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Journal articles on the topic 'Manners and customs – History'
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1
Wesolowski, Christopher. "Table Manners." General: Brock University Undergraduate Journal of History 5 (April 11, 2020): 20–29. http://dx.doi.org/10.26522/tg.v5i1.2359.
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Why do we eat the way we do? It is a simple question, but one that is rooted in a deep history of social customs and politics. This paper surveys the past thousand years of table manners through looking at popular courtesy handbooks both translated and written in late medieval Western Europe. It has been argued that table manners are imposed by the royalty and the upper echelons of society in order to have control over the functions of the middle and lower classes, but this paper extends this idea to explore how the population sought to either make fun of or emulate their higher ups. By looking at the history of table manners a great deal can be explored regarding the way in which medieval peoples thought about how they ate, and why it mattered.
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Green, Judith. "China: A History of the Laws, Manners and Customs of the People (review)." China Review International 12, no. 2 (2005): 426–29. http://dx.doi.org/10.1353/cri.2006.0025.
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Thompson, Jason. "Edward William Lane's “Description of Egypt”." International Journal of Middle East Studies 28, no. 4 (November 1996): 565–83. http://dx.doi.org/10.1017/s0020743800063832.
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Few Western students of the Arab world are as well known as the 19th-century British scholar Edward William Lane (1801–76). During his long career, Lane produced a number of highly influential works: An Account of the Manners and Customs of the Modern Egyptians (1836), a translation of The Thousand and One Nights (1839–41), Selections from the Ḳur-án (1843), and the Arabic–English Lexicon (1863–93). The Arabic–English Lexicon remains a pre-eminent work of its kind, and Manners and Customs of the Modern Egyptians is still a basic text for both Arab and Western students. Through his published work, Lane contributed substantially to the prevailing Western picture of the Arab world.
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Yunli, M. "Comparative analysis of table manners in China and Russia." ТЕНДЕНЦИИ РАЗВИТИЯ НАУКИ И ОБРАЗОВАНИЯ 104, no. 3 (2023): 173–75. http://dx.doi.org/10.18411/trnio-12-2023-174.
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The purpose of this paper is to explore the cultural differences in table manners between China and Russia, and to provide some suggestions for improving intercultural communication and understanding in this field. The paper adopts a comparative and analytical approach, using both qualitative and quantitative methods to collect and process data. It identifies several aspects of table manners that differ significantly between the two countries, such as the use of chopsticks and forks, the role of hosts and guests, and the expression of gratitude and satisfaction. The paper also discusses the underlying reasons for these differences, such as historical, religious, and political factors. The article concludes that table manners are an important part of cultural identity and communication, and that both Chinese and Russian people should respect and appreciate each other’s customs and traditions.
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BREWER, JOHN. "BETWEEN DISTANCE AND SYMPATHY: DR JOHN MOORE'S PHILOSOPHICAL TRAVEL WRITING." Modern Intellectual History 11, no. 3 (October 10, 2014): 655–75. http://dx.doi.org/10.1017/s1479244314000237.
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Dr John Moore's four-volume account of his Grand Tour in the company of the Duke of Hamilton was one of the most successful European travel books of the late eighteenth century. Moore's text, I argue, is a philosophical travel narrative, an examination of manners, customs and characters, analogous to the philosophical histories of the Scottish Enlightenment. Intended as a critique of the superficial observations of much travel literature, it argues for a greater degree of closeness between the traveler and the native, one based on sympathetic conversation rather than observation, but accompanied by a more distanced analysis, based on conjectural history, of the hidden processes that explain manners and character. Difference should be understood through a combination of sympathy and analysis that makes travel and its accounting valuable.
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Broers, Michael. "Revolution as Vendetta: Napoleonic Piedmont 1801–1814 II." Historical Journal 33, no. 4 (December 1990): 787–809. http://dx.doi.org/10.1017/s0018246x00013765.
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The virus of violent, personal vendetta had poisoned the blood of elite society in Piedmont by the time the country was formally annexed to France in April 1802. The turbulent events of the period 1794–1801 had inflamed and then politicized a society ‘whose customs steadfastly retained something of the unruly and fiercesome’, as Sauli d'Igliano, the son of a petty count from Ceva, chose to describe it when writing of his childhood in the mid-1790s. The revolutionary process unleashed and, finally, entrenched that penchant for violence among ‘men of the second order’ that Giuseppe Baretti had informed the whole of Europe of a generation earlier in his widely read An account of the manners and customs of Italy: ‘they are withal so punctilious and so ready to draw the sword, that more duels are fought in Piedmont than in the rest of Italy taken together’. The venom of revolution mingled with the poison of personal vendettas and brought their ferocity to the centre of political life. It was a virus the French would strive to stamp out, but one that would malinger in the subalpine body politic throughout their own rule and long after they had gone. As late as 1813, a substantial landowner of Bene, in southern Piedmont complained of his patriot maire's ‘despotisme et ses actes arbitraires…sans nombre’.
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Manola, Maria. "Contribution of the Venetian Monuments of Rhodes to Cultural Tourism and the Local Development of the Island." Open Journal for Research in Economics 5, no. 1 (December 30, 2022): 35–42. http://dx.doi.org/10.32591/coas.ojre.0502.02035m.
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This article examines the contribution of Italian monuments to the local development of the island of Rhodes. It is an island with tradition which is undoubtedly famous for its history as well as for the manners and customs that represent the contribution of culture to local sustainability. This particular island provides rich cultural as well as natural resources that contribute to tourism development. Our theme is connected to the active role played by the cultural heritage created by the Venetians, the Genoese and the Knights and which the Italians preserved, highlighted and utilized in the period 1912-1948. The quantitative research we carried out deals with the cultural tourism of Rhodes with a focus on the Italian monuments, the visitation and the tourist interest as well as the order of preference of the Italian monuments by the visitors.
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Marinis, Agis. "Roots ancient or medieval? Nikolaos Politis, modern Greek folklore studies and ancient Greek religion." Historical Review/La Revue Historique 16 (April 1, 2020): 167. http://dx.doi.org/10.12681/hr.22824.
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The question posed by the title can be reformulated in the following manner: to what extent has it been possible or desirable to connect modern Greek customs with ancient ones? not customs in general, but more precisely religious customs. Greek folklore studies typically begin with Nikolaos Politis, professor at the University of Athens, the first to introduce the term λαογραφία (meaning “folklore studies”) towards the end of the nineteenth century. Yet, we need to revert to at least as far back as the time prior to the Greek Revolution, that is, the period of the Greek enlightenment, in order to trace the beginnings of the shaping of the ideological framework of modern Greek folklore studies. it is well known and has aptly been pointed out, also in connection with Greek folklore studies, that for the Greeks the enlightenment movement went hand in hand with a specific form of romanticism. The Greek idea of the nation developed within the framework of the Romantic movement and on the basis of the connection between “us” and “the ancients”. How, then, were modern Greek folk customs that were not firmly related to the orthodox church incorporated in this new cultural narrative?
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Perron, Anthony. "Bad Custom." Historical Reflections/Réflexions Historiques 47, no. 3 (December 1, 2021): 1–5. http://dx.doi.org/10.3167/hrrh.2021.470301.
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The place and function of custom as a species of law—distinguished from custom as simply polite manners or cherished cultural traditions—has long been a source of research and debate among legal theorists and historians. One school of thought, reflecting the authority of written statute in modern jurisprudence, has relegated custom in a juridical sense to “primitive” societies, whereas proper law belongs to a world of state sovereignty. Other scholars have revisited the continuing validity of custom, including a trenchant body of work on the use (and manipulation) of custom in modern colonial regimes. At the same time, some have seen benefits in the acknowledgment of custom as a source of norms. A 2006 collection of articles, for instance, explored ways in which customary law might serve as a better foundation for the sustainable development of natural resources. As David Bederman has written, “Custom can be a signal strength for any legal system—preliterate or literate, primitive or modern.”
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Simyan, Tigran S. "The world of Hutsuls through the eyes of Sergei Parajanov: semiotic translation, film language, existential invariants." Rusin, no. 67 (2022): 375–89. http://dx.doi.org/10.17223/18572685/67/21.
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The article analyses Parajanov's reflections on semiotic translation, on the example of the life, traditions, and customs of the Hutsuls, as recorded in his article “Eternal Movement” about his film Shadows of Forgotten Ancestors. Shadows of Forgotten Ancestors became a stylistic and semantic invariant for Parajanov's subsequent films. In fact, it became a manifesto movie. Parajanov found his own thematic language and creative constants, such as rituals, traditions, customs, and sacraments. By focusing on the creative invariants of the lives of different peoples (Hutsuls, Armenians, Turks, Tatars, etc.), Parajanov began to aesthetically conjecture and reveal their inner worlds, customs, and more. Shadows of Forgotten Ancestors is based on a deep love of Hutsul culture, as well as I. Savchenko's “method” that assumes a direct cognition and absorption of the object-culture, nature, and the sensual world on different communication channels (visual, auditory, olfactory). Based on the deep knowledge of the Hustsul culture, Parajanov works with the world of values, by translating the text into a visual image, as well as fantasizing visual customs. Through the bearer of culture, an elderly woman, he began to look at the world of the Hutsuls and absorb their spirit for the correct reconstruction of the material in the transnational language of beauty and recoding denotative codes into connotative ones. Parajanov's reflection on the film showed the transition from the amorphous cinematic language of socialist realism to the language of auteur cinematography: the rejection of clear plot reproduction, photographic reproduction of everyday life, manners and customs, “notorious canons”, “old habits, and impressions”. The emergence of the author's cinematic language made his conflict with the Soviet cinematic system and nomendaturai “elite” even clearer. This is evidenced by the fact that Parajanov still had to defend his position and argue against dubbing his film, since in that case, the viewer would lose the authentic auditory world of the Hutsuls.
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Burke, Peter. "The Jesuits and the Globalization of the Renaissance." Cultural History 9, no. 2 (October 2020): 156–70. http://dx.doi.org/10.3366/cult.2020.0219.
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Following a brief discussion of comparative and entangled history, and of the extension of studies of the Renaissance to the world beyond Europe, this article focusses on the Jesuits as carriers of the ideas and forms of the European Renaissance to their mission stations in Asia and the Americas. In their attempts to adapt or ‘accommodate’ Christianity to the cultures of the peoples that they were attempting to convert, Jesuit missionaries made use of Renaissance humanism, rhetoric, grammar and the concern with manners and customs that was later known as ethnography. The missionaries also made use of art and architecture in the Renaissance style to reinforce the Christian message. Their use of local craftsmen had the unintended consequence of introducing new elements into this western style, producing a hybrid art. However, without wanting it or even knowing it, the Jesuits prepared the way for the later reception of western art in India, China and Japan.
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Berkey, Jonathan P. "Circumcision Circumscribed: Female Excision and Cultural Accommodation in the Medieval Near East." International Journal of Middle East Studies 28, no. 1 (February 1996): 19–38. http://dx.doi.org/10.1017/s0020743800062760.
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In a famous passage in his Account of the Manners and Customs of the Modern Egyptians, E. W. Lane described the ceremonies commonly held to celebrate the circumcision of a young boy in 19th-century Cairo. Family and friends of the boy, his schoolteacher, the barber who performed the operation and his assistant, musicians, and other retainers all participated in a celebration of an overtly public character. Dressed in fancy clothes and feted with song and dance, the boy, aged five or six or slightly older, was paraded through the streets of his neighborhood, often on horseback, to his parents' house, where the operation was performed. Cups of coffee might be distributed to passersby while guests and relations were, of course, treated to a celebratory feast. Modes of celebration may have changed, but festivities surrounding the circumcision of a young boy are still common in the Muslim countries of the Near East.
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Davies, Daniel M. "Building a City on a Hill in Korea: The Work of Henry G. Appenzeller." Church History 61, no. 4 (December 1992): 422–35. http://dx.doi.org/10.2307/3167795.
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Henry Gerhard Appenzeller (1858–1902)—along with Horace N. Allen, Horace G. Underwood, William B. Scranton, and Marion F. Scranton— pioneered Protestantism in Korea at the turn of the nineteenth century from about 1885 to 1902. Appenzeller intended to convert Koreans to Methodism, to establish Methodist societies, to reform Korean society in agreement with American Protestant evangelical teachings, and, finally, to help Korea become independent, democratic, and modernized, using the United States as a model. Appenzeller's commitment to “convert the heathen” and to reform Korean society along American Protestant Evangelical lines is easy to understand. But why the commitment to Korean independence, democratic reform, and modernization? Why did a pietistic, evangelical Protestant missionary place political concerns on a par with evangelical concerns in Korea? Appenzeller, and the rest of the small American community in Korea during the late nineteenth century, brought along the partially articulated, partially unconscious agenda to build the late nineteenth-century American evangelical Protestant vision of the City on a Hill. Appenzeller attempted to create a Christian Korea in a manner similar to late nineteenthcentury Protestant efforts to create a Christian America. Appenzeller's concept of a City on a Hill provides the key to understanding his commitment to independence, democracy, and modernization in Korea. Citizens had to hold the evangelical Protestant faith. They had to have Anglo-Saxon manners and customs. They had to live morally. The nation had to maintain independence from foreign powers, maintain a democratic form of government, and enjoy the benefits of modernization. We will consider the development of that vision in American history below.
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Toru, Takenaka. "Isawa Shūji's “National Music”: National Sentiment and Cultural Westernisation in Meiji Japan." Itinerario 34, no. 3 (December 2010): 97–118. http://dx.doi.org/10.1017/s0165115310000719.
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Japan's opening up in the mid-1850s and the ensuing spread of Western influence caused a fundamental dislocation in the country's socio-cultural life. Values and habits were rocked to their core after centuries of isolation, and people were quite helpless for how to come to terms with this rapid influx of foreign things. Faced with abrupt and severe changes, they felt deeply disoriented and their self-awareness was considerably shaken. This soon led to differentiation in attitudes toward the Western challenge. Some insisted that people should reconstruct their identity just by adjusting to Western standards. Modernisation was the only choice in their eyes and they believed that Japan should make efforts to adopt Western ways into every aspect of the nation's life. Customs and manners had to be reexamined based on this new criteria and reformed accordingly or, if this was ever impossible, abolished. Others, however, saw in it nothing more than shameful mimicry. They believed that the nation's self-confidence would be lost if people were absorbed in Westernisation. Instead they thought that Japan's cultural backbone should build on the country's long-standing rich traditions, rather than being dazzled by the superficial affluence of Western civilisation.
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Yu, Rongmei. "On the Differences between English and Chinese Animal Words Cultural Connotations." Theory and Practice in Language Studies 9, no. 7 (July 1, 2019): 835. http://dx.doi.org/10.17507/tpls.0907.13.
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A social language could reflect culture which is correspondent and its manners show in the contents of words and vocabulary. The same to the animal words what contains rich and profound cultural customs of various nationalities and reflects the philosophical and cultural mentality of all ethnic groups profoundly.In the course of the development of human history, animals keep in touch with human beings. Many animals yet have been being human beings’ pets and friends. Many animals have formed a certain symbol in the minds of people, and are embodied in the language. Animal words are also forming a specific meaning in these processes. There are abundant words in English and Chinese with large number of animals as a metaphor. The cultural diversity of all nations around the world causes people to have different emotional attitudes towards animals in the different cultures, thus, the meaning of animal vocabulary is different in different cultures. It’s helpful to improve the communicative competence of English for the understanding of the cultural connotations of English and Chinese. To promote English learning and intercultural communication is of great practical significance.
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M, Balamurugan, and Balasubramaniyan M. "A Folklore Litigation in the Novel Agnaadi by Poomani." International Research Journal of Tamil 4, no. 3 (July 27, 2022): 224–30. http://dx.doi.org/10.34256/irjt22332.
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Nadar is a term used to describe the primitive manner of life of the human race. People's daily routines and customs are considered to be customs. An ethnic civilization is thought to have developed when customs alter over time and transform into cultural symbols. Every race still retains elements of its traditional dialects even after civilization has advanced. Poomani is regarded as one of the regional authors. He allows the writing to take on its own qualities by combining the aroma of the soil with the free-flowing energies of life. Through the short story ‘Aruppu’, he was introduced to the world of Tamil short stories. Poomani has the ability to write about rural life and aspects of ethnic culture. He wrote a book titled "Agnaadi" in 2012 after researching the history of the residents of Kalingal hamlet in Kovilpatti district. The book won the Sahitya Akademi Award in the year 2014 for its inventive ethnographic history and narrative. The word Agngnaadi means' mother'. It is a term used by certain ethnic groups. In that way, Poomani’s Agnaadi which has recorded rural life has also recorded folk liturgies. This article examines the novel Agnaadi as a case of folklore litigation.
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Tim Ling. "Manners And Customs." Expository Times 119, no. 4 (January 2008): 188. http://dx.doi.org/10.1177/00145246081190040802.
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Богданова, А. А. "ЮДЖИН О’КАРРИ И СРЕДНЕВЕКОВЫЕ ИРЛАНДСКИЕ ТЕКСТЫ IMMRAMA («ПЛАВАНИЯ»)." Via in tempore. История. Политология 47, no. 2 (August 5, 2020): 274–84. http://dx.doi.org/10.18413/2687-0967-2020-47-2-274-284.
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Научное творчество Юджина О’Карри (англ. Eugene O’Curry, ирл. Eoghan Ó Comhraidhe, 1794–1862) является важным этапом как в исследовательской традиции средневековых ирландских текстов «Плавания» (др.-ирл. Immrama), так и в изучении средневековой ирландской литературы и истории в целом. Наряду с существованием общих оценок и описаний деятельности Ю. О’Карри в историографии, научно-популярной и биографической литературе, попытки взглянуть на его творчество как на определенный этап изучения конкретных тем получили слабое развитие. Цель настоящей статьи – показать вклад ирландского ученого в историю изучения «Плаваний» и проследить, как выводы относительно данного «жанра» согласуются с общим теоретическим и концептуальным каркасом его работ. Объектом исследования выступают два его капитальных труда: «Lectures on the manuscript materials of ancient Irish history» (1861) и «On the manners and customs of the Ancient Irish» (1873). Первая часть статьи посвящена теоретическому освещению «Плаваний» в «Lectures...». Показано, что ученый сформулировал определение, обозначил состав этой группы текстов, датировал описанные в них события. Также он затронул важную проблему классификации и систематизации ирландских письменных источников и уже тогда столкнулся с трудностями выделения универсальных критериев для подобных целей. Во второй части проанализированы примеры использования текстов «Плаваний» как исторического источника о материальной культуре, духовных практиках и быте раннеирландского социума. Источниковая база разнообразна: это не только литературные и исторические источники, но и археологические, и юридические памятники. На протяжении всего исследования концепции Ю. О’Карри рассматриваются в соприкосновении с последующим опытом изучения «Плаваний».
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Šuljagić, Sanja. "On the antiquity of Serbian identity in Kosovo and Metohija." Politička revija 77, no. 3 (2023): 59–87. http://dx.doi.org/10.5937/pr77-45777.
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In this text author used an analytical-synthetic method to present directions for proving the source of Serbian identity on the territory of Kosovo and Metohija or "Old Serbia", as was the name of this territory in the past. The author presented various sources to prove the antiquity of the Serbian Patriarchy of Pec and the formation of the territory of Kosovo and Metohija as a medieval center of statehood and spirituality of Serbian people. This medieval state with its own church jurisdiction, laws, moral values, economic achievements, national customs and manners, and other achievements continued and upgraded the previous church jurisdiction and cultural tradition of Prima Iustiniana. In the text, there is also underlined the significance of the territory of Kosovo and Metohija for Serbian identity in the historical and geopolitical context of genealogical, political, and cultural liaisons of members of the medieval Serbian Nemanjic dynasty with the members of the medieval Greek, Bulgarian, and Russian dynasties. For the purpose of argumentation of significant determinants of the territory of Kosovo and Metohija for Serbian identity, there are used various Serbian and world-historical sources such as the results of archeological research, Serbian medieval state documents, artifacts, heraldic and folk legends and beliefs in the context of historical processes which have shaped the Serbian identity and promoted the territory of Kosovo and Metohija as the cradle of Serbian identity throughout history.
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Dr Suchita Marathe. "Glimpses of Regionalism through the portrayal of Punjabi Culture in Difficult Daughters by Manju Kapur." Creative Launcher 4, no. 4 (October 31, 2019): 37–41. http://dx.doi.org/10.53032/tcl.2019.4.4.06.
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‘Local color or regional literature is fiction and poetry that focuses on the characters, dialect, customs, topography, and other features particular to a specific region’ Regionalism is a quality in literature that is the product of fidelity to the habits, speech, manners, history, folklore and belief of a particular geographical section. The celebrated exponents of this have been Thomas Hardy who wrote about the Wessex area in England or William Wordsworth in poetry who wrote about the Lake District in England. In tune with this definition, the novel Difficult Daughter by Manju Kapur can be called Regional as the writer more or less sticks to one geographical area. Manju Kapur is a North Indian who resides in Delhi. All her novels are set in North India giving a glimpse of North Indian culture. Manju Kapur has set all her novels in the urban and international background: Amritsar, Lahore, Delhi, Ayodhya, Halifax in Canada. There is an unmistakable essence of North Indian culture through the descriptions of place, culture, dress, food, language, traditions, rituals, fasting and prayers. This Paper attempts to highlight the way Manju Kapur has been successful in highlighting the Punjabi Culture in her First Novel Difficult Daughters and improve our knowledge of Punjabi culture, Dress cuisine etc. Thus she qualifies as regional writer in English writing about the mannerisms of a particular part in India.
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Baharudin, Baharudin, Muhammad Adi Junaidi, and Lalu Muhammad Ariadi. "Authenticity of Traditional Houses, Islam and Cultural Tourism Products and Services." Ulumuna 27, no. 1 (September 29, 2023): 467–99. http://dx.doi.org/10.20414/ujis.v27i1.776.
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This study aims to explore the role of Islam on the morphological authenticity of house buildings in the indigenous people of Limbungan Perigi Village, Lombok Timur and its relationship with the existence of cultural tourism. The ethnographic method summarised qualitative data through in-depth interviews and participatory observations for four months at the research site. Data analysis is sourced from primary data in the form of contact persons who know the identity of the data studied (elders, traditional leaders and indigenous youth) who have settled permanently. Research samples are taken purposively for data representation that must be valid and provide accurate and factual information. Secondary data in the form of literature references are also material for improving this research. The results showed a close relationship between Islam, the traditional house of the Limbungan community and the positioning of cultural tourism by the local government. The traditional house of the Sasak tribe of Limbungan Perigi has Islamic architectural values such as Bale (houses), roofs, walls, doors, floors, foundations, stairs, barns, and others. This value contains aesthetics, holistic education, manners, and social, cultural and economic values. Customs, traditions and Islam in the indigenous people of Limbungan Perigi are the subjects of a comprehensive study in this research.
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Filyushkin, Alexander. "Why Did Muscovy Not Participate in the “Communication Revolution” in the Sixteenth Century?" Canadian-American Slavic Studies 51, no. 2-3 (2017): 339–50. http://dx.doi.org/10.1163/22102396-05102011.
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The sixteenth century in Europe has been called the period of the “Communication Revolution.” Was Muscovy a participant in this revolution? Though the first printed books appeared in Russia in the mid-sixteenth century, just half a century before the printing boom in Europe, the only correct answer to this question can be “no.” In Russia there was nothing like the preparatory epistolary stage of a Communication Revolution. There were nothing like European “merchants’ letters” or aristocrats’ correspondence. One can hardly even find any “news” narratives describing “the other,” i.e. other countries and nations. Descriptions of manners, customs, the history of neighboring countries, as well as political news were only included in diplomatic documents. The politics of the Russian state was monolithic and unified, lacking political pluralism and freedom of speech, diverse political discourse, and political partisanship typical of Europe. Because of this, Muscovite society did not need political information, because all the necessary information came from the government. The information structures that bound together Russian society were formed around the church in the first place and then the state. Printing was in great demand by the church and state, to be sure, and during the first 150 years after its introduction in Russia, printing in Russia served the interests of church and state almost exclusively. The main reason for the delayed Communication Revolution in Russia was the lack of public demand for information. Apparently, the reason for this attitude was not the technological backwardness of Russia: there had not been any technological obstacles for the formation of a Communication Revolution in Russia since the late sixteenth century. The problem was rather that there was no broad market for print material. The Communication Revolution could be the means of social, political and cultural modernization in Russia (as it had been in Europe). But it came to Russia too late, only in the eighteenth and ninteenth centuries.
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Dutta, Debajit. "Coinage and Economy of Premodern North-East India." Indian Historical Review 44, no. 2 (December 2017): 212–24. http://dx.doi.org/10.1177/0376983617726470.
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The study of coinage and economy of any area has its own appeal. As they are not much affected by outline influence, so they often proceed along their own lines and thus can have significance for people trying to determine the general patterns of development. In precolonial phase of Indian history, the Ahom kingdom situated in the North-Eastern part demands special attention as it had its own glorious series of coinage. As a royal issue, the coins of Ahom kingdom were the emblems of royalty and symbolic majesty of the Ahom kings. The metals, the motifs as well as other accompanying details on the coins depict the details of faiths and customs adopted by the Ahom kingdom. In this write up, we will discuss the origin, growth, importance in contemporary economy and many other aspects of the Ahom coinage in a comprehensive manner.
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K.C., Ganga. "Traditional Marriage Customs in Maharjan Community of Lalitpur District: An Ethnographic Exploration." Journal of Population and Development 1, no. 1 (November 27, 2020): 33–45. http://dx.doi.org/10.3126/jpd.v1i1.33102.
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The paper investigates how and why the traditional forms of marriage systems are sustained. This paper describes the marriage practices among Maharjan, and explains how it is anthropologically interesting. The main purpose of this research paper is to examine traditional marriage practices of the Maharjan people as well as the procedures from beginning to end of the marriage. Nepal is a multiethnic and multicultural country along with ecological variation and hidden ethno history. Most of them have their specific language, religion, cultural practices, food habits, festivals, rites and rituals. Among the 59 indigenous ethnic groups of Nepal, the Newars are one of them. Among the different groups of Newar, Maharjan is one sub-group. The present study is ardent to the Maharjan people of Ghachhe Tole of Patan in general and their practice of traditional marriage in particular. This study has been steered by retaining both exploratory cum descriptive research design using the qualitative data. The data of the present study is based on primary as well as secondary sources. In this exploration more detailed account of the traditional marriage practice and processes amongst the Maharjan people is presented in an intricate manner. The entire procedures of the Maharjan marriage, and their innumerable rites and rituals are explained clearly.
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Shinde, Medha, and R. K. Singh. "The Secrets of Nimadi of Madhya Pradesh: The Nimar Culture." Integrated Journal for Research in Arts and Humanities 1, no. 1 (November 30, 2021): 21–24. http://dx.doi.org/10.55544/ijrah.1.1.4.
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The subject of this study is the role of Nimari culture. The Nimar area, which is situated in Madhya Pradesh, is known for its unique regional culture that incorporates elements of both tribal Madhya Pradesh and Indian cultural history. Despite diverse traditions and customs, they follow and maintain customs and traditions of Indian tribal cultures and grow their culture into one of great wealth and prosperity. Everything about their lifestyle, way of life, manner of work, creativity, and the like, is much like what exists in current civilization. The amalgamation of many faiths, such as Hindus, Muslims, Christians, Jains, and Sikhs, are all wrapped up in their culture. There are a lot of people who like music, dancing, and the many folk songs of many villages. "Hamu kaka baba naporiya" is one of the villages where people get along well and express their love and compassion through song. Additionally, these individuals are very hard-working and loyal. They believe in treating other people the way they want to be treated because they consider other people as their own people with full spirit of faith, love, and devotion. Their way of life is full of colour and good times. They follow a variety of Indian rituals and traditions.
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Rubenstein, Jeffrey. "Purim, Liminality, And Communitas." AJS Review 17, no. 2 (1992): 247–78. http://dx.doi.org/10.1017/s0364009400003688.
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“Fever is no sickness and Purim is no holiday.” So runs a surprisingly self-reflective proverb concerning the festival of Purim, the strangest Jewish holiday. Ostensibly the celebration of the triumph of the Jews over the wicked Haman described in the Book of Esther, at a popular level something much larger and far more complex is going on. Folk customs throughout history have always transcended the celebration of the triumph of Mordecai and Esther. Elaborate pageants, grotesque masks, drunken revelry, noisemaking, buffoonery, burning of effigies, costume parades, feasts with special delicacies, and every manner of carousing and merrymaking have characterized Purim since rabbinic times. A diverse body of Purim literature has accumulated, including drinking songs, short stories, parodies, and intricate plays.
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Bökös, Borbála. "Hungary and Transylvania in Women’s Travel Writing in the 19th Century." Acta Universitatis Sapientiae, Philologica 14, no. 3 (December 1, 2022): 107–26. http://dx.doi.org/10.2478/ausp-2022-0028.
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Abstract Travel narratives written in the mid-nineteenth century served as valuable sources of information for the Western society regarding remote and exotic places as well as different cultures. Hungary and Transylvania became increasingly interesting and challenging destinations for British and American travellers, especially in the pre- and post-revolutionary periods. Julia Pardoe’s The City of the Magyar, or Hungary and Her Institutions in 1839–1840 (1840) and Nina Elizabeth Mazuchelli’s memoir, Magyarland (1881), provided extensive accounts of a multi-ethnic Hungary, discussing various populations as being distinct from the mainstream society, as well as their folklore, history, manners, and customs. In analysing Pardoe’s and Mazuchelli’s memoirs, I am interested in the ways in which they portray Hungarian otherness as contrasted to Western, more precisely British national ideals. Making use of the theories of imagology, I will argue that the perceptions of a national character (hetero-images) as well as the defining of the (travellers’) self against the Other (auto-images) are determined and perpetuated by cultural distinctions and by the various forms of cultural clash of the British and the East-Central European. Moreover, through a comparative approach, I will also look at the differences in the travellers’ perception of the same country but in two very different historical and political time periods: Pardoe’s journey in Hungary took place in 1840, before the War of Independence, while Mazuchelli visited the country in 1881, long after the Austro-Hungarian Compromise in 1867. The findings will indicate that the main features of the image of Hungarian national identity, as it is represented in the travelogues, are generated by the historical, cultural, and socio-political developments before and after the Hungarian War of Independence (1848–49).1
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Gański, Włodzimierz, and Mariya Fleychuk. "The paradigmatic basis of architectural heritage management in the context of the modern philosophy of cultural property conservation." Bulletin of Lviv National Academy of Arts 50, no. 50 (June 30, 2023): 102–10. http://dx.doi.org/10.37131/2524-0943-2023-50-1-11.
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Conservation of cultural property has been defined as all actions aimed at safeguarding cultural property for the future in order to study, record, retain and restore the culturally significant qualities of the object, site or building with the least possible intervention. Architectural conservation constitutes actions that address the repair, restoration, maintenance and display of historic buildings, enclaves of buildings and sites, as well as their associated accoutrements, such as furnishings and fittings. These actions whether conducted on individual buildings or groups of buildings represent investments in the future of such sites. Such regenerative action at historic buildings and sites usually increases values of adjacent properties and local economic conditions as well. Architectural conservation is widely regarded as the predominant activity within the larger and more diverse field of cultural heritage conservation, which is also referred to as cultural heritage (or resource) management. This field is concerned with the documentation and preservation of all forms of human culture, including tangible artifacts such as architecture, archaeological sites, cultural landscapes, arts and crafts, and other objects of material culture. Architectural restoration and rehabilitation offers new practical, educational and growth stimulus possibilities. In addition, cultural heritage conservation addresses intangible manifestations of human activity, including existing manners and customs (folkways); spiritual practices; and musical, craft and cuisine traditions of indigenous populations, all of which are considered living heritage. The general purview of heritage conservation practice is ever expanding which makes the field both dynamic and open to new participants who bring fresh talent and perspectives to the task. As organized heritage conservation practice expands with each passing year formerly disparate facts and representations of history take on new meaning and significance. In relation to this, both cultural and economic values at heritage sites constantly change. Changes posed by nature and humans on physical cultural heritage ensure constant change as well.
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Raskin, D. I., and Ph N. Nikitin. "Pension Provision of “Special Types of Service” in System of State Apparatus of Russian Empire." Nauchnyi dialog 11, no. 7 (October 1, 2022): 417–31. http://dx.doi.org/10.24224/2227-1295-2022-11-7-417-431.
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The issue of the history of pension provision for “special types of service” in the Russian Empire is considered in the article. The provision of pensions for these categories of civil servants is seen as an important part of the government’s policy to stabilize the state apparatus. Attention is paid to the rules for assigning pensions to employees of departments: mining, communications, forestry, customs, court, educational and scientific. The results of a comparative analysis of pensions of these categories of employees with pensions of civil (and in some cases military) employees under the Pension Regulations of 1827 are presented. The privileged position of employees of “special types of services” in relation to other civil and military employees is shown. The question is raised about the history and causes of this privileged position. The novelty of the study is in the fact that for the first time the history of pension provision for special categories of civil servants is considered in a comprehensive manner. It has been proven that the privileged position of these categories of employees was a way to recruit for service in industries that required special qualifications or were distinguished by difficult conditions.
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Bakhvalov, Sergey, Eduard Osadchy, Irina Bogdanova, Rustem Shichiyakh, and E. Laxmi Lydia. "Intelligent System for Customer Churn Prediction using Dipper Throat Optimization with Deep Learning on Telecom Industries." Fusion: Practice and Applications 14, no. 2 (2024): 172–85. http://dx.doi.org/10.54216/fpa.140214.
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Intelligent System for Customer Churn Prediction (CCP) relates to a system or application that controls advanced artificial intelligence (AI), data analysis, and machine learning (ML) methods for anticipating and predicting customer churn in business or service. CCP approach utilizes various data sources comprising customer behavior and historical data, to create predictive method able of categorizing customers who are potential to leave or stop their engagement. By employing intelligent method, this system supports businesses in proactively addressing customer retention and executing manners to decrease churn, ultimately enhancing revenue retention and customer satisfaction. It connects wide data sources, comprising customer behavior and historical information, to progress difficult methods that can identify customers at risk of leaving or discontinuing their service or subscription. By leveraging deep learning (DL) method, this intelligent system enhances the efficiency and accuracy of customer churn prediction, allowing businesses to take proactive measures to maintain customers, maintain revenue, and develop customer satisfaction. This article presents an Intelligent System for Customer Churn Prediction using Dipper Throat Optimization with Deep Learning (ISCCP-DTODL) methodology in Telecom Industries. The purpose of the ISCCP-DTODL system focuses on the design of intelligent systems for the effective prediction of customer churners and non-churners. To accomplish this, the ISCCP-DTODL system performs Z-score data normalization to preprocess the data. For feature selection and to reduce high dimensionality of features, the ISCCP-DTODL technique uses DTO algorithm. Besides, the ISCCP-DTODL technique makes use of hybrid CNN-BiLSTM model for churn prediction. At last, jellyfish optimization (JFO) based hyperparameter tuning approach can be employed to pick hyperparameters connected to CNN-BiLSTM technique. To display enhanced performance of ISCCP-DTODL technique, a widespread set of simulations was performed. The extensive results stated that ISCCP-DTODL model illustrates improved results than its current techniques in terms of dissimilar measures.
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Nurulhuda. "MAKNA TRADISI “NGAPATI”." Al-Bukhari : Jurnal Ilmu Hadis 2, no. 1 (November 4, 2019): 1–18. http://dx.doi.org/10.32505/al-bukhari.v2i1.1225.
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Indonesia is famous for a country full of diverse customs and cultures from various regions. One of the famous customs and cultures in Javanese society is the Ngapati Tradition. A tradition that develops in society is sometimes motivated by a number of factors, whether influenced by the environment, culture and conditions of the community Likewise with the attitude of tradition that exists in the community, sometimes in certain societies the tradition is rejected outright, but in other communities it can be well received. This article will try to explore the meaning of the Ngapati tradition in Deresan Village, Ringinharjo, Bantul, Yogyakarta through the study of living Hadith approaches. The context of the community of Deresan Village is a friendly and open society with a variety of traditions, including the Ngapati tradition, that is practiced in the village is the tradition carried out in descending manner with the intention of praying for the fetus when the fetus is four months old in the womb. For the Deresan community, the tradition was also carried out because it was based on the traditions of the hadith. The Ngapati tradition has become a legacy of generations in human history. The practice of the Ngapati tradition is the result of social construction based on the interpretation of the knowledge of the people who then experience the transmission process.
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Daud, Fatimah @. Hasnah. "ADAT DAN ADAB WARISAN MELAYU KELANTAN." International Journal of Creative Future and Heritage (TENIAT) 2, no. 1 (June 30, 2014): 76–86. http://dx.doi.org/10.47252/teniat.v2i1.231.
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AbstrakArtikel ini menghuraikan tentang adat dan adab warisan Melayu Kelantan. Ini terbahagi kepada yang masihdiamalkan dan yang sudah ditinggalkan. Contoh adab-adab yang dihuraikan termasuklah menghormatiorang tua, menuntut ilmu, bersahabat. Contoh adat-adat yang dihuraikan ialah berjiran, berziarah,perkahwinan, kelahiran dan kematian. Pendedahan generasi masa hadapan terhadap adat dan adab iniperlu dikekalkan demi menjamin kelestarian warisan melayu Kelantan. Abstract This article describes the customs and manners of the Malay heritage of Kelantan. They can be dividedinto still-practiced and abandoned. Good manners described include those of respecting for elders,knowledge seeking and friendship. The customs described are of neighborhood, visiting, marriage, birthand death. Exposure to these customs and manners for future generations should be maintained to ensurethe sustainability of the Malay heritage of Kelantan.
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Dolderer, Winfried. "Der Fläming. Geschiedenis van een Vlaams-Duits verhaal." WT. Tijdschrift over de geschiedenis van de Vlaamse beweging 76, no. 2 (June 13, 2017): 142–71. http://dx.doi.org/10.21825/wt.v76i2.12027.
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De Fläming is een streek ten zuidwesten van Berlijn die haar naam te danken heeft aan het feit dat ze in de 12de eeuw door Flamingi en Hollandi werd gekoloniseerd. Het onderwerp van deze bijdrage is evenwel niet de geschiedenis van deze middeleeuwse kolonisatie, maar de latere beeldvorming sedert de 19de eeuw. Toen prikkelde het idee dat de Fläming nog steeds bewoond werd door een authentiek Vlaamse bevolking die over de eeuwen heen haar taal, zeden en gebruiken gaaf had weten te bewaren, de verbeelding van heemkundigen, historici en filologen aan weerszijden. Aan Vlaamse kant was het de jurist en diplomaat Emile De Borchgave die dit idee in 1865 voor het eerst lanceerde. In Duitsland was het vooral dominee Otto Bölke die in een decennialange heemkundige bedrijvigheid de theorie van een nog steeds authentiek Vlaamse Fläming poogde te staven. Na de Duitse eenmaking in 1990 was het Fläming-verhaal aanleiding tot nieuwe Vlaams-Duitse contacten. De bijdrage schetst ook de ideologische gedaanteverwisselingen die dit verhaal in de loop van anderhalve eeuw heeft ondergaan.________
Der Fläming. History of a Flemish-German StoryThe Fläming is an area to the south-west of Berlin, which owes its name to the fact it was colonized by “Flamingi” and “Hollandi” in the twelfth century. However, the subject of this article is not the history of this medieval colonization, but the creation of an image thereof much later, from the nineteenth century on. At that time, the idea that the Fläming was still inhabited by an authentic Flemish population that had been able to fully preserve its language, manners, and customs throughout the centuries piqued the imagination of folklorists, amateur and professional historians and philologists on both sides of the border. On the Flemish side, it was the jurist and diplomat Emile De Borchgave who first put forth this idea in 1865. In Germany it was mostly the pastor Otto Bölke who attempted to support the theory of a still authentically Flemish Fläming, through decades of folkloric and historical activity. After German reunification in 1990, the story of the Fläming led to new Flemish-German contacts. This article also sketches the ideological metamorphoses that this story has undergone over the course of a century and a half.
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Atkins, Keletso E. "Origins of the AmaWasha: the Zulu Washermen's Guild in Natal, 1850–1910." Journal of African History 27, no. 1 (March 1986): 41–57. http://dx.doi.org/10.1017/s0021853700029194.
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Research into the perspectives of both worker and consumer has shown the social history of Zulu washermen to be far more complex than was previously thought. Viewed from the standpoint of Zulu men, washing clothes was not a humiliating female task into which they had been coerced by adverse circumstances. Laundering recalled the specialist craft of hide-dressing in which Zulu males engaged as izinyanga, a prestige occupation that paid handsomely. These astute tradesmen, a number of whom may have come from artisanal families, recognized they could play a crucial role in the European household economy. ‘Craft conscious’, building on indigenous institutions and customs, they combined not merely to secure their position and bar entry into ‘the trade’, but also to impose standards of wages and regulate the labour given by the younger men. In this manner they became one, if not indeed the most, powerful group of African workmen in nineteenth-century Natal.The social history of the AmaWasha guild compels a re-evaluation of notions regarding openness to change in traditional societies; indeed, it underscores their capacity for innovation. Moreover, it has a fundamental bearing on the structural nature and patterns of resistance of early black working populations in South Africa. This study indicates that there were intimate historical links between precolonial artisanal associations and subsequent worker organizations, activities and consciousness.
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Hann, John H. "1630 Memorial of Fray Francisco Alonso de Jesus on Spanish Florida's Missions and Natives." Americas 50, no. 1 (January 1993): 85–105. http://dx.doi.org/10.2307/1007265.
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For the study of Spanish Florida's missions and natives the 1630 memorial by Fray Francisco Alonso de Jesus is a most important document that, strangely, has been little used to date. It ranks in significance with the 1675 letter of Bishop Gabriel Díaz Vara Calderón covering his pastoral visitation of Florida, published in 1936 by the Smithsonian Institution Press in a translation by Lucy N. Wenhold. Fray Alonso's memorial covers some of the same ground as the bishop's letter, but contains additional information dating from almost a half century earlier just before the beginning of the formal evangelization of the province of Apalachee. Fray Alonso covers topics such as the characteristics of the land, its trees and plants and minerals, its Indians and their customs, appearance, clothing, houses, council house, languages, government, inheritance system, tribute payment to native leaders, games, music, and dance, burial practices in heathen times, heathens who were clamoring for baptism in 1630, the number of doctrinas and villages and places belonging to the doctrinas, the number of Christians and catechumens, and the manner of construction of the churches.
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NANCY AMBO FOMBANG. "Knowledge, attitude, and perception of obstetric fistula in some divisions in the far north region of Cameroon." International Journal of Science and Research Archive 11, no. 2 (March 30, 2024): 216–25. http://dx.doi.org/10.30574/ijsra.2024.11.2.0370.
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Obstetric fistula is a condition caused by neglected, prolonged obstructed labor. All societies have different customs and beliefs which are unique to them and, these customs and beliefs make them to have different regard to obstetric fistula. Since no two individuals are the same, as even identical twins do not reason in the same manner has given rise to so many different regards to obstetric fistula in the Far North Region. A qualitative, exploratory, descriptive, and contextual approach coupled with primary and secondary data were used in this study. The data collection techniques convoked were interviews, life history, direct observation, and literature review from relevant documents. The data collection tools consisted of a pen, notebook and a dicta phone. A total of 40 informants were interviewed of which 28 were fistula cases, social workers and other resource persons. A content analysis of the data was done wherein relevant data was represented on tables, in figures and percentages in order to give an in-depth interpretation of the results obtained. The community generally have very little knowledge about obstetric fistula and a very negative attitude and perception towards the cause and treatment of obstetric fistula as the fistula cases were stigmatized and also maginalised. From the various knowledge and perceptions on the causes of obstetric fistula outlined in this study, it has greatly influenced the attitude of the community towards obstetric fistula patients as there are both negative and positive attitudes towards them.
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Preda, Bianca. "Considerations regarding Barrow Burials and Metal Depositions during the Early Bronze Age in the Carpathian-Danube Area." Hiperboreea 2, no. 2 (December 1, 2015): 5–51. http://dx.doi.org/10.5325/hiperboreea.2.2.0005.
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Abstract The beginning of the Early Bronze Age brought significant changes in the Carpathian-Danube Area, including new burial customs, a different economy and innovative technologies, most of them with eastern steppe origins. Thus, burial barrows appeared in the landscape raised over rectangular grave-pits, sometimes with wood or stone structures containing individuals lying in contracted or supine position with flexed legs, stained with ochre, rarely accompanied by grave-goods like wares, ornaments or weapons made of stone, bone and precious metals. Among the metallurgical innovations, items such as silver hair rings, copper shaft-hole axes and tanged daggers are considered specific to the new era. However, a careful approach of the deposition contexts of these artifacts, as compared with the eastern space, indicates that in some cases the objects were not just adopted, but reinterpreted and involved in different social practices. This paper aims to analyze the manner in which metal pieces were disposed of and to identify the rules governing this behavior.
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Steuerwald, Noemi. "Modest Riding Missies or Victorious Amazons? A Gender Historical Approach to the History of Women’s Equestrianism in Switzerland (1900–1940)." STADION 47, no. 1 (2023): 5–27. http://dx.doi.org/10.5771/0172-4029-2023-1-5.
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Until the beginning of the 20th century, female riders were subject to rigid gender-specific conventions in Swiss equestrian sport. They were expected to ride in the demure yet dangerous side-saddle, to practise the sport in a moderate manner and to dress according to fashion dictates of the time. In addition, women were not allowed to participate in equestrian competitions. However, in the 1920s and 1930s, female riders started to challenge these customs by riding astride in breeches or participating in women-only competitions. From the mid-1920s onwards, they were also admitted in mixed-gender competitions, where their performance was directly comparable to that of male riders. Through their sporting successes, women riders refuted the female gender role and the prevailing gender order in a concrete, visible and measurable way. Despite these interesting insights in relation to the category of gender, women’s equestrianism in Switzerland has received little scholarly attention. This article thus provides the first account of the sport’s development in Switzerland from a cultural, gender and sport historical perspective. Furthermore, by examining how general trends for female liberation are reflected in equestrian sport, the contribution explores the interference between societal gender norms and historical sporting practice.
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Kalberg, Stephen. "The Far Slower and More Conflict-Ridden Path to German Social Integration: Toward a Multicausal, Contextual, and Multidirectional Explanatory Framework." German Politics and Society 17, no. 4 (December 1, 1999): 34–51. http://dx.doi.org/10.3167/104503099782486789.
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The process of social integration between eastern and western Germans has been significantly slowed by unexpectedly severe tensions along two major axes: the tempo of life and work on the one hand, and interaction patterns on the other. Although distinct explanations for the antagonisms have been offered by easterners and westerners, they share a number of similar weaknesses: a tendency to look outward toward the putative weaknesses of “the other,” a failure to provide multidirectional and broadly multicausal explanations, and a neglect of the manner in which single factors are embedded contextually in configurations of forces. Articulating a series of arguments in opposition to all unidirectional, monocausal, and acontextual modes of analysis, and emphasizing the importance of bringing values, customs, and conventions into the debate, this study calls for an expansion of the parameters of the explanatory framework and a greater acknowledgment of the complexities of east/west social integration.
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Aageson, James W. "Book Review: Manners and Customs in the Bible." Interpretation: A Journal of Bible and Theology 44, no. 3 (July 1990): 316–17. http://dx.doi.org/10.1177/002096430004400328.
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Ts., Delgerekhtsetseg, and Nandinchimeg J. "Монгол, японы сурган хүмүүжүүлэх зүйн түүхэн уламжлалыг харьцуулах нь." Mongolian Journal of Foreign Languages and Culture 21, no. 467 (March 2, 2023): 86–92. http://dx.doi.org/10.22353/mjflc.v21i467.2761.
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In this article, we aimed to compare some issues on Mongolian and Japanese traditional pedagogics according to historical context. It is prominent that Mongolian traditional pedagogy has diverse range of helpful ideas we can take over today. Solution to the controversial problems that our society is facing today might be lying on Mongolian traditional pedagogical philosophical values embedded in folklore, exemplary parental guidance, home manners and various perspectives of child upbringing; including the idea of labor is the best teacher.
Despite the differences between lifestyle, long ran enterprises and writing style; both Mongolia and Japan have plenty of similarities in the field of traditional pedagogics. Respecting elders, custom of youth adhering to instructions of seniors, honoring unity, having moral, regarding education as the key to personal evolution are identical. Although, these beliefs are starting to lose their values due to the development of society in both nations, we have the opportunity to modernize them according to current circumstances.
In every nation’s pedagogical history, there are principles implying values of an individual. Countries’ shall learn from each other, as all of them are unique. In this era of globalization, we should study highly developed nations’ history rather than trying to directly replicate their present day situations. For example, citizens’ educational background was crucial for Japanese economy to develop. Moreover, we can learn a lot from Japanese educational system and moral principles in the long run. These topics shall be studied chronologically more concise.
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Shivtiel, Avihai. "Customs, Manners and Beliefs as Reflected by Some Arabic Proverbs and Idioms." Arabist: Budapest Studies in Arabic 18 (1996): 113–21. http://dx.doi.org/10.58513/arabist.1996.18.11.
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Proverbs and idioms are part and parcel of the ethos of the area in which they are current, and Arabic proverbs are no exception. However, as Arabic has, since the advent of Islam, been the vernacular of millions of speakers, in three continents, who use scores of Arabic dialects and have many customs, manners and beliefs in common, it is not surprising that we find some of these echoed in the thousands of Arabic proverbs and idioms, which are found in both literary and colloquial Arabic. This paper attempts to trace back certain customs, manners and beliefs which were, and to a certain extent, still are, current among Arabs, as reflected by some Arabic proverbs and idioms.
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Düring, Bleda S. "Burials in context: The 1960s inhumations of Çatalhöyük East." Anatolian Studies 53 (December 2003): 1–15. http://dx.doi.org/10.2307/3643084.
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AbstractThe burial customs practised at Neolithic Çatalhöyük have raised a substantial amount of interest, due to factors such as a tradition of intramural inhumation, elaborate grave goods including organic remains in an excellent state of preservation, and a posited link to scenes in wall paintings supposedly showing vultures pecking at humanoid figures. In consequence, numerous publications have discussed the burial practices of the site, and the systematic study of the burial data is one of the aims of the present excavation project at the site. Given the attention the burials of Çatalhöyük have received, it is surprising that almost no hard data have been published on the hundreds of burials excavated in the 1960s. In this paper a systematic inventory of the 1960s burial data and their drawbacks will be presented. The data for this study were obtained from the notes made by Dr Angel and Dr Ferembach, the two physical anthropologists who analysed the skeletons excavated by Mellaart and his team. The inventory presented in this paper will allow us to study the burial practices at Çatalhöyük in a more systematic manner, and will provide an interesting background for the evaluation of the data forthcoming from the new excavation project at Çatalhöyük.
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Falih, Karim. "Economic Aspects in the Book of Al-bilad (the Countries) by Al-Yaqubi (d. 292 A.H.)." Islamic Sciences Journal 13, no. 7 (March 17, 2023): 67–88. http://dx.doi.org/10.25130/jis.22.13.7.1.4.
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Economy is the backbone of life because of its major role in life’s survival and permanence. Throughout history, man has dealt with money in an unorganized manner that led to attempts of robbery, looting and invasion that most civilizations in history, ancient and modern, went through. in the permanence of society.
In the third century of Hijrah, the genius of Al-Ya’qubi was a researcher in history and news of countries, and he gave Tanqeeb his right to travel in countries east and west, he entered Persia and extended his stay in Armenia, he entered India and wandered in the Levant, Morocco and Andalusia, he asked the people of the cities about them, about them, their customs, and their settlement And their governments, and about the distances between countries, so if he trusts in their transmission, he proves it in his book. So it bears great effort, hardship, care, and good effort in research and writing.
According to this importance, most researchers and authors of different ages have touched on economic matters, even if their specializations are not accurate in this field. And plantations and their trade, and other economic aspects that fascinated me to write this research topic.
Hence, this paper examines the purpose of the frequent encouragement to practice genuine deeds, which is a legitimate principle, including that its good effect goes beyond the reach of the mind and offspring, as its practice has an effect on preserving them both in existence and in non-existence.
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Bag, Sanjaya Kumar. "Folktales of West Odisha: A Study." Indian Journal of Multilingual Research and Development 1, no. 1 (December 17, 2020): 16–26. http://dx.doi.org/10.34256/ijmrd2013.
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Folktales are a powerful source of oral tradition. Regional culture, environment, folk customs, customs and traditions, social customs, manners, beliefs, religious sentiments, and supernatural fantasies shape the content. The story also tells the story of the various cunning, conflicting concepts, life and physical creation, and birth mysteries of the groups involved. The article seeks to discuss the traditional and scholarly classification, the performers, and performance of folktales in West Odisha, also concerned with its socio-cultural implications.
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Li, Jingyi. "A Comparative Study and Analysis of the History and Recent Development of Real Estate in Hong Kong and the Mainland." Journal of Economics, Finance and Accounting Studies 6, no. 2 (March 11, 2024): 35–48. http://dx.doi.org/10.32996/jefas.2024.6.2.4.
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Since the resumption of customs between Hong Kong and the Mainland, exchanges between the two places have become increasingly close. With the stabilisation of connectivity between the two places and the recovery of the Mainland economy, the transaction volume of Hong Kong's real estate market has been rising. This paper compares and analyzes the real estate development in Hong Kong and the mainland, on the one hand, analyzes the real estate development history of the two places, in particular, focuses on the impact of key historical events and policies on Hong Kong's real estate, and on the other hand, compares the development status of real estate in the two places in recent years, so as to understand the characteristics and development trends of the real estate markets in the two places, and provides reference for policy formulation and investment decision-making in the context of the close connection between the real estate in the two places after the reopening of the border. At the same time, it looks forward to the development trend of real estate in Hong Kong and mainland China, predicts possible challenges and opportunities, and puts forward reasonable policy suggestions and coping strategies. The results of the study show that the development of real estate in the Mainland is more affected by the political environment and is different from that of Hong Kong in terms of economy, policy and society; the lack of land supply has become an inevitable trend in both places, and it is necessary to solve the problem in a multi-faceted manner.
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Luli, Elira. "European Identity Issues in the Era of Globalization." European Journal of Social Sciences Education and Research 5, no. 1 (December 30, 2015): 239. http://dx.doi.org/10.26417/ejser.v5i1.p239-244.
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Globalization is already an uncontestable process nowadays. Its impacts have affected areas such as: economy, politics, geographical territorial boundaries, identity and national interest, style of life, customs and traditions. Thinking about globalization, the European Union is one of the proper indicators of free circulation of goods, people, products and services. In this context, EU member states are not just a unity of states who share benefits such as single market, currency, space, common civilization values and identity but also a division when it comes to questions related to national interest and national state model and role, sovereignty and ideological issues that some member state are such in obsolete manner attached to them. This paper will examine identity issues within the frame of European Union, in particular not implicitly the unifying factors such as art, culture and history but the divergences that stems from the fact of a single policy for a joint European national interest and speaking in one voice. Ultimately, as the globalization process continue to expand how possible will be to still cultivate culture diversity beyond national frames and extend national identities within a European dimension.
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Kirillina, S. A. "ХождениеиеромонахаЛеонтиявЕгипет иПалестинув17631766гг.:Исламиегоносители в«историижизнимладшего Григоровича»." Istoricheskii vestnik, no. 20(2017) part: 20 (August 30, 2019): 190–217. http://dx.doi.org/10.35549/hr.2019.2017.35083.
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Leonty (born as Luka Stepanovich Zelensky in 1726, died in 1807), priestmonk from the Monastery of the Exaltation of the Holy Cross in Poltava, undertook the pilgrimage to the Holy Land in 1763 1766. His itinerary included Egypt, the Sinai Peninsula and Palestine. After his trip to Levant he arrived to Istanbul where he became the chaplain of the church attached to the Russian Embassy. Since that time, the Ottoman capital became his home for the rest of his days. He only left Istanbul for Russia twice in 1771 1775 and 1787 1793. In 1767 Leonty was honoured the title of archimandrite. In 1788 the cleric resigned from the pastoral service and in his advanced age painstakingly worked on his multivolume autobiography. The first three volumes of Leontys memoirs are dedicated to the detailed and vivid description of his pilgrimage to the renowned holy places of Egypt and Palestine. Leontys memoirs are a quaint mixture of various facts, inner dialogues and personal observations of the local inhabitants, their occupations and lifestyles he encountered, including established beliefs, manners and customs. The aim of the present article is to survey particular facets of Leontys narrative as a valuable source for scholars dealing with Ottoman history and to examine his ambivalent attitude towards Islam and its followers living in the ArabOttoman world.Иеромонах полтавского Крестовоздвиженского монастыря (the Monastery of the Exaltation of the Holy Cross in Poltava) Леония (в миру Лука Степанович Зеленский) (1726 1807) совершил хождение в Святую землю в 1763 1766 гг. Его маршрут включал посещение мест поклонения в Египте, включая Синай, и Палестине. По завершении паломничества он остался на службе в церкви при российском посольстве в Стамбуле, где прожил до конца жизни. В России ему довелось побывать в России только дважды в 1771 1775 гг. и 1787 1793 гг. В 1767 г. Леоний был возведен в сан архимандрита, а в 1788 г. он оставил место церковного настоятеля и на закате жизни всецело отдался литературному творчеству. Его перу принадлежит тринадцатитомные мемуары, первые три тома которой посвящены описанию его путешествия к святым местам Египта и Палестины. Сочинение Леонтия лишено композиционного единства и представляет собой причудливую смесь разнообразных фактов, бытовых и психологических зарисовок, метких наблюдений и внутренних диалогов, в которых исследователи найдут много важного и полезного. Одним из сюжетов, привлекательных для историковвостоковедов, является тема отношения российского богомольца к исламу и его последователям представителям арабоосманского мира.
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A, Lathakumari, and Iyyappan A. "CUSTOMS, ETIQUETEE AND MANNERS OF IRULA TRIBES IN VILLUPURAM DISTRICT." International journal of multidisciplinary advanced scientific research and innovation 1, no. 7 (September 15, 2021): 125–28. http://dx.doi.org/10.53633/ijmasri.2021.1.7.02.
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This article mainly focused on the customs and manners of Irula Tribals in Villupuram District. India has consisted second largest tribal population next to Africa. Moreover, the fifty percent of the tribal population lived in India. The Census of 2011 has authenticated the above statement that around 8.6 percent of total population is tribals. There are 537 ethnic groups were lived in India, and 75 are declared as primitive tribals. Among them 449 tribals were lived in the forests and forest fringes and linked with the forest economy. The Irulas are speread over entire Tamil Nadu, and their profession belongs to the region where they lived. Tribals were lived both plains areas and Hilly regions in Tamil Nadu. On the path, the Irula tribals were lived both forms. The villupuram district has consisted Irulas in plain areas. Being a minor tribals groups were faced some constrains through education, job, and settlement. They are aboriginal’s faced lot of difficulties from the other communities. They are neglected and had lack of awareness, illiteracy lead their life style into hell. The tribals are the aboriginals who lived in the separate settlements in Villupruam District. They are migrated from the hills for the life and livelihood. Irulas worked the traditional ways, however, they lifestyle and their job has been changed by the modernization. Keywords: Aboriginals, Irulas, Customs and manners, lifestyle, Primitive tribals, Villupruam District
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Kyung-Taek, Kyung-Taek. "Modern Change of New Year Manners and Customs in Japan." Korean Journal of Japanese Language and Literature 72 (March 31, 2017): 455. http://dx.doi.org/10.18704/kjjll.2017.03.72.455.
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