Relevant bibliographies by topics / Christian Turks

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Christian Turks'

Author: Grafiati
Published: 7 June 2025
Last updated: 26 June 2025

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Journal articles on the topic "Christian Turks"

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Umud oğlu Əliyev, Əli. "Our monuments belonging to Christian Turks." SCIENTIFIC WORK 75, no. 2 (2022): 38–49. http://dx.doi.org/10.36719/2663-4619/75/38-49.

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Ermənilər Azərbaycan ərazilərində məskunlaşdırıldığı gündən bu günə kimi xristian bayrağı altında gizlənərək, min illik qədim tarixə malik Alban mədəniyyətinə sahib çıxmaqla Alban dövlətini inkar edirlər. Xristian türk mədəniyyəti ermənilər tərəfindən ya yox edilmiş, ya da saxtalaşdıraraq özününküləşdirmişlər. Həmçinin türklərin nəinki xristianlıq dvründəki, hətta xristianlıqdan qabaq inam və inanclarına əsasən tikdikləri, öz düşüncələrinə uyğun adlandırdıqları məbədləri də erməni və gürcülər saxtalaşdırmışlar. Amaras-Ağoğlan məbədi, Aten monastırı, Ana kilsəsi, Obalı məbədi, Tutu monastırı, Tive məbədi, Kaçı məbədi, Koçkar kilsəsi, Çanaxçı məbədi, Çarek monastırı və s. qədim türk səcdəgahlarını erməni və gürcülər utanmadan, çəkinmədən saxta adlarla özününküləşdirirlər. Axı o adlar formalaşanda erməni və gürcü qəbiləsi belə yox idi. Sual olunur, bəs onda, bu adlar necə erməni və gürcü adı ola bilər?! Açar sözlər: Azərbaycan, xristianlıq, Cərcis peyğəmbər, xaç simvolu, Zümürxaç, Kiş dağı, Qarakeş kəndi, Zorkeş kəndi Ali Umud Aliyev Our monuments belonging to Christian Turks Summary Armenians have been hiding under the Christian banner since the day they settled in Azerbaijan, denying the Albanian state by claiming to have an Albanian culture with a thousand-year-old history. Christian Turkish culture was either destroyed or falsified by Armenians. Armenians and Georgians also falsified not only the temples built by the Turks in the Christian era, but also in pre-Christian beliefs and beliefs. Amaras — Agoghlan Temple, Aten Monastery, Mother Church, Obali Temple, Tutu Monastery, Tive Temple, Kachi Temple, Kochkar Church, Chanakhchi Temple, Charek Monastery, etc. Armenians and Georgians shamelessly and appropriately adopt ancient Turkish shrines under false names. After all, when those names were formed, there were no Armenian or Georgian tribes. The question is, how can these names be Armenian and Georgian ?! Key words: Azerbaijan, Christianity, Georgian prophet, symbol of the cross, Zumurkhach, Kish mountain, Garakesh village, Zorkesh village
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Methuen, Charlotte. "‘And our Muhammad goes with the Archangel Gabriel to Choir’: Sixteenth-Century German Accounts of Life under the Turks." Studies in Church History 51 (January 2015): 166–80. http://dx.doi.org/10.1017/s0424208400050178.

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In the German lands of the sixteenth century, the threat of Turkish invasion coloured perceptions of religious diversity. As the Turkish threat became more real to Western Europeans, the experiences of Christians under the Turks, and the responses of the Turks - who were of course Muslims - to encounters with the Christian faith became topics of considerable concern. In 1539, a pamphlet purporting to offer a German translation of a letter from Constantinople was printed in Augsburg, Magdeburg and possibly Nuremberg.
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Smeeton, Donald Dean. "William Tyndale's Suggestions for a Protestant Missiology." Missiology: An International Review 14, no. 2 (1986): 173–84. http://dx.doi.org/10.1177/009182968601400204.

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Without challenging the commonly held conclusion that the reformers generally did not stress the importance of missions, this article outlines the missiology suggested in the writings of William Tyndale. His references to the Turks make it clear that he was aware of non-Christians and of the Christians' responsibility. In face of the Turks' threat, Tyndale opposed armed resistance and, instead, emphasized love as the essential Christian motive for evangelism. The recovery of the lost art of preaching coupled with holy living constituted a missionary necessity laid on all Christians, men and women. Tyndale's role—and thus his fame—as a translator can thus be understood as a natural corollary of the reformer's missiology.
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Mamedova, (Suleymanova) E. "THE HISTORY OF THE PAMBAK SULTANATE." Sciences of Europe, no. 98 (August 8, 2022): 25–28. https://doi.org/10.5281/zenodo.6973750.

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The article on the history of the Pambak Sultanate, which existed in the system of feudal fragmented Azerbaijan in the second half of the 18th century, examines the territory, population, language, ruling dynasties of the Muslim feudal domain. The materials of the analysis indicate that the territory of the sultanate belonged to the Oghuz Turks. The territory of the sultanate covered a number of regions of present-day Armenia: Karakilisa(Kirovokancity, Gugargregion), Jalalogly(Stepanavan), Khamamli(Spitak) and part of Gyumri(Leninakan).The capital of the Sultanate was the city Karakilisa. Ananalysis of historical facts, documentary sources, historical research, as well as the names of toponyms and ethnonyms, made it possible to establish that a mixed Christian-Muslim population lived on the territory of the Pambak Sultanate with an absolute majority of Turks. The language of communication was the Turkic language. The Christian population was represented by the descendants of Albanian Christians.
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Bielenin-Lenczowska, Karolina. "Praktyka religijna i tożsamość macedońskich muzułmanów / Torbeszów w kontekście islamizacji na Bałkanach." Slavia Meridionalis 11 (August 31, 2015): 267–80. http://dx.doi.org/10.11649/sm.2011.016.

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Religious practice and identity of Macedonian Muslims / Torbeši in the context of islamization in the BalkansThe subject of this paper is the analysis of identity and religious practices of Macedonian Muslims / Torbeši within the context of Islamisation in the Balkan Peninsula. The Torbeši, i.e. Muslims whose mother tongue is Macedonian, themselves are not unanimous in self-identification. In part they declare their affiliation to the Macedonian nation, in part they consider themselves an autonomous ethnic group, while some derive their origin from the Turks or consider to be Albanians.In Macedonian official discourse Macedonian Muslims are those who convert into Islam during the time of Ottoman Empire. By Christians they are perceived to be our Muslims, i.e. not radical or even not true Muslims. It means, Torbeši are told to be in fact Crypto-Christans who only superficially and officially changed faith, but still practice some Christian activities that are referred in scholarship as Crypto-Christianity, bi-confession or non-completed Islamisation. In Macedonian Muslim or mixed Muslim and Orthodox-Muslim villages these practices are visible – they visit Christian temples, light candles and ask for prayers as well as observe some Christian feasts, like the Day of St. George.
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Detrez, Raymond. "Orthodox Christian Bulgarians Coping with Natural Disasters in the Pre-Modern Ottoman Balkans." Religions 12, no. 5 (2021): 367. http://dx.doi.org/10.3390/rel12050367.

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Premodern Ottoman society consisted of four major religious communities—Muslims, Orthodox Christians, Armenian Christians, and Jews; the Muslim and Christian communities also included various ethnic groups, as did Muslim Arabs and Turks, Orthodox Christian Bulgarians, Greeks, and Serbs who identified, in the first place, with their religious community and considered ethnic identity of secondary importance. Having lived together, albeit segregated within the borders of the Ottoman Empire, for centuries, Bulgarians and Turks to a large extent shared the same world view and moral value system and tended to react in a like manner to various events. The Bulgarian attitudes to natural disasters, on which this contribution focuses, apparently did not differ essentially from that of their Turkish neighbors. Both proceeded from the basic idea of God’s providence lying behind these disasters. In spite of the (overwhelmingly Western) perception of Muslims being passive and fatalistic, the problem whether it was permitted to attempt to escape “God’s wrath” was coped with in a similar way as well. However, in addition to a comparable religious mental make-up, social circumstances and administrative measures determining equally the life conditions of both religious communities seem to provide a more plausible explanation for these similarities than cross-cultural influences.
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Perigo, Jeremy. "Beyond Translated vs. Indigenous: Turkish Protestant Christian Hymnody as Global and Local Identity." Religions 12, no. 11 (2021): 905. http://dx.doi.org/10.3390/rel12110905.

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At Turkey’s first national worship conferences in 2011, a passionate debate arose on whether Western music or indigenous Turkish music was most appropriate for worship. Some Turks felt that the Western missionaries were imposing indigenous musics on Turks as a type of “reverse colonization”. They felt that the current Western musical styles were best for worship. One Turk stated, “the saz is being forced down our throats”. Other Turks felt liberated to sing and play songs in traditional Turkish musical styles. The debate at the conference highlights the desire of missionaries and Turks to see renewal in congregational hymnody. Nevertheless, the Western vs. indigenous Turkish music debate reduces complex historical, musical, and liturgical issues into a divisive binarism. Using hymns sung in corporate worship in Turkey as a source, I will analyze here the quantity of musical localization in Turkish Protestant worship seeking to present musical localization as a lens to examine Turkish Christian liturgical identity.
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Hovhannisyan, N. "THE TRIBAL IMAGE OF TURKS IN HAKOB OSHAKAN'S NOVELS AS A PREREQ-UISITE TO THE ARMENIAN CAUSE AND THE ARMENIAN GENOCIDE." Norwegian Journal of development of the International Science, no. 108 (May 12, 2023): 56–61. https://doi.org/10.5281/zenodo.7945072.

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<strong>Abstract</strong> The article aims at examining the tribal features of Turkishness in the novels of Hakob Oshakan, a Western Armenian writer who survived the Genocide. In our deep conviction,the highest achievement of Oshakan&#39;s artistic system, together with it being a novel, cultural studies, ethics, psychoanalysis and ideology, is the novel of the Armenian Cause and the Armenian Genocide. as a collective concentration of national characteristics and a precursor to the Armenian Genocide,Turkishness is brought into action in all of Oshakan&#39;s works with multi-level manifestations. The research is carried out to reveal two main issues: the psychology and senses of actions of the Turkish tribal type and the mentality of Turks. The analysis of Turkish tribal biological psychology leads Oshakanto the general idea that Turks are thirsty for blood and violence, and that Turkishness is a terminal cancer spread over the lives of the Armenian people. According to Oshakan, the psychology of extermination and occupation reaches the level of national doctrine in Turkey. The Turks took over the Armenian and Byzantine historical lands through genocide, forcibly Turkified the Christian civilization, and forced the Christian masses to convert. As an unbreakable bigotry the tribal archetype of Turks is passed down from generation to generation, and the chronology of time documents the sad reality that Turks will never change.
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Hanebrink, Paul. "Islam, Anti-Communism, and Christian Civilization: The Ottoman Menace in Interwar Hungary." Austrian History Yearbook 40 (April 2009): 114–24. http://dx.doi.org/10.1017/s0067237809000101.

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On 4 October 1948, József Cardinal Mindszenty preached a sermon for the rosary feast in front of 35,000 Catholic faithful. He began by reminding his congregation of the origins of the feast day that they were celebrating: the victory of Europe's Christian states over the Ottoman Turkish fleet at the naval battle of Lepanto in 1571. This great victory in the struggle of universal Christendom against the infidel enemy recalled to Mindszenty a second, more particularly Hungarian parallel: the victory of Habsburg forces over the Ottoman Turkish enemy at the battle of Temesvár in 1716. “Hungarian history recalls too such a rosary victory—the Hungarian Christians won it over the Turks in 1716 at Temesvár.” Both military victories represented moments when Europeans had repelled a force seen at the time, and ever after, as hostile to Christian civilization.
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Hibbert, Richard Y. "Toward an Understanding of Turkish Worldview." Missiology: An International Review 38, no. 3 (2010): 309–20. http://dx.doi.org/10.1177/009182961003800306.

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This article analyzes cultural data provided by anthropologists, missionaries, and the author's personal experience in order to identify major themes in the worldview of Turks. Cultural data about Turks provided by anthropologists and missionaries were collected and analyzed to identify key worldview elements, resulting in the identification of the following main themes: male and female, purity and pollution, honour and shame, order and disorder, inside and outside, covered and exposed, and Allah and the spirit world. Among these themes, the theme of purity and pollution was found to be fundamental to most of the other themes. The article closes with a brief exploration of this study's implications for Christian encounter with Turks.
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Dissertations / Theses on the topic "Christian Turks"

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Batson, Douglas E. "Strategies for recruiting, training and retaining North American Christian workers among Turkish Muslims in Germany." Online full text .pdf document, available to Fuller patrons only, 1995. http://www.tren.com.

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Abunasser, Rima Jamil. "Corporate Christians and Terrible Turks: Economics, Aesthetics, and the Representation of Empire in the Early British Travel Narrative, 1630 - 1780." Thesis, University of North Texas, 2003. https://digital.library.unt.edu/ark:/67531/metadc4444/.

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This dissertation examines the evolution of the early English travel narrative as it relates to the development and application of mercantilist economic practices, theories of aesthetic representation, and discourses of gender and narrative authority. I attempt to redress an imbalance in critical work on pre-colonialism and colonialism, which has tended to focus either on the Renaissance, as exemplified by the works of critics such as Stephen Greenblatt and John Gillies, or on the later eighteenth and early nineteenth centuries, as in the work of scholars such as Srinivas Aravamudan and Edward Said. This critical gap has left early travel narratives by Sir Francis Moore, Jonathan Harris, Penelope Aubin, and others largely neglected. These early writers, I argue, adapted the conventions of the travel narrative while relying on the authority of contemporary commercial practices. The early English travelers modified contemporary conventions of aesthetic representation by formulating their descriptions of non-European cultures in terms of the economic and political conventions and rivalries of the early eighteenth century. Early English travel literature, I demonstrate, functioned as a politically motivated medium that served both as a marker of authenticity, justifying the colonial and imperial ventures that would flourish in the nineteenth century, and as a forum for experimentation with English notions of gender and narrative authority.
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Turk, Lisa [Verfasser], and Christian [Akademischer Betreuer] Dannecker. "Die optische Kohärenztomographie - ein nicht invasives Untersuchungsverfahren zur Beurteilung von zervikalem Gewebe : Validierung einer neuen Methode in vivo / Lisa Turk. Betreuer: Christian Dannecker." München : Universitätsbibliothek der Ludwig-Maximilians-Universität, 2012. http://d-nb.info/1023205947/34.

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Dangoor, Jonathan. ""No need to exaggerate" : - the 1914 Ottoman Jihad declaration in genocide historiography." Thesis, Uppsala universitet, Hugo Valentin-centrum, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-324712.

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Books on the topic "Christian Turks"

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Kollias, Elias. The city of Rhodes and the palace of the Grand Master: From the early Christian period to the conquestby the Turks (1522). Ministry of Culture. Archaeological Receipts Fund, 1988.

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Price, James E. Three faces of the backslider: Runaways, rebels & wrong turns. Vision Pub., 2008.

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J, Vitkus Daniel, Daborne Robert d. 1628, and Massinger Philip 1583-1640, eds. Three Turk plays from early modern England: Selimus, A Christian turned Turk, and The renegado. Columbia University Press, 2000.

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Roberts, Howard W. U-turns permitted: God's grace for life's journey. Westminster/John Knox Press, 1990.

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Joël, Schnapp, and Balivet Michel, eds. Des turcs: Traité sur les moeurs, les coutumes et la perfidie des Turcs. Anacharsis, 2003.

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Allison, Bottke, Hutchings Cheryll, and Regan Ellen, eds. More God allows U-turns: True stories of hope and healing. Promise Press, 2001.

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Heikkilä, Tuomas. Suomen Turku julistaa joulurauhan: Åbo kungör julfred. Kirjapaja, 2011.

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Shahbaz, Yonan H. Rage of Islam: An account of the massacre of Christians by the Turks in Persia. Gorgias Press, 2006.

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Ragland, Thomas. Buddha turns the Kabbalah wheel: Jewish Buddhist resonance from a Christian Gnostic perspective. Trafford Pub., 2005.

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Turkey) "Zorunlu göç" Semineri (2001 Side. Mübadele ve Girit: "Zorunlu göç" Semineri, 17-02-2001. Side Eğitim Kültür ve Sanat Vakfı, 2001.

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Book chapters on the topic "Christian Turks"

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Vásáry, István. "Orthodox Christian Qumans and Tatars of the Crimea in the 13th-14th centuries *." In Turks, Tatars and Russians in the 13th–16th Centuries. Routledge, 2023. http://dx.doi.org/10.4324/9781003417415-16.

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Zlatar, Zdenko. "From Medieval to Modern: The Myth of Kosovo, “The Turks,” and Montenegro (A Lacanian Interpretation)." In Contextualizing the Muslim Other in Medieval Christian Discourse. Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9780230370517_7.

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Hirschon, Renée. "32. 'WE GOT ON WELL WITH THE TURKS': CHRISTIAN-MUSLIM RELATIONS IN LATE OTTOMAN TIMES." In Archaeology, Anthropology and Heritage in the Balkans and Anatolia, edited by David Shankland. Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463225438-017.

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Mackenney, Richard. "Christians and Turks." In Sixteenth Century Europe. Macmillan Education UK, 1993. http://dx.doi.org/10.1007/978-1-349-22900-0_12.

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Morris, Benny, and Dror Ze’evi. "The Genocide of the Christians, Turkey 1894–1924." In Documenting the Armenian Genocide. Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-36753-3_13.

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AbstractWe set out in 2010 to look afresh at the massacre of Turkey’s Armenians in 1915. While most of the world’s historians accepted the narrative that the Ottoman Turkish government had carried out a deliberate, pre-planned, systematic “genocide,” there were some—especially in Turkey—who disputed this. So, having no real knowledge or opinion either way, we decided to take a look at the vast, accessible documentation, in Turkey, the United States and Western Europe, and make up our own minds.What we discovered was that the story was much deeper and wider. The campaign of mass murder and ethnic cleansing was carried out, in staggered fashion, over a thirty-year period, between 1894 and 1924. It encompassed not only Turkey’s Armenians but also all the other Christian communities in the country, primarily the Greeks, but also the various Assyrian sects. The process of ethnic-religious cleansing was characterized by rounds of deliberate large-scale massacre, alongside systematic expulsions, forced conversions, and cultural annihilation that together amounted to genocide. At the beginning of this period, Christians had constituted about 20 percent of the population of Asia Minor; by 1924 the proportion of Christians in Turkey had fallen to 2 percent.The destruction of the Christian communities was the result of the deliberate policy of three successive Ottoman and Turkish governments –Abdülhamid II in 1894–1896, the CUP (the Young Turks) from 1914–1918, and the Nationalist regime under Ataturk during 1919–1924 –a policy that most of the country’s Muslim inhabitants did not oppose, and many enthusiastically supported. The murders, expulsions, and forced conversions were ordered by government officials and carried out by other officials, soldiers, gendarmes, policemen and, often, tribesmen and the civilian inhabitants of towns and villages. All of this occurred with the active participation of Muslim clerics and the encouragement of the Turkish-language press. This, we believe, is the inescapable conclusion to be drawn from the massive documentation we consulted, some of it seen and used for the first time.
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Marshall, Louise H. "Turks, Christians and Imperial Fantasy." In National Myth and Imperial Fantasy. Palgrave Macmillan UK, 2008. http://dx.doi.org/10.1057/9780230584235_6.

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MacLean, Gerald. "On Turning Turk, or Trying to: Robert Daborne’s A Christian Turn’d Turke." In Looking East. Palgrave Macmillan UK, 2007. http://dx.doi.org/10.1057/9780230591844_5.

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Emmanuel, Dominic. "How Monologue Turns into Dialogue." In Challenges of Christian Communication and Broadcasting. Palgrave Macmillan UK, 1999. http://dx.doi.org/10.1007/978-1-349-14859-2_2.

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Morandi, Chiara Giulia. "Heroic Comparisons in Images of Christian Political and Military Leaders Engaged in the Wars against the Turks. Some Observations Starting from the Battle of Lepanto (1571)." In Images in the Borderlands. Brepols Publishers, 2022. http://dx.doi.org/10.1484/m.memew-eb.5.130603.

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Hutchings, Mark. "Acting Pirates: Converting A Christian Turned Turk." In Pirates? The Politics of Plunder, 1550–1650. Palgrave Macmillan UK, 2007. http://dx.doi.org/10.1057/9780230627642_6.

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Conference papers on the topic "Christian Turks"

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Məmmədova, İradə. "The Religion and Sects in Iran in The Description of Fakhraddin Shovkat." In International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201807.

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Dr. Fahreddin Shovkat's work “Iran” was first published in 1923 in the newspaper “Sarıgamış Varlıq” and in 1925 in Istanbul as a 160-page book. In the article, the 2017 year's Ankara edition prepared by Prof. Dr. Darya Ors was used. Fakhraddin Shovkat says that to recognize Iran, which has more than a million Turkish people, is more important than to know any western country, it is also important for its own culture and industry. Chapter 8 of the book “Iran” was dedicated to the religion and the sects. This chapter of the book deals with religion and sects in Iran at the beginning of the 20th century, their attitude to each other, the preference of religion by Turkish, Persian and other nations living in Iran, the difference of Jafari sect from others, religious rites and so on and it is important for F. Shovkat’s wide, objective views and analyses. Fakhraddin Shovkat emphasizes that the Iranian Turks are loyal and extremely tend to Jafari sect and Persians mostly tend to Baha'i sect. In the article, will be given the comparison of opinions by Fakhraddin Shovkat about religion and sects in Iran with information in A. Semenov’s “How the Persians live”, V. Gurko- Kryazhin's “Short History of Iran” and others. This will enable us to reveal the differences and similarities of the views of the Turkish-Muslim author of the Ottoman Empire and Christian Russian authors of the Russian Empire about the religions and sects in Iran and the level of objectivity of the information. Keywords: Fakhraddin Shovket, Iran, Jafari, Baha'i, Sheikhids, Heydarids, Nematies.
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Davico, Pia. "Fortificazioni della Tunisia contese tra Spagnoli e Turchi a metà del secolo XVI, documentate dall’iconografia coeva. Un’analisi dal ter-ritorio all’architettura." In FORTMED2020 - Defensive Architecture of the Mediterranean. Universitat Politàcnica de València, 2020. http://dx.doi.org/10.4995/fortmed2020.2020.11347.

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Tunisian fortifications disputed between Spaniards and Turks in the mid-sixteenth century, documented by coeval iconography. An analysis from the territory to the architectureThe five volumes of the precious archival collection of drawings called Architettura Militare (Military Architecture), kept at the Archivio di Stato di Torino (Turin State Archive), propose documents made mostly by military engineers from the half of the sixteenth to the following first decade. The tomes collect mostly drawings of places under the aegis of the Duchy of Savoy, apart from the second one, dedicated to documents of Spanish military interest (Mediterranean Sea and Lombardy maps). As I pointed out at Fortmed Convention 2018, the reason why these documents are kept at the Turin State Archives is because of their belonging to Catherine of Aragon, daughter of the Spanish king and wife of Carlo Emanuele I di Savoia. In the volume Architettura Militare II (Military Architecture II) 26 tables, all datable from 1522 (Rhodes) to 1596 (Cadiz), concern territories, walled cities and fortifications, of islands and Mediterranean coasts, disputed by Christians and Turks for the supremacy on the sea. In the previous study I had examined drawings about Egypt, eastern Ottoman territories and Holy Land coasts, Spanish possessions as Perpignan and Cadiz bay. In this new study instead, I would like to examine in depth the iconography about Tunisia. Those drawings, so different from each other for scale and graphic quality, document those phases in which the Spanish control is characterized by alternate situations: the Iberian presidio dates back to 1535, reconquered by Ottomans in 1570, it is taken back in three years by Christians who keep it until 1574 only, when the whole Tunisian territory, precious bastion for the control of routes and trades, definitely returns in the hands of the Turks.
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Тарабурка, Э. "Имплицитна и експлицитна история в творчеството на Йордан Радичков и Ион Друца". У Межкультурное и межъязыковое взаимодействие в пространстве Славии (к 110-летию со дня рождения С. Б. Бернштейна). Институт славяноведения РАН, 2021. http://dx.doi.org/10.31168/0459-6.39.

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The history concept of Y. Radichkov and the I. Druță finds both similar accents and differences. The “implicit” trend, with diachronic research, is more typical of Radichkov who turns himself into the witness and guardian of history of earth in itself, that which has kept relics of the past and tells us about war and peace, the Roman period and Ottoman rule, about nomads and sedentary tribes, about heathen, Muslims and Christians. Druță is more explicit, more traditional, does not “extract” the past directly from the earth, but relies on folk legends, even the artistic reproduction of events from the history of Moldova. At the same time, for both writers the past is the counterpoint in which the phenomena, processes and problems of the present are reflected, resonate and become clearer.
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Chukov, Vladimir S. "Socio-economic and spiritual-religious specifics of the Syrian Kurds." In 7th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2021. http://dx.doi.org/10.32591/coas.e-conf.07.07065c.

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This study aims to present the socio-economic and spiritual-religious specifics of the Syrian Kurds. The dominant agrarian livelihood of the “foreign Kurds” stimulates the preservation of the tribal-clan profile of their social structure. This directly reflects on the stability and strong resistance of the specific conservative political culture in which the political center is differentiated, due to non-social parameters. If religion (in a nuanced degree, ethnicity) plays a major role in the formation of the nation-building and state-building process among neighbors, Arabs and Turks, then in the Kurds, especially the Syrians, a similar function is played by the family cell. The main points in the article are: The Syrian Kurds; Armenians and Christians – Assyrians; The specific religious institutions of the Kurds. In conclusion: The main conclusion that can be drawn is that the Kurds in Syria are failing to create a large urban agglomeration, which pushes them to be constantly associated with the agricultural way of life. Even the small towns that were formed did not get a real urban appearance, as their inhabitants had numerous relatives who remained to live in the countryside.
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Karpanan, Kumarswamy, and Nicholas Gatherar. "Fatigue Analysis of Cladded HPHT Pressure Containing Equipment." In ASME 2016 Pressure Vessels and Piping Conference. American Society of Mechanical Engineers, 2016. http://dx.doi.org/10.1115/pvp2016-63700.

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Large, pressure-containing equipment used in subsea production, including Christmas trees (XTs), gate valves, flowloops, jumpers, and connectors, are constructed of low-carbon steel and cladded with corrosion resistant alloys such as Alloy 625. Cladding is a welding process that generates high tensile residual stresses on the cladded layer and on the heat affected zone (HAZ). High pressure high temperature (HPHT) equipment for subsea applications, designed to operate above 15 ksi internal pressure and 350°F, is also cladded. This equipment experiences severe working conditions in the field, plus cyclic loading during operations, such as riser loads, installation, intervention and, most importantly, startup and shutdown sequences. Per API 17TR8 guidelines, all HPHT equipment be hydrostatically tested to 1.5 times the equipment rated working pressure (RWP). For 20 ksi equipment, the hydrostatic test pressure is 30 ksi, which can significantly deform any highly localized stressed regions. These regions deform plastically when test pressure is applied. When the pressure is bled, these regions experience high compressive stresses due to surrounding materials that are still elastic. This paper analyzes a simplified HPHT cladded gate valve (GV) body for fatigue loading (pressure cycles only) using the ASME Sec VIII, Div-3 method. The fatigue stress amplitude is calculated using an elastic-plastic material (E-P method) finite element analysis. In this method, first, the residual stress from the cladding process is simulated, and then the hydrotest is simulated on the component. During the hydrostatic test, fatigue sensitive regions (FSRs) or highly localized stressed regions such as the valve cavity and seat pockets, deform plastically, and the initial weld tensile residual stress turns to compressive (similar to autofrettage). Later, when these components are subjected to working pressure cycles (startup and shutdown), the shear stress range remains the same but the mean stress on the FSR reduces significantly. By considering all types of residual stresses, the high cycle fatigue life can be predicted with a high degree of accuracy.
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