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1
Madona Mikeladze. "TEACHING THE HISTORY OF BYZANTIUM AT GEORGIAN SCHOOLS ACCORDING TO THE ANALYSIS OF CURRICULA AND TEXTBOOKS." World Science 1, no. 7(35) (July 12, 2018): 4–8. http://dx.doi.org/10.31435/rsglobal_ws/12072018/5997.
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The Byzantine Empire, which existed for more than 1000 years, holds a special place in the history of civilization. It was the largest medieval Christian state on the crossroad of Europe and Asia. The Byzantine culture belongs to the medieval Christian culture, but it has specific peculiarities in comparison to the Western Christian culture.The phenomenon of Byzantium, as the successor of the Roman state tradition and as the source of Christian culture, is of particular importance in the development of Georgia's historical processes.Understanding the historical processes of the V-XV centuries in Georgia is quite difficult without knowing the history of Byzantium. We cannot analyze even the later period without knowing Byzantium, because this country has left an indelible mark on Georgia, especially on its culture. The purpose of the present article is to show what the position of the Byzantine history is in the national curriculum and school books.
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Eldin, Mikhail A. "PARADIGM OF POST-BYZANTINE TRADITION OF REGIONAL ETHNO-COMMUNITY OF EURASIA: Historical and Philosophical Aspect." Humanitarian: actual problems of the humanities and education, no. 3 (September 30, 2018): 352–62. http://dx.doi.org/10.15507/2078-9823.043.018.201803.352-362.
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Introduction. A study of national cultures of consciousness and output of productive algorithm to forming of dialogue of ethnos is the major trend of modern humanitarian researches. The aim of the article is integration in theoretical approach of analytical concepts of regional development of moral traditions of society on the basis of the use of experience of preceding civilizations. Materials and methods. Methodological basis consists of conceptions about cooperation of spiritual values, about system character of mechanisms of succession, historical and culturological approaches reflected in works of domestic and foreign scientists by value forming of traditions of regions. The decision of the put tasks is attainable at an address to theoretical-methodological heritage of Byzantine and Russian paradigms of philosophy. Results. Тhe table of contents of the Post-Byzantine paradigm of traditions differs from western. The Byzantine cultural paradigm continued tradition of ancient Greek heritage: epochs of harmony at the dominant of spiritual order. In basis of the Orient-Christian thinking societies were traditional the postulates of correct mindset and canonical human existence ща the two dominants: economies and akribeia (compromise and inviolability in the canons of life, depending on the circumstances of life). When this order is devalued (degradation of empire and religious morality) principles of folk-cultural life are transformed, and at times are fragmented in society, and foremost moral components of cultures. Discussion and conclusions. Heritage of Byzantine civilization and its inalienable regional component of the Slavic natural habitat of distribution of ethnos present particular interest. For maintenance of the socio-cultural originality of civilization and state force to call to the adequate answers main basis of that are historical experience and socio-cultural values. Every great civilization becomes stronger and develops by the set of the local traditions in continuity of dialogue of civilizations, societies and cultures.
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Mainardi, Adalberto. "Conflicting Authorities. The Byzantine Symphony and the Idea of Christian Empire in Russian Orthodox Thought at the Turn of the Nineteenth and Twentieth Centuries." Review of Ecumenical Studies Sibiu 10, no. 2 (August 1, 2018): 170–85. http://dx.doi.org/10.2478/ress-2018-0014.
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Abstract The ideal of Byzantine symphony is still present in contemporary debate on church-state relations. A worldly notion of power interferes with a theological assessment of authority in the Church: hence the identification of the Christian empire with the kingdom of God, in a kind of a realized eschatology. This paper undertakes the deconstruction of the notion of “byzantine symphony” through its interpretations by some Russian religious thinkers at the turn of the nineteenth and twentieth centuries, when the whole of Russian society faced dramatic changes. The idea of Christian empire, represented by Constantine the Great, emerges as the foundation of the new orthodox Russian Empire (Tjutčev), contrasted to European civilization (Danilevskij, Leont’ev); but Constantine is also an apocalyptic figure (Bukharev), a political leader (Bolotov), a tyrant (Solov’ev) and the symbol of an entire epoch in Christian history that definitely came to an end (Bulgakov, Berdyaev).
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Abdalrazak, Iman Talaat, and Nishtiman Bashir. "Description of the city of Constantinople and its importance througConstantinople, Byzantine, civilization, New Rome, Christianity." Journal of University of Raparin 11, no. 2 (July 9, 2024): 34–48. http://dx.doi.org/10.26750/vol(11).no(2).paper2.
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Constantinople is the city that the Noble Messenger may God’s prayers and peace is upon him, announced his conquest by saying: “To conquer Constantinople, let us be the emir, its ruler, and the best army, that army. And the poets pay attention to it and write about it, as if this city was created to be a great empire that lasted for more than a thousand years. What helped it to survive is its huge building built by Emperor Constantine the Great in 324 AD to be the capital of the Eastern Byzantine Empire. This huge building is represented in its high fortified walls and its huge and remnant churches Now like the Hagia Sophia Church, and making it one of the most important cultural centers and a symbol of ancient civilization in addition to choosing this important geographical location, which gave it a very important economic and commercial importance, helped it to survive and continue and most of the attempts directed against it. Constantine's great goal was to build it, to continue the survival of the European Empire (New Rome), but this time in the East with a new look and a new religion, which is Christianity by adopting the official religion of the new empire.
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Semikopov, D. V., A. A. Zakhriapin, and I. A. Lebedev. "The image of the empire in the Russian historiosophical consciousness: from Slavophiles to Eurasians." Vestnik of Minin University 11, no. 4 (December 27, 2023): 12. http://dx.doi.org/10.26795/2307-1281-2023-11-4-12.
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Introduction. The article examines the peculiarities of the transformation of the historical image of the empire in the national intellectual tradition. The views of such thinkers as M.N. Katkov, F.I. Tyutchev, I.V. Kireevsky, A.S. Khomyakov, Yu.F. Samarin, K.N. Leontiev, P.B. Struve, M.O. Menshikov, P.N. Savitsky, N.S. Trubetskoy and others are analyzed. The typologization and analysis of the key images of the empire in the Russian historiosophical consciousness, namely: European, Byzantine and Eurasian, is presented.Materials and Methods. The main material of this article is the research of the following authors: L.E. Shaposhnikov, O.V. Parilov, S.N. Pushkin, V.M. Lurie, A.K. Tolstenko, R.R. Vakhitov. The following methods were used in the presented study: system analysis, philosophical analysis, interpretation, comparison and synthesis.Results. The article examines the evolution of the image of the empire in the Russian historiosophical consciousness, starting from the triad of Count S.S. Uvarov, the ideas of M.N. Katkov and Slavophiles, ending with the Eurasian concepts of P.N. Savitsky and N.S. Trubetskoy. During the development of the idea of empire, three main images of it were formed. The first is the European one, in which the Russian Empire is perceived as one of the European powers claiming their piece of the world pie. This image quite logically changes from the absolutist-autocratic to the liberal-national. The second image is Slavophile. Being absolutely monarchical, he regards Russia, headed by an Orthodox emperor, as the heiress of Byzantium, endowed with a special messianic status. The third image is Eurasian (P.N. Savitsky, N.S. Trubetskoy). It represents the image of a "reassembled" empire that underwent profound changes as a result of the revolution. The Eurasians are moving away from the image of the universal empire to the image of a self-sufficient "mainland state" preserving its original civilization based on Orthodoxy. At the same time, they actively use the Slavophile category of conciliarity, transferring it from the sphere of theology to national and cultural policy. The Eurasians proclaim the fundamental equality of national cultures and their unity in cathedral Russia.Discussion and Conclusions. The authors of the study managed to conduct a systematic and full-fledged historical and philosophical analysis of the evolution of the image of the empire in the Russian historiosophical consciousness, from Slavophiles to Eurasians. The authors managed to carry out a comprehensive and systematic historical and philosophical analysis of the three main images of the empire of the European, Byzantine and Eurasian.
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Vаrаbyou, Pavel Anatolievich. "The image of Byzantium in the narratives of the Grand Duchy of Lithuania and the Polish-Lithuanian Commonwealth (15th – first half of the 17th century)." Studia Slavica et Balcanica Petropolitana 31, no. 1 (2022): 117–32. http://dx.doi.org/10.21638/spbu19.2022.107.
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The article is devoted to the perception of the heritage of Byzantium in the socio-political thought of the Grand Duchy of Lithuania and the Polish-Lithuanian Commonwealth in the period from 1453 to the middle of the 17th century. Already in the second half of the 17th century, the Left-Bank Ukraine left the Polish-Lithuanian Commonwealth, and the Metropolitanate of Kyiv withdrew from the jurisdiction of the Patriarchate of Constantinople. The process of influence of the Byzantine civilization on the East Slavic culture after the fall of the Byzantine Empire is investigated. According to the findings, in the process of discussing the Union of Brest in the written tradition of the GDL and the Polish-Lithuanian Commonwealth, Orthodox, Uniate, Catholic and Reformation narratives developed, in which the image of Byzantium had different shades: from positive to extremely negative, respectively. However, these narratives, which well complement the rather meager information about Byzantium in local letopis sources, are similar in one thing: they tend to see in it not the imperial past, but the current church heritage of the Greek people, which had a significant impact on the historical fate of the lands of Rus’. For the Polish-Lithuanian szlachta as an estate, the heritage of Byzantium was not a source of their own identity. Attempts to update the political idea of the liberation of Constantinople from the rule of the Turks came from the environment of the Greek diaspora of the Polish-Lithuanian Commonwealth. However, such projects were not approved here and were cut off from life. And even a major Orthodox magnate, Prince Wasyl-Konstanty Ostrogski, did not support, albeit difficult to implement, but a more realistic project to transfer the residence of the Patriarch of Constantinople to the city of Ostrog. He also did not claim political succession from the Byzantine emperors, but did not interfere with the idea of his spiritual succession. The article pays more attention to the writings of Orthodox polemicists, because the heritage of Byzantium is very important and deserves special attention.
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Darenskiy, Vitaliy Yu. "O. Spengler on the “Dual Image of Russia”: From Culture-Mythology to Historiosophic Insight." Almanac “Essays on Conservatism” 65 (March 1, 2020): 167–90. http://dx.doi.org/10.24030/24092517-2020-0-4-167-190.
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The article is devoted to the study of the historiosophic concept of the phenomena of Russia and Russian culture in the “late” works of O. Spengler. The author shows the heuristic character of the concept of the “Dual Image of Russia”: in spite of the presence of obvious myths in it, not conforming with the empiric reality, it includes powerful historiosophic insight at the level of the historic phenomena eidos understanding. Spengler’s main idea is that in Russia the symbolic Dostoevsky (traditionalist) will win the victory over symbolic Tolstoy (nihilist and sectarian). The author of the article disputes Spengler’s thesis that Russia is supposedly the “pseudomorphosis” of the West. The author substantiates the thesis that the West represents the great pseudomorphosis of Christian civilization, and Russia is the authentic civilization broken-down by the external force, the same way as Byzantine Empire.
8
Kusenkov, P. "Christian mission in Northern Black Sea region and its geopolitical significance." Voprosy kul'turologii (Issues of Cultural Studies), no. 3 (March 1, 2020): 30–34. http://dx.doi.org/10.33920/nik-01-2003-05.
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The spread of Christianity in the Northern Black Sea Region was a continuation of the vector of cultural expansion into this region, outlined in Antiquity and opposing the region’s stable geopolitical ties in the latitudinal direction, with the steppe world of the nomads of Eurasia. The stages of this process were: the Great Greek colonization on Pontus Euxinus; the spread of Pax Romana to the territory of Crimea; the Christianization of the region and the strengthening of Byzantium in the Northern Black Sea Region through an alliance with the Khazaria and the creation of the Klimata-Cherson thema; finally, the emergence of Italian trading posts and the emergence of Genoese Gazaria. The success of the Christian mission of Byzantium would not have been possible without the oncoming movement from the north, which determined the reception of the Byzantine civilization by Rus’-Russia and predefined the geopolitical contours of the modern world. In the opposite direction there was an advance to the south of Rus’ and the formation of the path “from the Varangians to the Greeks”, sea voyages of the Rus’ princes to Constantinople, the capture of Korsun’Cherson by Vladimir the Saint and the baptism of Rus’, the inclusion of Russia in the system of the Byzantine church administration. At the new historical stage, after the fall of Byzantium, the role of the Christian Orthodox empire passed to Russia, and the processes of intercivilizational interaction in the region changed their vector. But even in the new conditions, the meridional dimension remains incomparably more important than the latitudinal dimension: a fact that determines the future geopolitical perspective.
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Khairedinova, Elzara. "Byzantine Healing Amulets from Southwestern Crimea." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (February 2021): 82–99. http://dx.doi.org/10.15688/jvolsu4.2020.6.6.
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Introduction. The article presents two unique items from the Southwestern Crimea – a bronze finger ring with an image of a lion-headed serpent Chnoubis, originating from a female burial of the first quarter of the 7 th century of the Gothic-Alanian burial ground near the village of Luchistoye, and a bronze medallion, which was found in the area of the village of Goncharnoye, with magic signs, formulas and an image of Chnoubis, which is tied to an altar, fighting a snake. Methods. According to some similar findings from the territory of the Eastern Roman Empire, the ring and the medallion are attributed to the group of Byzantine medical amulets. The amulets of the Early Byzantine time demonstrate continuity with pre-Christian magical practices, therefore, late ancient magical gems and texts were involved to decipher the plots and inscriptions engraved on those amulets. Analysis. The finger ring was intended to improve digestion and to treat diseases of a digestive tract. The woman who owned the item was wearing it in a chest necklace, at the level of her stomach – just as it was recommended in medical treatises to wear amulets for abdominal pain. The medallion was a complex amulet intended for women. Chnoubis in the scene of fighting the snake and the spell ÐÉÍÏ are depicted on both sides of the medallion. In one case, Chnoubis is a guardian of a stomach and a fighter against diseases of the digestive tract, whose actions are enhanced by the three times repeated spell ÐÉÍÏ, which contributes to better digestion. In the second case, Chnoubis is a defender of women’s health, and the disappearing word ÐÉÍÏ should help stop pathological uterine bleeding. The action of the amulet is enhanced by a formula against demons that cause disease, and its healing properties are confirmed by the inscription ÕÃÉÁ (health). Such an amulet should be worn suspended from the neck by a long cord, or fastened to the belt. Results. Both items belong to the group of medical magic amulets. They were brought from the Eastern Mediterranean provinces of the Empire, where in the 6th – 7th centuries there were magic amulets similar in form and repertoire of protective means. The appearance of such items among the Gothic-Alanian population of the Southwestern Crimea is not surprising. The influence of the Byzantine civilization on all aspects of the life of the local population in the Early Middle Ages can be traced both from written sources and from numerous archaeological findings.
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Snežana, Filipova. "Notes About the Commemoration of the Powerful Menin the Medieval Art in Macedonia." European Journal of Interdisciplinary Studies 2, no. 1 (April 30, 2016): 68. http://dx.doi.org/10.26417/ejis.v2i1.p68-73.
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Rulers’ portraits as symbols of the institution of monarchy were used on coins, legal acts and seals, as a guarantee of authenticity and legal effectiveness. They are usually the highest category of propaganda images. Each civilization has the praxis of representing to a certain extent real or “beatified” image or portrait of the emperor. By adding various symbols of power, like crowns, caps, beard, throne, supendium, chariot, and number of the animals driving it, we are directly observing the image of the most powerful representatives of people, nations, states, empires, era, usually blessed by or alike god(s). Roman emperors preferred to be represented in sculpture, and the copy of the ruling emperor was placed in every city of the Empire. It was roman art and sculpture where actually the portrait was invented in the 2nd century B.C. Sometimes Emperor’s portrait in Byzantium had the status of replacing the real presence of the sovereign. The early portraits of byzantine emperors in monumental art are preserved in St. Vitale in Ravena, where the emperor Justinian I and his wife with ecclesiastical and court dignitaries attend the liturgy.[2], from 1034–1042; the portrait of John II Komnenos and the empress Irene from the beginning of the 12th C.[4] Negr?u says in churches, the images of the rulers expressed the relation of monarchs with God, who gave them the power of monarchy in exchange to undertake the defense of Christian law. The images are addressed to the masses with the purpose to present monarchs as generous donors, as well as ubiquitous authorities.”[6]
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Snežana, Filipova. "Notes About the Commemoration of the Powerful Menin the Medieval Art in Macedonia." European Journal of Interdisciplinary Studies 4, no. 1 (April 30, 2016): 68. http://dx.doi.org/10.26417/ejis.v4i1.p68-73.
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Rulers’ portraits as symbols of the institution of monarchy were used on coins, legal acts and seals, as a guarantee of authenticity and legal effectiveness. They are usually the highest category of propaganda images. Each civilization has the praxis of representing to a certain extent real or “beatified” image or portrait of the emperor. By adding various symbols of power, like crowns, caps, beard, throne, supendium, chariot, and number of the animals driving it, we are directly observing the image of the most powerful representatives of people, nations, states, empires, era, usually blessed by or alike god(s). Roman emperors preferred to be represented in sculpture, and the copy of the ruling emperor was placed in every city of the Empire. It was roman art and sculpture where actually the portrait was invented in the 2nd century B.C. Sometimes Emperor’s portrait in Byzantium had the status of replacing the real presence of the sovereign. The early portraits of byzantine emperors in monumental art are preserved in St. Vitale in Ravena, where the emperor Justinian I and his wife with ecclesiastical and court dignitaries attend the liturgy.[2], from 1034–1042; the portrait of John II Komnenos and the empress Irene from the beginning of the 12th C.[4] Negr?u says in churches, the images of the rulers expressed the relation of monarchs with God, who gave them the power of monarchy in exchange to undertake the defense of Christian law. The images are addressed to the masses with the purpose to present monarchs as generous donors, as well as ubiquitous authorities.”[6]
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Parilov, Oleg V., and Ruslan V. Sobko. "Metaphysical Rationale for War and European-American Racism, Neo-Colonialism." Humanitarian Vector 18, no. 4 (December 2023): 20–30. http://dx.doi.org/10.21209/1996-7853-2023-18-4-20-30.
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The article is devoted to identifying the factors that led to the formation of Western racism, neo-colonialism, embodied in global civilizational wars. The purpose of the article is to study the archetypal constructions rooted in the Abrahamic discourse, which determined the formation of the concept of “just war” and their connection with European-American racism, neo-colonialism. The relevance of this study is dictated by the state of permanent proxy war that Western civilization is waging against the rest of humanity for world domination; Russia has been at the epicenter of this war. In opposition to the West, our country lays claim to the global mission of establishing a just multipolar world order. The methodological basis of the study is a civilizational approach. Comparative, hermeneutic, exegetical, genetic, phenomenological, and logical methods were used. The study of biblical stories led to the conclusion that it was in the Old Testament era that God’s blessing took shape as a metaphysical justification for war and murder, the foundations were laid for the segregation of peoples along spiritual lines, the beginnings of racial theories and the idea of God’s chosen people with the exclusive right to a “holy” war were formed. Christianity of the first centuries reduces the militaristic intensity, however, in the Roman-Christian and later in the Byzantine Empire, the concept of a just (God-blessed) war is revived again due to the need to protect the Christian empire from the infernal anti-empire; the criteria for legitimizing this war are its justice, adherence to the spiritual idea, personal piety. European racism receives a religious justification among the Anglo-Saxons during the period of colonization of the American continent. On the basis of Protestant attitudes (civilizational, military successes as a criterion of God’s blessing), contractual theology, the status of the United States as “new Israel” is formed, usurping the right to a “holy” war. The authors come to the conclusion that the depravity of the West determines its metaphysically determined doom, despite external civilizational successes. The findings of the study open up prospects for further consideration of the spiritual foundations of the holy (just) war.
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Kirabaev, Nur S. "“Knowledge” and “Action”: al-Ghazali and Arab Muslim Philosophical Tradition in Context of Interrelationship with Philosophical Culture of Byzantium." RUDN Journal of Philosophy 27, no. 2 (June 21, 2023): 201–15. http://dx.doi.org/10.22363/2313-2302-2023-27-2-201-215.
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“Knowledge” in Islam, Muslim culture and philosophy is considered as the key to understanding Muslim civilization, the formation of which took place in interaction with the cultures of peoples of the eastern and western parts of the former Roman Empire. The Byzantine theology and philosophy were of great importance for the points of contact and mutual enrichment of Muslim and Christian cultures in the Middle Ages, influencing the formation of Christian orthodox doctrine and the worldview of the ethnically diverse peoples of the Byzantine oikumene. The phenomenon of “knowledge” in Muslim culture is presented in the article in connection with some contexts of Byzantine culture. “Knowledge”, as well as the categorical space of Muslim culture as a whole, on the one hand, allows us to understand the spirit of Islam as a phenomenon of religion, culture and civilization, and on the other hand, to determine the role and significance of this space in the formation and development of the main directions of Arab-Muslim philosophy formed in the “golden era” of Islam. The article considers the spiritual attitude to the “search for knowledge” in Islam: in the Koran and the Sunnah. Particular attention is paid to the concept of “knowledge” in the Arab-Muslim culture, while it is noted that written culture, book knowledge and education in general were the property of not only a narrow circle of rulers and religious figures in the Arab Caliphate. Within the framework of the categorical space of the Arab Muslim culture and philosophy, it should be borne in mind that the categories of “knowledge” (‘ilm) and “action” ('amal) constitute an inseparable unity within the framework of the Arab Muslim spiritual tradition in the context of the relationship between “theoretical” and “practical” mind. The role of “knowledge” and “action” within the framework of the Arab Muslim philosophical tradition is considered on the example of the teachings of al-Ghazali, who had a huge impact on the development of philosophy both in the Arab East and the European West. Being a key figure in the spiritual history of Islam and Muslim civilization, al-Ghazali considered knowledge not just as a value, but also as a virtue. An ardent champion of the role of reason, he connected theoretical reason with the understanding of spiritual realities that give us various systems of knowledge called sciences. The area of competence of practical reason, which should be based on the theoretical, al-Ghazali associated with human behavior. Practical reason directs human actions based on the will, based on and guided by a moral ideal. Al-Ghazali’s teachings are considered in notions and terms formed and developed in the Middle Ages within the Arab-Muslim culture and reflecting some meanings of such historical type of philosophical culture as the Greek-Byzantine classical Patristics. Al-Ghazali and the Byzantine Church Fathers shared a philosophical and theological understanding of man in his relation to the Creator and the phenomenon of “knowledge”.
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Magnolo, Arianna. "Io as Isis: A Lycophronean Myth in Nonnus." Literature 2, no. 4 (December 9, 2022): 374–82. http://dx.doi.org/10.3390/literature2040031.
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This article aims to examine one of the myths belonging to the first part of Nonnus’ Dionysiaca, i.e., that of Io. Starting from the philological analysis of the passages dealing with this myth and adopting an intertextual approach, I will argue that the Panopolitan assimilates Io to Isis following Lycophron, one of the authors employed as a model in his poem. Finally, I will also explain the meaning of this choice inside Nonnus’ work, taking into account its historical context. Nonnus wants to emphasize the role of Dionysus’ lineage in the civilization process, giving it an historical relevance. Therefore, the allusion to Lycophron assimilates Cadmus (Dionysus’ grandfather) to Alexander the Great, who is celebrated as a peacemaker in the Alexandra. Furthermore, Cadmus and his offspring can be connected to the Romans, who, at the time of Nonnus, played the same role in the rising Byzantine empire.
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Lazarevski, Vasko. "VITICULTURE AND WINERY IN REPUBLIC OF NORTH MACEDONIA." Knowledge International Journal 34, no. 3 (October 4, 2019): 715–17. http://dx.doi.org/10.35120/kij3403715l.
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The existence of human civilization is inextricably linked to the existence of the vine. Evolution of vines (Vitis vinefeta) is measured by millions of years, where as the evolution of man, to the intelligent Homo sapiens, took hundreds thousands years. There fore, the fact that man has enjoyed and sweet vine fruits since primordial times in indisputable. The creation of the oldest civilizations marked the start of vine growing, the origin of viticulture. Today, viticulture is a whole science that studies the range and technology of viniculture. At the same time, viticulture implies a production activity - from the production of grape seedling material to grapes that as a raw material preserves life for yet another branch - winemaking. In Republic of North Macedonia, the grapevine began to grow under the domination of the Mediterranean civilizations, and the Roman Empire had the greatest influence. In the Byzantine period (until the 7th century) and in the time of Slavic domination the tradition of vine growing continues. In Christian religious customs wine was a symbol of the blood of Christ. During the Turkish Empire (from the 14th to the 20th century) viticulture and winemaking in Republic of North Macedonia experienced stagnation and a change in range. At this time, under the influence of Islamic religion, most varieties of tablecloth were grown. At the beginning of the 20th century, in Macedonia the grapevine is represented on an area of 30,000 ha that was completely destroyed by phylloxera until 1914. This is followed by the restoration of viticulture and the growth trend of the areas under the vine, reaching its maximum in 1981 when 38,759 ha were registered. The success of viticulture and winemaking, above all, is conditioned by the existence of favorable agro-ecological conditions, and those in the Republic of North Macedonia are precisely such and enable the smooth and quality cultivation of many varieties, both table and wine.
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Kazanski, Michel, and Anna Vladimirovna Mastykovа. "Inlaid Buckles and Plates from the Great Migration Period Showing Relief Scroll Decorations: Byzantium and Barbaricum." Античная древность и средние века 50 (2022): 83–95. http://dx.doi.org/10.15826/adsv.2022.50.005.
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This article examines the inlaid artefacts with garnets decorated with carved spirals, which originate from Kerch and date from the late stage of the Great Migration Period. According to B. Arrhenius, carved gemstones occurring in Europe in the Hunnic and Post-Hunnic Periods were the products of Mediterranean workshops, primarily of Constantinople. This stone-working technology requires specific skills; the barbarians did not have this technology in the period in question. The finds from Kerch were possibly imported from Constantinople, as the Cimmerian Bosporos was closely connected with the Eastern Roman Empire in political and economic respect. However, it is still possible that the artefacts featuring the carved designs in question were produced in the Western Mediterranean workshops. The first thing to meet the eye is the appearance of a significant number of metal ware showing comparable spiral decorations in the Barbaricum in the said period. The artefacts showing the most similar style concentrated in Eastern Europe; there also are the finds of the kind from Central Europe and southern Scandinavia. It is very likely that metal objects with spiral decorations, prestigious in themselves and in some cases undoubtedly originated from “chieftain” complexes or the centres of power, imitated even more prestigious artefacts featuring carved garnets, like those found in Kerch. If it was the case, the Central European and Scandinavian finds possibly imitated not only Byzantine ware, but also certain ornaments from the Western Mediterranean, for example from Ravenna. Be that as it may, it seems that the rather wide distribution of metal artefacts featuring two-scroll spiral decorations indicates a significant influence of the elite Mediterranean / Byzantine culture on the barbarian elite, which also occurred in other elements of the “princely” civilization of the European Barbaricum in the fifth and sixth centuries.
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Krotov, A. A. "Leontiev and Napoleon III: Two Conservatism Tendencies of the Same Century." Concept: philosophy, religion, culture 8, no. 1 (March 26, 2024): 7–24. http://dx.doi.org/10.24833/2541-8831-2024-1-29-7-24.
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The subject of the study is the dispute between the Russian philosopher, K. Leontiev, and the French emperor, Napoleon III, regarding the meaning and orientation of historical events. The topicality of the study is determined by the importance of the problem of progress in the modern world and the need to take into account the entire range of previous approaches to it. The novelty is defined by the absence of works in which a comparison of the two analyzed approaches would be presented. The article uses the following methods: hermeneutic, phenomenological, and comparative historical. The policy of Napoleon III is characterized in the artistic works of Leontiev as well as in the works in philosophical and publicistic genres. In the novel Odysseus Polychroniades, the Second French Empire appears as a mechanical structure devoid of a spiritual core. In the autobiographical work Egyptian pigeon, the emperor appears as a usurper. In his philosophical and political writings, Leontiev focuses on the theory of cultural types. Napoleon III's France in this context serves as an illustration of the period of secondary mixing and simplification in the lives of civilizations. But its history is also important to Leontiev as a kind of reference point in the historical coordinate system, which allows us to compare the Western path with the fate of Russia. The Russian thinker strongly emphasized the connection between the history of his country and Byzantine principles. He saw its future in their preservation and support. Leontiev considered France, which rushed along the path of liberal egalitarianism, a decaying state characterized by decomposition and loss of originality and religiosity, as well as by the transition from complexity to a more primitive organization. Napoleon III, on the contrary, considered France the vanguard of civilization, and the principle of nationalities proclaimed by him was seen as the only reliable basis for international politics. Although Leontiev and Napoleon III do not have the same interpretations of progress, in their understanding of the general meaning of history and the laws of civilizational development both considered it necessary to introduce conservative elements into public life. The forecasts of the Russian philosopher regarding the future give more reason to name him (rather than the emperor) a prophet.
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Zolotovskiy, Vladimir. "The Byzantine Military Strategy in Asia Minor During the Early Palaiologan Period (1259–1328)." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija 26, no. 6 (December 28, 2021): 181–93. http://dx.doi.org/10.15688/jvolsu4.2021.6.16.
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Introduction. The purpose of the article is to determine the specifics of the Byzantine war strategy in Asia Minor. A qualitative military and political characteristics of the main military expeditions to the eastern borders are crucial for the disclosure of this problem. From this aspect, the study addresses the following issues: defining of the role of the eastern military campaigns in the complex of military-strategic measures on the state scale; characteristics of the features the armed forces used, as well as the tasks solved during military expeditions to Asia Minor; disclosure of the features of military-technical measures to ensure the security of Byzantium eastern borders. Methods. Critical use of elements of civilizational, formational and systemic approaches is the methodological basis of this study. It should be noted that the use of a systematic approach in the analysis of the Byzantine troops combat practice in east direction, allows to determine the strategic objectives of military expeditions in Asia Minor, to reveal the logic of warfare in the eastern theater, to determine the functional purpose of military-technical measures. Analysis and Results. The study reveals the strategic concept of Byzantium armed forces military operations during the reign of the first Palaeologus on the Asia Minor territory. Analysis of combat practice allows us to conclude that the strategic priority of the western and northwestern directions, which required the use of the most combat-ready troops consisting of mercenaries during the reign of Michael VIII, determined the need to use the Byzantine troops at the eastern borders of the empire. TheByzantine army was episodically involved in major defensive expeditions to the borders of the empire. We determined that the purpose of these campaigns is to stop the advance of enemy armies and their subsequent expulsion from the empire. This logic of military operations does not mean the loss of strategic initiative at the eastern direction. The strategy of passive defense which determined the nature of the military confrontation in the Asia Minor region was ensured by the creation of a garrison system, or a line of fortresses, on the eastern borders of the empire. Fortification activities of Michael VIII and Andronikos II in 1280–1282 temporarily stopped the advance of the Turkish troops. However, natural factors and the intensification of the economic crisis at the end of the 13th century made it impossible to preserve the defensive line located along the banks of the rivers that served as the borders of the Byzantine state. In addition, the strengthening of the military-political power of the emirates of Menteşe, Aydinoglu and Osman led to the loss of the initiative by the Byzantine troops and, as a result, the reduction of the Asia Minor territories of the empire. In an effort to change the situation, Andronicus II proceeded to implement an active defense strategy.
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Boudiafe, M. SAOUANE Mohamed, and Mme ZEGHICHI Sarra. "The Impact of the Religious Dimension as Building, Urban Fabric and the Social Behavior of the Population." Resourceedings 2, no. 3 (January 6, 2020): 194. http://dx.doi.org/10.21625/resourceedings.v2i3.685.
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I knew architecture grew since the ages of prehistoric and was the goal of the appearance of architecture at first in order to meet the need and protection from surrounding risks, but with the evolution of architecture through the ages, and the concept of civilization that appeared with the development of architecture gave a special identity to architecture. like Mesopotamia in Iraqi architecture, Egyptian architecture shows African, Romanian Greek, and Islamic architecture. The Byzantine Empire which covered most regions of the world saw the emergence of a very Christian architecture in Italy and the Vatican Gothic factor was the development of this architecture. Prothera next to the religious and ideological thought and philosophy closer to the god of, this architecture was thought the mainstream has actually contributed to the development of architecture during the ages.In this study, we will study the Islamic building in the North Africa region, which spread in the 10th century and was founded by The Abadites who were Kharijites and spread in the north of the Algerian desert, specifically in the city of Ghardaia in Wadi M'zab. 550 km from Algiers. This city is designed for social life, and this city is an inspiration for urban planners today. This city has been described in the Book of Lights Mazab of the French Orientalist where he said that her charm attracts visitors to it in one of the pages of this book.This architecture was characterized by: an inherent system of architecture, a mixture of practical creativity, which was characterized by steadfastness so as to stay adapted and adapted to the difficult climate and nature of the region, and the maintenance of the neighborhood rights supported by a arsenal of ethical systems and customs expressed in the harem. Both inside the palace or at specific distances outside their walls ... Which is covered by a beautiful aesthetic touch and an almost unique architectural feature.Through this study we will explain how They were affected of the building and the urban fabric of the area and the inhabitants of Wadi M'zab affected the religious dimension, how did urban fabric Wade M'zab preserve his building authenticity in terms of the form and mix of art and creativity that appears in urban and Wadi M'zab.
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Seibt, Werner, and Ceren Ünal. "Byzantine seals in the Tunay Demran Collection." Polish Archaeology in the Mediterranean, no. 30/2 (December 31, 2021): 513–23. http://dx.doi.org/10.31338/uw.2083-537x.pam30.2.08.
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The Collection of Tunay Demran, officially registered in the Manisa Archaeological Museum, contains seven seals, six of lead and one of silver, and one blank. Manisa, the Byzantine Magnesia Anelios on Mount Sipylos, with its fertile lowland and strategic location in Western Anatolia, has been home to different civilizations over the centuries, including the Lydian Kingdom, one of the most important ancient civilizations. In the 13th century, it became one of the more important cities of the Nicene Empire (established after the Latin invasion in 1204) and the seat of Ioannes III Doukas Vatatzes, who located an actively working mint there. Later on, the city and its environs came under the rule of the Beylik of Saruhan and the Ottoman Empire. There is a rich archaeological record of civil and religious architecture in Manisa and its surroundings, still awaiting full investigation. The article presents Demran’s collection of seals and explores potential ties with the archaeological remains of historical Magnesia.
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Malinov, Alexey. "V. I. Lamansky and the origins of “russian byzantism”." St.Tikhons' University Review 100 (April 29, 2022): 67–87. http://dx.doi.org/10.15382/sturi2022100.67-87.
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The article deals with the attitude of the largest Russian Slavist Vladimir Ivanovich Lamansky (1833-1914) to the history and cultural heritage of Byzantium. It is noted that although the term "Byzantism" characterises the philosophical-historical doctrine of K.N. Leontiev, a number of statements developed in K.N. Leontiev's concept were expressed earlier by V.I. Lamansky. It is suggested that Lamansky had an influence on Leontiev's views, especially on Byzantium. The development of Lamansky's views on Byzantium from his first monograph "On the Slavs in Asia Minor, Africa and Spain" up to his last unfinished book "The Slavonic Hagiography of St. Cyril as a Religious Epic and a Historical Source" is shown. The article points out the similarity between V.I. Lamansky's doctrine on the difference of ages of peoples and cultures and the organiccist conceptions of N.Y. Danilevsky and K.N. Leontiev. Lamansky's interpretation of the mutual relations between Slavs and Greeks, and the relationship between Slavs and the Eastern Roman Empire is considered. It is noted that the main influence of Byzantium was connected to the development of state conceptions of the Slavs and acceptance of Orthodoxy. The special significance of Orthodoxy lay in the recognition of the rights of national languages (divine service in native languages and the development of writing systems), which led to a better acquaintance of Orthodox peoples with Christian doctrine. V.I. Lamansky's opinion on the causes of the fall of the Eastern Roman Empire is given: oblivion of the universal meaning of Christianity, Hellenization, and spread of nationalism. V. I. Lamansky's understanding of the meaning of the empire, i.e. the united Christian kingdom which Russia is heir to, is revealed. The article concludes that Lamansky's interest in the study of Byzantium resulted from his own historiosophic doctrine of three civilizational worlds (Romano-Germanic, Greek-Slavic and Asian).
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Malinov, Alexsey V. "The “Roman Idea” in V.I. Lamansky’s Civilization Concept." Voprosy Filosofii, no. 2 (February 8, 2023): 155–66. http://dx.doi.org/10.21146/0042-8744-2023-2-155-166.
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The article deals with the doctrine of empire by the largest Russian Slavist, V.I. Lamansky. It is noted that for Lamansky the empire is not connected with any particular type of government, such as autocracy, but is a civilizational form. Politically, empire is ductile. It can include various state formations, ensuring peace and pious order within its borders. With its state power and military might, an empire unites peoples and regions by the strength of its spiritual superiority and cultural dominance. Historically, the first example of an empire was the Roman Empire, which was reborn in the East under the influence of Christianity. After the fall of Byzantium, Russia became the successor of the idea of empire. Its role in history was to protect and preserve the peoples of the Greco-Slavic or Middle World. The Empire, as a civilizational form, created conditions for distinctive political, religious, moral and cultural development of peoples and allowed them to act as independent subjects of world-historical development. At the same time Lamansky showed that in the West there were also attempts to revive the Empire, but all of them were fiction and usurpation, since in Europe, starting from Charlemagne, they reproduced only external attributes of the Empire and perceived it exclusively as a large state form, ignoring the religious and moral meaning of the idea of empire. The modern heirs of the empire are Anglo-Saxon nations, and the center of the Western world is moving to North America. The article shows that, according to Lamansky, the various types of intolerance and enmity of Romano-Germanic peoples to representatives of the Greek-Slavic world are only particular cases of civilizational antagonism of the two worlds. Lamansky’s analysis of empire is a part of his geopolitical and civilisational doctrine, which has only in recent years begun to attract the attention of researchers.
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Moore, R. I. "The Birth of Europe as a Eurasian Phenomenon." Modern Asian Studies 31, no. 3 (July 1997): 583–601. http://dx.doi.org/10.1017/s0026749x00017078.
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Although they still differ considerably in their willingness to acknowledge it, specialists in the history of north-western Europe in the eleventh and twelfth centuries CE are increasingly treating it as that of the emergence of a new civilization in what had previously been a peripheral region of the Mediterranean-based civilization of the classical west, rather than as a continuation or revival of that civilization itself. In this light Europe, or Latin Christendom as it saw itself, offers a number of striking resemblances to the developments which Lieberman discusses. The most dynamic regions of the new Europe—north-western France, Flanders and lowland England, north-eastern Spain, northern Italy, southern Italy and Sicily—were all peripheral, though in various senses, both to the long-defunct classical civilization and its direct successors, the Byzantine and Abbasid Empires, and to the transitional and much more loosely based ninth-and tenth-century empires of the Franks and Saxons (Ottonians). To this one might add that by the end of the twelfth century the remaining rimlands of the Eurasian continent in a purely geographical sense—Scandinavia, including Iceland, and still more the southern coast of the Baltic and the areas dominated by the rivers which drained into it—were developing very rapidly indeed.
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Sasuła, Łukasz, and Justyna Migoń-Sasuła. "Historical Narrative in Video Games Mechanics on the Example of Byzantine Civilization in "Age of Empires II"." Irydion. Literatura - Teatr - Kultura 4, no. 1 (2018): 111–21. http://dx.doi.org/10.16926/i.2018.04.08.
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Nalurita, Do'ana Adinda, Nicky Estu Putu Muchtar, and Muhammad Abu Bakar. "The Role of Muhammad Al-Fatih in Building Turkish Civilization." Dirasah International Journal of Islamic Studies 2, no. 1 (June 17, 2024): 68–74. http://dx.doi.org/10.59373/drs.v2i1.22.
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The Ottoman Turks were a nomadic tribe, often referred to as a nomadic nation. The Ottoman Turkish dynasty originated from the Qoyigh Oghus tribe, which inhabited the regions of Mongolia and northern China for approximately three centuries. They then migrated to Turkistan, Persia, and Iraq. They embraced Islam in the 9th or 10th centuries while they were settled in Central Asia. This research aims to explore the history of the Ottoman Turkish civilization founded by Sultan Muhammad Al-Fatih. They helped Sultan Alaudin II defeat Byzantium and were rewarded with the region of Asia Minor. Since then, they started developing their new territory. After Ertoghul died, leadership was continued by his sons Uthman, Orkhan, Murad I, Beyazid, Mehmed I, Murad II, and Mehmed II, among others. The idea of conquering Constantinople began to take shape during Orkhan's era and was realized during the time of Mehmed II (Muhammad Al-Fatih). The conquest of Constantinople was motivated by the Ottoman Turks' desire to control international trade activities in the area, destroy the dominance of Byzantium, the Eastern Roman Empire, and the Middle East region, and emphasize the strength of Islam's influence in the international world.
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Şeker, B. Ş., and Gizem Büyükgüner. "An Assessment of the Performance of the Amasya Bayezid II Mosque Under Static and Dynamic Loads." Journal of Applied Engineering Sciences 11, no. 1 (May 1, 2021): 53–60. http://dx.doi.org/10.2478/jaes-2021-0008.
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Abstract Located in the north-central part of Anatolia, Amasya has hosted many civilizations throughout history. The city existed as a major commercial and cultural center during the Byzantine, Seljuk, and Ottoman eras. Many monumental works were gifted by these civilizations to the city, including the Bayezid II Mosque, which was constructed during the Ottoman Empire. In this study, the Bayezid II Mosque was assessed under static and dynamic loads. Results from the static analyses revealed the sections where stress and deformations occurred under static loads. Iron braces were used in these parts to reduce these impacts. Results from the dynamic analyses indicated that the sections of the structure where stresses and deformations have large values are the domes, the minarets, narthex, and the bottom and top points of the columns in the main load-bearing unit. The data derived from this study can serve to guide future restoration efforts.
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AbdelKhaleq, R. A., and I. Alhaj Ahmed. "Rainwater harvesting in ancient civilizations in Jordan." Water Supply 7, no. 1 (March 1, 2007): 85–93. http://dx.doi.org/10.2166/ws.2007.010.
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One might think that locations of settlements through history depended on the existence of a nearby permanent water source. Wåhlin thinks that anthropologists and geographers seem to have missed that people in settlements in many parts of the Middle East were able to create for themselves a near-permanent water supply in places where nature was not kind enough to place a river or a spring. Several sites in Jordan provide examples of these creations. Despite an arid to semi-arid climate, several civilizations have started and flourished in these conditions. This paper summarizes the types of systems that people have used through history to develop reliable water supplies in this part of the world. Jawa was a settlement in northern Jordan during the Bronze Age that built an extensive hydraulic system. At Um El Jimal, a city in northern Jordan during the Byzantine era, deflection dams, canals and reservoirs provided a local water supply. Neabateans excelled in water management using cut-stone reservoirs in their capital, Petra, and their empire flourished more than 2500 years ago in what is now southern and central Jordan. Underground cisterns found in Umayyad desert castles in different parts of the country reveal similar activities during the Islamic era. Examining how water resources were managed long ago can provide relevant information in facing the water-resources challenges of today in arid lands.
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Dymydyuk, Dmytro. "The Relief on the Door of the Msho Arakelots Monastery (1134) as a Source for Studying Arms and Armour of Medieval Armenian Warriors." Studia Ceranea 9 (December 30, 2019): 207–50. http://dx.doi.org/10.18778/2084-140x.09.12.
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Byzantium’s arms and armours were researched by many historians. For that reason, the military history of the medieval Roman Empire enjoyed a dominant position in medieval historiography, with the consequence that very often the military history of small nations (under Roman influences) was written from the perspective of the Eastern Romans historians. The aim of the paper is to change this perspective and give the subject of the medieval Armenian military the attention it deserves. The idea is to perform an analysis of the relief on the Door of the Msho Arakelots monastery, where four equestrians and one infantryman are depicted, and to compare it with other Armenian, Byzantine and Muslim sources. In this relief, a spherical mace head and a sword with sleeve cross-guard are represented, suggesting many parallels with East-Roman archaeological and figurative sources. No less important is the depiction of the military trumpet because it is the first image of this object in Armenian art, which can be compared with pictures from the Madrid Skylitzes (13th c.). In addition, the only defensive weapon which is presented in this relief is a round shield with a floral ornament. There are many depictions of round shields in Armenian miniatures and reliefs from 10th–11th c. Moreover, this relief is one of the few where stirrups and the chape of a scabbard are shown. These elements represent an important piece of information because these pictures can be compared with actual archaeological East-Roman artefacts to reconstruct their real look. The conclusions are that the majority of Armenian weapons bear similarities to Byzantine ones but no less important are the Muslim influences, which have been found in some cases. Located between two civilizations (Byzantium and the Muslim Potentates), Armenians adopted the best solutions of their military technologies, creating their own culture. Moreover, thanks to this comparative analysis, further support will be given to the idea that medieval figurative sources are more or less accurate material for studying medieval military history.
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Puzanov, Daniil V. "The “Abrahamic Metacivilization” of the 8th –13th Centuries." Vestnik Tomskogo gosudarstvennogo universiteta, no. 464 (2021): 143–52. http://dx.doi.org/10.17223/15617793/464/17.
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The article substantiates the expediency of considering the system of Christian and Islamic medieval civilizations as a single Abrahamic metacivilization. Heuristic possibilities of the term are revealed on the basis of research works on sociology, philosophy, world and domestic history. The features of the perception of civilizations and religions are analyzed from the point of view of the world-system perspective and global history. The definition of local civilization is being clarified. The definition of metacivilization is given. It is noted that, since the 8th century, on the territory of Asia Minor, North Africa and Europe, a system was forming whose unity was based on a combination of two universal cultures: the Hellenistic (science and law) one and the system of teachings of the Abrahamic religions. The expediency of designating this system as “Abrahamic metacivilization” is substantiated. It could not have arisen before the 7th–8th centuries. Along with the Arab conquests, the importance of religions in communications in the designated territories was growing, and the zone of influence of the Abrahamic religions was seriously expanding. The author proposes to leave open the question of the upper chronological framework of the phenomenon. The Abrahamic metacivilization disappears either in the 13th century (when its Hellenistic component begins to erode) or in the 15th century (with the formation of the capitalist worldsystem). Like world-systems, the Abrahamic civilization had a hierarchical structure, which depended on the degree of political power centralization and the completeness of the state ideology formation. The metacivilization center was represented by Byzantium and the empires of Islam. It seems promising to use the term to study some aspects of the legal, cultural, social and economic history of medieval states with an official Abrahamic religion, including the study of interfaith transactions. It seems promising to study from such positions the early history of Eastern Europe, whose many regions still preserved the tribal structure. The possibility of using the term “Abrahamic metacivilization” in historical ethnography (for example, based on some provisions of R. Redfield’s theory, in which the mechanisms of globalization and global processes were for the first time considered from the standpoint of social anthropology) is also substantiated. An advantage of the term is its specific territorial-chronological reference. It is noted that the term “Abrahamic metacivilization” can be used in studies with different methodological bases.
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Anzalisna, Misla. "Spirit Agama Dan Politik Dalam Penaklukan Konstantinopel." Jurnal Syntax Fusion 3, no. 01 (January 25, 2023): 8–13. http://dx.doi.org/10.54543/fusion.v3i01.235.
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Attacks were carried out many times one after another and failure always played a role in the conquest of Byzantium City which began during the reign of Usman bin Affan and was continued by the caliph thereafter until the peak of the glory of the Ottoman Turks in the 14th century AD led by Sultan Muhammad II, known as Sultan Muhammad Al-Fatih where at that time Islamic teachings had spread to the European continent. He took over the Ottoman Empire after his father died and ruled for nearly thirty years which was characterized by a personality that combined intelligence, strength, justice and obedience to the creator. He also received help from a teacher who was always an advisor so he was able to conquer the city of Constantinople and make The center of the great Islamic civilization at that time.
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Alekseev, S. V. "Modern era and the Third Rome: Complexities of history periodization." Humanities and Social Sciences. Bulletin of the Financial University 14, no. 1 (May 21, 2024): 39–43. http://dx.doi.org/10.26794/2226-7867-2024-14-1-39-43.
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The paper explores the history and essence of the modern era concept. It is logical to preserve the original meaning of this term, which developed in Western Europe during the Renaissance and designated the period starting from the 15th century. The flawed approach that shifts the boundaries of the modern era to a later date in the history of other states and equates this milestone with Westernization deserves attention. Both the civilizational specifics and the global nature of the historical changes that occurred in the 15th century are being ignored. In Russian philosophical and theological thought, the author stresses their view that the modern era coincides chronologically with the history of the Third Rome — Russia’s Orthodox world empire and the successor to medieval Byzantium.
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Bolshakov, Vladimir I. "Only a Sacred National Idea will Save Russia." Economic Strategies 144, no. 4 (184) (June 20, 2022): 120–27. http://dx.doi.org/10.33917/es-4.184.2022.120-127.
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In analyzing the essence of the Russian national idea and the way of reviving spiritual and moral values, it is necessary not only to understand the causes and events that destroyed the Soviet state, but also to build a program of overcoming the systemic crisis based on our own historical experience in the historical and philosophical context. The power perceived in Ancient Russia, along with the adoption of Christianity, gained sacredness from Byzantium, which absorbed all the experience of Antiquity, Ancient Judea and the Roman Empire. The article formulates a historiosophical concept, defines the systemic crisis of statehood, and outlines a way out of the time of troubles through the genuine institution of democracy in Russia, the Zemsky Sobor (Russian People's Assembly), which is inherent in Russian civilization.) from the indigenous classes: the clergy and the peasantry, the officers and the Cossacks, the merchants and the resurgent Russian entrepreneurship, the workers and peasants, the scientific and engineering and creative elite.
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Madden, Thomas F. "The Serpent Column of Delphi in Constantinople: Placement, Purposes, and Mutilations." Byzantine and Modern Greek Studies 16 (1992): 111–45. http://dx.doi.org/10.1017/s0307013100007564.
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Between the two great obelisks of Istanbul’s Atmeidan, rests the battered and truncated remains of one of western civilization’s most intriguing and important artifacts: the Serpent Column of Delphi. With its two companions, the ancient bronze pillar marks the spina of the Byzantine hippodrome around which the chariots of the Empire once raced. Today only tour buses make the circuit. The Serpent Column is all the more extraordinary simply by its continued existence. On public display for over 2300 years, it somehow escaped the fires, earthquakes, and lootings which destroyed almost all other Hellenic bronze masterpieces. As one author at the turn of the twentieth century noted, ‘Nothing in Constantinople, perhaps in the world, has such a history.’ It is not, however, the purpose of this study to present that history, but rather to examine new evidence and make new arguments concerning crucial points in it. More specifically, this article will concentrate on the column’s physical state, as well as some local folklore surrounding it, from its removal to Constantinople in the fourth century until its truncation in 1700.
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Feodorov, Ionana. "Rumanian Pioneers of Oriental Studies in the 18th Century: Dimitrie Cantemir and Ianache Văcărescu." Chronos 28 (March 21, 2019): 25–45. http://dx.doi.org/10.31377/chr.v28i0.397.
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Due to their geographical position, the Rumanian lands have acted as a bridge between the Near East and Central Europe since time immemorial. Located on the fringes of the Greek-Orthodox world, they were part of the "Byzantine Commonwealth' '2, embracing the same spiritual values and political designs. Entering the Turkish area of influence in the 15th century contributed to their role as a territory of interchange between civilizations. Although absorbed into the Ottoman Empire, the Rumanians developed a different relationship to the Sublime Porte than that of the Western Europeans, which was mostly based on fear and suspicion. Capable of adapting to hardships while harbouring hopes for freedom, Rumanians embraced those customs that did not require renouncing their Christian faith, their language, and their customs3. Because of close contacts with the Ottoman political and cultural élite, Rumanian ruling families and court officials were in a position to observe and spread knowledge about Muslim history and contemporary life. With the Rumanians, Oriental studies were not born as a branch of science, but were generated by the necessity for survival and progress under Ottoman authority.
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Martynov, D. E. "The Ancient Past and Fiction, or about the Construction of Worlds by Humanities Scholars: A Review of Books." Uchenye Zapiski Kazanskogo Universiteta. Seriya Gumanitarnye Nauki 163, no. 1 (2021): 190–205. http://dx.doi.org/10.26907/2541-7738.2021.1.190-205.
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This paper reviews three novels by different modern authors, all published in 2020 and applying to the realities of Ancient Rome. Marik Lerner’s science fiction novel “Practical Ufology” fits within the subliterary genre of “accidental travel”, and any background information from the Roman-Byzantine life is not very appropriate in the adventure text. The new novel “The Triumphant” by Olga Eliseeva, a professional historian, can be labeled as a form of the “science novel” genre, because it has numerous references and “anchors” that only an educated person is able to understand. The main canvas of O. Eliseeva’s novel is a synthesis of the personalities and actions of Julius Caesar and Constantine the Great, so the writer used the motif of the fantasy world, in which the Roman Republic and Rome are replaced by Latium and Eternal City with the Nazarenes (i.e., Christians) playing an important role in its future. The trilogy “Divine World” by Boris Tolchinsky, a professional politologist, is the most radical inversion of the reality with its own alternative history. The world of the Amorian Empire is a synthesis of the ancient Mediterranean and the ancient Egyptian civilizations. These texts can be considered as “imperial literature” tied to the post-Soviet realities and projects aimed to find a better future.
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Huzain, Muh. "Pengaruh Peradaban Islam Terhadap Dunia Barat." TASAMUH: Jurnal Studi Islam 10, no. 2 (September 3, 2018): 355–77. http://dx.doi.org/10.47945/tasamuh.v10i2.77.
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The emergence of Islam influenced the revolution and made a wave of culture toward a new world when experiencing an era of darkness. The progress of Greek civilization in the Westcould not be continued by the Roman empire and Roman domination in the classical era until the middle ages; which was then therise of the West in the era of renaissance in the 14-16th century.This paper will reveal the influence of Islam on the development of the Western world, since the emergence of contact between Islam with the West in the Classical era until the middle ages. There are different opinions among historians about who and when the first contact between Islam and the West took place. The first contact, however, occurred when the areas of East Roman government (Byzantium), Syria (638) and Egypt (640) fell into the hands of the Islamic government during the reign of Caliph 'Umar bin Khaţţāb. The Second contact, at the beginning of the eighth and ninth centuries occurred when the kings of Islam were able to rule Spain (711-1472), Portugal (716-1147), and important Mediterranean islands such as Sardinia (740-1050), Cicilia (827-1091), Malta (870-1090) as well as several small areas in Southern Italy and French Southern France. The third contact, took place in Eastern Europe from the fourteenth to early twentieth century when the Ottoman empire ruled the Balkan peninsula (Eastern Europe) and Southern Russia. The Ottoman empire's powers in Europe covered Yunāni, Bulgaria, Albania, Romania, Yugoslavia, Hungary, parts of Rhode, Cyprus, Austria and parts of Russia. Of the three periods of contact, the greatest influence was in the second contact period, where the decline of Western science in the dark era, while in the Islamic world developed advanced and produces scientists, thinkers and intellectuals in various sciences. This influence can be seen from the sending of students studying to the university of Islamic area, the establishment of the university, the translation and copying of various scientific literature such as natural science (Science of astronomy, Mathematics, Chemistry, Pharmacy, medicine, architecture etc) and Social Science history, philosophy, politics, economics, earth sciences, sociology, law, culture, language, literature, art, etc.). The Historians recognize that the influence of Islamic civilization is very great on the development of the West, which culminated in the renaissance or rise of Western civilization in Europe after the dark era.
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Huzain, Muh. "PENGARUH PERADABAN ISLAM TERHADAP DUNIA BARAT." Tasamuh: Jurnal Studi Islam 10, no. 2 (November 7, 2018): 355–77. http://dx.doi.org/10.32489/tasamuh.41.
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The emergence of Islam influenced the revolution and made a wave of culture toward a new world when experiencing an era of darkness. The progress of Greek civilization in the West could not be continued by the Roman empire and Roman domination in the classical era until the middle ages; which was then the rise of the West in the era of renaissance in the 14-16th century. This paper will reveal the influence of Islam on the development of the Western world, since the emergence of contact between Islam with the West in the Classical era until the middle ages. There are different opinions among historians about who and when the first contact between Islam and the West took place. The first contact, however, occurred when the areas of East Roman government (Byzantium), Syria (638) and Egypt (640) fell into the hands of the Islamic government during the reign of Caliph 'Umar bin Khaţţāb. The Second contact, at the beginning of the eighth and ninth centuries occurred when the kings of Islam were able to rule Spain (711-1472), Portugal (716-1147), and important Mediterranean islands such as Sardinia (740-1050), Cicilia (827-1091), Malta (870-1090) as well as several small areas in Southern Italy and French Southern France. The third contact, took place in Eastern Europe from the fourteenth to early twentieth century when the Ottoman empire ruled the Balkan peninsula (Eastern Europe) and Southern Russia. The Ottoman empire's powers in Europe covered Yunāni, Bulgaria, Albania, Romania, Yugoslavia, Hungary, parts of Rhode, Cyprus, Austria and parts of Russia. Of the three periods of contact, the greatest influence was in the second contact period, where the decline of Western science in the dark era, while in the Islamic world developed advanced and produces scientists, thinkers and intellectuals in various sciences. This influence can be seen from the sending of students studying to the university of Islamic area, the establishment of the university, the translation and copying of various scientific literature such as natural science (Science of astronomy, Mathematics, Chemistry, Pharmacy, medicine, architecture etc) and Social Science history, philosophy, politics, economics, earth sciences, sociology, law, culture, language, literature, art, etc.). The Historians recognize that the influence of Islamic civilization is very great on the development of the West, which culminated in the renaissance or rise of Western civilization in Europe after the dark era.
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Moraitis, Konstantinos, Panagiotis Kontolaimos, and Filio Iliopoulou. "The Ottomans and the Greek Landscape: The Perception of Landscape in Greece by the Ottomans and Its Impact on the Architectural and Landscape Design." Heritage 4, no. 4 (October 20, 2021): 3749–69. http://dx.doi.org/10.3390/heritage4040206.
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The current research examines the transformation of the rural and urban landscape during the Ottoman Period across modern Greek territory and the relationship between those changes and the cultural as well as political perceptions of the Ottoman elites, from roughly 1400 to 1800. The study embraces the view of the importance of the landscape as a crucial factor in the birth and development of civilizations and it attempts to confirm this view by projecting it in intentional examples of organization of the built space in Greece, focusing, as already mentioned, on the Ottoman period. Those aforementioned examples highlight the influence of the political and cultural trends in the Ottoman court on specific landscape formations, which reflect the social structure of the Ottoman Empire and constitute at the same time, the spatial inscription of all political decisions. The methodology adopted in this research with regards to the exploration of the relationship between the building units and the natural surroundings in the selected case studies is based on the theoretical investigation of the cultural background of the Ottomans and their association to the Byzantine heritage, supplemented by in situ research in thoroughly selected case studies across Greece. The results of this combined methodological toolset attested to the fact that the Ottomans, through the use of spatial and cultural elements deriving either from their oriental background or from the local established ones, altered the spatial qualities of their surroundings in a way that the emerging political ideologies, the financial power, and the imperial glory of the Ottomans were manifested into the landscape.
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Aksin, M., and İ. R. Karaş. "A REVIEW OF THE DISTINGUISHING FEATURES OF THE HISTORICAL BUILDINGS IN SAFRANBOLU REGION FOR THE PURPOSE OF CLASSIFICATION FOR SEMANTICALLY ENHANCED 3D BUILDING MODEL." International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XLVI-4/W5-2021 (December 23, 2021): 39–42. http://dx.doi.org/10.5194/isprs-archives-xlvi-4-w5-2021-39-2021.
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Abstract. In addition to making our daily life easier with the use of it in different areas of our lives, technology continues to be used increasingly with different applications in many sectors.With the increase of developments in the construction sector, which is the locomotive of many sectors, different applications have been used in the field of modelling. But a building needs many projects such as static, dynamic, electricity, installation, furniture, etc. While these sectors are working with different software specific to them, it has been possible to work on these building projects in a single project by the help of BIM (Building Information Modelling).In addition to its function of projecting new buildings, BIM is an important development and building model in terms of preserving historical buildings, easily creating original building details, and transferring them to future generations without deterioration. The term HBIM (Historic / Heritage Building Information Modelling) has been brought to the literature by using the BIM model in historical buildings.The known history of Safranbolu district of Karabük in Turkey dates back to 3000 years. Safranbolu, which has hosted Roman, Byzantine, Seljuk and Ottoman empires in its history, has buildings that are still preserved with their originality. These structures were built in the pre-Ottoman, the Ottoman and the Republic periods.In our study, historical buildings such as houses, commercial houses, places of worship, inns, baths, fountains, and clock towers will be examined. Building models and distinctive features were examined to classify these structures by modeling them with BIM.While the differentiation of the buildings can be made easily by the building model, the distinguishing features of the houses built in different periods or by different civilizations were also determined in order to distinguish the housing types.While structures such as baths, clock towers or inns are not in a number that can be classified, it has been observed that there are residences, businesses and places of worship that can be classified. It has been determined that it is possible to classify the buildings by their materials, building sizes and shapes, and by their other features that can be used to classify.
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EMİNOĞLU, Nevzat. "Contribution of middle and new age kurdish state and principalities madrasahs to kurdish language and literature." Humanities Journal of University of Zakho 11, no. 2 (June 30, 2023): 521–28. http://dx.doi.org/10.26436/hjuoz.2023.11.2.1290.
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At the emergence of the religion of Islam in the seventh century AD, the Kurds and their geography were stuck between the Persian and Byzantine Empires and were an area of contention. Starting from the middle of the 7th century, the Kurds began to experience a radical social change and dynamism with their acceptance of Islam. Thanks to the energy and social mobility and change stemming from this new belief and religion, the Kurds became active and active in general against their Christian neighbors, Greeks, Assyrians and Armenians, to whom they had been mostly passive, stagnant and passive. The new spirit and activity brought about by this change are political, economic, administrative, scientific, literary, etc. in Kurdish society. breakthrough in many ways. Thus, the Kurdish population and influence increased in their geography. The Kurds began to be influential outside the geography they were in. The Kurds came to power in the form of kingdoms and principalities in places outside their own lands. So much so that shortly after the Kurds became Muslims, they established three separate states in the same century. With this political domination they established under the names Shaddadi, Hasanveyhi and Hamdani, the Kurds began to be influential from Western Iran to the Caucasus. The lands of Western Iran and the geography of Mesopotamia, which was later called the fertile crescent, thus became the domain of several independent Kurdish dynasties. The period between the 10th and 12th centuries in the political history of the central lands of Islam deserves to be called the Kurdish centuries of Islam. For it was the Kurds who defended the central lands of Islam against the Byzantines, the Russians, and finally the Crusaders. A large and extensive reconstruction and construction activity was initiated by these Kurdish administrations. Developments and experiences were gained in many fields such as administration, bureaucracy, urbanism, trade, military service, science and literature among the Kurds. During this period, Kurdish governments built many mosques, fountains, bridges, castles, observatories, inns, Turkish baths, madrasas and hospitals in the geography of Kurdistan. The madrasahs, which were established in the period of the first Kurdish authorities, which started with the adoption of the Islamic religion by the Kurds and became widespread in the Kurdish society, played an important role as the production sites of the new religion and the theoretical teaching of the Islamic civilization that developed and became widespread depending on this religion. In addition, these educational institutions played an important role in the formation of a standard written language in Kurdish and in the development of Kurdish literature. These madrasahs, which were established by the Kurdish authorities, referred to as Kurdish madrasahs and functioned as basic educational institutions, have been one of the main pillars of political, scientific and literary development and breakthrough in the Kurds. Madrasahs, which served as the basic educational institution for the Kurdish society during the Middle Ages, are at the forefront of the dynamics that ensure political power and religious, cultural and linguistic unity in Kurds. The doctrine on which these educational institutions are based played a unifying role in the denominator of Ash'ari and Shafi'i sects within the understanding of Sunni Islam as a common religious identity among the Kurds. Our aim in this study is to investigate the contribution of the madrasahs, which were built and spread in the Kurdish states and principalities established in the middle and new ages, to the Kurdish language and literature. In this context, in our study, the adventure of the emergence of Kurdish madrasahs, the stages and periods of madrasas, the influence and contribution of madrasahs to the Kurdish language and literature will be discussed in detail. Although this issue is very important in terms of Kurdish history, identity and language, it has not been adequately and deservedly researched. This makes our study even more important.
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Emelyanova, Olga B., and Ekaterina S. Maslova. "Byzantine Identity as a Factor in the Formation of Russian Identity." Общество: философия, история, культура, no. 4 (April 17, 2024). http://dx.doi.org/10.24158/fik.2024.4.5.
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The article examines the components of the complex concept of “Byzantine identity”. The relevance is based on the request of the modern Russian person in gaining a stable historical identity, establishing the boundaries of national identity. Understanding Byzantium as a civilization and its identity can help modern Russians understand the historical roots of their culture, see the connection between the past and the present, and find new ways to express their values. The article examines the view of philosophers and thinkers on Byzantium as a great civilization that firmly laid the foundations of Russian identity. K.N. Leontiev in his work points to the enormous role of Orthodoxy as a system-forming link of the Byzantine state, which defined the key concept of Byzantine identity. F.I. Uspensky provably asserts the leading role of Byzantium for the formation of Russian identity, discovering “Byzantinism” as a concept and describing the Byzantine “spiritual element” as a synthesis of Hellenism, Roman consciousness and Orthodoxy. N.Ya. Danilevsky proved the importance and regularity of the formation of Slavic culture as a special type of historical identity of the individual, asserted the advantages of the Slavic type, Slavic culture and spirituality over Catholicism. The Roman Empire and Roman citizenship, elements of Hellenic culture, and Orthodox Christianity served as the basis of Byzantine identity. The author comes to the conclusion that the Russian civilization borrowed from Byzantium a number of fundamental foundations of civilizational identity.
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Кузенков, П. В. "The Empire-Universe and Its area. On the Application of the Concept of State-Civilization to the History of Byzantium." Istoricheskii vestnik, no. 48(2024) (June 16, 2024). http://dx.doi.org/10.35549/hr.2024.2024.48.001.
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В современной науке все более широко и плодотворно разрабатывается концепт «государства-цивилизации», который в последнее время активно используется, в частности, в официальных документах. Именно в этом ракурсе следует, по нашему убеждению, вести анализ феномена Византийской империи. Это, в свою очередь, ставит ряд нетривиальных исследовательских задач, актуальных не только для исторической науки, но и для изучения современных цивилизационных процессов. Одной из таких задач является реконструкция политико-географических представлений, в рамках которых происходило становление и развитие военно-административных и церковных институций средневековой восточнохристианской цивилизации — «византийского мира». В тесной взаимосвязи с этой задачей находится и проблема выявления динамики соотношений политического, церковного и культурного планов в исторической географии Византии. In modern science, the concept of «state-civilization» is being increasingly and fruitfully developed, which has recently been actively used, in particular, in official documents. It is from this perspective that, in our opinion, one should analyze the phenomenon of the Byzantine Empire. This, in turn, poses a number of nontrivial research problems that are relevant not only for historical science, but also for the study of modern civilizational processes. One of these tasks is the reconstruction of political and geographical ideas within which the formation and development of military-administrative and church institutions of the medieval Eastern Christian civilization — the «Byzantine world» — took place. Closely related to this task is the problem of identifying the dynamics of the relationships between the political, church and cultural plans in the historical geography of Byzantium.
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Ivanov, Sergey. "Catherine the Great’s Byzantium." Quaestio Rossica 9, no. 2 (June 21, 2021). http://dx.doi.org/10.15826/qr.2021.2.602.
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Catherine II inspired many Russian projects in historical studies. She herself was an active, if amateur, historian. The empress eagerly used history to promote her own political ideas and was an avid reader of history, both Russian and ancient. But what about Byzantine history? One would think she would have been interested in it as well, since between the late 1770s and the early 1790s, Catherine was enraptured by a plan to dismember the Ottoman Empire and recreate Byzantium with the capital in Constantinople. In her view, her youngest grandson (born in 1779) was to rule this future empire and was deliberately named Konstantin. This “Greek Project”, broadly regarded to have been the main thrust of Russian foreign policy for fifteen years, had very solid cultural “wrappings” such as architectural projects, poetry, drama, paintings, medals, etc. The author examines whether this campaign was accompanied by a deeper interest in and knowledge of the history of the Byzantium that Catherine wanted to revive. The author concludes that the empress did not bother to learn anything about this great civilization. Byzantine history, apart from Russo-Byzantine relations, did not become a subject of scholarly research during her reign. Catherine herself began reading Edward Gibbon’s The History of the Decline and Fall of the Roman Empire, but gave it up on the eighth volume of its French translation, thus going no further than the fifth century, when Byzantium proper was just emerging. In her play Oleg’s Early Rule, she demonstrated complete ignorance of Byzantine history, culture, court ceremonies, etc. Finally, numerous and blatant errors in the “Byzantine” parts of her Notes on Russian History suggest that Catherine had no interest in or “a big picture” of Byzantine history. Only once in this extensive book, and even then only in a footnote, do we suddenly come across a very precise, thoughtful, and detailed description of Byzantine facts, namely, of the Varangian guards at the imperial court of Constantinople. This suggests that when Catherine deemed a subject important, she was able to find exhaustive information on any “Byzantine” question. Yet, of all things Byzantine, Catherine showed interest in only one issue, and that was because it concerned the “Norman question”, a highly sensitive topic in her time and ever since. Otherwise, the empress remained completely indifferent to Byzantium. It can be surmised that Catherine never saw the “Greek Project” as a practical task of recreating a real state with its distinct laws, officials, territorial division and, finally, church.
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I. Munshi, Younis, and Masihuzzaman Ansari. "Role of Jundi-Shapur in Streamlining of ILM-E-TIBB (Medicine)." Journal of Complementary and Alternative Medical Research, October 9, 2021, 30–34. http://dx.doi.org/10.9734/jocamr/2021/v16i430295.
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People have always felt the need to seek the knowledge from time immemorial. Be it the knowledge of religion or science or philosophy or astronomy. The knowledge of medicine was confined to cultures till 4th century AD. Every subcontinent and every civilization was having its own traditions to treat the diseases, e.g. Ayurved in India, Egyptian traditional medicine in Egypt, Chinese traditional medicine in China, Iranian Traditional medicine in Iran etc etc.
It was during the 5th century AD when Roman Empire cracked down on its seminaries and the intellectuals were forced to leave the country. Those intellectuals were given refuge by Persian Empire where in a city was established with ultimate autonomy under Khusro, Jundi-Shapur became a prosperous metropolis, refuge, and melting pot for intellectuals from many regions. Shapur II (309-379 A.D.) is credited for conceiving and establishing the nucleus of the university in the latter part of the fourth century. The closing of the Athenian school by the Byzantine Emperor Justinian (AD 539) also drove many leaned Greek physicians to Jundi-Shapur. This was the start of the integration of different traditional medicine of different civilizations. This formed the basis of what we see today as modern medicine. In this way JundiShapur has important role in the development of Medical knowledge and it remained in the leading role until 9th Century AD.
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KARAKUŞ, Nadir. "SUGAR IN THE CRUSADES AND ITS JOURNEY TO THE WEST." Eskişehir Osmangazi Üniversitesi İlahiyat Fakültesi Dergisi, August 18, 2022. http://dx.doi.org/10.51702/esoguifd.1115000.
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We call the years 1095-1291 as “The Age of Crusaders”, and this process was the meeting of civilizations as well as hostilities. The Crusaders, who did not know much about the Islamic civilization, started to get to know them with the first contacts. In the meantime, they began to meet new and unfamiliar flavors such as candy. The Crusaders, who took over the sugar factories in the cities they captured in Syria, started to export the sugar they produced from here to Europe as well as consuming them themselves. While Italian merchants started to earn a lot of money from this business, Europeans who sweetened with honey began to get used to this new product. After that, sugar began to be transported to the West by ships, and the first steps of exploitation began to be taken. Sugar production centers of the former Byzantine Empire, such as Cyprus Island in 1191 and Rhodes in 1310, were included in the ships loaded with sugar from ports such as Akkâ, Tyre and Beirut. From this work, of course, the Venetians and the knightly orders started to increase their wealth. During this process, the captives captured in the wars started to work in the sugar cane fields and showed up in the collection of the product. This situation showed itself more in America, which is called the New World, in the later stages of the expeditions, and the slaves taken from Africa became the newly oppressed and assimilated of this continent. The seeds of this process were planted in Syria and Palestine by 1098.
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Ситайло, Юрій. "Релігійні аспекти етатизму в контексті візантійської традиції." Українська полоністика 20 (December 28, 2022). http://dx.doi.org/10.35433/2220-4555.20.2022.phyl-3.
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The article analyzes the cultural and civilizational influence of the Byzantine Empire on the formation of Orthodoxy. It was established that Byzantium has a close connection between religion and politics, which was reflected in the concepts of a symphony of powers, conciliarism and statism. The latter conditions the formation of close ties between the government and the church and the identification of Orthodoxy with one empire and people. It is proved that the ideology of statism is aimed at creating an Orthodox state with an Orthodox monarchy as the only model of state and religion coexistence. Statism is based on the belief in the truth of the teachings of a certain church, when the effort to give it universal significance brings closer the imaginary prospect of a political union of Orthodox peoples under the leadership of an Orthodox king. In the national dimension, statism led to the appearance of Byzantine and Russian forms of its existence. For the first form, the revival of the ancient heritage of Roman Caesarism and the dominance of one religion became a characteristic feature. Instead, the hegemony of religion in all spheres of social life and the God-chosenness of the Slavic world in the construction of a Christian state became fundamental for the Russians. It was established that the followers of the ideology of Russian Byzantism identified its defects that needed correction: the absence of a specific Christian ideal that meets the needs of society; lack of desire for self-development; passive policy of the state towards the religious and social life of people; the absence of Russian kings who would correspond to the ideals of a Christian king; dependence of the church on the state. It is proved that the radicalism of the statist ideology was expressed in the justification of the idea of the revival of the Christian state in the form of the Orthodox monarchy, thus justifying external expansion and turning religion into a tool for achieving political goals.
Key words: Byzantism, statism, cathedralism, Orthodoxy, religion, ideology, symphony of powers
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ARYOL, Hakan, and Elvan KARAKOÇ. "Yunan Topluluklarının Müzikal Kimliklerinin Oluşumunda Etkili Olan Dönemler." Motif Akademi Halk Bilimi Dergisi, September 13, 2023. http://dx.doi.org/10.12981/mahder.1287017.
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Effective Periods in the Formation of the Musical Identity of Greek Communities
Abstract
Anatolia, which has hosted many civilizations, still hosts traditions, cultures, and music, even though centuries have passed. It is an inevitable result that cultures that have lived in the same region for many years have left their traces and that other societies have followed and adopted those traces. The clarity of the results encountered when it comes to the question of how interactions at common points and their origins are adopted is not fully clarified. Important points in history need to be known to better understand how cross-cultural interaction connects to essential points, how it becomes a critical part of their lives, and how it influences traditions and music. In this study, the Anatolian influence on the formation of Greek music will be examined using periodic approaches. One of the qualitative research methods is the survey model study. Document analysis methods through source study were used. As a research type, it is descriptive historical research. By the set objective, "Music of Ancient Greek and Hellenistic Era", "Music of Roman Era", "Music of Byzantine and Christian Era", "Music of Ottoman Empire" and " Music of Modern Greek Era" were set as sub-objectives.
Keywords: Music, Anatolia, Greek, Byzantine, Ottoman
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Muravska, Olha V. "Empire Style as a Model of the Embodiment of Patriarchal and Orthodox Ideas in European Culture and Music of the Restoration Era." Rupkatha Journal on Interdisciplinary Studies in Humanities 13, no. 2 (June 26, 2021). http://dx.doi.org/10.21659/rupkatha.v13n2.49.
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The article is devoted to the consideration of the qualities of Napoleonic and Alexanderian empire as a “style of empire” and their manifestation in the musical and historical tradition of France and Russia in the first half of the XIX century. The typology of this style is directly associated with the essence of the concept of “empire” as a universal state, pursuing the goals of world domination or leadership and possessing a kind of cultural civilizational mission. For the French absolutism of the New Age and its imperial “hypostasis” in the XIX century, the emphasis on the enlightening and civilizing mission is indicative, while in the history of the Russian Empire, throughout all stages of its existence, the spiritual-messianic idea of understanding Russia as a guardian has been consistently upheld (as “Third Rome”) Orthodoxy inherited from Byzantium. The musical “signs” of the empire became those genre spheres in which the scale of design and ideas were combined with reliance on typical, universally significant means of musical expression, the genesis of which often goes back to the spiritual and religious tradition. The empirical qualities of French musical culture are considered in the example of the poetry of the musical theater of G. Spontini, summarizing the cultural and historical realities of France of the era of the first empire, while the choral polonaises of O. Kozlovsky, which absorbed the sacred genesis and typology of edging, anthem and polonaise, become a sign-symbol of the Alexanderian Empire and its associated imperial court culture.
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Abd Al-Hayali, Professor Dr Abdul Ameer A., and Assistant Lecturer Waheed Inam Alkakaia. "The Geographical location of Turkey and its Importance in the Middle East: Geopolitical Study." Journal of Juridical and Political Science 4, no. 2 (December 15, 2015). http://dx.doi.org/10.55716/jjps.2015.4.2.1.
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Throughout history, there were few nations have succeeded in taking advantage of its geographical position, "such as Turkey". On its territory, a number of human civilizations was succeeded. Istanbul was as a center for three of the most powerful empires in the world (Romania, Byzantine, and Ottoman). Turkey occupies a unique status in the Middle East, because it is an important part that cannot be separated from this area geographically, historically and culturally. Turkey has geo-political and geo-economic given facts that political decision makers could exploit and thus transform Turkey into a strong regional contributor and a geopolitical balance factor in the Middle East.Turkey also occupies a central position in transferring energy resources from the Middle East into European markets boosting its strategic rank in the area. Turkey is a political, economical, and social model in the Middle East by means of the "soft power" that have been able to express through economic interactions and the practice of mediation roles in the geographical neighborhood .
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Abbasi, Iskander. "Russian Islamophobia: From Medieval Tsardom to the Post-Soviet Man." Islamophobia Studies Journal 8, no. 1 (2023). http://dx.doi.org/10.13169/islastudj.8.1.0141.
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The medieval and modern Russian experience with the Muslim world has been systemically marked by Islamophobia. Yet, few scholars have written about the longue durée expression of Russian Islamophobia (Bennigsen 1983, Tlostanova 2010). In this paper, I chart a genealogy of Russian Islamophobia from medieval Tsardom to modern Soviet and Post-Soviet Russia. Russia has been long marginalized in global analyses of Islamophobia, and is often not included in analyses of Western Islamophobia. Russia has long been considered a partner in Western civilization. As a predominantly white and Christian-led historical territory situated on the Eurasian continent, Russia has for centuries been viewed and viewed itself as a type of eastern Spain and the heir to Christian Orthodox Byzantium. Like the Mediterranean front of southern Europe bordering the Muslim world, Russia’s borders with Asia are lineated across the expanse of Islamicate civilization in Eastern Europe, the Caucuses and Central Asia. The first systemic antagonisms between Russian and its Muslim neighbors began in the medieval period. This early form of Islamophobia under white Christian Russian empires later transformed and intensified during the Soviet and Post-Soviet periods. The later manifestations of Islamophobia came with new logics, especially those tied to systems of secular governmentality from within the modern nation-state model. This paper highlights these time periods and argues that they signify a cohesive and consistent form of longue durée Russian Islamophobia which shares much in common with other renditions of Islamophobia emanating from the West.