Siga este enlace para ver otros tipos de publicaciones sobre el tema: Indo-Iranian tradition.
Artículos de revistas sobre el tema "Indo-Iranian tradition"
Crea una cita precisa en los estilos APA, MLA, Chicago, Harvard y otros
Consulte los 35 mejores artículos de revistas para su investigación sobre el tema "Indo-Iranian tradition".
Junto a cada fuente en la lista de referencias hay un botón "Agregar a la bibliografía". Pulsa este botón, y generaremos automáticamente la referencia bibliográfica para la obra elegida en el estilo de cita que necesites: APA, MLA, Harvard, Vancouver, Chicago, etc.
También puede descargar el texto completo de la publicación académica en formato pdf y leer en línea su resumen siempre que esté disponible en los metadatos.
Explore artículos de revistas sobre una amplia variedad de disciplinas y organice su bibliografía correctamente.
1
Mukhidinov, Saydali. "Ancestral Home of Indo-Aryan Peoples and Migration of Iranian Tribes to Southeastern Europe". SHS Web of Conferences 50 (2018): 01237. http://dx.doi.org/10.1051/shsconf/20185001237.
Texto completoResumen
The article attempts to clarify and analyze the opinions, hypotheses, ideas and assumptions of scientists studying the issues of ancestral home of the Indo-Aryan peoples from the historical, archaeological and linguistic points of view. The Eastern European localization of the ancestral home of the Indo-Aryan peoples in Southeastern Europe and their migration is considered in the article. The territory of Central Asia was occupied by the Iranian nationalities in the beginning of the historical period (VII-VI centuries BC): Bactrians, Sogdians, Khorezmians, Parthians, Saka tribes. The analysis of relict phenomena in the languages and culture of modern population of Central Asia, in particular the population of the Pamirs, shows the presence of an ancient Indo-Aryan layer. In this case, a specific convergence is identified, which is precisely oriented on the ancient Indian tradition. At the same time, even more ancient traces associated with the pre-Indo-Iranian population of Central Asia are revealed. The substrate layer played a huge role in the genesis of the culture, ideology and ethnos of the most ancient Iranian-speaking population of Central Asia. It had a huge impact on the establishment of its social and economic basis.
2
Kulikov, Leonid. "The First Woman Yamī, Her Origin and Her Status in Indo-Iranian Mythology: Demigoddess or Half-human? (Evidence from R̥gveda 10.10, Iranian Parallels and Greek Relatives)". Studia Ceranea 8 (30 de diciembre de 2018): 43–75. http://dx.doi.org/10.18778/2084-140x.08.03.
Texto completoResumen
This paper focuses on the mythology of Yamī and her twin-brother Yama (the first humans according to Indo-Iranian mythology), their non-human origin and some aspects of Yamī’s behaviour which presumably betray a number of features of a female half-deity. The relationships between Yamī and Yama are the central topic of the dialogue hymn Rgveda 10.10, where Yamī attempts to seduce her twin to incest in order to produce offspring and thus continue the human race. This offer is refused by Yama, who refers to the inappropriateness of incest. Although Yamī and Yama are humans according to the Vedic tradition, their origin from two half-deities – a Gandharva father and an Apsara mother – remains inexplicable: how could a couple of non-human beings (half-deities or demons) give birth to humans? Obviously, the mythological status of the twins should be reconsidered. I argue that at least one of them, Yamī, retains immortality and some other features of the non-human (semi-divine) nature. On the basis of the analysis of the Yama and Yamī hymn and some related Vedic texts, I argue that this assumption may account for certain peculiarities of Yamī’s behaviour – particularly her hypersexuality (which can be qualified as demonic type of behaviour), as opposed to the much more constrained, human type of conduct displayed by Yama. Given the notoriously lustful character of the Gandharvas, an origin from this semi-divine creature may account for Yamī’s hypersexuality. Although the word gandharvá- does not have Indo-European etymology, we can find possible Indo-European parallels. In particular, the Gandharvas are comparable with the Centaurs, which cannot be etymologically related but possibly originate in the same non-Indo-European source. There are some reasons to assume that both words are borrowed from the Kassite language and mythology, which, in turn, may have been related to the language and culture of the Proto-North-Caucasians. Although we do not find exact equivalents of Yamī outside of the Indo-Iranian pantheon, indirect parallels can be found in other Indo-European traditions. The Apsaras (water nymphs) can be compared to a variety of water deities (nymphs) in Greek mythology, such as the Naiads, or to the Slavic rusalki.
3
Sandness, Adéla. "“In the footprint of Iḷā” : An EarIy Image of Sacrificial Cosmology in Vedic Tradition". Studies in Religion/Sciences Religieuses 39, n.º 4 (14 de octubre de 2010): 509–21. http://dx.doi.org/10.1177/0008429810379970.
Texto completoResumen
The poets of the Ṛg-Veda speak of the “navel of the earth,” which is the “footprint of Iḷā.” It is among the oldest expressions available which describe a place of ritual offering to the gods. In this case, it is an impression in the ground thought to have been the footprint of a cow, into which was poured milk and butter. The word padá names the footprint in the Indo-Iranian expression “in the footprint of Iḷā.” Yet padá also means “word” and the etymologically related term pāda means a “stanza” of the sacred poetry sung by the ancient visionary poets as they sang their world into being. The footprints are thus also those of the cow Speech whose “supreme place” is parallel to the place of offering which is the footprint of Iḷā. This paper will track the footprints of Iḷā and those of the cow Speech in the Ṛg-Veda.
4
Ghosh, Suchandra. "State, power and religion in the Indo-Iranian borderlands and North-west India, c. 200 bc–ad 200". Studies in People's History 4, n.º 1 (20 de abril de 2017): 1–14. http://dx.doi.org/10.1177/2348448917693722.
Texto completoResumen
The Greek tradition of coinage was maintained by the Bactrians, Indo-Greeks, Śakas and Kushanas, ruling successively in the North-west from the second century bc to second century ad. On their coins, apart from the rulers themselves, appear the figures and names of several deities. These were Greek deities in the beginning, to whom Iranian and Indian deities went on being added. The paper traces this process in detail and examines how the rulers first seem to address, through their coins, only an elite Greek or Hellenised aristocracy and then the wider Iranic and Indian populations, through the medium of deities figured on their coins. There was simultaneously the objective of legitimation and glorification of the rulers themselves by the same means. Curiously, Buddhism so important in Gandhara sculpture has only a rare presence on these coins even under the Kushanas.
5
Ara, Yasmeena. "India-Iran Relations and the Global World". Asian Review of Social Sciences 8, n.º 2 (5 de mayo de 2019): 101–5. http://dx.doi.org/10.51983/arss-2019.8.2.1576.
Texto completoResumen
India and Iran being neighbours have been historically and culturally connected. Both share a long tradition of ideas since civilizations. Both countries had linkages since the pre-historic times. Various historical leftovers found in India resemble those with those found in Dejleh and Forat rivers in Iran show that both nations had cordial interactions with each other. However with the passage of time different factors erupted in between the two, particularly after end of Cold War. U.S. and Israel have affected ties between the two. India-Iran relations have been subject to several factors; be it regional or global. At regional level, Pakistan, Afghanistan, China, and the Central Asian region and globally US and Israel have played major role. The present study is a humble attempt to analyse the impact and effect of global factors in Indo-Iranian relations.
6
Vertiienko, Hanna. "The Saknivka Plate". Eikon / Imago 10 (8 de febrero de 2021): 259–70. http://dx.doi.org/10.5209/eiko.74150.
Texto completoResumen
This paper proposes the reconstruction of the Scythian eschatological concepts on the basis of semantics of the Sakhnivka plate composition (4th century BC, Museum of Historical Treasures of Ukraine, branch of the National Museum of History of Ukraine). Taking into account the ritual detour of the sacral center from left to right in the Indo-Iranian tradition, the plate plots show a consecutive visual statement of the episodes of the myth of Kolaxais’ destiny. The culmination scene of the plate includes three figures. The half-turned and full-face iconography of the Goddess shows her belonging to two figures, on her both sides: to a meeting of the bearded Scythian king on the right and a scene with a young Scythian on the left (an image of the young, “regenerated” king / Kolaxais). Only the last figure has a in caftan wrapped from right to left, i.e. the clasp of the “living person” (as opposed to other figures) that confirms his special status of ‘reborn’. Accordingly, scenes show the important episodes of the Scythian eschatological representations connected with posthumous fate, basis for the ideology of funerary rites.
7
Nalyvaiko, Serhii. "The Question of the Prospects of Indo-Iranian (Aryan) Tradition in the Interpretation of Hydronymy of Eastern Europe (as Exemplified by the Semantic Family of Words “Water”, “River”)". Ukrainian Studies, n.º 3(68) (27 de septiembre de 2018): 162–80. http://dx.doi.org/10.30840/2413-7065.3(68).2018.147205.
Texto completo
8
Kukushkin, I. A. "World view and traditions of the population of the Andronovo historical and cultural community (according to the funeral rites)". Archaeology and Ethnography 17, n.º 5 (2018): 87–98. http://dx.doi.org/10.25205/1818-7919-2018-17-5-87-98.
Texto completoResumen
Purpose. We aimed at studying the traditions and world views of the Andronovo population of the steppe bronze. Due to the absence of direct written sources and zoo-anthropomorphic pictorial tradition on the subject, the burial practice of the Andronovo population, whose detailing presupposes the existence of extensive mythological ritual knowledge concentrated in the worldview sphere, is the foreground of research as the main informative base. Results. The earliest evidence that specifies certain aspects of the worldview of the ancient society appears at the dawn of the Andronovo era. The finds of stone and bronze maces are curious, which, obviously, marked the patrimonial military aristocracy, closely connected with the cult of the military deity. Of great interest are paired and double burials in which a man and woman were buried. It can be assumed that such a burial rite is a practical realization of the sacred marriage, the participants of which are heterosexual twins, close in content to Yama-Yami or Yima-Yimak. Regular reproduction in the funeral practice of the ritual of twin burials indicates that the heterosexual twins were given a significant place in the religious and mythological system of the ancient society. A certain place in the system of religious priorities was occupied by twins of the same sex, in particular males, such as, for example, the Vedic Ashvins. Double burials of the deceased of the same sex in specially prepared burial chambers, where skeletons of different sexes are usually located, are excluded, which excludes their marriage relations and makes us see in the ritual contemplated a twin, possibly, a ritual burial. There was another, more complex and rare rite of the triple burial, which includes a woman occupying the central place and two men located on each side. Such triple burials symbolize the triune image of the goddess and two twins, obviously the elder and younger, widespread in Indo-European mythology. Conclusion. Based on the well-known mythology of the funeral rite reproduced in the ritual, a whole series of sacred actions are observed pointing to the developed cults of various deities close to the Indo-Iranian pantheon and playing a fundamental role in the religious mythological representations of the ancient society. However, it should be borne in mind that the polytheism of antiquity is a dynamically changing system rather than a static, «petrified» structure, which visually demonstrates the successive stages of the social and economic development of the society itself.
9
Ilimbetova, Azaliya F. "THE SYMBOLISM OF AZHDAKHA IN THE FOLKLORE AND BELIEFS OF THE BASHKIRS". Vestnik Chuvashskogo universiteta, n.º 2 (25 de junio de 2021): 87–94. http://dx.doi.org/10.47026/1810-1909-2021-2-87-94.
Texto completoResumen
The article is devoted to the analysis of one of the key serpentine characters – Azhdakha in the folk art and religious and mystical representations of the Bashkirs. The purpose of the work is to analyze the ideas associated with the image of Azhdakha basing on folklore and field materials, and to try to identify its origins. The scientific novelty of the article lies in the fact that this work is the first attempt to study the reasons for the veneration of the image of Azhdakha among the Bashkirs. And this makes it possible to recreate certain aspects in the ethnic history of the Bashkir people, helps to identify the historical and genetic roots of their spiritual culture. The methodological basis of the research is the principle of analytical and retrospective analysis of literary, folklore and linguistic sources. This paper is the first to systematize and analyze historical-ethnographic and folklore-linguistic materials on the topic under consideration. Folklore information and field materials of the author, first translated into Russian by the author, are introduced into scientific circulation. The practical significance of the research lies in the fact that the presented materials contribute to the disclosure of the genetic roots of snake deification in the folklore and mythology of the Bashkirs, and can be used by ethnographers and folklorists in their comparative historical studies. Having studied the problem, the author came to the conclusion that in the Bashkir religious-mythological and folklore tradition, the image of Azhdakha was formed on the basis of further evolution of primitive totemic ideas about the snake-totem, totemic ancestor and patron spirit and is a consequence of its sacralization. In the religious and mystical visions of the Bashkirs, this image became a negative character as a result of defeat in ethno-cultural and interreligious clashes, as well as due to descendants’ inadequate perception of the most ancient totemic incarnation-initiation rites and speculations. Formation of ideas about the image of Azhdakha among the Bashkirs occurred not only under the influence of Indo-Iranian folklore and mythological traditions. In this process, in addition to the ancient Aryan hunters and gatherers (cattlemen and grain-growers), the ancestors of the Afrasian peoples, as well as the Dakho-Turan-Turkic tribal formations, took part.
10
Юзмухаметов, Рамиль Тагирович. "ARABIC AND PERSIAN LEXICAL LOANWORDS IN THE INDONESIAN LANGUAGE". Bulletin of the Chuvash State Pedagogical University named after I Y Yakovlev, n.º 2(107) (30 de julio de 2020): 96–103. http://dx.doi.org/10.37972/chgpu.2020.107.2.013.
Texto completoResumen
В статье содержатся результаты исследования усвоения арабо-персидских лексических заимствований в индонезийском (малайском) языке. Актуальность исследования обусловлена интересом к истории распространения арабо-мусульманской письменной традиции в ареале Малайского архипелага, а также способами усвоения иноязычных слов носителями индонезийского языка. В статье рассматриваются фонетические, морфологические и лексико-семантические изменения арабо-персидских заимствований в индонезийском языке на материале словарей современного индонезийского языка. Методологической и теоретической базой для исследования стали труды отечественных и зарубежных языковедов и востоковедов. Арабо-персидские лексические заимствования начали проникать в язык малайцев одновременно с их знакомством с исламом примерно с XIV века. Изначальной формой присутствия ислама на Малайском архипелаге был суфизм, который органично вписался в местную культуру, так как имел общие черты с индуизмом и буддизмом. Появление суфизма здесь очевидно связано с деятельностью индийских и иранских торговцев. Благодаря суфиям распространилась грамотность среди населения, началось знакомство с образцами арабо-персидской мусульманской литературы; так язык малайцев стал насыщаться арабизмами и иранизмами. Хотя в индонезийском языке количество арабских заимствований значительно больше, чем персидских, тем не менее возможно предположить, что арабизмы попали в индонезийский язык уже после усвоения мусульманами, говорящими на индоиранских языках, а не от арабов напрямую. Арабо-персидские заимствования в структурном плане приобрели индонезийские фонологические и морфологические черты. The article contains the results of the study on the assimilation of the Arabic and Persian lexical loanwords in the Indonesian (Malay) language. The relevance of the study is due to the interest in the history of the spread of the Arab-Muslim written tradition in the area of the Malay Archipelago, as well as the ways of assimilation of foreign words by native speakers of the Indonesian language. The article considers the phonetic, morphological and lexical-semantic changes of the Arabic and Persian lexical loanwords in the Indonesian language based on the material of the dictionaries of the modern Indonesian language. The methodological and theoretical basis for the study is the works of the domestic and foreign linguists and orientalists. The Arabic and Persian lexical loanwords began to appear in the Malay language at the time when the Malay people became acquainted with Islam in the 14th century. The initial form of the presence of Islam in the Malay Archipelago was Sufism, which organically fit into the local culture as it had common features with Hinduism and Buddhism. The emergence of Sufism here is obviously associated with the activities of Indian and Iranian merchants. Thanks to the Sufis, literacy spread among the population, the Malays got acquainted with the samples of the Arab-Persian Muslim literature. Thus, the Malay language began to get saturated with Arabisms and Iranisms. Although the number of the Arabic lexical loanwords in the Indonesian language is much larger than the Persian ones, it is nevertheless possible to assume that the Arabisms entered the Indonesian language after being adopted by Muslims speaking the Indo-Iranian languages, and not directly from Arabs. The Arabic and Persian lexical loanwords structurally acquired Indonesian phonological and morphological features.
11
Zymovets, R. V. "IMAGE OF A WILD BOAR IN THE SCYTHIANS ANIMAL STYLE OF THE NORTHERN PONTIC REGION. INTERNAL EVOLUTION AND EXTERNAL IMPACTS". Archaeology and Early History of Ukraine 31, n.º 2 (25 de junio de 2019): 409–29. http://dx.doi.org/10.37445/adiu.2019.02.34.
Texto completoResumen
The article deals with relatively rare but important for Scythians animal style repertoire image of a wild boar. The sources of iconography and style of the image are analyzed, as well as his inner evolution and external influences from Central Asia, Near East, Iran and Greece. Full figure image of a wild boar in the Northern Black Sea region in archaic period are very rare unlike Central Asia and Southern Seberia, where these images were quite popular. Nevertheless some typical Asian styled figures (in a «sudden stop» pose or standing «on a hoof tips») are represented in Kuban’ and Dniepr Forrest-Steppe regions. Obviously they connected to Central Asia tradition and may be an evidence of migration process from eastern region to the Northern Black Sea in VII—VI centuries BC. The article notes, that already in archaic period in Scythians burials being discovered artifacts with typical Greek and Middle East images of a wild boar as well as Celtic imports from Central Europe.
In classical period the situation is changing. A new wild boar image iconography appears: with bent legs. At the current stage of research it’s impossible to unambiguously determine a geographical source of such image: was it Central Asia or Near East. The images with new iconography performed mostly in gold and decorated most often the weapons (bow cases, sword sheaths), ritual and cult items (bowls, rhytons, headdress). At the same time the image of a separate wild boar head appears. It became more popular than full figures and gained wider distribution from the late VI — early V century BC. It being developed in two stylistic directions: laconic, connected with Sauromathian impact and realistic-decorative, as a result of further development of this image by Bosporus artisans.
The article also deals with semantics of the image. Many researchers associated the image of a wild boar with the embodiments of gods of war and victory — Indo-Iranian Veretragna and Scythians Ares. Author argues that a wild boar could be associated also with a chthonic destructive power and victory over him made the winning warrior a real hero, equal to his «cosmic» rival.
Two new artefacts with a wild boar images from the territory of Crimea peninsula are introduced into scientific circulation.
12
Nikolaev, Alexander. "YAv. Spitiiura- and the Compositional Form of PIE *u̯r̥h1-en- ‘Lamb’ in Indo-Iranian". Indo-Iranian Journal 64, n.º 2 (27 de mayo de 2021): 145–62. http://dx.doi.org/10.1163/15728536-06402003.
Texto completoResumen
Abstract This paper argues that the second member of the Avestan compounded personal name Spitiiura- goes back to the Indo-Iranian word for ‘lamb’: Ved. úran-, Mod. Pers. barra. The name ‘having shining white lambs’ can be shown to have mythopoetic parallels in other Indo-European traditions. It is argued that the expected second member *-u̯r̥h1n-ó- formed from simplex *u̯r̥h1en- with a thematic suffix was analogically remodeled as *-u̯r̥h1-ó- in pre-Indo-Iranian times: the model was provided by second members of compounds made from n-stems which lost the nasal due to the so-called “ašnō-rule”, e.g. Ved. víparva- made from *péru̯on- or YAv. ka-mərəda- made from *ml̥h3dhon-. Similar analogical remodeling is found in Ved. aṣṭavr̥ṣá- from vr̥ṣán- and many other cases. The compound further underwent a laryngeal loss by the so-called “νεογνός-rule” (cf. Ved. tuvigrá- ‘swallowing much’ < *-gwr̥h3-ó-) and the resulting sequence *-u̯r̥o- was resyllabified as *-uro-. Therefore, Av. ºura- can represent a “compositional form” of PIE *u̯r̥h1en- ‘lamb’ and Bartholomae’s analysis of Spitiiura- as ‘having shining white lambs’ may still carry the day.
13
Bulas, Ryszarda. "Wysokie krzyże irlandzkie i ich związki z mitologią (VIII-XII wiek)". Vox Patrum 44 (30 de marzo de 2003): 143–54. http://dx.doi.org/10.31743/vp.8072.
Texto completoResumen
The Celtic Crosses are an original phenomenon that unites in itself spiritual traditions of the East and artistic heritage of the West. The original basic shape of the idea is Indo-Iranian and it was close to Celtic mentality. Old myths were translated into a symbolic language of art. The particular feature of the Celtic Cross is the co-existence of Nature and Bible, Myth and Christology.
14
Watkins, Calvert. "‘In the interstices of procedure’". Historiographia Linguistica 13, n.º 1 (1 de enero de 1986): 27–42. http://dx.doi.org/10.1075/hl.13.1.05wat.
Texto completoResumen
Summary “Ancient law is hidden in the interstices of procedure” (Sir Henry Sumner Maine). We examine three Indo-European linguistic and cultural analogs form the sphere of legal language, each illustrating a different approach to comparative Indo-European Law. 1) structural: The forms of oath for the three non-servile castes in Hindu law, satyena, vāhānayudhaih, gobījakāñcanaih (Mn.8.113) reflect the hierarchy of Dumézil’s idéologie des trois functions. Parallels for the second and third are noted in Old Norse, Old Irish, and archaic Latin oaths. 2) lexical: Cretan Greek (peuthen), Germanic (*beudan) and Old Irish (ad-boind) agree in attesting forms of the root *bheudh- in the meaning ‘give legal notice (of), announce, proclaim.’ This meaning is inherited and part of the semantics of Indo-European active transitive *bhunédh-ti (*bhunéddhi). 3) institutional: The ‘Pecularly Roman’ opposition of res mancipi/res nec mancipi reflects a traditional hierarchy in the categories of property which is of Common Indo-European origin: large cattle, man, land. Indian law in the sanctions of false witness (Mn. 13.14–16) and Old Iranian law in the classes of contract (Vd. 4.1–4) both make reference to the identical hierarchy of the categories of property, as a traditional ‘yardstick’. By the tenets of the comparative method, these three traditional hierarchies, all equally arbitrarily within their own culture, require the postulation of a common original.
15
Juraev, Farkhad S. "Central Asia Reader". American Journal of Islam and Society 12, n.º 4 (1 de enero de 1995): 571–75. http://dx.doi.org/10.35632/ajis.v12i4.2362.
Texto completoResumen
The collapse of the Soviet Union and the creation of new independentstates has generated great interest among scholars and politiciansin the history and contemporary situation in the region. CentralAsia is not an exception to this case. Viewed in this light, Central Asia: The Rediscovery of History is a welcome contribution towardintroducing the western scholarly community to the politics of CentralAsia.The book is composed of a number of articles published by Turkiclanguage specialists from 1904 to 1990, and of official documents fromCentral Asia and Azerbaijan. The integration processes of the Turkicpeoples, which began during the Soviet period, are now in full force. In1990, the heads of the Central Asian republics signed a treaty for economicand cultural cooperation. The treaty was also signed by Tajikistan,the only representative of the Indo-European family in CentralAsia. The integration envisioned a united economic space betweenKazakhstan, Uzbekistan, and Kyrgystan. In the 1992 and 1994 summitsheld in Ankara and Istanbul, Turkey and five newly independent Turkicstates confirmed their desire to cooperate in the economic and politicalarenas. Therefore, attention to Central Asian problems and the publicationof several scholarly works from this region are symbolic, to someextent, of the attention being paid to the significance of a commonTurkic tradition and the possibilities of a meaningful integration in the“Great Turan.”The book begins with Ayaz Malikov’s “The Question of the Turk:The Way out of the Crisis.” This chapter actually sets the tone for thewhole book by making a case for the need to attract the attention ofscholarly and political circles from around the world to the problems ofthe Turkic nations and their suffering under Soviet rule. His statementthat “our peoples do not have their own history” seems to be true, forall of the nations (not only the Turkic ones) in the former Soviet Unionhad to study mainly the history of the Russian state at the expense ofdeveloping their own historical consciousness. No doubt the author isright in his claims about Soviet violations of the rights of Turkic communitiesin Russia, especially the right to study in their own languagesat schools and universities and even the right to listen to programsbroadcast by western radio stations in their native languages. Arguingthat the political history of the Turkic nations extends backwards formore than two thousand years (p. 4), Malikov calls for the right ofTurkic peoples to seek unification without fear of being charged withadvocating “Pan-Turkism” (p. 6). The author appeals for the formationof a terminological commission that will be entrusted with seeking theunification of the Turkic language.All of the other chapters-Muhammad Ali’s “Let Us Learn about OurHeritage: Get to Know Yourself,” Zeki Togan’s “The Origins of theKazakhs and Ozbeks,” and Kahar Barat’s “Discovery of History: TheBurial Site of Kashgarli Mahmud”-are attempts to prove the Turkic originsof Central Asia since antiquity. Ali’s attempt to connect the term“Turan” with the ethnic term “Turkic” by referring to the Shah-ndma ofAbul Qasem Firdousi is quite novel, if not eccentric, as is his attributionof the Iranian language’s dominance in Central Asia as being the result ...
16
Sick, David. "Mit(h)ra(s) and the Myths of the Sun". Numen 51, n.º 4 (2004): 432–67. http://dx.doi.org/10.1163/1568527042500140.
Texto completoResumen
AbstractThe extent of the connection between Indo-Iranian Mitra/Mithra and Roman Mithras has been vehemently debated for the last thirty years. One of the several problems in outlining the history of Mit(h)ra(s) has been the definition of the Iranian Mithra. In particular, the process by which he becomes a solar deity in the postAvestan period needs clarification. This study considers the history of Mithra with regard to solar mythology; it describes a set of myths from the traditions of two neighbors to Iran — Greece and India. In this set of myths, the Sun is the guardian of contracts and cattle; the ritual of sacrifice relates these two wards, as cattle are victims in the ritual, which may be understood as a contract between gods and humans. With this mythic system recovered from the oldest Greek and Indic texts, the history of Iranian Mithra is reviewed with the intent of interpreting that god: he has assumed the role typically assigned to the Sun in a similar mythic complex. Themes in the myth and cult of Roman Mithras are suggested for comparison.
17
Hosseini, Seyedeh Behnaz. "An Ethnography of a Community's Re-appropriation of Yārsān in Cyberspace: The Facebook Phenomenon". Journal of Religion, Media and Digital Culture 6, n.º 1 (16 de mayo de 2017): 1–22. http://dx.doi.org/10.1163/21659214-90000093.
Texto completoResumen
This article presents a nuanced approach for qualitative research on the Internet, based on the synthesis of qualitative data-gathering methodologies both online and offline, and contributes to recent knowledge of changing practices within Yārsāni communities around the world. Yārsān is a religious belief of Indo-Iranian origin that traces back to Hooraman, a region in Iranian Kurdistan. Yārsān thought, which Islamic Shiite authorities treat as heretical, has extensively used processes of adaptation and strategies of survival throughout the course of its history. The research presented here makes a case for the significance of the Internet and, more specifically, social network sites in connecting Yārsānis in their homelands and in the diaspora. How does Facebook provide a new space for this minority group to disclose their beliefs to the world, thereby reassessing the clandestine nature of their religion, which is a tenet required by traditional belief and defined by their adage, “don’t tell the secret”?
18
Kurochkin, Aleksey y Manouchehr Moshtagh Khorasani. "Indian and Persian swordsmanship: A Comparative Analysis". Revista de Artes Marciales Asiáticas 10, n.º 1 (28 de junio de 2015): 42. http://dx.doi.org/10.18002/rama.v10i1.1499.
Texto completoResumen
<p>The existing cultural interconnection between Iran and North India, which existed and developed over a long period of time, is known today as “Indo-Iranian” or “Indo-Persian”, which could be applied to the region, culture, literature, weapons and other spheres of intercultural interference. The cultural cooperation between these two countries was bilateral and marked by trade routes. This paper is aimed at analyzing the interrelation, similarities and differences between the martial and military cultures of India and Persia. More precisely, the article describes the field of individual training in military skills, methods of their acquisition and retention, as well as the usage of the related weapons. For this purpose, we carried out a comparative analysis based on historical sources as well as on contemporary literature on the topic. First, the paper focuses on general principles and weapon traditions in both cultures. The next section deals with a description of some techniques of Persian swordsmanship as described in Persian manuscripts. The next part describes some aspects of Indian swordsmanship. Then the last part describes some similarities and differences related to techniques of swordsmanship in both traditions. However, one should stress that although there are many extant Persian manuscripts on warfare and fighting techniques, no related Indian manuscripts have been found so far. This article is only at an intial stage of research.</p>
19
Sheldon, J. S. "The Wider Context: Common Elements in Indo-Iranian, Greek and other Poetic Traditions and Mythologies. By M. L. West. (Indo-European Poetry and Myth). pp. xii, 525. Oxford, Oxford University Press, 2007." Journal of the Royal Asiatic Society 19, n.º 4 (9 de septiembre de 2009): 509–28. http://dx.doi.org/10.1017/s1356186309990083.
Texto completo
20
Turenko, Vitalii. "EPIMENIDES VS EMPEDOCLES: how early greek philosophers fought еpidemics". Filosofska dumka (Philosophical Thought) -, n.º 4 (4 de noviembre de 2020): 39–49. http://dx.doi.org/10.15407/fd2020.04.039.
Texto completoResumen
The article attempts to highlight the development of the unity of medicine and philosophy in the context of combating epidemics of two early Greek thinkers Epimenides and Empedocles. The idea that Epimenides adheres to the divine origin of the disease is justified, but at the same time, in the process of ritual purification from the plague, it attracts elements of the Pythagorean view of healing, as well as close to Indo-Iranian traditions of the time. It is proved that in the course of the development of ancient thought, the view of the disease also evolves “from myth to logos”, which leads to the understanding of this phenomenon in Empedocles as an ontological problem. Accordingly, it has been established that, for the Sicilian philosopher, mass diseases (epidemics) are caused primarily by the fact that he is more prevalent in the world. If the society is engulfed by hatred and malice, then diseases will inevitably emerge and increase. Instead, overcoming and disappearing of epidemics are possible because peace and harmony between people will prevail. The author substantiates the thesis that helping residents to overcome epidemics in various ancient cities, testifies to the great importance of the early Greek thinkers, who combined not only reflection but also praxis.
21
Iliadi, Alexander. "TYPOLOGY IN SEMANTICS: IRANIAN-SLAVIC SEMASIOLOGICAL PARALLELS". Naukovy Visnyk of South Ukrainian National Pedagogical University named after K. D. Ushynsky: Linguistic Sciences 2019, n.º 29 (noviembre de 2019): 120–34. http://dx.doi.org/10.24195/2616-5317-2019-29-10.
Texto completoResumen
The article deals with a topical problem of general semasiology, namely the investigation of phenomenon of semantical development regularity in the vocabulary of two groups into Indo-European genetic family of languages. The approach with regard to analysis of semantics with taking into account of coverage of several lexical-and-semantic systems enables a researcher to imagine a fuller picture about extension of lingual phenomena and gives the solid ground for synthesis. Especially interesting is observing the vocabulary of languages, whose speakers are bearers of different cultures, including cultures and traditions of communication. Typological analogies in semantics of communication of ethnic groups, which have different cultures, indicate either typology of language thinking or implementation of common patterns, which have been formed in the epoch of the Proto-Indo-European language, either language contacts in different times. Lexicon of Iranian and Slavic languages is used as the object of observing because it hasn’t been widely devised in the aspect of its comparative semasiological description and highlighting of typologically common peculiarities in correlation of basic and derivative meanings. Preliminary observing entitles the author to highlight the semasiological parallels: 1) role-play situation when a child should be found on the road as a way to trick death, which hunting down all newborns in the family; 2) conferring of symbolic importance to a knot, tying, which can be taken as an agreement, an oath, a vow for consolidating all subjects of legal relationship; 3) very close link of hand with the idea of help (perhaps, also in ritual sense). Other semasiological parallels: human desire to reflect in lexical semantics the objects of environment by the way of comparison these with body parts; traces of an archaic view on relations between family members through blood, saved in semantics; change verba facere - verba dicere; figurative usage of the verbs with etymological meaning ʻsway, rockʼ as ʻgoʼ, ʻwolk, strollʼ; implementation of semantical potential to denote something useless through caritive prefix and root with meaning ʻcase, thingʼ; change ʻsweep, broomʼ - ʻstealʼ and ʻsweep, broomʼ - ʻchase awayʼ and other.
22
Basirizadeh, Fatemeh Sadat, Narges Raoufzadeh y Shiva Zaheri Birgani. "The Image of Women in Eastern and Western Epic literature: Shahnameh and Odyssey". Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences 3, n.º 2 (8 de mayo de 2020): 768–76. http://dx.doi.org/10.33258/birci.v3i2.889.
Texto completoResumen
The research examines two epics, one from the East and one from the West with regards to the question of woman and her images in early epic literature. The epics were selected from the literature. The epics were selected from the literature of two cultures, both of which, in different historical periods produced the most advanced civilizations of their time. The Persian epic, The Shahnameh (the book of Kings) was tooted in the ancient Indo-Iranian pagan as well as Zoroastrian traditions, an epic of approximately 60,000 couplets rewritten in the tenth century A. D. in the final, completed from which has reached us today. The Greek exemplar was the odyssey of Homer, epic with which Greek literature begins and widely influences not only the later periods of Greek literature but also the entire Western literature; this epic is also widely known in the East. Central to our study of The Shahnameh and Homeric epics were the themes of dynamism, the individuality of characters and their struggles in the epic world, the resourcefulness of the human mind ascribed to them, the subject of human crises, and irony, all of which are deep-seated components marking the central literary qualities of these epics. Women are indispensable in the early epics of both traditions and more often than not highly regarded by epic heroes in general and the narrators of the stories in particular. In both Eastern and Western example the structure split the female image in two opposite directions: one force is represented by exalted, praiseworthy, and positive images which also endow the women of The Shahnameh and the Homeric poems with powerful characteristics.
23
Darchiev, A. V. "On Problem of Meaning of Three-Legged Horse in Religious and Mythological Representations of Ossetians". Nauchnyi dialog 1, n.º 8 (31 de agosto de 2020): 383–97. http://dx.doi.org/10.24224/2227-1295-2020-8-383-397.
Texto completoResumen
The article is devoted to the image of a wonderful three-legged horse belonging, according to the religious views of Ossetians, to Uastyrdzhi — the heavenly patron of men, warriors and travellers. The relevance of the research is due to the fact that Uastyrdzhi is one of the main actors of the Ossetian saga and mythology, so a thorough study of all the stories and characters associated with Uastyrdzhi contributes to a more complete reconstruction of traditional religious and mythological representations of Ossetians. In addition, this study is a response to the increased public interest in this issue in Ossetia, which has recently acquired a debatable character. The common interpretation of the three-legged motif of the miraculous horse as its transformed “fire-legged” is criticized. An extensive comparative material is presented, showing the prevalence of the image of a three-legged horse in folklore and mythological systems of different peoples of the world. The author comes to the conclusion that three-legged motif is one of the manifestations of solar symbolism of a horse in mythology. Attention is paid to the psychopompic function inherent in the image of a three-legged horse. The novelty of the research is seen in attracting new arguments for the interpretation of three-legged motif (primarily data from Indo-Iranian mythology), which previously remained outside the researchers’ attention.
24
Taperek, Marta. "„Polscy Aryjczycy”. Pomiędzy naukowymi podstawami mitu a mitycznymi korzeniami nauki w dyskursie słowiańskim XIX wieku". Przegląd Humanistyczny 62, n.º 3 (462) (3 de diciembre de 2018): 151–65. http://dx.doi.org/10.5604/01.3001.0012.7716.
Texto completoResumen
The article is devoted to reflection on the role of the Aryan discourse in the research of Slavophiles of the 19th century. Traditional studies on the ethnogenesis of the Slavs conducted by historians on the basis of ancient “scraps” and incomplete sources did not give the answer that would satisfy the political ambitions of the Poles. The inclusion of ethnographic and linguistic methods into the Slavic studies helped create the narrative in which the journey, made by the early Slavs from the Land of Aryans, became a full history of the people’s origin. The conviction about the Indo-Iranian origin of the Slavs shaped the mythical thinking and attempts to create a story legitimizing the right to self-determination and the historical significance of this group. The belief in ancient Aryan heritage considerably changed political orientation and the pursuit of a new identity – free of inferiority complex with respect to the West and ready to dictate its own conditions. Discussing the issues related to race and racial differences between particular peoples, including the ones belonging to the Slavic family, showed the authors’ political views and the future of the nation they envisaged. It also deepened the split within the Slavic studies. The sources available and studied by the Slavic history researchers did not provide clear answers to the question whether the Slavs are direct descendants of the Aryans, therefore the research and texts that are examined in the article have creational and commentary nature and serve the function of creating narratives shaping the community. The aim of this approach will be to reflect on how scientific discourse creates the foundations for identity myths.
25
Dashieva, N. B. "Genealogical Myth of the Buryats of the Hori Tribe: Calendar and Ritual". Nauchnyi dialog, n.º 3 (27 de marzo de 2021): 363–79. http://dx.doi.org/10.24224/2227-1295-2021-3-363-379.
Texto completoResumen
The plot of the genealogical myth of the Buryats of the Khori tribe is studied in the article as a historical and cultural source reflecting ideological attitudes, which were also a historical fact. It has been established that the myth about the origin of the Khori-Buryats is the plot of the areal cosmogonic myth. It is stated that the historical-genetic and cultural-semantic interpretation of the main events of the myth, when identified with information from archaeological, historical, ethnographic, folklore and linguistic sources, makes it possible to see in the plot of the myth the cult of the sun, the type of calendar of the solar year caused by it and the model of calendar rites of the early nomads of the steppes of Central Asia. It was revealed that the plot of the myth came to the northern shore of Lake Baikal with the carriers of the culture of tiled graves — the ethnic ancestors of the Turkic-Mongol peoples with Indo-Iranian cosmological ideas expressed in the calendar, calendar holidays, calendar rituals and calendar culture in general. It is proved that the main events of the myth are reflected in the rock paintings of the Sagan-Zaba Bay on the northern coast of Lake Baikal. It is shown that the plot of the genealogical myth of the Khori-Buryats acts as a text of culture, which is a means of preserving information about the picture of the world, which in the traditional culture of the tribe was controlled by a rite. It is noted that the historical and cultural origins of the myth go back to the archaeological Scythian-Siberian culture of the Iron Age (VI—III centuries BC).
26
Golden, Peter B. "RICHARD C. FOLTZ, Mughal India and Central Asia (Oxford and Karachi: Oxford University Press, 1998). Pp. 190." International Journal of Middle East Studies 32, n.º 2 (mayo de 2000): 286–88. http://dx.doi.org/10.1017/s002074380000235x.
Texto completoResumen
The author claims that this work is a “preliminary argument for a new approach” (p. xxi) to the history of the Muslim East, one that runs counter to older Indo-centric views of the Mughals and the contrived “national” histories produced by British and Russian imperial historians (p. 154). Two central themes run through this study. The first is that “tripartite Muslim Asia” (Iran–Turan–Hindustan) of the 16th and 17th centuries was, in terms of the dominant elite culture, one world and not several. The Muslims of Central Asia and northern India in the 16th and 17th centuries “appear not to have thought of each other mainly as foreigners or as subjects of another king. Rather, they considered each other foremost as Muslims and secondarily in terms of family connections or other loyalties” (p. 31). This in part contributed to and permitted the large-scale movement of talent from Iran and Central Asia to the Mughal domain, “where opportunities were perceived as being better” (p. xix). This notion and the elements of “shared economy” and “mental geography of Asian Muslims” are briefly explored in the first chapter and returned to repeatedly throughout the book. The second chapter, “Timurid Legacy and Turko-Mongol Identity,” focuses on one very particular aspect of this special relationship. The Mughal dynasty was founded by Babur, a descendant of Tamerlane and heir to the extraordinary Turko-Iranian culture that flourished under Timurid rule in Central Asia. Having been evicted from his patrimony in Central Asia by the Uzbeks and having failed to regain his ancestral lands, Babur (who viewed India as “inhospitable, uncivilized and heathen” [p. 127]) and his descendants had to make do with Muslim South Asia. This was their “consolation prize.” That is not bad as “consolation prizes” go, especially because the new territory, which Babur's descendants, after a shaky start, soon expanded to include much of the Indian Subcontinent, quickly outpaced their Central Asian patrimony in power and wealth. Uzbek Central Asia, decreasing in importance militarily, strategically, and economically, never constituted a threat to the Mughal regime and was no longer a core zone of world trade. “In strictly material terms the Mughals had little to gain by reconquering the land of their forebears,” Foltz writes, “yet it remained an obsession. Simple nostalgia appears to have been a major factor in determining the Mughal's foreign policy, and may well provide historians with an example of psychology overriding economics” (p. 6). This is the second major theme of this work. Babur, understandably, always dreamed of returning to his Central Asian homeland. Foltz, however, contends that his “obsession was to be the inheritance he bequeathed to his own descendants, which would haunt them mercilessly despite their successes and glories in India for two centuries to come” (p. 14). Another psychological factor, the author suggests, was the need of the Mughals to prove to the Uzbeks and the rest of the world that they had “made good in exile” (p. 68). By the late 16th century, the Mughals controlled a state with some 60 million to 90 million subjects, while Uzbek Turan could only muster some 5 million—and not always under stable rule. In addition to the psychological factors, which, with the exception of Babur's memoirs (a unique source) are difficult to document, there were also very good political reasons for the Mughals to maintain this Central Asian link. They were Timurids, after all, and Timurid descent was an important component of their ideology, especially when facing the Shibanid Uzbeks. Although they considered the Shibanid Uzbeks barbarians, the Shibanids' Chinggisid descent gave them even higher standing. Foltz correctly notes that “in a world where lineage was nearly everything, the Mughal descendants of Timur could not, ideologically speaking, abandon their paramount claim to Central Asia no matter how firmly established in India they became” (p. 22). Viewing themselves as the lawful rulers of Central Asia, the Mughals “were content to let the Uzbeks ‘house sit’ for them” (p. 33), sometimes referring to Uzbek rulers as “governors” or the Wali-yi Turan (p. 127). Although many Uzbeks eventually came to seek their fortunes in Mughal service, they were stereotyped as simpleminded and pious but obstinate ruffians and bigots, given to revolt. Foltz attributes their rebellious inclinations to the egalitarian traditions that they brought with them from the Turkic lands (p. 59).
27
Сатцаев, Э. Б. "IRANIAN PEOPLES: LINGUISTIC CLASSIFICATION AND LANGUAGE SITUATION." Известия СОИГСИ, n.º 32(71) (13 de junio de 2019). http://dx.doi.org/10.23671/vnc.2019.71.31172.
Texto completoResumen
Иранские языки входят в группу индоевропейских языков. Они являются близкородственными индоарийским языкам. Предки индоарийских и иранских народов в глубокой древности жили в тесном общении, занимали одну общую территорию и говорили на близкородственных арийских диалектах. Обособление иранских диалектов от индийских произошло не позднее начала II тысячелетия до н.э. На иранских языках говорили многочисленные древние племена и народности, сыгравшие важную роль в мировой истории. Все иранские языки ведут свое происхождение к одному языку, который явился материальной основой их исторической общности. По своему статусу современные иранские языки значительно отличаются друг от друга. Наиболее значимыми иранскими языками, имеющими широкое применение в официальной сфере, являются персидский, дари, таджикский, афганский (пушту), курдский, осетинский и белуджский. Современный персидский язык распространен в основном в Иране. Из современных иранских языков к нему ближе всего таджикский и дари, которые имеют общее происхождение. Персидский язык является наиболее крупным, развитым и распространенным иранским языком, который охватывает все жизненно важные сферы. Одним из крупнейших по численности иранских народов являются афганцы (пуштуны). В Афганистане официальными языками признаны афганский (пушту) и дари (фарси-кабули). Дари занимал и занимает более сильные позиции. Другим крупным ираноязычным народом являются белуджи. Белуджский язык распадается на две основные группы. Другой иранский народ – курды – испокон веков населяет территорию Западной Азии. Численность курдов в мире составляет около 40 млн. человек. Курдский язык представлен в многочисленных диалектных разновидностях. Выделяются две группы диалектов – северная и южная. Курдский язык имеет многовековую литературную традицию, но его официальный статус невысок. Осетинский язык – остаток северо-восточной скифо-сарматской ветви иранских языков. Он на протяжении почти двух тысяч лет развивался вне каких-либо прямых контактов с иранскими языками. Официальный статус осетинского языка сравнительно высок, однако, численность говорящих на нем уменьшается. The Iranian languages are part of the Indo-European language family. They are closely related Indo-Aryan languages. The ancestors of the Indo-Aryan and Iranian peoples in ancient times lived in close communication, occupied common territory and spoke closely related Aryan dialects. The divergence of the Iranian and the Indian dialects took place prior to the beginning of the 2nd millennium BC. Numerous ancient tribes and nationalities who played important role in the world history spoke Iranian languages. All Iranian languages trace back their origin to one language, which was the material basis of their historical community. The status of each of the modern Iranian languages is different. The most significant Iranian languages widely used in the official sphere are Persian, Dari, Tajik, Afghan (Pashto), Kurdish, Ossetian, and Baluchi. Modern Persian is widely spoken in Iran. Of all modern Iranian languages, the closest to it are Tajik and Dari, which share common origin. Persian is the largest, most developed and widespread Iranian language, which covers all vital areas. One of the largest in number of Iranian peoples are Afghans (Pashtuns). In Afghanistan the official languages are recognized as Afghan (Pashto) and Dari (Farsi-Kabuli). Dari held and holds a stronger position. A large Iranian-speaking people are the Balochi. Baluchi is divided into two main groups. Another Iranian people are the Kurds, who for centuries have inhabited the territory of Western Asia. The number of Kurds in the world is about 40 million people. The Kurdish language is represented in numerous dialectal varieties. There are two groups of dialects – north and south. Although Kurdish has a centuries-old literary tradition, its official status is low. The Ossetian language is a remnant of the north-eastern Scythian-Sarmatian branch of the Iranian languages. For almost two thousand years, it has been developing without any direct contacts with Iranian languages. The official status of the Ossetian language is relatively high, but the number of speakers is decreasing.
28
Салбиев, Т. К. "THE PROTO-IRANIAN CORE OF THE OSSETIAN EPIC TRADITION (DRAGON-FIGHTING PLOT)". Известия СОИГСИ, n.º 34(73) (13 de diciembre de 2019). http://dx.doi.org/10.23671/vnc.2019.73.43112.
Texto completoResumen
В статье предпринимается попытка реконструкции драконоборческого сюжета осетинской Нартиады как важнейшего условия решения проблемы ee происхождения. Впервые эта задача решается с привлечением персидского материала, обеспечивающего успешное восстановление искомого общеиранского эпического ядра. Обращение к сюжету из Шах-наме о восстании кузнеца Каве позволяет установить важнейший социально-исторический параметр этого сюжета, а именно, царскую инвеституру, а также выявить два производных от него основных характерных атрибута: знамя из шкуры быка и быкоголовую палицу. В свою очередь эти конститутивные особенности сюжета делают главным героем не нарта Батрадза, как было принято считать до сих пор, а тех нартов, которые не только обладают названными царскими регалиями, но и выступают в роли первого нарта . Таковыми оказываются нарт Сауасса и пара Уархтанага / Уархага. В конечном счете, удается привести к общему знаменателю две основных версии индоевропейского происхождения Нартиады. Первая из них опирается на трехфункциональную теорию Ж. Дюмезиля, и вторая, выдвинутая В. В. Ивановым и В. Н. Топоровым, на сюжет о поединке героя с чудовищем. The article attempts to reconstruct the dragon-fighting plot of the Ossetian Nart epics, as the most important condition for solving the problem of the origin of Nartiade. For the first time, this problem is solved with the help of Persian material, which ensures the successful restoration of the sought-after Proto-Iranian epic core. The investigation of the plot from Shah-Nameh about the uprising of the blacksmith Kava allows us to establish the most important socio-historical parameters of this plot, namely, the royal investiture, as well as to reveal two main characteristic attributes derived from it: a banner made from the skin of a bull and a bull-headed club. In their turn, these constitutive features of the plot do not allow Batradz to be considered the main hero, as was commonly believed, but to switch on to those heroes that do not only possess the named royal regalia, but also act as the first Nart . These include Sawassa and twin brothers Warxtanag and Warxag. In the long run, it seems possible to bring to a common ground two main versions of the Indo-European origin of Nartiade. The first of them is based on the three-functional theory of G. Dumzil, and the second, put forward by V. V. Ivanov and V. N. Toporov, is based on the plot of a hero fighting with a monster.
29
Мамиева, И. В. "THE FRAGMENTS OF THE ANCIENT IRANIAN MYTHOLOGICAL TRADITION AND THE SPECIFICITY OF THEIR REFLECTION IN THE OSSETIAN LITERATURE". Известия СОИГСИ, n.º 35(74) (24 de marzo de 2020). http://dx.doi.org/10.23671/vnc.2020.74.58008.
Texto completoResumen
На уровне мотивно-образной структуры текста рассматривается своеобразие отражения фрагментов древнеиранских мифологических представлений в ряде произведений осетинской литературы различной жанровой принадлежности. Использованы сравнительно-сопоставительный и семиотический методы анализа, позволяющие раскрыть глубинный слой мифологических структур, имплицитно заложенные в них архесмыслы. Исследуется семантика и функциональность акта миротворения, антропоморфизации мировой оси. С точки зрения философских метафор осмысляются архетип первочеловека, прочие константы мифосознания, используемые писателями в их проекции на современность. Делается вывод о том, что осетинские авторы ориентированы преимущественно на воссоздание трехуровневой модели мира, восходящей к индоиранской культурно-исторической общности. Наряду с этим очевидна сюжетообразующая роль мотивов и образов, отсылающих воспринимающее сознание к дуальной системе мироустройства. Так, новые интерпретационные подходы способствовали реконструированию в поэме Б.Гуржибекова ( Зачарованная красавица ) древнеиранского мифологического ядра (дихотомия добра и зла) в ней, как и в романах-мифах Слезы Сырдона Н.Джусойты, Седьмой поход Сослана Нарты М.Булкаты, отмечены также пересечения с авестийской космогонией на уровне идеи свободы выбора, значимости благой/ злой мысли/ слова в обустройстве миропорядка. Прямые ассоциации с социально-этическими постулатами зороастризма выявлены в романе Плоть от плоти Б.Гусалова (скотник-пастух и голоса его коров). В статье предлагается к обсуждению вопрос о природе означенных мифоэлементов в произведениях осетинских авторов: результат ли это генетической преемственности (уровень подсознательного воплощения) или вторичного/ книжного усвоения некогда единой основы мифомышления At the level of the motivational and figurative structure of the text, the originality of reflection of the ancient Iranian mythological fragments representations is considered in the number of Ossetian literature pieces of different genre affiliations. The comparative and semiotic methods of analysis are used, which allow revealing the deep layer of mythological structures and the early senses implicitly laid in them. The semantics and functionality of the act of peacemaking and anthropomorphization of the world axis are investigated. From the philosophical metaphorical point of view there are considered the archetype of the first man, other constants of mythconsciousness, used by the writers in their projection to the present. It is concluded that the Ossetian authors are focused mainly on recreating a three-levelled model of the world, dating back to the Indo-Iranian era of cultural and historical community. At the same time, the plot-forming role of motives and images, which refers to the perceiving consciousness to the dual system of world order, is obvious. Thus, new interpretational approaches contributed to the reconstruction of the ancient Iranian mythological nucleus (dichotomy of good and evil) in B.Gurzhibekovs poem (The Enchanted Beauty) there as in N.Dzhusoitys novels-myths Syrdons Tears, M.Bulkatys The Seventh Campaign of Nart Soslan, marked also the crossings with Avestian cosmogony at the level of freedom of choices idea of, the importance of good /evil thought/ word in the arrangement of the world order. Direct associations with the socio-ethical postulates of Zoroastrianism are revealed in B.Gusalovs novel Flesh from the Flesh (the cattleman and his cows voices). The article proposes to discuss the nature of the designated myth elements in the literary works of the Ossetian authors: as the result of genetic continuity (the level of subconscious embodiment) or the secondary/ bookish assimilation of the once unified basis of mythic reasoning.
30
"Tokh. B kucaññe, A kucim et skr. tokharika". Indo-Iranian Journal 45, n.º 4 (2002): 311–45. http://dx.doi.org/10.1163/000000002124994919.
Texto completoResumen
AbstractA bilingual Sanskrit/Tocharian B manuscript from the Petrovsky collection (SI P/65b1), kept in St. Petersburg, contains the line tokharika : kucaññe iscake. This text has been repeatedly adduced as a testimony for the name of the Tocharian language: Skt. tokharikahas been connected with Tukhāra, Toch. B kucaññe being understood as ``Kuchean'', despite various difficulties. The actual adjective meaning ``Kuchean'' is Toch. B kuśiññe, the form of which is not compatible with kucaññe. Starting from an examination of the original manuscript, a totally new interpretation of the line is proposed: the word tokharikareflects a Prakritic form of Gāndhārī type, and conceals two homonymous Sanskrit words of the Indian lexicographical tradition, to wit tūbarikah ``eunuch'' and tūbarikā ``fragrant earth''. Those words are actually translated by Toch. B kucaññe and iscake, respectively, the meaning of which can be established by independent evidence. Toch. A kucim, which is the perfect formal match of B kucaññe, is used as a derogatory term: ``unmanly, impotent'', or the like. Toch. B iscake is related to iścem ``clay'' in the same language, and refers to ``a kind of clay''. Furthermore, it shows important and far-reaching connections with several words of the same technical field in Indo-Iranian and in other languages of Central Asia.
31
Akram, Nuzhat Aisha. "ABO Blood Groups are Efficient in Delineating Relationships across Linguistic Subpopulations of Pakistan". Pakistan Journal of Medicine and Dentistry, 6 de enero de 2020. http://dx.doi.org/10.36283/pjmd9-1/007.
Texto completoResumen
Background: Varying frequencies of ABO blood groups serve objectively to characterize populations just as the traditional characters are observed and measured by anthropologist. The study aimed to delineate genealogical relationships across the five major linguistic subpopulations of Pakistan using ABO blood groups phenotype and gene frequencies. Methods: This was a prospective multiple cohort study design. The study was conducted during 2009-2014. In Karachi. Cohorts were formed because of mother tongue and termed as linguistic subpopulations. There were five major cohorts namely Balochi, Punjabi, Pashto, Sindhi and Urdu. Punjabi, Sindhi and Urdu belong to Indo Aryan class while Balochi and Pashto belong to Indo Iranian class of languages. Blood samples were collected from 2,327 unrelated individuals chosen through random sampling from different sampling units. ABO blood groups were determined using antisera. ABO gene frequencies were estimated through Bernstein methods. Cluster and Correspondence analyses were performed to explore genealogical relationships between the five linguistic subpopulations. Results: Gene B was the most common across all the subpopulations except Balochis which showed relatively higher frequency of gene A. Dendrogram of cluster analysis and bi-plot of correspondence analysis showed closeness of three Indo Aryan linguistic subpopulations namely Punjabi, Sindhi and Urdu, while Indo Iranian linguistic subpopulations Balochi and Pashto stood out from Indo Aryan cluster. Conclusion: ABO blood groups efficiently delineated genealogical relationship between the five linguistic subpopulations of Pakistan. Randomization, un-relatedness and a larger sample size enhanced the reliability of the results. Inclusion of more genetic markers may further elaborate the relationships between the subpopulations.
32
Webster, Travis D. "Proto-Indo-European Roots of the Vedic Aryans". Entangled Religions 3 (3 de marzo de 2016). http://dx.doi.org/10.46586/er.v3.2016.a-v.
Texto completoResumen
Recent archaeological evidence and the comparative method of Indo-European historical linguistics now make it possible to reconstruct the Aryan migrations into India, two separate diffusions of which merge with elements of Harappan religion in Asko Parpola’s The Roots of Hinduism: The Early Aryans and the Indus Civilization (NY: Oxford University Press, 2015).This review of Parpola’s work emphasizes the acculturation of Rigvedic and Atharvavedic traditions as represented in the depiction of Vedic rites and worship of Indra and the Aśvins (Nāsatya). After identifying archaeological cultures prior to the breakup of Proto-Indo-European linguistic unity and demarcating the two branches of the Proto-Aryan community, the role of the Vrātyas leads back to mutual encounters with the Iranian Dāsas.
33
Туаллагов, А. А. "About the supreme power of the Alans". Вестник Владикавказского научного центра, n.º 2 (22 de junio de 2021). http://dx.doi.org/10.46698/k8673-1746-9664-i.
Texto completoResumen
Статья посвящена вопросам идеологического оформления верховной власти в раннесредневековой Алании и ее непосредственного наследования. Пись- менные источники позволяют предполагать, что в первом вопросе Алания следо- вала общим традициям иранского мира, наследовавшего соответствующие обще- индоевропейские представления. Во втором вопросе предполагается наследование престола по линии младших сыновей правителей. The article is devoted to the issues of the ideological design of the supreme power in early medieval Alania and its direct inheritance. Written sources suggest that in the fi rst question, Alania followed the general traditions of the Iranian world, which inherited the corresponding common Indo-European ideas. In the second question, the succession to the throne is assumed through the younger sons of the rulers.
34
ГУТИЕВА, Э. Т. "COMPARATIVE ANALYSIS OF THE OSSETIAN AND ENGLISH WORDS FOR “SWEETHEART” AND “FRIEND”". Известия СОИГСИ, n.º 30(69) (26 de diciembre de 2018). http://dx.doi.org/10.23671/vnc.2018.69.22433.
Texto completoResumen
Географическое соседство сарматов-аланов с тевтонцами на континенте, объеди- нение носителей иранских и германских языков для многочисленных военных походов и захватнических экспедиций должны были приводить к многоуровневому взаимовлиянию этих языков в период античности и раннего Средневековья. Это обусловило то, что не- которые явления следует рассматривать не в контексте генетического родства данных индоевропейских языков, а в свете позднейших языковых контактов. Фонетическое и се- мантическое сходство между осетинской лымæн / lymæn и английской лексемой leman в отсутствие параллелей в других индоевропейских языках позволяют предполагать факт сепаратного заимствования. Больший возраст осетинской лексемы, ее более широкий се- мантический объем, исторические данные о времени и формах контактов между предками носителей обоих языков указывают на возможность заимствования английским языком слова leman из сарматского, аланского. Кроме того серьезным аргументом в пользу заим- ствованного характера английского слова leman является нарушение узуального морфоло- гического регламента для слов со словообразовательным элементом -man и развитие им регулярной формы множественного числа lemans. Данное обстоятельство не позволяет согласиться с традиционной трактовкой слова leman как результата словосложения двух корней в раннесреднеанглийский период. Morphological features of the English word leman contradict to its etymological interpretation, which categorizes it as a compound native word. Its semantic and phonetic similarity with the Ossetic word лымæн / lymæn give solid ground for classifying it as a direct loan from the Iranian language. The geographical proximity of the Sarmatians-Alans and the Teutons on the continent, the union of the speakers of Iranian and Germanic languages for numerous military campaigns and expeditions could not but lead to a multi-level mutual influence of these languages in the period of antiquity and the early Middle Ages. This accounts for the fact, that some phenomena should be viewed not in the context of the genetic relatedness of these Indo-European languages, but in the light of their later language contacts. The phonetic and semantic similarities between the Ossetian lymæn / lymæn and the English lexeme leman in the absence of parallels in other Indo-European languages prompt to regard this fact as separate borrowing. The greater age of the Ossetian lexeme, its wider semantic volume, historical data on the time and forms of the contacts between the ancestors of the speakers of both languages indicate the possibility of borrowing by the English language of the word leman from the Sarmatian, Alanian. Moreover, a serious argument in favor of the borrowed character of the English word leman is a violation of the usual morphological rules for words with the word-formation element -man and the development of the regular plural form: lemans. This fact contradicts with the traditional interpretation of the word leman as a result of the composition of two roots in the early Middle English period.
35
АБИСАЛОВА, Р. Н. y Л. Т. КАЛАБЕКОВА. "THE GEORGES DUMЙZIL’S LETTERS TO KONSTANTIN GAGKAEV (1961-1983)". Известия СОИГСИ, n.º 29(68) (28 de septiembre de 2018). http://dx.doi.org/10.23671/vnc.2018.68.17171.
Texto completoResumen
В публикации представлены 26 писем французского ученого-компаративиста, мифолога Жоржа Эдмона Рауля Дюмезиля к доктору филологических наук, языковеду, исследователю Нартовского эпоса Константину Егоровичу Гагкаеву. Знакомство с эпистолярным наследием выдающихся ученых представляется весьма плодотворным, оно позволяет проникнуть в творческую лабораторию, оценить профессионализм, талант, эрудицию исследователей. В письмах раскрываются также человеческие качества, толерантность в дискуссии, уважение к мнению адресата. В предисловии к публикуемым источникам дается краткая характеристика творческого наследия Ж. Дюмезиля и К. Е. Гагкаева. Отмечается, что основным объектом научного интереса обоих ученых на протяжении более чем полувекового научного пути были индоевропейские, особенно иранские, и кавказские языки, мифология, эпос. Названы труды ученых, в частности проанализированы работы К. Е. Гагкаева, посвященные исследованиям Ж. Дюмезиля по Нартовскому эпосу. Письма были написаны Гагкаеву Дюмезилем в период между 1961‑1983 гг. Они являются свидетельством не только высокой научной эрудиции Ж. Дюмезиля, понимания тончайших нюансов Нартиады, но и желания глубже осмыслить особенности формирования и бытования в традиционной культуре выдающегося эпического памятника осетинского народа. Помимо ценности научных наблюдений и характеристик, содержащихся в письмах, их отличает теплота, дружеское расположение, изъявление чувства благодарности к Гагкаеву за предоставленную научную информацию. Публикуемые материалы извлечены из Научного архива Северо-Осетинского института гуманитарных и социальных исследований имени В. И. Абаева (фонд К. Е. Гагкаева). Переведены с французского языка на русский и снабжены примечаниями, содержащими информацию по дискутируемым вопросам. The article deals with 26 letters of the outstanding French scientist Georges Edmond Raul Dumйzil to the famous Ossetian scientist, doctor of philology, linguist, folklorist, connoisseur and researcher of the Narts epic K. E. Gagkaev. Acquaintance with the epistolary heritage of outstanding scientists seems very fruitful, it allows us to penetrate into the creative laboratory, to assess the professionalism, talent, erudition of both researchers. The letters also reveal human qualities, tolerance of the discussion, respect for the opinion of the addressee. In the preface to the published sources, a brief description of the creative legacy of Dumezil and Gagkaev. It is noted that the main object of scientific interest of both scientists for more than half a century of scientific research was the Indo-European, especially Iranian, and Caucasian languages, mythology, epic. Named works of scientists, in particular, analyzed the work of Gagkaev, devoted to the studies of Dumezil on the Nartovsky epic. The letters were written by Dumezil to Gagkaev in the period of 1961‑1983. They are evidence not only of the high scientific erudition of Dumezil, understanding of the subtlest nuances of Nartiada, but also of a desire to delve deeper into the features of the formation and existence in the traditional culture of the outstanding epic monument of the Ossetian people. In addition to their value of scientific observations and characteristics contained in the letters, they are distinguished by warmth, friendly disposition; contain expressions of gratitude to Gagkaev for providing scientific information. The published materials were extracted from the Scientific Archives of the North Ossetian Institute of Humanitarian and Social Research named after V. I. Abaev (K. E. Gagkaev Fond). The letters are translated from French into Russian and provided with notes containing information on the issues discussed.