mongolia has a tough choice in pursuing foreign policy. Three main world development centers- the USA, China and Russia- have emerged and the threat of a potential conflict between them have increased. It is apparent that this process in the future will strongly influence the present and further development of each region and country in the world. Thus the fundamental issues concerning the methodological approach in development philosophy as well as in civilizational philosophy appeared alongside the changes in world situation. The issue of national identity should not be excluded from the political agenda as well as historical and development issues from policy analysis.Discussion and Conclusions. Mongolia in respect to its geographical location belongs to the Asia-Pacific region. In the civilizational aspect Mongols are nomadic nation. These two factors are fundamental conditions for the shaping of national identity. In context of civilizational affinity and national identity Mongols are more close to the Central Asian space. In this area such regional organizations as the Shanghai Cooperation Organization and APEC operate. However, Mongolia is not a member of these organizations and cannot efficiently participate in big regional and world projects and programs having the status of observer. Hence the membership in these regional organizations and the significant economic growth are strategically important for Mongolia.
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Podberezsky, I. "Region of South-Eastern Asia as Civilization Community." World Economy and International Relations, no. 4 (2005): 53–59. http://dx.doi.org/10.20542/0131-2227-2005-4-53-59.
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Frasch, Tilman. "The Mons: A Civilization of Southeast Asia (review)." Asian Perspectives 41, no. 1 (2002): 170–72. http://dx.doi.org/10.1353/asi.2002.0002.
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Olatade, Damilola Peter. "Further reflections on Samuel P. Huntington’s “Clash of civilization” and contemporary global politics." Arụmarụka: Journal of Conversational Thinking 2, no. 1 (October 3, 2022): 47–60. http://dx.doi.org/10.4314/ajct.v2i1.3.
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When civilizations clash or encounter one another, it is a general expectation that one of them will necessarily influence or even dominate the other. This has been the principal character of the advent of Euro-Western civilizations across regions of the world such as Africa, Asia and Latin America. Whereas previous studies have been able to detail how this influence has affected the regions economically, socially, environmentally and politically, this study takes the discourse further to understand how the contact of civilizations can be useful for comprehending contemporary relations in the international community. This study uses the ideas of Samuel P. Huntington as a theoretical framework for showing how civilizations have shaped and influenced global politics in contemporary times. When the proposal of Huntington is assessed from the perspective of how Western civilization has influenced Africa and Latin America especially, three crucial theses are noticeable. First, is the point that Western civilization seeks to dominate or exterminate and then replace non-Western civilizations in the latter’s domain. Second, non-Western cultures are usually drained of their economic resources and minerals in the name of civilization and colonization. Third, the influence of the West in contemporary international relations is waning, and this is one of the reasons why the place of countries like China in contemporary global politics is colossal and really influential in places where Western civilizations used to have unparalleled influence. Following these three theses, this research claims that when one considers the interplay among the civilizations of the world, Huntington’s analysis is penetrative and helpful in making sense of how they reflect in contemporary world politics.
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Olha Hordiichuk, Olha Hordiichuk. "THE MENTALITY ASPECTS OF UKRAINE'S EUROPEAN INTEGRATION." Socio World-Social Research & Behavioral Sciences 06, no. 04(02) (November 25, 2021): 102–9. http://dx.doi.org/10.36962/swd0604(02)2021-102.
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The article examines the mentality closeness of Ukraine with Western European civilization. The geopolitical position of Ukraine on the border of Europe (West) and Asia (East) complicates the civilizational self-identification of Ukrainians is emphasized. Such features are due, on the one hand, to strong ties with European countries and de facto geographical affiliation with Europe, and on the other – proximity to Eastern civilization and long-term influence of Russia, which led to involvement in Asian civilization. Ukraine has been a part of the European space since the adoption of Christianity is substantiated. Its European essence has been historically shaped by geographical location, inclusion in European civilization by economic and cultural ties. The basic values and features of the Ukrainian mentality were correlated with the mental principles of the peoples of European countries and it was found that the greatest similarity between Ukraine and European states at the mental level are Ukrainian freedom, individualism and desire for democracy as opposed to Russian despotism and authoritarianism. These features of the Ukrainian mentality have enabled the historical preservation and revival of the Ukrainian nation, help to develop further and become a developed European country not only geographically and economically, but also spiritually is claimed . After all, it is not enough to achieve high economic standards and decent material life as an external form, to integrate into Europe is important at the internal level – values, spiritual and cultural, increase the number of active educated citizens, which is the core of development and progress – actively build civil society. In case of Ukraine's accession to the EU, Europeans will be able to discover Ukraine not only as an arena of political scandals and national upheavals, but also to discover positive mentality traits of Ukrainians – peace and tolerance, emotionality, creativity, high receptivity to new ideas, ability to adapt to different conditions is noted. Keywords: mentality, Ukraine, Europe, civilization theory, European civilization, Eurasian civilization, value system European integration, national identity, civil society.
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Gvili, Gal. "The Woman Question and China-India Horizons in Xu Dishan's Shangren Fu." Comparative Literature Studies 58, no. 4 (November 1, 2021): 780–806. http://dx.doi.org/10.5325/complitstudies.58.4.0780.
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Abstract In the 1921 short story Shangren fu, Xu Dishan challenges nineteenth century developmental thought, which saw the condition of women in certain societies as touchstone to these societies' level of civilization. The link between civilization and the “the woman question” circulated across Asia, disseminated by new disciplines such as folklore studies, and through missionary education, which enshrined female literacy as the first rung in the ladder of civilizational progress. Many Chinese writers portrayed female characters simultaneously as emblems of national backwardness and of hopes to rise from “savagery” to “civilization.” My reading of Xu Dishan's work reveals a radical alternative to this view. Xu Dishan drew upon ancient Indian folktales to imagine a nonlinear literary horizon in which women do not stand for the nation but embody transregional possibilities. Taking Xu Dishan's work as a key intervention in Chinese literary culture, this study seeks to move beyond the notion that modern knowledge “arrived” in China from Europe by way of Japan exclusively, by revealing India in particular to be a critical site through which Chinese fiction grappled with the woman question as part of a larger discussion about the meaning of civilization in the modern world.
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Ali, Ismail, and Encep Supriatna. "DISPORA HOMO-SAPIENS BERBARISKAN MANUSIA PELAUT DI KEPULAUAN ASIA TENGGARA DAN LAHIRNYA TEORI MANUSIA KELUAR JAWA ( THEORY OUT OF JAVA-MAN) : SATU PEMIKIRAN DARI PERSPEKTIF KELAUTAN." Jurnal Kemaritiman: Indonesian Journal of Maritime 4, no. 1 (July 2, 2023): 9–21. http://dx.doi.org/10.17509/ijom.v4i1.59929.
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Traditionally, seas and oceans have become sources of inspiration in seeking the truth from facts to dispell the worldview of those who tended to asscoiate it with myths and superstitions. In fact, it is not far-fetched to suggest that the change and development in present day Southeast Asia, from traditional kingdoms to modern nation-states are intimately rooted in and shaped by the contributions of our seafaring ancestors. History demonstrates how they risked as well as as sacrificed their lives crossing treacherous waters and encountering stormy weathers just to ensure their legacy and continuity of the future generations of seafarers, and turning this region into an epicentre of civilization that was second to none in the world of civilizations. Yet, their thousands of years of contributions and sacrifices appear trivial and paled to insignificance like ”shipwrecks laying at the bottom of the sea in their forgotten watery graves”. Based on several theories of the development of traditional civilizations in the Nusantara like the Out of Yunan and Out of Taiwan theories by western scholars, it appears that these theoretical paradigms have marginalized the realities of history, and therefore require to be ”straightened” via a Southeast Asia centric perspective. This writing is to revisit the salience of the ancient epoch and pre-historic man marked by the arrival of the homo-eractus and homo-sapiens from mainland Asia to this region in the early journey and development of the history of maritime civilization; to explain how the seafaring communities from the eras B.C. (Before Christ) to A.D. (Anno Domini) were able to utilise seas and oceans as a source of emancipation and development, and eventual rise as feared and respected searfarers of the ancient world.
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Mohamed, Noriah. "“JAWI” LANGUAGE AND ITS ROLE IN ESTABLISHMENT CIVILIZATION OF MALAYONESIA." Journal of Malay Islamic Studies 2, no. 1 (November 20, 2018): 51–74. http://dx.doi.org/10.19109/jmis.v2i1.2735.
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Language has an important role as an element of civilization. Similarly Jawi language. This paper seeks to prove that Jawi Language is a hybrid language born from the clash between Arabic and Malay in the archipelago or Southeast Asia. Using the sociolinguistic point of view this article also shows that Jawi Language has contributed significantly to the formation of civilizations in the Malay and Indonesian Malay world. Jawi language is apparently used not only as the language of instruction in daily interactions, but also as a language of science, language, culture, diplomatic language, and even the language of unity among Malay nations in the Malayonesia region.
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Susilowati, Endang, Singgih Tri Sulistiyono, and Yety Rochwulaningsih. "Coastal civilization and maritime diplomacy in premodern Southeast Asia." International Journal of Maritime History 30, no. 4 (November 2018): 649–62. http://dx.doi.org/10.1177/0843871418804494.
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This article explores maritime diplomacy as a relatively new field of research in the maritime history of Southeast Asia. It is argued that maritime diplomacy was an important element in the history of the region, whose natural character places the sea as a key factor in its historical evolution. The significant role of the sea in the past shaped coastal civilizations, which in turn preconditioned the development of maritime diplomatic links between political centres in Southeast Asia, leading to the integration of this region. During the premodern period, coastal civilizations were the means through which diplomatic negotiations between political powers were conducted in Southeast Asia. Although coloured by conflicts and competition, such diplomatic ties did not result in colonial relationships, as which occurred during the early modern era, when Europeans succeeded in gaining control of almost all of Southeast Asia’s political and economic centres.
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Fasail Mosa, Dr Ruwaida. "History of Greek Architecture: (Influence and Influence)." INTERNATIONAL JOURNAL OF RESEARCH IN SOCIAL SCIENCES & HUMANITIES 13, no. 02 (2023): 425–43. http://dx.doi.org/10.37648/ijrssh.v13i02.034.
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The Greek civilization is considered one of the most important and oldest civilizations of the ancient world because of the human, intellectual and cultural data it provided that contributed to the advancement of ancient societies and civilizations, especially those that later came under the control of the Greeks in Asia Minor, Egypt, Mesopotamia and others. Greek architecture enjoyed a uniqueness and identity that is unparalleled, as the ancient Greeks made their capital (Athens) a radiant center of thought, philosophy and culture to suit those human values until that architecture became a special feature of the beauty of construction and formation and what it possesses of sculptural supplements, murals and others The current research dealt with those bright stations of Greek architecture and on three scientific topics. The first topic included the study of civilization and architecture, and the city and civilization arose that distinguished the Greeks from others. Studying the architecture of the Greek temples in the early periods, including the Temple of (Apollo), the Temple of (Parthenon) and others. As for the civil architecture, the researcher classified it into the architecture of palaces, including the study of the well-known (Knossos) palace, the architecture of houses, and theaters. As for the third topic, the researcher dealt with the study of Greek architecture and the civilizations of the ancient world, especially after the conquest of Alexander the Great to many vast areas within the Nile Valley and the Mesopotamian Valley up to Persia. Civilization between East and West and the definition of the most important of those architectural influences that were accomplished during the rule of Alexander the Great until the end of the rule of the Seleucids. Then I included the most important conclusions that came out of the research and a list of the sources and references that the researcher relied on in her study
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ВИНОКУРОВА, У. А. "The Cultural Turn in the Russian-Asian Civilizational Borderland." Vestnik of North-Eastern Federal University. Series "Economics. Sociology. Culturology", no. 1(13) (July 24, 2019): 29–39. http://dx.doi.org/10.25587/svfu.2019.13.33497.
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Статья обращена к проблеме социокультурной самоидентификации через цивилизационную перспективу и написана на основе цивилизационного подхода, разработанного польским исследователем, доктором исторических наук Я. Кеневичем, примененного под аксиологическим фокусом для изучения российскоазиатских цивилизационных пограничий. Он рассматривает присутствие пограничий как воображаемых пространств, имеющих важное значение для выражения своей идентичности, осознания характера отношений и межцивилизационных интеракций. Разрушение формирующейся советской цивилизации обнаружило отсутствие цивилизационного единства и обнажило исходные локальные типы цивилизаций. В настоящее время в российском обществе происходит смена идеологической самоидентификации советский человек на национальные самоидентификации. Российскоазиатское цивилизационное пограничье представляется менее жестко обозначенным по сравнению с российскоевропейскими границами, но более аморфным по проявленности цивилизационных ценностей. В то же время наблюдается усиление азиатского вектора взаимодействия в виде межгосударственных объединений в межцивилизационном пространстве. Автор применяет indigenous methodology и методологию культурологического поворота в междисциплинарных исследованиях самоидентификации через художественные мифологические и метафизические образы национального достоинства в ситуациях взаимодействия господстваподчинения, трансформации и преобразования. Обнаруживается контекстуальное пересечение и взаимопереплетение Востока и Запада, Европы и Азии, модернизационных проектов России как Евразии. Выявляется необходимость активного социокультурного диалога об Образах, Смыслах и Ценностях пограничий, формирующих фронтирные интеракции между людьми, культурами и цивилизациями. Геополитический поворот России в сторону Азии и АТР не обеспечен критическим анализом его фронтиров, ценностных трансформаций, принципов взаимодействий и оценкой возможных отношений подчинения азиатским цивилизациям. The author addresses the problem of sociocultural selfidentification through the civilizational perspective. The paper is based on a civilizational approach developed by a Polish historian Jan Kieniewicz and employs an axiological focus to study RussianAsian civilizational borderland. Kieniewicz views the borderlands as imagined spaces that are important for expressing ones identity, understanding the nature of relationships and intercivilizational interactions. The falling of the emerging Soviet civilization revealed a lack of civilizational unity and exposed the original local types of civilizations. The Russian society is presently experiencing the changes in ideological selfidentification from the Soviet man to national selfidentifications. The RussianAsian civilizational borderland seems to be less defined in comparison with the RussianEuropean one, but more amorphous in terms of the manifestation of civilizational values. At the same time, there is a strengthening of the Asian vector in terms of associations between the states in the intercivilizational space. The author applies the indigenous methodology and methodology of the cultural turn in interdisciplinary studies of selfidentification through artistic mythological and metaphysical images of national dignity in situations of dominationsubordination, transformation and transition. Doing so, she reveals the contextual intersection and intertwining of the East and the West, Europe and Asia, modernization projects of Russia as Eurasia. The author claims the need for an active sociocultural dialogue about the Images, Senses and Values of the borderlands that form frontier interactions between peoples, cultures and civilizations. She argues that the geopolitical turn of Russia towards Asia and the AsiaPacific and is not studied from a critical viewpoint on its frontiers, value transformations, principles of interactions and an assessment of possible subordination to Asian civilizations.
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Kolb, Charles C., and Fredrik Talmage Hiebert. "Origins of the Bronze Age Civilization in Central Asia." American Journal of Archaeology 100, no. 1 (January 1996): 182. http://dx.doi.org/10.2307/506315.
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Kotlia, Bahadur Singh, David Porinchu, and Anoop Kumar Singh. "Last 5 ka in South Asia: Climate and Civilization." Quaternary International 599-600 (October 2021): 1–3. http://dx.doi.org/10.1016/j.quaint.2021.07.003.
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Lamberg-Karlovsky, C. C. "The Oxus Civilization: the Bronze Age of Central Asia." Antiquity 68, no. 259 (June 1994): 353–54. http://dx.doi.org/10.1017/s0003598x00046706.
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Hofmeister, Ulrich. "Civilization and Russification in Tsarist Central Asia, 1860–1917." Journal of World History 27, no. 3 (2016): 411–42. http://dx.doi.org/10.1353/jwh.2016.0115.
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Muxamedjanova, Vera. "WRITING AS A FACTOR OF CONTINUITY OF THE SUGHD CIVILIZATION." Golden scripts 1, no. 2 (June 10, 2019): 25–41. http://dx.doi.org/10.52773/tsuull.gold.2019.2/ijrs3191.
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he history of the people inhabiting the ancient Uzbekistan of Central Asia has deep historical roots in developing their social, cultural, and philosophical values. The role of these ancient people played in the history of humankind, and their language, di-verse scripts, vibrant culture, colorful traditions, and rich heritage are tremendous. In her research, the author presents the results of the archeological excavations from the Central Asian region. One of the main ancient inhabitants lived in this area were the people of Sogdiana, famous for their spiritual wealth, and rich cultural heritage. The author examines unique features of the civilization Sogdiana and their rich heritage.
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Miftahusyai'an, Mohammad. "RELASI AGAMA DAN SOSIAL MASYARAKAT SEBAGAI FENOMENA RELIGIUS." J-PIPS (Jurnal Pendidikan Ilmu Pengetahuan Sosial) 1, no. 2 (June 30, 2015): 227. http://dx.doi.org/10.18860/jpips.v1i2.6820.
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<p>Historically, all religions born, grew, and developed from the area of Eastern civilization (or rather Asian). There are two central points of eastern civilization that caused those religions, namely: 1) Middle East (and South Asia) in this area was appeared some religions: Judaism, Christianity, Islam, Hinduism and Buddhism, and 2) East Asia was appeared some religions: Tao (ism), Confucianism (Konfusianism), and Shinto. From these central points was born and grew religion to be a part of the history of mankind. The real society is a religious phenomenon. This religiousness is revealed from the fact that people are always trying to worship extraordinary things such as: nature (sun, sea, fire, mountain, etc.), charismatic spiritual leaders, technology or Individual ”Supra-Inderawi" are identified the name of the Lord. A big confusion modernism that encourages people to looks for The Real God. The Real God who is worthy to worship and also missing The Real Religion, real religion which become the guides of life.</p>Keywords: Religion, Society
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HUANG, Donglan. "The Concept of “Asia” in the Context of Modern China." Cultura 16, no. 2 (January 1, 2019): 11–30. http://dx.doi.org/10.3726/cul022019.0002.
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As a part of the geographical knowledge introduced by Matteo Ricci from the West into China at the beginning of the 17th century, the concept of “Asia” had undergone a cool reception for over three hundred years and did not become a common idea of world geography until the early 20th century when it was publicized by textbooks and other mass media. As the author points out, Asia is not merely a geographical concept, but also refers to history, culture, and politics. Although early Western missionaries and Chinese scholar-officials like Wei Yuan endowed Asia with a positive meaning as the origin of world civilization, from the mid-19th century on, Chinese intellectuals, out of a sense of crisis caused by the European invasion of Asia, tended to describe Asia as a backward continent subjugated by the white people. In the 1910s, against the background of Japan’s annexation of Korea, Asia was divided into two opposing parts, “the country invading other countries” (Japan) and “the countries being invaded by other countries” (India, Korea, and China). Along with the occupation of other Asian countries by Japan in the name of “the Greater East Asian Co-Prosperity Sphere” in the 1930s and 1940s, the concept of Asia also lost its charm among Chinese nationals.
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Zhang, Aimei. "The Characteristics of Ancient China's Interaction and Communication with Central Asia." Journal of Education, Humanities and Social Sciences 14 (May 30, 2023): 294–301. http://dx.doi.org/10.54097/ehss.v14i.8854.
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This article analyzes the characteristics and historical development of the communication and interaction between China and Central Asia. The communication and interaction between China and Central Asia are in line with the historical trend of development, with mutual interaction promoting the progress of human civilization.
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Kazantsev, A., and S. Medvedeva. "The Evolution of Local Human Civilizations and the Problem of the Proliferation of Standards in International Relations." Journal of International Analytics, no. 1 (March 28, 2015): 19–29. http://dx.doi.org/10.46272/2587-8476-2015-0-1-19-29.
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The article contains prognosis of development of local human civilizations in the regions of world neighboring to Russia (Europe, Islamic world, Asia-Pacific region). This issue is analyzed from the point of view of proliferation of norms within the system of international relations, which is the process playing a key role from the point of view of guaranteeing robustness of this system. The main conclusion of the paper is that the speed of norm proliferation within the system of international relations in the 21 century will be checked by a set of factors. First, the dynamic of development of Europe and the USA indicates a clear tendency towards decrease of unifying potential that has appeared originally as a result of influence of the Western world towards other local human civilizations. Second, the study of development of Islamic civilization indicates that there is a significant potential of rejection of unification of norms within the system of international relations. Third, analysis of the group of local human civilizations existing in the Asia-Pacific region demonstrates that economic development of this region is accompanied by formation of ideas about cultural norms alternative to Europe-centric world.
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Smith, Jeremy C. A. "Modernity and civilization in Johann Arnason’s social theory of Japan." European Journal of Social Theory 14, no. 1 (February 2011): 41–54. http://dx.doi.org/10.1177/1368431010394507.
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Johann Arnason’s exploration of the historical constellation of East Asia has helped reproblematize the conceptual framework of modernity and civilization. This article outlines Arnason’s innovations in civilizational analysis and social theory in the field of comparative studies of Japan. It sets out the terms on which a nuanced elaboration of Arnason’s framework could occur. Two areas warrant closer attention: state formation and the institution of capitalism. It is argued that there are signs of what might be termed a ‘tertiary’ phase of state formation, implicit in Arnason’s discussion of advanced modernity. Moreover, this phase brought Japan into close contact with the newly unfolding context of the West’s civilizational imaginary, particularly in its ideological expressions of evolutionism. The article ends on the problematic of capitalism, raising questions about further potential theoretical developments based on Arnason’s conclusions and other inventive studies of Japanese capitalism.
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Sahay, Vijoy S. "An Anthropologist Looks at History: An Enquiry into the Anomalies of Ancient Indian History and Culture." Oriental Anthropologist: A Bi-annual International Journal of the Science of Man 15, no. 1 (January 2015): 1–13. http://dx.doi.org/10.1177/0972558x1501500101.
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There are altogether nine ancient civilizations in the world, viz. the Babylonian or Mesopotamian, the Indian and the Chinese (in Asia), the Egyptian (in Africa), the Greek, the Roman, and the Cretan (in Europe), the Mayan (in Mexico, North America), and the Inca (In Peru, South America). Of all the above, it's only the Indian and the Chinese civilizations are such that the elements of their ancient cultures and traditions could be found still perpetuating among the contemporary populations. And among the rest; it could to be found in their ruins only. The dimensions of ancient Indian civilization have been interpreted mostly by the historians; and primarily by the British ones. Such interpretations are found necessarily loaded with all sorts of biases. In the present paper, the author has attempted to point out some of the anomalies of ancient Indian history and culture generated by the biased interpretation of some eminent historians and Indologists. Such interpretations have done great injustice with the pre-eminence of Indian civilization on the one hand; and on the other, they have also given rise to the divisive forces in the society that still plagues the country.
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Ossipova, Erika V. "Culture and Theater as Foundation for National Identity Formation in the Russian Far East: Where Europe Meets Asia." Nationalities Papers 33, no. 1 (March 2005): 59–70. http://dx.doi.org/10.1080/00905990500053770.
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For several centuries the overall trend in the world development has been along the way paved by Western civilization. Hence, the predominant flow has been based on borrowed Western cultural features. The issue of cultural interaction among nations with different culture types became fairly topical in contemporary society. Humankind now faces the legacy of moral decline of the past century and is trying to find a way out of its ideological dead end through other cultures and civilizations. In addition, the globalization processes that developed towards the end of the last century have also embraced the nations' cultural ties, turning the cross-cultural communication into an integral part of humankind's existence. The unique role of Russia in Northeastern Asia calls for an answer to the following question: Is there any cultural interaction between the Russian Far East, on the one hand, and the East Asian nations, on the other? And if so, what are its manifestations and how big are they?
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Karimov, N. I. "THE HISTORY OF ISLAMIZATION OF THE TURKS IN CENTRAL ASIA." History of the Homeland 95, no. 3 (September 27, 2021): 41–49. http://dx.doi.org/10.51943/1814-6961_2021_3_41.
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The article examines the history of Islamization of the Turks in Central Asia. The Turks of Central Asia have gone in their spiritual search through many religions, which formed specific features of the Turkic civilization in the region. The methodological basis of the research is the principles of historicism, the unity of national and universal values and dialectical approach to the study of historical processes. The history of Islamization of the Turks of Central Asia is examined in the context of regional integration processes that determined the course of historical development. The study conducted a broad comparative analysis of the Islamization of sedentary and nomadic Turks, Turkic culture. Its results reflect the process of Islamization of the Turks of the Central Asian region, which has dramatically affected all aspects of state, spiritual and material life.
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Gralak, Tomasz. "Działalność Hunów w Europie jako przykład zderzenia cywilizacji." Folia Praehistorica Posnaniensia 28 (December 27, 2023): 25–54. http://dx.doi.org/10.14746/fpp.2023.28.02.
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The result of the military, political and economic activity of the Huns in Europe was the depopulation of vast areas, massive ethnic changes, and the destruction of many previous political organisms. The question arises as to why they were so successful. They had knowledge and skills that were alien to the European civilization of that time but perfectly known among the nomadic population of Central Asia and China. Therefore, their activity can be seen as a confrontation of different cultural models. In this sense, it was a clash of civilizations – almost in a sense proposed by S. Huntington.
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Ibrahim, Arfah. "Mumbit Hilal Sebagai Tempat Awal Berkembangnya Peradaban Islam." Jurnal Adabiya 24, no. 1 (February 21, 2022): 23. http://dx.doi.org/10.22373/adabiya.v24i1.12542.
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The existence of Islamic civilization today cannot be separated from the history of world civilization which is found in Fertile Crescent which is the center of the oldest civilization in the world. The fertile hilal region is a crescent-shaped area containing wet and fertile soil between the arid or semi-arid lands of West Asia, and between the three rivers important for humans: Euphrates, Nile and Tigris. This area is called the birthday of civilization because there was a lot of development of early human civilization and it became the target of Muslims to be able to control the area until finally in the VII century AD, Muslims were able to enter and control the fertile hilal area and became the beginning history of the development of Islamic civilization in the world. that we know today.
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Mufrodi, Ali. "The Spice Route and The Sub-Urban Muslim Community in South East Asia." Sunan Kalijaga: International Journal of Islamic Civilization 5, no. 1 (March 30, 2022): 81. http://dx.doi.org/10.14421/skijic.v5i1.2151.
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The spice route is the route that the spice trade passes from its home country, the Maluku Islands in particular, and the Archipelago Islands in general to other countries in the world. The spice route is thought to have existed for several centuries BC. The spice route stretches from the Maluku Islands/Nusantara to Malaya, India, Persia, Arabia, Egypt, to Europe. The Arabs took part in the spice trade from the Archipelago and the Persians, Indians, Malays, and the Chinese. When the Arabs embraced Islam and followed by the Persians and Indians, they passed and controlled the trade in the spice route. Since the first century to the twelfth century AD, Indian civilization with Hinduism and Buddhism dominated society and politics in Southeast Asia. Even the still Hindu solid kingdom in Java lasted until the end of the fifteenth century. During such a period, the Muslims became members of the marginalized communities on the spice route under the shadow of Hinduistic hegemony. However, they can play a role in the Islamization of the Southeast Asian Region through the spice route. Gradually the Muslims can shift the Hindu/Buddhist civilization and establish political power and build Islamic civilization. Islamic civilization includes, among others, the development of Islamic religious knowledge, shaping Islamic traditions in society, advancing education, and establishing political power. The writer used the 4-step historical method in this study, namely heuristics, criticism, interpretation, and historiography. He also applied acculturation theory to discuss this theme. Given the limited time, secondary sources were used to write this research.
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Chorievna, Gulmira Kattaeva. "The Lapis Lazuli Beads In Sapalli Culture And Ancient Near East." American Journal of Social Science and Education Innovations 03, no. 01 (January 31, 2021): 539–51. http://dx.doi.org/10.37547/tajssei/volume03issue01-95.
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Lapis lazuli is one of the most attractive semi-precious stones. Due to its peculiar blue color and its rareness, it has been used since the Neolithic Period for the manufacturing of precious objects and jewels (beads, gems, seals, small decorative artworks, etc.). Scientific analysis of jewelry which was made of the lapis lazuli can help to explore deeper cultural, economic, and political relations between the ancient oases of Central Asia and the Ancient Eastern civilizations. In this article, it is cited scientific pieces of evidence about the earliest and still existing deposits of lapis lazuli sources and the ancient lapis lazuli jewelry. On top of that, it is given scientific information about the types of the lapis lazuli beads which was found from the monuments of Sapalli culture in the part of the Ancient Eastern Civilization such as Sapallitepa, Djarkutan, Mulali, Bustan VI, and also Central Asia.