The paper analyses nine Roma families who lived in Stupnik Municipality; more precisely, in the villages of Žitarka and Razborišće, on the eve of World War II. The research draws from a questionnaire used by the municipal authorities in late August 1939 to survey and register the Roma men and women from those families, seeking to implement a policy of the Banovina authorities aimed at better controlling the migration of Roma people. Nowadays, these files are kept at the State Archives in Zagreb, in the holdings of the Administrative Municipality of Stupnik. The analysis of these data served as a basis for examining the demographic and socio-economic structure of individual Roma families in inter-war Croatia, more specifically, in the Banovina of Croatia. The first piece of data from the 1939 census of Stupnik Roma that can be analysed is their demographic structure. The average age of the total of 30 registered Roma was 26.9 years, which indicates a middle age structure. Roma parents were on average 35.2 years old, while the average age of their children was 16.4 years, which merely confirms their middle age structure. These data correspond to the age structure of Roma in other areas of inter-war Croatia, where approximately 44% of all Roma registered in the Sava Banovina in 1931 were between 20 and 59 years old. The family structure shows that the nine registered Roma families had an average of 3.5 members, while three families had no children. Almost all families consisted of a married couple with or without children, while only one family included a mother-in-law (husband›s mother). This file also reveals whether the Roma were legally married or lived in a "concubinage", i.e. in an extramarital union. Half of the Roma couples were legally married, while the other half were unmarried. The issue of marriage legality is followed by the issue of their attitudes to religion, especially when it comes to the baptism of children. All Roma interviewed stated that they had been baptised, as well as their children, which suggests that the registered Roma from Stupnik were religious insofar as they and their children had been baptised, but the documents themselves provide no insight into their personal attitude toward religion. A review of the data from the Roma census enables an analysis of their economic position and migration routes. All registered Roma people stated that they were engaged in agriculture on small plots of land. When it comes to migration, it is important to point out that those Roma lived a sedentary lifestyle. Comparison between the birthplace of the registered Roma and the place of their residence in Stupnik municipality shows that they had been migrating only within the wider Zagreb area. In addition, data were collected on their plans to emigrate from their (Stupnik) municipality, with all registered Roma stating that they intended to stay in that area, which further underlines the high level of their social integration. The final question of the interviews with the Roma was related to military service. These data reveal that a part of the Roma served in the army during World War I, while the second part was declared unfit for the army, although some of them also took part in military operations during the war. The analysis of the above data leads to certain conclusions. In 1939, nine Roma families with a total of 27 members lived in Stupnik municipality. They were permanent residents of the villages of Žitarka and Razborišće. Their average age of 26 corresponds to the average age of registered Roma in the Sava Banovina. Most Roma families consisted of a mother and father with children, while only one of them included a mother-in-law. Half of the Roma partners were legally married, while the other half were unmarried or living in concubinage. It is interesting to note that all registered Roma had been baptised, which can be explained by a certain level of adaptation to the local environment. The analysis of the above data reveals that the majority of Roma households were engaged in agriculture, while a minor part were workers. The Stupnik authorities were particularly interested in where the Roma had immigrated from and whether they intended to stay or relocate. All registered Roma were born and lived near Stupnik municipality, mostly in the areas of Sv. Klara, Sv. Nedjelja and Samobor. The question concerning military service also reveals the attitude of the Roma towards state authorities. These data are diverse, too. While some stated that they had actively fought in World War I, others had been declared unfit. Further research into the history of the Stupnik Roma shows that the municipal authorities registered Roma twice in two years (in May 1940 and in July 1941). That was in line with the local provisions of official authorities for resolving the issue of relations with the Roma. Those Roma were also victims of the Ustasha genocidal policy of Roma extermination. In early June 1942, they were forcibly evicted and deported to the Jasenovac concentration camp, where they were killed. This historicaldemographic and socio-economic analysis of the Roma community in a certain area aims to contribute to a better understanding of the history of the Roma in Croatia.
Demographic situation in Ukraine has a tendency to decline in fertility and having few children. The main reasons are socio-economic situation, lack of adequate housing conditions and parents' concerns of the impossibility of securing the children's future . In addition, the statistics clearly indicate the need for a speedy resolution of the reproductive health problems.Currently, Ukraine has a government social program of family support, which aims to preserve traditional family values, strengthening motivation for marriage registration, birth and conscious parenting, enhance social protection for families who are in difficult circumstances, prevention and combating violence family. One of its areas is preventive, cultural and educational work in educational institutions, which takes care of the Ministry of Health. In particular, in the Institute of Pediatrics, Obstetrics and Gynecology NAMS of Ukraine was created National Center for Family Planning and Reproductive Health, which provides medical care to young families for family planning and the emergence of a healthy young generation, performs most preventive and educational activities among people.At the same time we must not forget the traditional Ukrainian family values, which are based on family and religious and spiritual traditions. It should be retained the historical heritage of the family, its cultural and national traditions, creating a culture of family relations, mutual respect and responsibility for child rearing, and recognition of the importance of women and men equality in family relationships. These and other issues were discussed at a hearing in Parliament dedicated to the goals and objectives of family policy in Ukraine. According to the participants' opinion (delegates from ministries and departments, public organizations and clergy) preparation to family life must begin with families, kindergartens, schools, keep it in high school, forming family values and giving more attention to promoting this issue in the media area. ; Демографическая ситуация в Украине имеет тенденцию к малодетности и спаду рождаемости. Основными причинами считаются социально-экономическая ситуация, отсутствие надлежащих жилищных условий, а также опасения родителей насчет невозможности обеспечить будущее детей. Кроме того, статистические данные убедительно свидетельствуют о необходимости просветительской деятельности среди молодежи и скорейшего решения проблем в сфере репродуктивного здоровья.В настоящее время в Украине действует Государственная целевая социальная программа поддержки семьи на период до 2016 г., целью которой является сохранение традиционных семейных ценностей, усиление мотивации к регистрации браков, сознательного рождения и воспитания детей, повышения социальной защиты семей, оказавшихся в сложных жизненных обстоятельствах, предупреждение и противодействие насилию в семье. Одним из ее направлений является профилактическая и культурно-просветительская работа среди молодежи в образовательных учреждениях, которую курирует Министерство здравоохранения Украины. В частности, на базе Государственного учреждения «Институт педиатрии, акушерства и гинекологии НАМН Украины» был создан Государственный центр планирования семьи и репродуктивного здоровья, который оказывает медицинскую помощь молодым семьям относительно планирования семьи и появления здорового молодого поколения, проводит большую профилактическую и просветительскую деятельность среди населения.Вместе с тем нельзя забывать о традиционных украинских семейных ценностях, основанных на семейных и религиозно-духовных традициях. Сохранение исторического достояния семьи, ее культурных и национальных традиций, формирование культуры семейных отношений, взаимного уважения и ответственности за воспитание ребенка, признание значимости и равенства женщины и мужчины в семейных отношениях – основные составляющие государственной семейной политики.Об этом, среди прочего, говорилось на слушаниях в Верховной Раде Украины, посвященных целям и задачам семейной политики государства. По мнению участников мероприятия, среди которых были представители министерств и ведомств, общественных организаций, а также духовенства, процесс подготовки человека к семейной жизни необходимо начинать с семьи, детского сада, школы, продолжать его в высшем учебном заведении, формируя семейные ценности и уделяя больше внимания пропаганде этого вопроса в информационном пространстве. ; Демографічна ситуація в Україні має тенденцію до малодітності та спаду народжуваності. Основними причинами вважаються соціально-економічна ситуація, відсутність належних житлових умов, а також побоювання батьків щодо неможливості забезпечення майбутнього дітей. Крім того, статистичні дані переконливо свідчать про необхідність просвітницької діяльності серед молоді та якнайшвидше розв'язання проблем у сфері репродуктивного здоров'я.Наразі в Україні діє Державна цільова соціальна програма підтримки сім'ї на період до 2016 р., метою якої є збереження традиційних сімейних цінностей, посилення мотивації до реєстрації шлюбів, свідомого народження і виховання дітей, підвищення соціального захисту сімей, які опинилися у складних життєвих обставинах, попередження і протидія насильству в сім'ї. Одним із її напрямків є профілактична і культурно-просвітницька робота серед молоді в освітніх закладах, якою опікується Міністерство охорони здоров'я України. Зокрема, на базі Державної установи «Інститут педіатрії, акушерства і гінекології НАМН України» було створено Державний центр планування сім'ї та репродуктивного здоров'я, який надає медичну допомогу молодим родинам щодо планування сім'ї та появи здорового молодого покоління, проводить велику профілактичну і просвітницьку діяльність серед населення.Водночас не можна забувати про традиційні українські сімейні цінності, які ґрунтуються на родинних та релігійно-духовних традиціях. Збереження кращих історичних надбань сім'ї, її культурних та національних традицій, формування культури сімейних відносин, взаємної поваги та відповідальності за виховання дитини, визнання значущості і рівності жінки й чоловіка в сімейних стосунках – основні складові державної сімейної політики. Про це, серед іншого, йшлося на слуханнях у Верховній Раді України, присвячених цілям та завданням сімейної політики держави. На думку учасників заходу, серед яких були представники міністерств і відомств, громадських організацій, а також духовенства, процес підготовки людини до сімейного життя необхідно розпочинати з родини, дитячого садочку, школи, продовжувати його у вищому навчальному закладі, формуючи сімейні цінності і приділяючи більше уваги пропаганді цього питання в інформаційному просторі.
In 1569 the Union of the Grand Duchy of Lithuania and Poland resulted in the unification of the two states in a federation under the name "Republic", translated literally into Polish as "the Rzeczpospolita". August, 11 of that year, Pidlasie, Volhynia, Bratslav region and Kyiv region merged finally with the Crown. In 1648–1654, because of the liberation war for Greek faith that union was reformatted.Poland tried to take an effective part in the international political and cultural transattraction for a long time. From the period of the Middle Ages there were constant intercourses with the Pape's court, resulting in a religious coloration of history development and socio-cultural processes in the country. The regular transattractions were maintained with the Hungarian, Russian, Tatar, Turkish (mostly through Pasha) crowns. The ambiguous relationship with the Cossacks and the Hetmanate took place. The cultural relations with Courland, Moldavia and Wallachia, Czech, France (Monluk, Prince Henry of Anjou – Prince of Bourbon, a brother of the king and the Valois dynasty), Britain, Holland, Denmark, Sweden, Italy, Austria and Germany were arranging.The protocol concerned apotheosis coronations, marriage ceremonies, burials, signing of important international agreements and unions, official diplomatic summits.Little by little, the Rzeczpospolita opened embassies with the most important partners. At that time, in 1569, a truce negotiated through a great ambassador that corresponds to the position of Minister of Foreign Affairs. It was remarked that any questions during their occurrence can be solved by means of the official correspondence or ambassador mission. A part of stories in the correspondence were stories about health and willingness, "resulting in growing favor" of the Turkish side. That is, the bilateral relations were kept in a particular protocol.Except for "the most important genltemen", the noble youth could go to the ceremony of signing "condition" (necessary conditions) and regulations, including those which were held outside the Rzeczpospolita. Altogether, that Embassy audience, such as the French king in Paris, on the occasion of the coronation of Henry, numbered up two hundred fifty people. Remarkably, at the end of the official part, when they were "on both sides and in order to thoroughly sealed" agreement, there were "frequent and fun dinners and banquets" which ended up parting with a great honor.In the Rzeczpospolita it was accepted to wear dresses of different nations, as in some Polish provinces the various customs existed. The official language of the state – Latin – contributed to the knowledge of the cultural and assimilative processes of the European world. So Italian, Spanish, French, German, Czech, Hussar, Magyar, Persian, Hungarian, Turkish, Moldovan and Tatar clothes were in use. According to the customs of different lands, during some ceremonies clothes complemented with individual accessories, hats, weapons, symbols of power. The clothes had specific ethnocultural features of cutting of indigenous population. In some areas the table etiquette of the nobility can be understood in such a way that a gentleman, even the poorest, a gentleman (equal to equal) did not served because it is not typical to the tradition of a noble duty. In other lands, on the contrary, every gentleman was served with the servants who sat with him at table in order. If the court was large, the owner had several tables with the gentlemen who were served. Those, in turn, the submasters helped as one plate of food was given for several people. The submasters had boys-assistants, who, in turn, were passed by servants. Such "subordinations" could be up to four changes when one person helped the others. Sometimes the gentlemen gave any gift to the servants for their friendly attitude and service.The culture of having meals in the Rzeczpospolita was held with the reference of the Old Rus' traditions when the people of special positions ranks were involved in feasts and eating procedures which lasted for many days. These ranks were chashnykys and pidchashiyis (the latter were chashnykys' assistants and later their duty was to serve the king with drinks, having tasted then before, and observed the drinks on the royal table); kraychyys (their functions were to make meals for the king, placing dishes on the table, cutting meat, its tasting before giving to a queen or a great prince); vynocherpiyis (the officials who were responsible for drinks and brought them during the dinner); stolnyks and pidstoliys (the latter were stolnyks' assistants who served the dishes to a prince or a king); cooks, bartenders, porters.That century the culture of gifts, offerings, clothes was European in great deal, acquired the traits of esthetical secularism and responded to some fashion trends of Catholic West at that time. ; Исследование посвящено культуре проведения церемониалов в светском обществе Речи Посполитой. Подчеркнуты роли дипломатов и послов за тогдашним протоколом. Выявлены специфические черты определенных распорядков торжественных служб соответственно обычаям и обрядам. Проанализированы типы одежды, которые применялись для репрезентационных процедур в светском обществе Речи Посполитой середины ХVІ – середины ХVІІ столетия. ; Дослідження присвячено культурі проведення церемоніалів у світському суспільстві Речі Посполитої. Підкреслено роль дипломатів і послів за протоколом. Виявлено специфічні риси певних звичаєвих, обрядових розпорядків урочистих відправ. Проаналізовано типи одягу, які застосовувалися для репрезентаційних процедур у світському суспільстві Речі Посполитої середини ХVІ – середини ХVІІ століття.
Die Variablenübersicht über die vier Wellen EVS 1981, 1990, 1999/2000 und 2008 ermöglicht die Identifizierung der Trendvariablen in allen vier Wellen sowie länderspezifischer Abweichungen im Fragewortlaut innerhalb und zwischen den EVS Wellen.
Diese Übersicht ist abrufbar unter: Online Variable Overview.
Moralische, religiöse, gesellschaftliche, politische, ökonomische und soziale Wertvorstellungen der Europäer.
Themen: Das Fragenprogramm ist dreigeteilt: Neben einem gemeinsamen Fragenprogramm für alle Ländern gibt es ein freiwilliges Zusatzprogramm und weitere länderspezifische Fragen.
1. Gemeinsames Fragenprogramm:
Freizeit: Wichtigkeit der Lebensbereiche; Glücksgefühl; Mitgliedschaften und ehrenamtliche Tätigkeiten in Vereinen, Parteien, Organisationen, Bürgerinitiativen und Berufsorganisationen; Verkehrskreise in der Freizeit; Toleranz gegenüber Minderheiten, Andersgläubige und Ausländer; zwischenmenschliches Vertrauen; Selbstwirksamkeit (Skalometer); allgemeine Lebenszufriedenheit (Skalometer).
Arbeitswelt: Wichtigkeit ausgewählter Merkmale beruflicher Arbeit (Skala); eigene Erwerbstätigkeit; allgemeine Arbeitszufriedenheit (Skalometer); Selbstbestimmung in der Arbeit (Skalometer); Arbeitsethos (Skala); Einstellung zu einer leistungsorientierten Bezahlung und zum kritiklosen Befolgen von Arbeitsanweisungen; Priorität von Inländern gegenüber Ausländern sowie Männern gegenüber Frauen bei Arbeitsplatzknappheit; vermuteter Vorrang individueller oder gesellschaftlicher Ursachen für die wirtschaftliche Notlage Einzelner; Entscheidungsfreiheit von Arbeitslosen zur Ablehnung eines Arbeitsangebots (Skalometer).
Politik: Parteipräferenz; Einstellung zu ausländischen Arbeitnehmern im eigenen Land; Zukunftsangst; Assimilation und Integration von Immigranten; Vorstellung von einer gerechten Gesellschaft (mehr Wohlfahrtsstaat oder Liberalismus, Skala); Interesse an politischen Nachrichten in den Medien; Individualismus und Gemeinschaftsdenken; Politikinteresse; politische Partizipation; Selbsteinschätzung auf einem Links-Rechts-Kontinuum (Skalometer); Selbstverantwortlichkeit oder staatliche Vorsorge (Skalometer); Einstellung zur Wettbewerbsfreiheit und Unternehmerfreiheit (Skalometer); Demokratiezufriedenheit; Einstellung zum derzeitigen politischen System des Landes und Beurteilung des politischen Systems des Landes vor zehn Jahren (Skalometer); Präferenz für ein demokratisches politisches System oder für eine starke Führerschaft eines einzelnen Politikers (Skala); Einstellung zur Demokratie (Skala); Verlust nationaler Charakteristika durch die Vereinigung Europas.
Religion: individueller oder genereller Maßstab für Gut und Böse; derzeitige und gegebenenfalls frühere Konfession; derzeitige Kirchgangshäufigkeit und im Alter von 12 Jahren; Wichtigkeit religiöser Feiern bei Geburt, Hochzeit und Beerdigung; Selbsteinschätzung der Religiosität; Kompetenz der Religionsgemeinschaft in moralischen Fragen, bei Problemen im Familienleben, bei geistigen Bedürfnissen und aktuellen sozialen Problemen des Landes; Glaube an Gott, an ein Leben nach dem Tod, an die Hölle, den Himmel, die Sünde, an Telepathie und an Wiedergeburt; Gottgläubigkeit oder Nihilismus (Skala); Wichtigkeit von Gott im eigenen Leben (Skalometer); Trost und Kraft durch den Glauben; Beten und Meditation; Gebetshäufigkeit; Besitz und Glauben an Glücksbringer oder Talisman (Skalometer); Lesen und Berücksichtigen von Horoskopen; Einstellung zur Trennung von Kirche (Religion) und Staat (Skala).
Familie und Ehe: wichtigste Kriterien für eine erfolgreiche Ehe (Skala); Einstellung zur Ehe und zur traditionellen Familienstruktur (Skala); Einstellung zu eigenen Kindern (Skala); Einstellung zum traditionellen Rollenverständnis von Mann und Frau in Beruf und Familie (Skala); Einstellung zu einer traditionellen oder liberalen Eltern-Kind-Beziehung; Wichtigkeit von Erziehungszielen; Einstellung zur Abtreibung.
Gesellschaft: Präferenz für individuelle Freiheit oder soziale Gleichheit; Postmaterialismus (Skala); präferierte gesellschaftliche Entwicklung (Skala); Einstellung zum technischen Fortschritt; Vertrauen in Institutionen; Beachtung der individuellen Menschenrechte im Lande; Einstellung zum Umweltschutz (Skala); Nähe zur Familie, zur Nachbarschaft, den Menschen in der Region, zu den Landsleuten, den Europäern und der Menschheit; Nähe zu älteren Menschen, zu Arbeitslosen, Ausländern und Behinderten sowie Bereitschaft sich für diese Gruppen einzusetzen; persönliche Gründe für Hilfeleistungen bei älteren Menschen sowie bei Ausländern; Identifikation mit dem Ort, der Region, der Nation, Europa und der Welt; Nationalstolz.
Moral und Sexualität: moralische Einstellungen (Steuerhinterziehung, Diebstahl, Drogengebrauch, Lügen, Schmiergelder, Korruption, Euthanasie, Selbstmord, Umweltverschmutzung, Alkohol am Steuer; Skala); moralische Einstellungen zu Partnerschaft und Sexualität (Homosexualität, Abtreibung, Scheidung, Promiskuität; Skala); vermutete Verbreitung unmoralischer Verhaltensweisen in der Bevölkerung des Landes (Skala); Einstellung zu einer Bestrafung in Abhängigkeit von der Situation des Täters bzw. des Geschädigten (Skala).
Demographie: Geschlecht; Geburtsjahr; Familienstand und Zusammenleben mit einem Partner; Kinderzahl; Schulbildung; Alter bei Beendigung der Schulausbildung; Berufstätigkeit; Vorgesetztenfunktion und Kontrollspanne; Betriebsgröße; Beruf (ISCO88) und berufliche Stellung; Dauer der Arbeitslosigkeit; Haushaltsgröße; Alter der Kinder im Haushalt; Haushaltsvorstand; Charakteristika des Haushaltsvorstands; Haushaltseinkommen.
2. In einigen Ländern wurde zusätzlich gefragt: Einstellung zur Privatisierung staatlicher Unternehmen (Skalometer); Bereitschaft für das eigene Land in den Krieg zu ziehen; Einstellung zu egalisierten oder leistungsorientierten Einkommen (Skalometer); Präferenz für individuelle oder staatliche Vorsorge für Renten sowie für Wohnung (Skalometer); Einstellung zu grundlegenden oder nur vorsichtigen Veränderungen des eigenen Lebens; Einstellung zur revolutionären Veränderung der Gesellschaft; Beurteilung der Lösbarkeit von Umweltproblemen, Kriminalität und Arbeitslosigkeit auf nationaler Ebene; Arbeitsplatzsicherheit; Gedanken über den Sinn des Lebens; Glaube an Engel und an übernatürliche Kräfte; Einstellung zur Ausübung religiöser Praktiken in der Schule; Einstellung zur Beschäftigung mit unterschiedlichen religiösen Traditionen; Einstellung zu einer Verbannung von religionsfeindlichen Büchern und Filmen; Einschätzung des Einflusses der Kirchen auf die Politik des Landes; moralische Vorstellungen über Schwarzfahren, politischen Mord, Embryonenforschung, Genmanipulation, Prostitution, Pädophilie (Skala); Vertrauen in die Landsleute.
Interviewerrating: Schichtzugehörigkeit des Befragten; Kooperationsbereitschaft des Befragten.
In Africa, women are subjected to discriminatory practices that keep them in a vulnerable situation. Their limited access to land, in a continent where the majority of the population depends on agriculture, reduces their access to credit and their capacity to undertake sustainable economic activities to generate income. They hold only 18 percent of agricultural lands and are not better off in administrations. In Cote d'Ivoire, the woman remains marginalized, with a status that is increasingly weakened today by the socio-political situation. Data from the National Statistics Institute highlight their extreme poverty: 75 percent of rural women are living below the poverty line. And they are often deprived of basic social services. Some socio-cultural factors perpetuate traditions that are harmful to girls and women. This report is the culmination of the process initiated by the World Bank as part of the establishment of its program of strengthening the role of women in Ivorian society. It reports summary proposals from the various consultations held both nationally and regionally. Designed in a participatory and decentralized approach, these consultations have made it possible to gather factual and contextual data on the four (04) themes selected for the workshops, as well as proposals that, if translated into actions, would help develop an action plan. This is, and it must be stressed, a study that has the merit of giving the floor directly to hundreds of Ivorian women from all socio-professional categories to develop themselves a roadmap based on their own daily experiences.
Беневич Г. И. Логос Мелхиседека. Экзегеза и парадигма обожения у прп. Максима Исповедника В этой статье рассматривается один из сложнейших вопросов библейской экзегетики образ Мелхиседека и его связь с образом Христа. На материале ряда сочинений прп. Максима Исповедника показывается значение этого вопроса для восточного богословия VII в. Ключевые слова: Максим Исповедник, Мелхиседек, Христос, экзегетика. Benevich G. I. Logos of Melchizedek. The Учупуышы and Paradigm of Deification in the Works of Maximus the Confessor In the article, there is regarded one of the most complex matters of the Bible exegesis, i. e. image of Melchizedek and its relation to the image of Christ. The meaning of the matter for Eastern Theology of the VII century is shown through a set of writings of St. Maximus the Confessor. Key words: Maximus the Confessor, Melchizedek, Christ, exegesis. Бирюков Д. С. Николай Мефонский и его полемика с учением Прокла в контексте византийского проклренессанса Статья посвящена особенностям полемики византийского церковного писателя XII в. Николая Мефонского с учением Прокла. Указано на платонизирующих византийских авторов современной Николаю эпохи, с которыми он мог неявно полемизировать. На примере преломления Николаем платонического учения об иерархии причин сущего и учения об универсалиях показано, что Николай склонялся к номинализму и расходился в этом как с неортодоксальными, так и с некоторыми ортодоксальными авторами, а также с распространенной в Византии позицией, характерной для Александрийской школы Аммония, предполагающей троякий способ существования универсалий. Ключевые слова: византийская философия, проблема универсалий, платонизм, Александрийская школа философии, византийский проклренессанс. Birjukov D. S Nicholas of Methone and His Polemics Against Proclus in the Context of the Byzantine Proclosrenaissance The article is concerned on the features in polemics of the Byzantine Church author Nicholas of Methone with the authorities who kept the doctrine of Proclus in XII century. We have suggested the names of the authors in Nicholas' epoch, with whom he could maintain his latent dialogue in his writings. On the example of interpreting the Platonian notion concerning the hierarchy of causes of Being and the notion of Universals we show that Nicholas whose more inclined to Nominalism, fallen into divergence both with Non-orthodox and same Orthodox authors on that point. So that the analysis of his writings reveals the difference with the widespread position in Byzantium, characteristic to the Alexandrian school of Ammonius, which supported the Doctrine of Universals' existing in three modes. Key words: Byzantine philosophy, the problem of universals, Platonism, Alexandrian school, Proklosrenaissance. Бурановская Н. А. Сакрализация камня в культуре Средневековой Индии Сакрализация камня как наиболее долговечного материала, способного запечатлеть ценностные доминанты и духовные смыслы культуры, характерна для большинства цивилизаций Востока. В данной статье рассматривается космологическая символика индуистских храмов, являвшихся в своей исторической эволюции развитием идеи жертвенного алтаря. Ключевые слова: Индия, индуизм, каменное храмовое зодчество, сакрализация камня. Buranovsky N. A. Stone Sacralization in Culture of Medieval India The stone sacralization as the most durable material, capable to embody valuable dominants and spiritual senses of culture, is characteristic for the majority of civilisations of the East. In given article the cosmological symbolism of Hindu temples which were development of idea of a sacrificial altar in the historical evolution. Key words: India, Hindu, stone temple architecture, a stone sacralization. Бурмистров С. Л. Эстетика неоведантизма и принцип dhvani В статье на примере философии искусства С. Дасгупты рассматриваются некоторые особенности неоведантистской эстетики и ее связи с эстетическими представлениям древней Индии и с западной эстетической мыслью (Г. В. Ф. Гегель). Анализируется роль понятия dhvani (намек, скрытый смысл) в индийской эстетике и особенности восприятия неоведантистами гегелевского учения об искусстве как образном воплощении идеи. Ключевые слова: эстетика, прекрасное, неоведантизм, Гегель, dhvani. Burmistrov S. L. Esthetics of Neo-Vedantism and the Dhvani Principle In the paper specific features of neo-vedāntist aesthetics (S. Dasgupta's philosophy of art) are considered and its relations with aesthetic theories of ancient India and with Western aesthetic thought (G. W. F. Hegel) are examined. The main topic of the paper are the role of the concept dhvani (hint) in Indian aesthetics and specific features of neo-vedāntist reception of Hegel's theory of art as an embodiment of an idea. Keywords: Aesthetics, beauty, neo-vedāntism, Hegel, dhvani. Гольцев Д. В. Образ Храма в истории и современной культуре евреев Единство языка, традиций, культуры, которые еврейский народ сохраняет на протяжении более четырех тысяч лет покоятся на религиозном фундаменте иудаизма. Желание иудеев жить в чистом и святом мире, который был утерян прародителями после грехопадения, воплотилось в Храме. Идея Храма укоренена в самих истоках истории еврейского народа. И вся история евреев по сей день неразрывно связана с Храмом. Ключевые слова: культура, религиозное сознание, Храм, синагога. Goltsev D. V. Image of the Temple in the History and Contemporary Culrure of Jews The unity of language, traditions, and culture preserving by the Jewish people throughout more than four thousands years base on the religious foundation of Judaism. The desire of Jews to live in the clear and holy world lost by progenitors after the Fall had been embodied in Temple. The idea of the Temple is grounded in the very origins of Jewish history. And the whole history of Jews is intimately connected with the Temple to the present time. Key words: culture, religious consciousness, the Temple, synagogue. Воробьева-Десятовская М. И. Мечников Л. И. и русская цивилизация XIX в. Статья посвящена страницам биографии Л. И. Мечникова. Автор анализирует его жизненный путь, чтобы выяснить, когда ученый задался вопросом о причинах зарождения цивилизаций. Он считал ошибочным усматривать причину зарождения древних цивилизаций в благоприятных климатических условиях, поскольку климатические условия, в которых зарождались цивилизации, не были идентичны. Л. И. Мечников первым в русской науке сделал шаг к выявлению роли географического фактора в историко-цивилизационном процессе. Ключевые слова: первобытная культура, географический фактор, изменения климатических условий Vorob'yova-Desyatovskaya M. I. L. I. Mechnikov and the Russian Civilization of the XIX Century. This article is devoted to crucial points of L. I. Mechnikov's biography. The author analyzed his life story in order to explain how he conceived the idea of civilizations' origin. Mechnikov rejected auspicious climatic conditions as the main cause of the ancient civilizations' arising. He proved the exceptional role of geographical factor of historical-civilizational process. Mechnikov was the first Russian scientist who represented this mode of thinking. Key words: primitive culture, the geographical factor, changes of environmental conditions. Джибраев А. Ю. Судан-2011: грядущая религиозно-иделогическая реструктуризация До референдума 2011 г. о разделении Судана на южное и северное государства осталось менее года. В контексте столкновения западного, американского образца, и исламского проектов глобализации актуальным представляется и обсуждение, и прогнозирование геополитических последствий референдума. Cтатья посвящена анализу суданского узла пересечения интересов Запада и стран исламского мира: социально-политической и экономической ангажированность Судана, внутрисуданских политических противоречий, позиций Евросоюза и США в разделении Республики Судан. Ключевые слова: геополитика, суданский референдум, исламистские национальные движения Dzhibraev A. Y. Sudan-2011: Сoming Religious & Ideological Restructurization Less than one year has been left prior to the Referendum-2011, targeted to divide Sudan on the South and North states. In the context of clash of the Western, American and Islamic Globalization Projects, to discuss and forecast the geopolitical implication of the Referendum seem to be actual. This article is designated for analyzing the Sudanese intersection node of the Western and Islamic countries' interests and meaning the social & political involvement and commitment of Sudan, internal Sudanese political contradictions, and the EU & EC positions on division matters of the Republic of Sudan. The attention is focused to discussing the forthcoming reaction to the Referendum results in the conditions of a potential local East Africa's conflict transplantation into the ideological fields of challenge for various Globalization Projects and with the view of preventing the negative consequences for the neighboring regions regarding formation of two independent states. Key words: geopolitics, Sudanese Referendum, islamist national movements. Ермакова Т. В. Вклад монголоведа А. М. Позднеева в исследование буддийской культуры Статья посвящена анализу вклада монголоведа А. М. Позднеева в исследование буддийской культуры. Проанализированы результаты двух его поездок в Монголию (1876, 1892): описание буддийских монастырей в аспекте управления, религиозных практик, архитектуры и повседневной жизни, восстановлена его концепция историко-культурной уникальности центральноазиатской региональной формы буддийской культуры. Ключевые слова: буддизм, Монголия, российские экспедиции. Ermakova T. V. Personal contribution of mongolist A. M. Pozdneev into Buddhist culture research This article is devoted to the evaluation of the personal contribution of the Russian mongolist A. M. Pozdneev into Buddhist culture research. Notable results of his two expeditions into Mongolian region were analyzed: complex description of the Mongol Buddhist monasteries in various aspects: management, religious practices, architecture and everyday life. Pozdneev's conceptualization of Mongol regional form of Buddhist culture was analyzed. Key words: Buddhism, Mongolia, the Russian expeditions. Касаткина З. А. Дирижерско-хоровая педагогика и образование в России на современном этапе Статья посвящена проблемам теории хорового дирижирования, методике преподавания дирижирования, а также вопросам полифункциональности данной профессии. Рассматривается проблема качественной подготовки и воспитания хорового дирижера высокой квалификации, выявление специфических дирижерских способностей, раскрытие понятия дирижерско-хоровая школа, определение основных методологических и теоретических аспектов основ системы хорового образования и исполнительства. Ключевые слова: теория хорового дирижирования, дирижерско-хоровое образование, педагог, музыкант, дирижерско-хоровая школа. Kasatkina Z. A. Choir Conducting Pedagogy and Education in Russia at Present Days The article is dedicated to theoretical questions of choir conducting, choir conducting teaching methodology as well as to questions related to multifunction of this profession. The author contemplates such issues as: education of highly qualified choir conductor, revelation of specific conductor skills, academic detailing of meaning for choir conducting school, determination of basic methodological and theoretical aspects of choir and performance educational system and its basis. Key words: theory of choir conducting, choir conducting education, pedagogue, musician, choir conducting school. Климов В. Ю. Светские власти, Рэннё, восьмой иерарх буддийской школы истинной веры Чистой Земли, и ее адепты в средневековой Японии В XVI в. крупные феодалы сэнгоку-даймё законодательными мерами стремились запретить деятельность адептов буддийской школы дзёдо синсю. Школа была основана Святым Синраном (1173-1263). Рэннё (1415-1499) в XV в. сумел создать мощную религиозную организацию. Он отстаивал основные положения Учения школы, борясь с искажениями и ересями. Ключевые слова: религиозное движение икко-икки, буддистская школа дзёдо синсю, Синран, Рэннё, буддистский храм Хонгандзи. Klimov V. J. In the XVI-th century feudal lords sengoku daimyo tried to prohibit the activities of religious followers of Buddhist school jodo shinshu by law The Buddhist school was founded by Saint Shinran (1173-1263). In the XV-th century Rennyo (1415-1499) managed to create a powerful religious organization. He was supporting main statements of the religious doctrine, and was fighting against its misinterpretations and heresies. Key words: Religious movement ikko-ikki, Buddhist school jodo shinshu, Shinran, Rennyo, Buddhist temple Honganji. Ларионова Д. Г. Лингвокультурные предпосылки формирования концепта родина Статья посвящена формированию концепта родина на фоне американской лингвокультуры. Анализируются типологические особенности русской и американской культур, обусловившие различия в значимости концепта для языкового сознания русских и американцев. Исследуются лингвокультурные предпосылки формирования концепта родина как базового концепта русской культуры. Сопоставляются переводные соответствия концепта в русском языке и американском варианте английского языка. Ключевые слова: родина, концепт, русская культура, американская культура, лингвокультура, Larionov D. G. Lingual-Cultural Premises of Formation of the Motherland Concept The article is dedicated to the formation of the motherland concept against the background of the American lingual culture. The typological features of the Russian and American cultures that cause different meaning of the concept in the lingual consciousness of the Russian and American people are analyzed. The lingual cultural premises of formation of the motherland concept as a basic concept of the Russian culture are considered. The translated equivalents of the concept in the Russian and American English are compared. Key words: motherland, concept, Russian culture, American culture, lingual culture. Марахонова С. И. Выдающийся исследователь японской художественной культуры Сергей Елисеев и его петроградское окружение Статья посвящена деятельности С. Елисеева в области искусств, которое было его центральным интересом, что дает повод историкам считать его, прежде всего, специалистом в области дальневосточной культуры и искусств. Елисеев начал свои исследовательские изыскания, обучаясь в Японии. Позже, в 1915-1920 в Петрограде он подготовил лекции по дальневосточному искусству для Государственного университета и других институтов. Елисеев прожил первое десятилетие в эмиграции в Париже, где он работал как хранитель японской коллекции в музее Гиме. Парижский период был самым плодотворным для научной деятельности. С 1934 по 1958 С. Елисеев профессор Гарвардского университета США и директор Института Гарварда. Ключевые слова: востоковедение, Сергей Елисеев, дальневосточное искусство, культура Японии и Китая. Marakhonova S. I. The Outstanding Far Easten Fine Arts'scholar Serge Elisseeff and His Petrograd Environment The article deals with Serge Elisseeff 's activities in the field of fine arts. This was one of his most great interests and he is considered by some people the history of Far Eastern culture and fine arts scholar first of all. Elisseeff began his fine arts studies when a student in Japan. Later in 1915-1920 in Petrograd he prepared a lot of lectures on Far Eastern fine arts at the state university and some other institutes. Elisseeff spent the first decade of his emigration from Russia in Paris where he worked as the Japanese collection keeper in the Guimet museum. The Paris period was the most productive for Elisseeff 's scientific publications most part of which belonged to fine arts' problems. From 1934 to 1958 Serge Elisseeff spent in the USA as the Harvard University professor and director of the Harvard-Yenching Institute. Key words: Oriental studies, Sergey Yeliseyev, Far East arts, culture of Japan and China. Матюшкина Е. Н. Тип героя в исторических романах Б. Окуджавы В статье делается попытка создания типологии героя в исторической прозе Б. Окуджавы. Для этого рассмотрены произведения Бедный Авросимов, Похождения Шипова или Старинный водевиль, Свидание с Бонапартом, Путешествие дилетантов. В романах Окуджавы происходит трансформация героя середины XX века, наблюдается своеобразная модификация образов маленького человека (Авросимов, Шипов, Опочинин), лишнего человека (Мятлев). Ключевые слова: историческая проза, типология героя, маленький человек, лишний человек. Matyshkina E. N. Type the Hero in Historical Novels B. Okudzhava The seeks to make a typology of the hero in historical prose B. Okudzhava. To do this, consider the product Poor Avrosimov, The Adventures Shipova or old vaudeville, Rendezvous with Bonaparte, Journey dilettantes. In the novels there is a transformation of the hero Okudzhava mid XX century, there has been a kind of modification of images of the little man (Avrosimov, Shipov, Opochinin), superfluous man (Myatlev). Key words: historical prose, the typology of the hero, little man, superfluous man. Махлина С. Т. Значение Эдварда Саида в современной культуре и культурологи Доминантным аспектом современной культуры является глобализация. Конечно, это явление имеет черты двойственности. Основные особенности глобализации очень ярко воплотились в судьбе и творчестве Эдварда Вади Саида (1 ноября 1935 г. 25 сентября 2003 г.). И жизнь, и творчество, и политическая, и общественная деятельность его настолько двойственны, что отражают все противоречия глобализации. Фигура Эдварда Саида весьма 320 показательна для современной эпохи и, несомненно, значима для современной культуры и культурологии. Ключевые слова: глобализация, культура, культурология, Запад, Восток, ислам. Mahlina S. T. Edward Said's Value in Modern Culture and Cultural Science Globalisation is a dominant aspect of modern culture. This phenomenon is surely of dual nature. Main features of globalization are embodied in the art and life of Edward Wadie Said (1.11.1935-25.09.2003). His art and life, his political and social activity, are so ambiguous that reflect all controversies of globalization. Edward Said is a representative figure of the modern times and is definitely significant for the modern culture and culture studies. Key words: globalization, culture, culture studies, West, East, Islam. Микитюк Ю. М. Категории органической теории в идеологии почвенников В статье рассматриваются основные положения органической теории, раскрывается ее место в идеологии почвенничества. Анализ таких понятий, как народность, нация позволяет раскрыть решение почвенниками проблемы соотношения национального и общечеловеческого. Ключевые слова: органическая теория, нация, народ, почва, Григорьев, Страхов, Достоевский. Mikityuk Y. M. The Organic Theory in Ideology of Pochvenniks This article discusses the basic statements of the ''organic theory', it also reveals its place in the ideology of Pochvennichestvo. The analysis of such concepts as nation, nationality, nation may allow to solve the problem of the relationship between national and universal by representatives of this ideology. Key words: the organic theory, nation, people, national, soil, Grigoriev, Strahov, Dostoevsky. Михайлова М. В. Классический текст как личное бытие Классический текст рассматривается с позиций онтологической эстетики как один из видов личного бытия. Метафизическая потребность, лежащая в основе искусства, особенным образом реализуется в литературе. Благодаря совершенному тексту, гармонично соединяющему стратегии значения и присутствия, становится возможным эстетическое событие встречи автора, читателя и языка, имеющее важнейшим своим следствием перенастройку личности в согласии человека и мира. Ключевые слова: классика, текст, бытие, язык, автор, читатель. Mikhailova M. V. Classical Text as a Personal Being The article deals with the problem of classical text considered from the point of view of ontological esthetics as a kind of personal existence. The metaphysical requirement underlying art, is realized in literature in a special way. Thanks to the perfect text harmoniously connecting meaning and presence strategies, an esthetic event of a meeting of the author, the reader and the language become possible. Key words: classics, text, being, language, author, reader. Муравьев К. В. Два модуса триадологии А. Ф. Лосева В статье рассматривается триадология известного русского философа Алексея Федоровича Лосева, которая соединяет в себе диалектические начала античной философии и христианское православное богословие. Ключевые слова: триадология, ипостась, онтология, неоплатонизм, диалектика. Muravyev K. V. Two Modi of A. F. Losew's Triadology In the article triadology of noted Russian philosopher Alexey Losew which unites the dialectic principles of an ancient philosophy and Christian orthodox divinity is considered. Key words: triadology, hipostasis, ontology, Neo-platonism, dialectics. Островская Е. А. Теория традиционных религиозных идеологий: методологические возможности и горизонты применимости Статья посвящена презентации принципиально нового подхода к социологическому исследованию процессов институционализации религиозных систем. Методологическое ядро разработанного автором подхода составляет теория традиционных религиозных идеологий, содержащая в себе концептуальный инструментарий для изучения религиозных идеологий Запада и Востока. Авторское рассмотрение сфокусировано на теоретико-методологическом разъяснении таких ключевых концепций этой теории, как традиционные религии, религиозная модель общества, аналитическая схема институционализации религиозных систем. Особый интерес представляет предложенная в статье демонстрация методологических возможностей теории в аспекте преодоления эпистемологической ограниченности постхристианских академических моделей изучения религий. Ключевые слова: религиозные идеологии, социология религии, эпистемологические основания научного изучения религий Ostrowskaya E. A. Theory of Traditional Religious Ideologies: Methodological Capabilities and Horizons of Applicability The article presents a new approach to sociological study of religious systems institutionalization processes. In the core of this approach there is a theory of traditional religious ideologies, as providing a methodological tool for analysis of religious ideologies in the context of Western and Asian societies. The focus is brought to the theoretical and methodological clarifications to three key concepts of the theory that are traditional religions, religious model of society and analytical scheme of religious systems institutionalization. The demonstration of their methodological applicability is of great importance for comprehending epistemological limits of post-Christian scientific models for studies of religion. Key words: religious ideologies, sociology of religion, epistemology of scientific studies of religion. Островский А. Б. Категория замирщение в нормативных документах беспоповцев XIX начала XX в. Термин замирщение, употребленный впервые в конце XVII в. федосеевцами, в течение двух столетий прошел эволюцию: первоначально он выражал противостояние христиане (федосеевцы) / (отлученные, новожены, мирские), а во второй половине XIX в. уже служил мерой для оценки степени утраты благочестия конкретным членом беспоповской общины ввиду недозволенных контактов с иноверными в трапезе, совместной помывке в бане и др. ситуациях общения. Ключевые слова: старообрядцы, межконфессиональные отношения, федосеевцы, поморцы, замирщение. Ostrovsky A. B. The Category of Zamirshenie in Bespopovtsian (a Priestless Sect of Russian Old Believers) Regulations of the 19thand Early 20th Century The evolution of the term zamirshenie first used by the Fedoseetsy in the late 17th century: originally representing the opposition between Christians (Fedoseevtsy) and excommunicates, Novojeny (unionists recognizing marriage), and laity, and in the second part of the 19th century censuring imperfect piousness of individual members of priestless community found guilty of inadmissible contacts with adherents of different creed at meals, in a bathhouse or in other communicative situations. Key words: old believers, inter-confessional relations, fedoseevtsy, pomortsy, zamirshenie. Плебанек О. В. Цивилизационная матрица как категория геополитики Современные направления научных исследований глобалистика, геополитика потребовали и нового категориального аппарата. Традиционные понятия, такие как цивилизация, наполняются новым смыслом, на их базе возникают новые категории, такие как геоцивилизация, цивилизационная матрица, алгоритмы цивилизационной динамики и др. Использование новых и относительно новых понятий в новом контексте требует научного обоснования. Нестрогое, многозначное понимание научных категорий снижает их методологическое значение. Ключевые слова: глобалистика, геополитика, цивилизация, геоцивилизация, цивилизационная матрица, алгоритмы цивилизационной динамики. Plebanek O. V. Civilizational Matrix as the category of geopolitics Modern directions of scientific researches global studies, geopolitics have demanded also new categorial the language. Traditional concepts, such as a civilization, are filled with new sense, on their base there are new categories, such as a geocivilization, civilizational a matrix, algorithms civilizational dynamics, etc. Use new and concerning new concepts of a new context demands a scientific substantiation. Not strict, multiple-valued understanding of scientific categories reduces their methodological value. Key words: global studies, geopolitics, a civilisation, a geocivilization, civilization a matrix, algorithms civilizational dynamics. Прокуденкова О. В. Роль географического фактора в культурологической концепции Л. И. Мечникова В статье рассматривается культурологическая концепция выдающегося русского ученого Л. И. Мечникова. Отмечается особое внимание к проблеме географического детерминизма и роли природных условий в генезисе и развитии цивилизаций. Показано, что Мечников обосновывал своеобразие историко-культурного развития географическим фактором, главным из которых была гидросфера водное пространство, ставшее общим объединяющим признаком классификации мировых цивилизаций: речные, морские и океанические. Ключевые слова: географический фактор, гидросфера, цивилизация, географический детерминизм, культурогенез. Prokudenkova O. V. Role of Geographical Factor in the L. I. Mechnikov's Culturological Concept In the article, the culturological concept of outstanding Russian scientist L. I. Mechnikov is considered. Special attention to the problem of geographical determinism and role of environment in genesis and development of civilizations is paid. It is shown that Mechnikov saw the reason of originality of historical and cultural development in geographical factor, mainly, in hydrosphere, as water space is general uniting sign of classification of world civilizations: those of river, sea, and ocean. Key words: geographical factor, hydrosphere, civilization, geographical determinism, genesis of culture. Регинская Н. В. Александр Невский как символ национальной идентичности в современном искусстве Повышенное внимание, уделяемое Александру Невскому сегодня, связано как с незаурядной личностью Благоверного князя, так и с потребностью восстановления национальных символов новой России. Святому Александру Невскому принадлежит роль выдающегося русского героя. Закономерно обращение современного искусства к героике Благоверного князя Александра Невского, изображение которого своеобразно своей двойственностью: сакральноиконографичным содержанием и экспериментально-светской манерой исполнения. Ключевые слова: иконография, традиция, экспериментальное искусство, духовноиконологическое течение, иконная драматургия Reginsky N. V. Alexander Nevsky as a Symbol of National Identity in the Modern Art An increased attention is paid nowadays to Alexander Nevsky owing to the remarkable individuality of the Blessed Knyazh as well as to the need of renewal of New Russia's national symbols. Saint Alexander Nevsky has a role of an outstanding Russian hero. Modern Art logically addresses the heroic stories of the Blessed Knyazh Alexander Nevsky, whose image is peculiar due to its ambivalence: its sacral-iconographic content and experimentally secular manner of fulfillment. Key words: Iconography, Tradition, Experimental Art, Spiritually-Iconological Trend, Iconic Drama. Рысаков А. С. Основные тенденции в конфуцианстве эпохи Цин Статья посвящена аналитическому рассмотрению истории конфуцианского учения в XVII-XIX вв. Рассматриваются различные аспекты трансформации конфуцианства каноноведение, психотехника, доктрина, ритуальные практики. Восстанавливается политический контекст функционирования конфуцианских школ и направлений. Исследуются доктринальные позиции наиболее значимых конфуцианских ученых цинского времени. Ключевые слова: китайская философия, история конфуцианства, история Китая Нового времени. Rysakov A. S. Major Trends in the Qing Dynasty Confucianism The article is devoted to analytical consideration of the history of Confucian teachings in XVII-XIX centuries. Various aspects of the transformation of Confucianism: canon studies, psychotechnique, doctrine, ritual practice are considered. The political context of functioning of Confucian schools and directions is analyzed, as well as the doctrinal position of the most important Qing time Confucian scholars. Key words: Chinese philosophy, the history of Confucianism, Chinese History. 324 Рысакова П. И. Социокультурная специфика женского образования в традиционном китайском обществе Настоящая статья посвящена выявлению социокультурной специфики женского образования в традиционном китайском обществе. Основное внимание уделено анализу конфуцианских доктринальных предписаний, в соответствии с которыми выстраивались ценностно-нормативные представления о социальном статусе и роли женщины в китайском обществе. Рассматривается педагогический идеал традиционного женского образования. Ключевые слова: конфуцианство, женское образование, четыре женские добродетели, талант. Rysakova P. I. Socio-Cultural Specifics of Women Education in Traditional Chinese Society The article deals with the problem of specific features of female education in Chinese traditional society. It primarily focuses on analysis of the doctrine of Confucianism which regulated the normative expectations of women's social status and role in Chinese society. The aim of women's traditional education is considered. Key words: Confucianism, female education, four women's virtues, talent. Свиридова Л. О. Олицетворение ада в Чине погребению священническому В статье изложены результаты наблюдений над постканоническими восточнохристианскими гимнографическими памятниками на церковно-славянском языке. В центре рассмотрения отличительная черта гимнографической образности: олицетворение не только ада, но и рая, космологических уровней, природных объектов и стихий. В образной системе гимнографического текста выявляются космологический и антропоморфический семиотические коды. Ключевые слова: гимнография, книги церковного обихода кирилловской печати, Потребник, семиотические коды, космологические представления. Sviridova L. O. Embodiment of Hell in theOrder of Priestly Burial The results of observation of Eastern Christian post-canonical hymnographic memorials in the Old Church Slavonic language are given in the article. The central idea of the research is the main feature of the hymnographic imagery the embodiment not only of Hell, but of Heaven, cosmological levels, natural objects and elements. In the system of hymnographic texts cosmological and antropomorphic semiotic codes are presented. Key words: hymnography, church books of Cyril print, Potrebnik, semiotic codes, cosmological views. Селивановский В. В. Сциентистские элементы вероучения Движения Веры Сциентизм в теистической религии парадоксален. Этот феномен вероучения неопятидесятнического Движения Веры побуждает обратиться к анализу его генеалогических корней, теологии и эпистемологии. Крайний фидеизм и далёкое от научной рациональности отрицание чувственного опыта позволяет говорить не о сциентистской ориентации сознания, а о квазинаучном флёре, прикрывающем магический характер практики. Ключевые слова: сциентизм, Движение Веры, метафизическое движение, Новое Мышление, закон веры. Selivanovskiy V. V. Scientistic elements of the Word-Faith Movement's doctrine A claim for scientism in theistic religion is paradoxical. This doctrinal phenomenon of the neo-Pentecostal Word-Faith Movement encourages analysis of its genealogical beginnings, theology and epistemology. Extreme forms of fideism and rejection of the sentient experience, which is foreign to the scientific rationality, do not reveal a scientistic orientation of consciousness but rather a quasi-scientific fleur, employed to disguise the magical nature of the movement's practices. Key words: scientism, Word-Faith Movement, metaphysical movement, New Thought, law of faith. Скоморох Олег А., протоиерей. История тюремного служения христианской церкви в связи с пенитенциарными реформами XVIII-XIX вв. Статья касается вопросов, относящихся к истории тюремного служения христианской Церкви в период пенитенциарных реформ США, Великобритании и России XVIII-XIX веков, когда определялась позиция государств и общества, направленная на христианизацию и гуманизацию тюремного заключения вообще и нравственного исправления заключенных, в частности. Цель статьи ознакомить миссионеров Христианской Церкви, совершающих тюремное служение, с развитием и становлением тюремной миссии, как части государственных систем исполнения наказания. Ключевые слова: тюремное служение, миссия, пенитенциарные реформы, капелланство, Церковь и общество. Skomorokh Oleg A. History of Prison Service of Christian Church in Connection with Penitential Reforms during XVIII-XIX Cent. The article touches upon some questions concerning the history of prison ministry of the Christian Church during penitential reforms in the USA, the Great Britain and Russia in the course of XVIII-XIX centuries, when humanizing and Christianizing position towards the Penal Executive System in general and moral correcting of prisoners in details was taking its shape in those states and societies. The objective of the article is to acquaint the Christian Church's missionaries, carrying out prison ministry, with the progress and development of prison mission, as parts of state Penal Executive Systems. Key words: prison ministry, mission, penitential reforms, chaplaincy, Church and society. Фадеева Т. Ф. Повседневные элементы духовной средневековой культуры. Искусство квадрвиума: Музыка В статье предполагается предварительный обзор культурологических аспектов средневековой системы образования. Автор рассматривает некоторые аспекты формирования хоральной культуры как многоступенчатой духовно-музыкальной системы. Ключевые слова: Средние века, образование, музыка, церковная культура, искусство. Fadeeva T. F. The Everyday Elements of the Spiritual Medieval Culture. Art of Quadrivium: Music The article assumes a tentative review of the culturological aspects of the medieval educational system. The author distinguishes some aspects of forming of choral culture as many-staged spiritual-music system. Key words: Middle Ages, education, music, church culture, art. Федорова М. В. Семиотика свадебных украшений бурят В статье рассматриваются украшения бурят как предметный код свадебного ритуала, на широком этнографическом материале анализируется синкретичная структура их семиотических функций. Свадебные украшения несли в себе продуцирующую, апотропейную символику, были связаны с представлениями о жизненной силе, являлись маркерами обретения невестой нового социально-возрастного статуса. В качестве основных источников использованы вещевые коллекции Российского этнографического музея, Музея антропологии и этнографии им. Петра Великого РАН, научные публикации. Ключевые слова: украшения, свадебный наряд, семиотический, символ. Fedorova M. V. Semiotics of Buryats'wedding jewelry The subject of the report is the jewelry as an objective code of the wedding ritual. The author analyses the syncretic structure of their semiotic functions on a broad ethnographic material. The wedding jewelry have productive, protective symbolism, were associated with notions of vitality, and were the markers of a bride new-age social status. As the main sources, the author used the collections of objects of the Russian Museum of Ethnography, the Peter the Great's Museum of Anthropology and Ethnography (Kunstkamera), and scientific publications. Key words: jewelry, wedding dress, semiotic, symbol. Филиппова Ю. В. Мифологические аспекты в понятии сознания В статье рассматриваются мифологические аспекты сознания, их влияние на возникновение новой формы познания философии, онтологические предпосылки структур времени и памяти, а также сновидение как компонент мофопоэтического сознания и постепенный переход к рефлексии. Ключевые слова: сознание, миф, рефлексия, время, память, реальность, сновидение. Philippova J. V. Mythological Aspects of the Notion of Consciousness The article deals with mythological aspects of consciousness, their influence on genesis of a new form of cognition philosophy, also ontological suppositions of temporal and memorable structures, and dreaming as an element of mythopoetical consciousness and gradual conversion to reflection. Key words: consciousness, myth, reflection, time, memory reality, dream. Чистякова Э. Э. Скандинавское влияние в русской художественной культуре XIX-XX веков Переломная эпоха XIX-XX веков изменила представление о взаимодействии русского и западноевропейского искусства. Для преодоления изоляции русской культуры было необходимо познакомить русских художников и общество с состоянием искусства за рубежом. Выставки скандинавских художников, организованные в конце XIX века, открыли национально-романтическое искусство северных соседей России и дали пример вступления на общеевропейский путь развития без утраты национальных особенностей. Скандинавское влияние оставило заметный след на русской архитектуре рубежа веков, особенно в северной столице. Знакомство с достижениями скандинавского искусства расширило творческие возможности и позволило русским художникам оказаться причастными к наиболее значительным событиям художественной жизни рубежа веков. Ключевые слова: скандинавское влияние, русские художники, северный модерн, С. П. Дягилев, А. Галлен-Каллела, А. Эдельфельт, Мир искусства. Chistjakova E. E. Scandinavian Influence in the Russian Artistic Culture of XIX-XX Centuries The turning age of the XIX-XX centuries changed the idea about Russian and West European Art interaction. To bridge the Russian culture isolation it was necessary to introduce the status of the foreign culture to Russian artists and the society. The exhibitions of Scandinavian painters arranged at the end of the XIX century showed National Romanticism of Nordic neighbours to Russia and gave an example of entering European way of development with no national peculiarities losses. Scandinavian Influence had a visible affect on Russian architecture at the turn of the century especially in the North Capital of Russia. Making the acquaintance with Scandinavian Art achievements enhanced creative opportunities and made Russian artists participate in more significant artistic life events of the turn of the century. Key words: Scandinavian influence, Russian artists, Nordic Art Nouveau, Sergey P. Diaghilev, Akseli Gallen-Kallela, Albert G. Edelfelt, The Art World. Шомахмадов С. Х. Космография Южной Азии в письменных памятниках вишнуитской и буддийской традиций В статье дан сравнительный анализ вишнуитской и буддийской космологических систем. Отмечается, что радиально-кольцевая морфология земной поверхности характерна как для буддийской, так и для вишнуитской традиции. Числовая семантика материков, представленная в космографии Южной Азии, демонстрирует, что ойкумена осмыслялась как совершенная, идеологически отражающая непрерывность двух традиций. Общим для обеих традиций является признание человеческой формы рождения как единственно благой, дающей возможность достижения окончательного освобождения (мокша, нирвана). Ключевые слова: космография, буддизм, индуизм, Индия, сакральные центры Shomakhmadov S. H. The South Asia's Cosmography in the Texts of Vaishnavist and Buddhist Traditions The comparative analysis of the Vaishnavist and Buddhist cosmological systems is given in this article. It is noticed that the radially-ring morphology of a terrestrial surface is characteristic both for Buddhist, and for Vaishnavist traditions. The numerical semantics of continents presented in the Southern Asia's cosmography shows that ecumena was comprehended as the perfect, ideologically reflecting continuity of two traditions. The general for both traditions is the acceptance of the human birth form as a unique good, giving the chance for achievements of definitive clearing (moksha, nirvana). Key words: cosmography, Buddhism, Hinduism, India, sacral centers.
The twenty-first century is a century of promoting and protecting vulnerable people and fighting discrimination. The international community is more interested in the problematic condition of women and children as a factor in revealing the overall state of social advancement of society. However, Africa remains the continent where the number of vulnerable people is the largest on the planet. The Organization of African Unity in its time and the African Union have already demonstrated their commitment to tackling issues concerning women and children through well-defined human rights protection mechanisms. Indeed, a whole legal arsenal has been put in place in order to protect the rights of women and children. Foremost, among them there are the two pacts of 1966 stemming directly from the Universal Declaration of Human Rights, one on civil and political rights, the other on social, economic and cultural rights; the Convention on the Rights of the Child; the African Charter on Human and Peoples' Rights, the African Charter on the Rights of the Child; the Women's Rights Protocol, the 1989 Declaration of the Rights of the Child.The implementation of these legal instruments is still fragmentary. As in all international agreements, the biggest challenge is to move from the ratification state to the integration of these agreements in national legislation and their implementation so that all can enjoy their rights. International human rights law, in its current form, prohibits discrimination and violence against women and children. It represents the legal framework in which States' obligations to promote and protect the human rights of women and children are determined and evaluated. The cornerstone of this legal edifice is the Convention on the Elimination of All Forms of Discrimination against Women and the Convention on the Rights of the Child. The global economic crisis, ongoing conflicts have resulted in systematic violence against women and children. In Senegal, this violence resulted in a dislocation of the family and the erosion of traditional solidarities. The vulnerability of women and children in the family unit has led to the development of practices such as begging, delinquency, prostitution, abandoned children, forced marriage, etc. Analysis of the current status of women and of the child in Senegal leads us to ask ourselves the following questions: It is a question of assessing the degree of integration by Senegal of international norms into its internal law? Are cultural, religious and political obstacles not an obstacle to the effectiveness of international standards ? How to get practitioners to consider international standards in resolving disputes in family relationships ? ; Le XXIe siècle se veut un siècle de la promotion et la protection des personnes vulnérables et de la lutte contre la discrimination. La communauté internationale s'intéresse davantage à la condition problématique de la femme et de l'enfant en tant que facteur révélateur de l'état global d'avancée sociale de la société. Or, l'Afrique demeure le continent ou le nombre de personnes vulnérables est le plus important de la planète. L'Organisation de l'Unité Africaine en son temps et l'Union Africaine ont déjà fait montre de leur engagement à s'attaquer aux problèmes concernant les femmes et les enfants à travers des mécanismes de protection des droits de l'homme bien définis. En effet, tout un arsenal juridique a été mis en place pour protéger les droits des femmes et des enfants. Au premier rang desquelles s'inscrivent les deux pactes de 1966 directement issus de la déclaration universelle des droits de l'homme, l'un sur les droits civils et politiques, l'autre sur les droits sociaux, économiques et culturels ; la convention relative aux droits de l'enfant ; la charte africaine des droits de l'homme et des peuples, la charte africaine des droits de l'enfant ; le protocole relatif aux droits des femmes, la déclaration des droits de l'enfants de 1989.La mise en œuvre de ces instruments juridiques est encore fragmentaire. Comme dans tous les accords internationaux, le plus grand défi est de passer de l'état de ratification à l'intégration de ces accords dans les législations nationales et leur mise en application afin que tous puissent jouir de leurs droits. Le droit international relatif aux droits de l'homme, dans sa forme actuelle, prohibe la discrimination et la violence contre les femmes et les enfants. Il représente le cadre juridique dans lequel les obligations des Etats en matière de promotion et de protection des droits fondamentaux des femmes et des enfants sont déterminées et évaluées. La pierre angulaire de cet édifice juridique est la convention sur l'élimination de toutes formes de discrimination à l'égard des femmes et la convention sur les droits de l'enfant. La crise économique mondiale, les conflits en cours ont entraîné des violences systématiques commises à l'encontre des femmes et des enfants. Ces violences se sont traduites au Sénégal par une dislocation de la famille et par l'effritement des solidarités traditionnelles. La vulnérabilité des femmes et des enfants au sein de la cellule familiale a entraîné le développement de pratiques telles que la mendicité, la délinquance, la prostitution, les enfants abandonnés, le mariage forcé, … L'analyse de la condition actuelle de la femme et de l'enfant au Sénégal nous amène à nous poser des questions suivantes : Il s'agit d'évaluer le degré d'intégration par le Sénégal des normes internationales dans son droit interne. Les entraves culturelles, religieuses et politiques ne constituent-elles pas un obstacle à l'effectivité des normes internationales ? Comment amener les praticiens à tenir compte des normes internationales dans le règlement des différends dans les rapports de familles ?
Ķīniešu musulmaņi hui pieder pie vienas no lielākajām Ķīnas etniskajām minoritāšu grupām. Maģistra darbs "Ķīnas musulmaņu hui vēsturiskā attīstība un etniskās īpatnības" ir veltīts šīs etniskās minoritātes izcelsmes meklējumiem, tās vēsturiskās attīstības galveno posmu izpētei un hui raksturīgo etnisko īpatnību analīzei. Līdz ar Ķīnas salīdzinoši jaunu atvērtības politiku, jautājumi par etnisko minoritāšu statusu Ķīnā kļuvuši ļoti aktuāli. Darba mērķi ir izsekot laika gaitā notikušajai hui etnisko īpatnību modernizācijai, izanalizēt, cik lielā mērā hui integrējušies haņ ķīniešu sabiedrībā, un noskaidrot, kā dažādos Ķīnas rajonos dzīvojošajiem hui atšķiras dzīves līmenis un dzīvesveids. Neskatoties uz to, ka hui tautieši nemitīgi konfrontējas ar straujo modernizāciju Ķīnā, salīdzinoši maza daļa hui musulmaņu spējuši saglabāt savu tradicionālo dzīvesveidu un paražas. Globalizācijas straujās attīstības rezultātā hui un haņ tautības ir satuvinājušas līdz saplūšanas robežai, taču gandrīz visi hui minoritātes pārstāvji joprojām stingri pieturas pie savas ticības tradīcijām. Maģistra darbs ir sadalīts divās daļās. Pirmā daļa "Hui vēsturiskā attīstība" ir sadalīta piecās nodaļās. Šeit sniegts hui tautības vispārējais raksturojums un izsekots viņu vēsturiskajai attīstībai. Pirmajā nodaļā izskaidrota etniskās piederības problemātika, kas ir atskaites punkts jebkuras etniskās minoritātes izpētē, un izanalizēta hui etniskā piederība. Otrajā nodaļā izsekots islāma attīstībai līdz pat Min dinastijas laikam. Darba trešajā nodaļā izvērtēti hui kopienu nostiprināšanās galvenie iemesli, kā arī sniegts ieskats 19. gs. konflikta situācijās ar haņ ķīniešiem. Nodaļa "Hui kopienu vajāšana 20. gs. otrajā pusē" veltīta hui protestu aprakstu apkopojumam, kas atspoguļo reālo situāciju, kas izveidojusies hui sabiedrībā attiecīgajā laika posmā. Darba piektajā nodaļā sniegts mūsdienu hui kopienu vispārējais raksturojums, kā arī piedāvāts viens no iespējamiem viņu klasifikācijas veidiem. Darba otrā daļa ar nosaukumu "Etniskās īpatnības un to izmaiņas mūsdienās" ir sadalīta septiņās nodaļās. Otrajā daļā apkopotas un izanalizētas hui kultūras galvenās iezīmes, kā arī izsekots to pakāpeniskai modernizācijai. Īpaši uzsvērtas tās etniskās īpatnības, kas tiek uzskatītas par noteicošajām šīs tautības dzīvesveida un kultūras izveidošanā, proti, valoda un rakstība, reliģiskās prakses, tradicionālie svētki, kas lielākoties ir cieši saistīti ar hui reliģiju – islāmu, laulības tradīcijas un mūsdienu ģimenes struktūra, izglītības problemātika, tradicionālie tautas tērpi, kā arī ēšanas kultūra un nacionālā virtuve. Katrai no šīm hui kultūras galvenajām iezīmēm veltīta atsevišķa nodaļa. Maģistra darbs izstrādāts, izmantojot vēsturiskās izziņas metodi ar antropoloģisku pieeju, analizējot iegūto informāciju vēsturiskajā un sociālajā kontekstā. Darbā ievietotas četras tabulas un divi attēli ar paskaidrojumiem. ; Chinese Muslims Hui belong to one of the China's largest ethnic minority groups. The master's thesis "Historical Development and Ethnic Characteristics of Muslims Hui in China" is devoted to the search for the origins of this ethnic minority, the study on its main historical development stages, and the analysis of the Hui significant ethnic characteristics. Due to the relatively new China's open policy, ethnic minority issues have become very topical in China. The objectives of the thesis are to trace the modernization of the Hui ethnic characteristics, analyze the extent to which the Hui have been integrated into the Han Chinese society, and to bring to light how the Hui lifestyle and the standard of living differ from each other depending on the China's region they inhabit. Despite the fact that the Hui have been constantly confronting the rapid modernization in China, a relatively small part of the Hui Muslims were able to maintain their traditional lifestyle and customs. As a result of the growth of globalisation, the Hui and the Han nationalities almost totally blended, however the majority of the Hui representatives still fully adhere to the traditions of their faith. The master's thesis is divided into two parts. The first part "Historical Development of the Hui" is divided into five chapters. It gives general characteristics of the Hui nationality, as well as the analysis of their historical development. In the first chapter ethnicity issues are elucidated, since they are considered to be the reference point for any ethnic minority research, and Hui ethnicity is analyzed. In the second chapter early development of Islam is traced back to the Ming Dynasty. In the third chapter of this paper the main reasons for the Hui community consolidation are evaluated, and an insight into the conflict situations with the Han Chinese in the 19th century is provided. Chapter "Persecution of the Hui communities in the second half of the 20th century" is devoted to the summary of the Hui protests and insurrections, which reflect the real situation that developed within the Hui society during the respective period of time. In the fifth chapter of the paper general characteristics of the contemporary Hui community are given, as well as one of the possible classification approaches to the Hui is offered. The second part "Ethnic Characteristics and Their Modification Nowadays" is divided into seven chapters. Main features of the Hui culture and its gradual modernization have been summarised and analyzed in the second part of the thesis. Ethnic characteristics that are considered to be determinative of the formation of this nationality's lifestyle and culture, namely, language and script, religious practices, traditional festivals, which are usually closely related to the Hui religion – Islam, marriage traditions and the contemporary family structure, education issues, traditional clothes, as well as the food culture and national cuisine are particularly emphasized. A separate chapter is devoted to all the abovementioned features of the Hui culture. The master's thesis was elaborated applying the anthropological method of historical inquiry. The obtained information was analyzed within both historical and social contexts. Four charts and two illustrations with explanations are included in the paper.
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Navigating challenging and complex civic spaces is nothing new for local organizations working to advance the rights and inclusion of LGBTI communities. Join NDI Senior Program Officer for Citizen Participation for a conversation with three partners from across the globe working to sustain their advocacy for equality and inclusion, while tackling some of the unprecedented challenges posed by the COVID-19 pandemic. Find us on: SoundCloud | Apple Podcasts | Spotify | RSS | Google Play Whitney Pfeifer: Navigating challenging and complex civic spaces is nothing new for local organizations working to advance the rights and inclusion of lesbian, gay, bisexual, transgender, and intersex communities. Regardless of the levels of tolerance and legal protection in a country, these groups know how to quickly adapt and utilize innovative approaches to maintaining their work and advocating for change. Although the COVID-19 pandemic has forced organizations to cancel Pride events, training, and in-person advocacy efforts, LGBTI organizations have been quick to respond and adjust, playing an integral role in meeting the basic needs of LGBTI individuals while utilizing online creativity to stay connected and sustain LGBTI community building. Today, we are joined by three partners from across the globe, each working to sustain their advocacy for equality and inclusion, while tackling some of the unprecedented challenges posed by the pandemic. We'll be speaking to each of these local partners to discover how they have successfully built digital communities that achieved real-life results. Welcome to DemWorks. In Panama, Fundación Iguales is working to shift social attitudes towards greater respect and acceptance of LGBTI communities. Part of this process includes collecting stories of how LGBTI communities are being impacted by COVID-19 and its response, demonstrating that as humans, we are all impacted by the pandemic, regardless of how we identify. We spoke with Ivan to learn more. Ivan, thank you for joining us. Ivan: Thank you. WP: Could you tell us a little bit more about the LGBTI community in Panama and the types of challenges LGBTI individuals face in building and maintaining a community? I: We are a country between Costa Rica, who just last month legalized civil marriage for same sex couples, and Colombia, a country with equal marriage since April 2016. We're a part of that less of the 30% of Latin Americans who live in a territory where marriage equality is prohibited. Moreover, are known for public policies that takes into consideration LGBTI persons. The challenges, there are many. As a gay person, for example, I'm not protected by any non-discrimination law, or the gender identity of the trans community is not part of what is respected by the government. There is unfortunately still a lot of stigma and discrimination for being queer. We're a small country where there's a strong control from conservatives and religious groups, but what are the good news, I guess? The civil society is finally organized, and organizations like Fundación Iguales are doing a marvelous work promoting the respect of our human rights, creating community, helping the LGBTIQ community to be more visible, and therefore more respected by the general public. We start a legal process to have marriage equality in Panama since 2016. We are very optimistic we will conquer in the courts and in the public opinion, by strategic innovative and emphatic messages of equality. WP: You alluded briefly to how Fundación is contributing to building and strengthening the community in Panama. Could you discuss the facts a little bit more about how Fundación is contributing to and strengthening during these uncertain times? I: First of all, with positive messages and with a clear presence in national conversations about the measures during the pandemic, highlighting the reality of LGBTI persons. We have had a very tough situation with restriction based on sex to restrain mobility of people here in Panama, and that had impacted dramatically the trans community and the nonbinary community of Panama, in some cases affecting their access to food and medicines. Yes, to be able to even go to the supermarket and buy bread and milk. We decided to join forces with other organizations, specifically with an organization called Hombres Trans Panamá. It's an organization conformed by trans men to create a solidarity network. The network was created for two main activities. The first one, it is to assist directly trans and non binary people who register for humanitarian assistance. We already covered 120 people who were in need of food and medicines. The second part of that program is an online survey to register discrimination cases for the trans community during the quarantine time. We have already had the report of 26 cases, mostly of trans person who were restricted to enter supermarkets to buy food because their gender identity or expression did not match what the police "expect" from them that day. That report was sent to the government, to regional organizations that monitor human rights, and we hope that impact possibly their lives. For other programs that Fundación Iguales is promoting during this times of pandemic, one that is very important is a series of podcasts called Panademia LGBTIQ+, a program of Fundación Iguales with [foreign language 00:06:20], which is an independent group of journalists to highlight stories of LGBTI persons during these times, telling their stories, especially the trans community. WP: That sounds like a lot of excellent work and strengthening the collaboration between groups has been really effective, I think, in this COVID pandemic situation. I: Indeed. WP: You alluded briefly to these podcasts. Are there other forms of technology that Fundación is using to continue the work that you're doing? I: Yes, and that's very interesting because we have to reinvent our work, basically. Just before COVID, we finished a super nice, unprecedented program going through the different provinces of Panama that we call the human rights tour, with the idea to be more democratic on the contents of human rights, specifically talking about Inter-American Court of Human Rights decision on equal marriage and gender identity, the Advisory Opinion 24. It was such a success and we planned to right away continue around the whole country. With this situation we have, being confined at home with mobility restrictions, we have to change all that, but we were lucky to have a strong presence in social media with a robust content that we were able to share and build from it. Also, our capacity of doing initiatives jointly with other NGOs like I mentioned before and you highlight, were also key to show the work that we were doing on respecting human rights. That coordination and collaborations, like the podcast example, the solidarity network, the level of infographic videos and social media interactions of Fundación Iguales are very solid. Since we dedicate an important part of our work to be present in national and international platforms for political participation, that allowed us to be more visible and not to be forget during these complicated times, WP: It sounds that you've been able to pivot pretty smoothly and quickly, despite I'm sure what have appeared to be challenges that we're all facing during the pandemic. Would you be willing to talk about kind of the role and benefits of partnering with international organizations such as NDI in your work? I: When I started Fundación Iguales, I was very privileged to know that working with international organizations like NDI was essential. I lived almost eight years in Washington, D.C., And before that I studied in New York City, and I worked for almost eight years in multilateral organizations. That experience gave me a different look to understand how, and how specifically a country like Panama, a country with so many challenges, with the lack of the government support and local support, I would say, organizations and enterprises and so on ... so for me, it was very important to know that a key part of my work was to knock some doors abroad because it's essential to boost the work that we do here. Definitely, without the help, assistance, donations and more important, the moral support of embassies and organizations like NDI, our work would have been way more difficult than what actually is. WP: As NDI, we like to partner and collaborate with our partners and recognize you as the experts and provide the technical assistance and guidance as needed. So it's good to hear that this has been beneficial for Fundación. My last question is about what's next for Fundación? I: We're very focused that we want a social change for our country in a social change for good. We want a Panama where all persons will be respected and where they can all be happy. We want Panama to join the club of countries where same sex couples can have the support and protection of the government, and more importantly, where society in general welcomes their families. We're trans persons can fully live and decide about their dreams and lives. And we're going to conquer that by strategic campaigns, with messages, with empathy. WP: Thank you, Ivan, for taking the time to speak with us. We look forward to seeing what Fundación is able to do in creating a safer and more equal space for LGBTI communities in Panama. I: Thank you, it's been a pleasure. WP: For more than 35 years, NDI has been honored to work with thousands of courageous and committed democratic activists around the world to help countries develop the institution's practices and skills necessary for democracy's success. For more information, please visit our website at www.ndi.org. You've heard about how an organization is engaging with communities and collecting stories to plan for future advocacy efforts from Fundación Iguales. But what happens when you are in the middle of a project, when things get disrupted? LGBTI communities in Romania successfully organized to prevent an amendment to the constitution that would ban same sex marriage that was put to a referendum in 2018. In the aftermath of these efforts, there was a need to establish priorities moving forward and create space for dialogue within the community about the next steps for the overall movement. Mosaic organized different segments of the LGBTI community, including transgender communities, LGBTI, Roma, women, and older people to build consensus around an advocacy agenda moving forward. In the midst of these community outreach efforts, COVID-19 happened. Vlad Viski, executive director of MosaiQ is with us. Vlad, thanks for joining us. Vlad Viski: Thank you for having me. WP: Can you tell us a little bit more about your project? VV: Between 2015 and 2018, in Romania, there was a national campaign to change the constitution and ban gay marriages, initiatives which were supported by conservative groups and a large share of the political party. For three years, in Romania, society has been talking, probably for the first time in a very serious manner, about LGBTI rights, about the place for the LGBT community in society. This conservative effort ended with a failure at the polls for the referendum to change the constitution, only 20% of Romanians actually casting the vote for this issue when the minimum threshold of votation, of turnout, was 30%. This was possible with quite a successful campaign coming not from not only from MosaiQ but from other LGBTI organizations in Romania throughout the country. We all kind of went on the boycott strategy, we're actually asking people to boycott the referendum because human rights cannot be subject to a popular vote. Once the referendum in 2018 failed in Romania, there was a question in the community. What should we do next? How should our agenda look like for the next couple of years? We at Mosaic, we really tried to focus and we really thought the issue of intersectionality as being extremely important. This is how the idea of this project started, Engage and Empower was the name of the project. It focused on six groups within the LGBT community: transgender people, LBTQ women, elderly, people living with HIV, Roma LGBT people, and sex workers. WP: Could you talk a little bit more about how the organization is trying to maintain momentum in this community building efforts, despite what's going on with the pandemic? VV: We at MosaiQ, we had to reimagine some of the projects that we were involved in, so that included canceling events or postponing them or rescheduling for the fall. But the problem is also that we don't really know the timeline for this story or when it will end. We've had issues related to personal issues of people in the community. People living with HIV were not getting their treatment due to the fact that hospitals were closed except for the coronavirus. Then we've had issues related to sex workers not being able to work anymore. The issue of poverty has been quite an important issue. A lot of people have been laid off, a lot of people were not able to pay rent, a lot of people were either in unemployment benefits, and so on. At the personal level for us and as an organization, all of a sudden we got a lot more messages from people asking for help. We've tried to help them on a case by case basis. We are not a social health kind of organization, but we've tried to fix as many problems as we were able to. Then throughout this, and actually talking about issue of intersectionality and the issue of the project and the way we work with the Roma LGBT community, what we've witnessed throughout this pandemic and the lockdowns, especially, was an increase in violence, against Roma people from the police. So together with colleagues from civil society, especially Roma groups, we had to monitor hate speech in the media, monitor cases of abuse and violence from the police, and also make statements and letters to official institution, to the president and the prime minister and so on. So for us, it was an issue of also solidarity with other groups affected by the pandemic. WP: I believe that you've had to move some of your activities online, correct? VV: That was another part, which we kind of tried to make the best out of the situation. We felt that there were a lot of young kids, for example, who, because schools were closed, they had to go back and live with their homophobic parents. A lot of organizations, LGBT organizations in Romania were not able to have the Zoom meetings with their volunteers because they were living with homophobic or transphobic parents so they could not reveal what they were doing or who they were talking to. So the issue of depression and psychological pressure that comes on people being locked down, people trying to survive throughout this pandemic, we decided to have a campaign online, which was called MosaiQ Quarantine, and that included parties online in order to support queer artists who were not able to earn any money because there were no gigs. We organized these online parties and we paid them and we supported their work. Then we had the zoom talks with, or like talks online, with all of the organizations and groups in Romania, LGBT groups, to kind of better see the situation on the ground in different cities in Romania. That was for us extremely important because we felt like there was a need to have this dialogue within the community. Then we had the all sorts of posts on social media and different kinds of events. We also talked with organizations from the region, from the US, from Moldova, from Russia, to kind of see what the feeling also over there. So for us, it was quite an exercise to take advantage of the fact that using social media and using online tools, we were able to reach out to people who otherwise would not have been able to participate in our events, being so far away. WP: It sounds like Mosaic has certainly stepped up to the challenges. Could you just briefly talk about what NDI support has meant to Mosaic? VV: I think the project funded by NDI was extremely important, both for the community ... right now, we have an active Roma LGBT group. We have all of these, the issue of intersectionality being put on the agenda. We have the [inaudible 00:19:36] sports, which is a sports club run by women who is also trying to grow based also on the support that Mosaic has offered through NDI. We've had, at the Pride last season, the first Roma LGBT contingent putting the issue on the agenda. So for us, in many regards, this project kind of focused us more on this intersectional approach to activism and the need to include all voices within the community. The trust that they had in us was very important. WP: I'm glad to hear that it's been a fruitful partnership, both for NDI and Mosaic. Vlad, thank you so much for taking the time to speak with us. VV: Oh, that's it. WP: We'll be back after this short message. To hear more from democracy heroes and why inclusion is critical to democracy, listen to our DemWorks podcast, available on iTunes and SoundCloud. Before the break we heard from two partners using digital platforms to create and support communities. But how are groups sustaining their online networks and communities once created? Rainbow Rights trained paralegals in the Philippines on legal issues related to sexual orientation and gender identity and how to support LGBTI communities. Through Google Classroom, these paralegals formed an online network to help communities facing discrimination and violence. Eljay, welcome to our podcast. Could you tell us a little bit more about the paralegal support project? Eljay: Yeah. One of the main components of our community paralegal program is to create a national online platform wherein all of the trained paralegals of our organization will be able to share their experiences, their cases, and they could also refer some of the difficult cases to us. So that's the main idea. It's just that it gained a deeper significance in this COVID-19 pandemic that we're experiencing because a lot of legal organizations hurried to do to do what we had been doing in the past year, which is to create an online platform. Right now, even though there's a lot of problems in the Philippines barring the central autocracy, we have been maintaining the platform. People are still referring cases to us and we are working on those cases. Part of the deeper significance that it has is in the Philippines, human rights violations have increased because of the lockdown. So it became a source of reporting documentation for these human rights violations during the lockdown. We did not expect that it will evolve that way but we're happy that it has, and despite some connectivity issues in the Philippines, it has been reaping as well. WP: So when you're talking about the program, there've been increased human rights reports, is that generally more broad human rights abuses? Or are we talking specifically to the LGBTI community? E: Yeah, we accept every report on numerous violations, but we take on the LGBTI human rights violations specifically. When we receive human rights violations that is not really in our lane, so to speak, we refer them to bigger organizations. We have seen increased numerous violation against the LGBTQI community here. WP: You had mentioned that Rainbow Rights fortunately had organized the training for the paralegals before the pandemic hit and already have a plan in place to use online platforms, which was Google Classroom, to create this network across the country. You've briefly referenced what the current situation is like now, but could you go a little deeper into that? What kind of challenges is Rainbow Rights facing in continuing to engage with the community? E: As I have mentioned, maybe a bigger challenge is the connectivity issues in the Philippines. We don't have good internet here, and that's a challenge. It's also challenged to keep the interest level of our paralegals and keep them engaged. That is also challenged because they have bigger problems now. Because of the pandemic, they're thinking of their health, they're thinking of their livelihoods, and that is a challenge during these times. However, before the pandemic, we also saw that we had to be creative at the level of interest, so that's a challenge. The situation, it's working. Overall situation's working. We have referrals, we continue to share modules in our platform, refreshing their memory on the training. We also try to be light. There are some light moments so that they be so that they keep themselves also, the interest level is high and that they see us and they trust us in maintaining this platform. WP: You alluded to the fact that it's often difficult to maintain interest of your paralegals when engaging online. E: Basically, we had a two-pronged approach on this. One is to find the people who has a genuine interest to serve the community. So in our selection process, we have chosen people who have track records of service in their communities. The other side of the approach is to build on the spirit of camaraderie, friendship, and community solidarity between us. So even before the pandemic, we have been setting up calls and checking on them, even adding them on Facebook and Twitter just to continually engage with them. I think that's a big part of our strategies. We're also looking to ... I think in my personal view, I think a lot of what they do is labor, so I think in the future, we will be able to compensate them for their efforts in their community and we're looking into that as well. WP: That's really interesting. Could you speak a little bit more to the role and benefits of partnering with international organizations such as NDI in your work and as well as helping to sustain this national network? E: Yeah. I think it's invaluable. Foreign support, foreign funding support such as the NDI had been really great for us. We have been envisioning this project for a long time and NDI gave us the opportunity to really implement it. They also gave us a level of freedom in how to execute the program because there's a recognition that we in the ground know how to solve our problems. But there's also a lot of technical support aside from the funding. Like in digital security, NDI has given us a lot of resources, even given us a training for this and how to secure our online platforms. They also provided a lot of coalition building resources. So there, and I think we are also sharing what our experience with NDI to our other funders, because I think with NDI, we had a lot of freedom and we had a lot of support because you guys always check on us, so that's great. WP: Well, I'm glad to hear that NDI is taking care of our partners. Thinking about how June is Pride Month for a lot of communities around the world, and Pride is often equated to the community of LGBTI people around the world how would you say Rainbow Rights efforts have contributed to strengthening the community in the light of the violence and the discrimination that LGBTI people face on a daily basis in the Philippines? E: Since 2005, Rainbow Rights has been doing this approach wherein we come ... a top down approach at the policy level, but we also complement it with from the grassroots, bottom up approach. We make sure that whatever we bring at the policy level, it is informed by our grassroots services. I think that's one of our biggest contribution, is to really complement policy with experience on the ground. Most of the policies that we've pushed for is really coming from what our experiences and what are the real needs of the people that we serve in the communities. I think that's one of our biggest contributions in our approach. We're not just the legal, we don't just bring cases to court. We don't just bring legal expertise, but we also inform it with community level approaches and grassroots approaches. WP: Well, thank you LJ again for taking the time to speak with us and telling us a little bit more about how Rainbow Rights is contributing to a holistic support system to the LGBTI community in the Philippines. E: Thank you so much for this opportunity. WP: Thank you to Ivan, Vlad, and Eljay for sharing their experiences and for the work you're doing to advance LGBTI equality and inclusion, and thank you to our listeners. To learn more about NDI or to listen to other DemWorks podcasts, please visit us at ndi.org
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Here we go again. Another "obituary" for libertarianism. While Salon Magazine declares that we all live in a "libertarian dystopia," and a new brand of big‐government conservatives promise to free the Republican party and American government from their libertarian captivity, Barton Swaim declares in the Wall Street Journal that a new book "works as an obituary" for libertarianism. That's not a characterization that I think the authors—Matt Zwolinski and John Tomasi—would accept of their book, The Individualists: Radicals, Reactionaries, and the Struggle for the Soul of Libertarianism. Swaim notes that the book surveys many different kinds of self‐styled libertarians over the past two centuries, and that the authors lay out six "markers" that libertarians share: property rights, individualism, free markets, skepticism of authority, negative liberties, and a belief that people are best left to order themselves spontaneously. Not a bad list, significantly overlapping with the list of seven key libertarian ideas that I laid out in the first chapter of my own book, The Libertarian Mind. He goes on to argue, following the authors, "In the 21st century, the movement in the U.S. has consisted in an assortment of competing, often disputatious intellectual cadres: anarchists, anarcho‐capitalists, paleo‐libertarians (right‐wing), 'liberaltarians' (left‐wing) and many others." Somehow he leaves out actual libertarians, such as those who populate the Cato Institute, Reason magazine, the Objectivist world, and much of the Libertarian Party. Indeed, a few lines later he cites the "diversity" of "the priestess of capitalism Ayn Rand, the politician Rand Paul and the billionaire philanthropist Charles Koch"—none of whom would fall into any of the esoteric categories that he suggests make up modern libertarianism and in fact belong to actual libertarianism or its penumbras. The whole review is ahistorical. Swaim never mentions classical liberalism, the revolutionary movement that challenged monarchs, autocrats, mercantilism, caste society, and established churches beginning in the 18th century. Liberalism soon swept the United States and Western Europe and ushered in what economic historian Deirdre McCloskey calls the "Great Enrichment," the unprecedented rise in living standards that has made us moderns some 3,000 percent richer than our ancestors of 1800. The ideas of the classical liberals, including John Locke, Adam Smith, and the American Founders, are those that animate modern libertarianism: equal rights, constitutional government, free markets, tolerance, the rule of law. Zwolinski and Tomasi say that "what sets libertarians apart is the absolutism and systematicity" with which we advocate those ideas. Well, yes, after 200 years of historical observation and philosophical and economic debate, many of us do believe that a firmer adherence to liberal/libertarian ideas would serve society well. We observe that the closer a society comes to consistent tolerance, free markets, and the rule of law, the more it will achieve widespread peace, prosperity, and freedom. Swaim insists that libertarians do not engage "with ultimate questions—questions about the good life, morality, religious meaning, human purpose and so on." He's wrong about that. Adam Smith wrote The Theory of Moral Sentiments. F. A. Hayek stressed the importance of morals and tradition. Ayn Rand set out a fairly strict code of personal ethics. Thomas Szasz's work challenged the reductionists and behaviorists with a commitment to the old ideas of good and bad, right and wrong, and responsibility for one's choices. Charles Murray emphasizes the value and indeed the necessity of community and responsibility. Libertarian philosophers of virtue ethics find the case for limited government to be based on the search for the good life. Swaim would be on more solid ground to say that libertarianism does not presume to tell individuals what to believe and how to live. Separation of church and state and all that. As I wrote in a letter to the Journal (not yet published), Swaim refers to the "studiously amoral philosophy of libertarianism." A popular summary of libertarianism, "don't hit other people, don't take their stuff, and keep your promises," is just the basic morality that allows human beings to live together in peace. As for his claim that libertarianism is dead, that this book is an obituary, I refer Swaim again to all the people who complain that we're living in some sort of libertarian world. Libertarians often feel depressed; they believe the world is on "the road to serfdom." But in fact the world is far freer in this century than ever before in history. Free markets and free trade, an end to slavery and caste societies, representative government, and the rule of law now govern the Western world and much of the rest. Most of the Cato Institute's website comprises complaints about the malfeasance of the U.S. government. But in the bigger picture, libertarians have had much success. In the roughly 50 years since I started thinking about politics, one could point to such successes as: the end of conscription in the United States social, economic, and political equality for women dramatically lower marginal tax rates freer trade deregulation of major industries such as airlines, trucking, communication, and finance the almost total demise of communism and the consequent discrediting of socialism and central planning the reorientation of antitrust policy to a consumer welfare standard expanded First Amendment protections expanded Second Amendment protections the progress of gay rights and gay marriage growing opportunities for school choice a slow erosion of the war on drugs I could go on. None of these are total victories. No ideology achieves all of its sweeping vision, at least not without a military conquest of the government and the ability to rule by decree—and those experiments are nothing to emulate. In various parts of the world bad ideas are back—socialism, protectionism, ethnic nationalism, anti‐Semitism, even industrial policy. The libertarian challenge is to join with other liberals—Reaganite conservatives, free‐speech liberals, people who are "fiscally conservative and socially liberal"—to push back against these bad resurgent ideas. But this record of accomplishment is no obituary.
Rad donosi podatke o Samueleu Mayländeru (1866. – 1925.), socijalističkom vođi kasnohabsburške Rijeke, i njegovoj obitelji. Mayländeri su bili podrijetlom židovi iz jugozapadne Ugarske, doseljeni u Rijeku krajem 19. stoljeća. Doseljeni Mayländeri uspješno seintegriraju i asimiliraju u riječko i sjevernojadransko građansko društvo, neki udajom za pripadnike građanskih obitelji i obraćenjem na katoličku vjeroispovijest, a drugi uspješnim poslovnim karijerama. Zbog pomanjkanja primarne građe teško je dati odgovor na jezične prakse među pripadnicima obitelji. Ipak, iz objavljenih nekrologa u riječkim novinama, dokumentacije iz gimnazijskih dana i bračnih veza može se zaključiti kako je obitelj bila višejezična. Istraživanje je biografije samoga Samuelea Mayländera problematično jer, također, ne posjedujemo građu iz koje možemo neposredno razabrati njegove političke, nacionalne ili vjerske preferencije. Svakako, Samuele Mayländer bio je socijalističkoga opredjeljenja, kasnije i prvi predsjednik Komunističke partije Rijeka, ali i ličnost koja je bila pod utjecajem dominantne riječke talijanske kulturne paradigme. Studij medicine u Beču, javna angažiranost i politička aktivnost ukazuju na Mayländerova opredjeljenja, ali, kao i ugarsko židovsko obiteljsko podrijetlo, i na njegovu višejezičnost. Na kraju, rad prati biografske podatke o Pavlu Kirchenknopfu, metalurškom radniku rodom iz Ugarske, koji početkom 20. stoljeća doseljava u Pulu i kasnije s obitelji u Rijeku. U Rijeci je Pavle Kirchenknopf označen kao socijalistički, odnosno komunistički aktivist i takav zapamćen od lokalne historiografije. Biografija Pavla Kirchenknopfa korisna je za propitkivanje spoznaja o osobama radničkoga podrijetla i pitanja njihovih jezičnih praksi. Prema sporadičnoj građi, iz matičnih knjiga rođenih u Puli i migracijama Kirchenknopfa može se pretpostaviti kako se obitelj služila s više jezika. Zaključno, rad ukazuje na to kako pored pitanja višejezičnosti, socijalne i ekonomske teškoće trebaju biti uzete u obzir u društvenim i kulturnim povijestima sjevernoga Jadrana u kasnohabsburškom razdoblju, teškoće koje ostaju u pozadini idealiziranjem višejezičnoga habsburškog svijeta. ; The article provides data on Samuele Mayländer (1866–1925), socialist leader in late Habsburg Fiume/Rijeka, and his family. The Mayländer family were Jews from southwestern Hungary who had settled in Rijeka at the end of the nineteenth century. Following their move, the Mayländers successfully integrated and assimilated into the bourgeois society of Fiume/Rijeka and the northern Adriatic, some marrying members of bourgeois families and converting to Roman Catholicism, others having successful professional careers. The lack of primary sources makes it difficult to delineate language use among members of the family. However, through quoted obituaries in Rijeka's newspapers, data of the local gymnasium, and marriages, it can be concluded that the family was multilingual. Research on Samuele Mayländer's biography in particular is problematic since, again, there are no primary sources to understand his national, religious, or political preferences. However, it is clear that Samuele was a dedicated socialist. Later in life, he was the first president of Fiume/Rijeka's communist party, but also someone under the influence of Fiume/ Rijeka's dominant Italian cultural paradigm. His medical studies in Vienna, his public engagement and political activities, display Mayländer's sympathies, but also his Hungarian Jewish family background, his multilingualism. Finally, the article follows the biographic data of Paolo Kirchenknopf, a metal worker from Hungary who, at the beginning of the twentieth century, emigrated to Pula, and with his family later moved to Fiume/Rijeka. In Fiume/Rijeka, Kirchenknopf is marked as a socialist – more precisely as a communist activist – and is remembered as such in local historiography. The biography of Kirchenknopf is useful in that it allows one to gain knowledge about figures from working-class backgrounds and their linguistic practices. Based on various, scattered sources – from records of birth in Pula and Kirchenknopf's migrations – it can be estimated that this family used more than one language. In conclusion, the article points out how, aside from the question of multilingualism, social and economic difficulties have to be taken into account in the social and cultural histories of the northern Adriatic in the late Habsburg period – difficulties that remain in the background by idealizing the multilinguistic Habsburg world. ; Il saggio offre notizie su Samuele Mayländer (1866–1925) leader socialista della Fiume tardo asburgica e sulla sua famiglia. I Mayländer erano ebrei originari dall'Ungheria sudoccidentale, immigrati a Fiume verso la fine del 19 secolo. Gli immigrati Mayländer si integrano e assimilano con successo nella società borghese fiumana e nord adriatica alcuni sposandosi con membri di famiglie borghesi e convertendosi al cattolicesimo, altri intraprendendo carriere di successo. Causa la mancanza di fonti primarie è difficile desumere le pratiche linguistiche dei membri della famiglia. Tramite necrologi pubblicati nei giornali fiumani, documenti del periodo ginnasiale e i matrimoni, è possibile desumere che la famiglia era plurilinguistica. La ricerca sulla biografia di Samuele Mayländer è pure problematica perché non possediamo documentazione che possa in modo diretto farci desumere le sue preferenze politiche, nazionali, religiose o politiche. Certamente, Samuele Mayländer si considerava socialista, successivamente fu primo presidente del Partito comunista di Fiume, ma anche una personalità influenzata dal paradigma culturale italiano fiumano. Lo studio di medicina a Vienna, l'impegno pubblico e l'attività politica, dimostrano le simpatie del Mayländer ma, come le sue origini famigliari ebraiche ungheresi, anche il suo plurilinguismo. Infine, l'articolo segue i dati biografici su Paolo Kirchenkopf, operaio metallurgico originario dall'Ungheria che all'inizio del 20 secolo emigra a Pola e di seguito, con la famiglia, a Fiume. A Fiume Paolo Kirchenkopf è etichettato come attivista socialista ossia comunista e come tale ricordato dalla locale storiografia. La biografia di Paolo Kirchenkopf è utile per conoscere le biografie delle persone di estrazione operaia e la questione della loro passi linguistica. In base a documentazione sporadica, libri di nascita di Pola e le migrazioni dei Kirchenknopf, si può ipotizzare che la famiglia si serviva di più lingue. In conclusione, il lavoro indica come accanto alla questione del plurilinguismo le difficoltà sociali ed economiche devono essere prese in considerazione nelle storie sociali e culturali dell'alto Adriatico nel tardo periodo asburgico, difficoltà che rimangonoi sullo sfondo dell'idealizzato mondo plurilinguistico asburgico.
Terrorism has been one of the most documented and studied phenomena of the 21 st century. After the end of the Cold War, the dichotomized views of the West and a deranged infinitesimal number of Muslims seemed to present a case for a clash of civilizations. Islamic terrorist groups were baying for the downfall of unlslamic Arab governments to make way for a transnational Islamic state administered by Sharia. The US and her "lackeys" were perceived to be supporting Arab states in putting political Islam down and in the 1990s became the priority target of lslamic terrorists. The long-arm of jihadism first shocked Australia when Jemmaah Islamiyah, once Southeast Asia's largest and most sophisticated terrorist organization, killed 202 people in Bali in 2002. Subsequent years bred subsequent terror as JI bombings repeatedly rocked the Indonesian archipelago. Little did many realize, much less those who purported to be experts in the field, that this jihadi fervor had long existed on Indonesia's islands and that there were deeply entrenched historical grievances these groups held that went far beyond the factor of external "Arab" ideological influence. The impact of the Darul Islam rebellion in the early years of the Indonesian republic has been the most salient source of a domestically developed jihadi narrative of the 20th century. This narrative has mythologised the deeds of mujahidin (holy warriors) while, at the same time, perpetuated aparanoia of Christian evangelism and an embittered feeling for the secular-orientation of the Indonesian state. This narrative has constituted a central source' of inspiration for succeeding generations of mujahidin wannabes. The founders of Jemaah Islamiyah, Abu Bakar Bashir and Abdullah Sungkar, were two such wannabes. Jemmah Islamiyah did not become operational until after the death of Suhgkar in 1999. Under the feeble leadership of Bashir the organization experienced a schism of sorts after the first Bali bombings. Hit hard by arrests and a loss of popular support, the ideological foundations of JI have fractured into three streams that express distinctly different ideas of jihad. The first, headed most prominently by Abu Rusdan, believes indiscriminate bombings are invidious, that the community is not yet ready to wage jihad and that dakwah (proselytisation) needs to be carried out until it is. This long-term view of jihad still aspires to an Islamic state administered by Sharia and still encourages terrorist training and hateful sermons. The second, a Ia the deceased 2005 Bali bombings mastermind, Noordin Mohammed Top, takes a much more immediate and internationalist approach to jihad. It advocates repeated bombings performed by a disparate collection of cells that work towards the same goal and targets: Westerners and Western interests. The third, epitomized by the Dulmatin-Aman Abdurrahman training camp uncovered in Aceh last year, seeks to create a qaidah amanah (safe base) in which to implement Sharia, build a strong and committed community and proto-Islamic government. This base becomes the first building block of an Islamic state and is from where military attacks are then carried out on the godless kufir (infidel) armies. These streams are by no means exclusive, their membership is fluid, as is their organizational affiliations. For example, one niche, individual or 'freelance' jihad is of growing portent. It requires no organizational or societal sanction. Lastly, the most virulent and present latter two streams are quick to regenerate after police crackdowns and hard to detect. At the beginning of the 'War on Terror', governments stumbled through the dark, unsure of what or who the threat was, and they demanded analyses to light their way. Top on the list was radicalization: how and why does one come to the decision to engage in unconscionable acts of terrorism? Psychological profiling was largely unhelpful and there was no socio-economic evidence that could draw the silhouette of the depraved masses as the profile of the modern Islamic extremist. As the threat to Western nations became better understood, the field of Indonesian terrorism continued to suffer a dearth of scholarly inquest. Today, this dearth is as persistent as ever and new ideas about the radicalization process are sorely in arrears. The research conducted for this paper fleshes a new insight into the field. As the very empirical International Crisis Group reports make plain, terror networks in Indonesia revolve. around familial bonds (brought about by marriage and a family history of involvement in Islamism in particular), networks of pesantren (Islamic boarding schools) and the fraternity of Islamic ikhwiyah (brotherhood). These characteristics make Indonesian radicalization an exceptional case to the rest of the world. It also differentiates the step-by-step process of radicalisation in Indonesia, which becomes more complex to untangle and see in a linear fashion. Lastly, socialisation produces individuals in Indonesia that are more susceptible to the preachings of charismatic senior religious figures and the in-group dynamics that bind members together in terrorist networks. Coupled with the above characteristics, these factors result in an exacerbated likelihood that an individual will be radicalised. The onus to act has fallen ever more heavily on Susilo Bambang Yudhiyono's shoulders. Years of publicly steely rhetoric has now fallen short and his policy position, hesitant over its potential to incense backlash of perceived thoghut (unlslamic) oppression, has been galvanized to a serious head-on confrontation. This has been in the face of public outcry over a string of recent bombings and Islamic vigilante violence. It would be overly dramatic to say Indonesia is poised over some precipice. Increasing the prosperity of the average Indonesian by dradicating corruption, improving public infrastructure and attracting investment are far more important issues. However, Indonesia is at a place where long-term policies to excise Islamic terrorism can be realized before the momentum is lost and the country falls back into the same pattern of attack-crackdown-regenerate that has allowed jihadism to survive.
Wie gestaltete sich adlige Erziehung im Übergang vom Mittelalter zur Neuzeit, noch vor dem auch bildungsgeschichtlichen Wandel durch Reformation und Humanismus? Wie ist in diesen Zeiten ein junger Prinz für seine künftigen Aufgaben als Herrscher und Politiker vorbereitet worden? Gab es einen bestimmten Kanon von Fächern oder Lehrinhalten, deren Vermittlung durch Unterricht oder auch durch adlig-höfische Sozialisation eine spezifische, an seiner hohen Stellung und Verantwortung orientierte Bildung und Ausbildung eines Fürstensohns zum Ziel hatte? Diesen Fragen, welche die historische Forschung bisher weitgehend vernachlässigt hat, geht die Trierer Dissertation nach. Sie bietet damit die erste ausführliche und quellengestützte Darstellung der Kindheit und Jugend Karls V., die in den großen Biographien immer voreilig übergangen wird, wo meist ein bereits "fertiger" Kaiser in Erscheinung tritt. Ein Blick zurück auf die direkten Vorfahren - Kaiser Friedrich III., Kaiser Maximilian I. und Karls früh verstorbenen Vater, Philipp den Schönen - erkundet die Traditionen und Formen habsburgisch-burgundischer Fürstenerziehung, ihren Platz sowie ihre Organisation und personales Umfeld am Hofe. Der frühe Tod des Vaters und die psychische Labilität der Mutter bestimmten Karls Kindheit und Jugend. Anstelle der leiblichen Eltern waren es Großvater, Tante und Erzieher, die sich um ihn bemühten; daneben weitere Lehrer - darunter Adrian von Utrecht, der spätere Papst Hadrian VI., und Erasmus von Rotterdam, aber auch nicht wenige aus den spanischen Ländern -, Beichtväter und Edelknaben, die das soziale Umfeld der Erziehung komplettierten. Somit befand sich der Zögling inmitten verschiedener Interessengruppen, die in Konkurrenz untereinander sowie gemäß eigener Vorteile und Absichten agierten. Schon früh musste der junge Habsburger zu der Rolle finden, die nicht nur seine Familie, sondern auch die großen europäischen Dynastien von ihm erwarteten; denn es ging in erster Linie um Kontinuität und Berechenbarkeit, in der Familie wie in der Politik. Oft genug wurde der im höchsten Grade umsorgte wie überwachte, lange unselbständige Prinz zum Spielball der stark divergierenden Interessen seines Umfeldes, was sich auch an der Praxis der zahlreichen Heiratsoptionen zeigte, in die er ungefragt "eingepasst" wurde. Die Jugendjahre Karls V. spielten sich am Hof seiner Tante, Margarete von Österreich, ganz im burgundischen Milieu ab, das ihn kulturell und politisch prägte. Einen nachhaltigen Eindruck hinterließ hier die burgundische Rittertradition, aufs höchste symbolisiert im Orden vom Goldenen Vlies. Die Erziehung Karls, der in den ersten Jahren zusammen mit seinen Schwestern unterrichtet wurde, verlief im Prinzip zweigleisig. Neben einer fundamentalen religiösen Unterweisung durch Geistliche und Beichtväter konzentrierten sich seine Lehrer - Gelehrte wie Höflinge - einmal auf die Vermittlung eines angemessenen, gelehrten Bildungswissens und dann aber vor allem auf das praktische Handlungswissen, dabei insbesondere auf die adlige Sozialisation im Milieu des Hofes. Erziehung und Ausbildung blieben immer pragmatisch auf die späteren Aufgaben des Regierens, der Politik und der herrscherlichen Repräsentation ausgerichtet. Die Wirkung dieser Erziehung lässt sich exemplarisch fassen in Karls während der späteren Jahre konsequent verfolgten Familienpolitik, die von den Betroffenen allerdings nicht immer kritiklos akzeptiert wurde. Stationen seiner Persönlichkeitsentwicklung, die sich über viele Jahre, wenn nicht das ganze Leben, hinzog, werden vor diesem Hintergrund beleuchtet. Als die wohl prägendste Erfahrung auf dem schweren Weg vom früh verwaisten, schwächlichen und meist unsicher wirkenden Knaben zum selbständig agierenden Monarchen kann Karls erste Reise nach Spanien im Jahre 1517 gesehen werden. Hier stieß er erstmals auf offene Ablehnung und sah sich mit unerwarteten, bis dahin völlig fremden Problemen konfrontiert. Zugleich bedeutete sein Regierungsantritt als spanischer König für ihn persönlich eine entscheidende kulturelle Neuorientierung. ; What forms did the upbringing and education of young noblemen take during the transition from the middle ages to modernity, before the onset of the reformation and humanism? How was a young royal prepared for his future twin roles as a ruler and politician? Was there a standard curriculum or set of subject matters to be conveyed - either through direct instruction or more indirectly through socialization at court - that was tailored specifically to a royal- high position and responsibilities? These questions, which have been largely ignored by historic research, are at the heart of this dissertation from Trier, Germany. The paper offers the first extensive and sources-based examination of the childhood and adolescence of Charles V, a period of his life that often receives only cursory attention in traditional biographies, which tend to feature a "full-fledged" emperor appearing on the scene. An examination of the upbringing of his direct ancestors - Emperor Frederick III, Emperor Maximilian I and Charles" father, Philippe the Handsome, who died when Charles was still young - explores how young noblemen were raised under Habsburg and Burgundy traditions and customs, as well as their position at court and the organization of, and influences on, their personal lives. The early death of his father and mental instability of his mother dominated Charles" childhood and adolescence. Instead of his natural parents, he was raised by his grandfather, aunt and tutors. A number of teachers were influential during his upbringing, among them Adrian of Utrecht, who was later to become Pope Hadrian VI, as well as Erasmus of Rotterdam and a number of tutors from Spain. His social surroundings were rounded out by confessors and the sons of other noble families. As a result, Charles found himself at the center of a web of people with different agendas, who acted in competition with one another and primarily to further their own interests and goals. The young Habsburg heir early on had to fill the role that was expected not just by his family, but by other European dynasties as well; the highest priorities were continuity and predictability, within the family as well as in politics. Coddled and under constant close supervision, the prince long lacked autonomy and self-reliance and was a pawn of diverging interests at court, a situation that was reflected in the many marriage scenarios into which he was maneuvered without his own input. Charles V spent his youth at the court of his aunt, Margaret of Austria, where he was fully immersed in the Burgundy milieu that would shape him culturally and politically. An especially strong influence on the young royal was exerted by Burgundy- knighthood traditions, as exemplified by the Order of the Golden Fleece. Charles was initially educated alongside his sisters, and his instruction consisted of two main components. The first was centered on broad-based religious instruction by members of the clergy and his confessors. The instructors of the second component - academics and courtiers - focused on teaching a scholarly curriculum and, especially later on, practical skills, chief among the aristocratic socialization at court. His upbringing and education were always pragmatic and focused on readying him for the future tasks of governance, politics and sovereign representation. The effects of this training were exemplified by the stringent family politics that Charles would practice in later life, which was not always accepted without complaint by those it affected. Against the background of Charles" upbringing, this paper explores crucial milestones of his personal development, which lasted for many years - if not his entire life. Perhaps the most formative experience on his journey from an orphaned, seemingly weak and insecure boy to a self-assured monarch was Charles" first voyage to Spain in 1517. It was during this trip that he first encountered open antagonism and was confronted with heretofore unknown challenges. At the same time, his crowning as King of Spain meant, personally and culturally, a decisive reorientation for Charles.
Wie gestaltete sich adlige Erziehung im Übergang vom Mittelalter zur Neuzeit, noch vor dem auch bildungsgeschichtlichen Wandel durch Reformation und Humanismus? Wie ist in diesen Zeiten ein junger Prinz für seine künftigen Aufgaben als Herrscher und Politiker vorbereitet worden? Gab es einen bestimmten Kanon von Fächern oder Lehrinhalten, deren Vermittlung durch Unterricht oder auch durch adlig-höfische Sozialisation eine spezifische, an seiner hohen Stellung und Verantwortung orientierte Bildung und Ausbildung eines Fürstensohns zum Ziel hatte? Diesen Fragen, welche die historische Forschung bisher weitgehend vernachlässigt hat, geht die Trierer Dissertation nach. Sie bietet damit die erste ausführliche und quellengestützte Darstellung der Kindheit und Jugend Karls V., die in den großen Biographien immer voreilig übergangen wird, wo meist ein bereits "fertiger" Kaiser in Erscheinung tritt. Ein Blick zurück auf die direkten Vorfahren " Kaiser Friedrich III., Kaiser Maximilian I. und Karls früh verstorbenen Vater, Philipp den Schönen " erkundet die Traditionen und Formen habsburgisch-burgundischer Fürstenerziehung, ihren Platz sowie ihre Organisation und personales Umfeld am Hofe. Der frühe Tod des Vaters und die psychische Labilität der Mutter bestimmten Karls Kindheit und Jugend. Anstelle der leiblichen Eltern waren es Großvater, Tante und Erzieher, die sich um ihn bemühten; daneben weitere Lehrer " darunter Adrian von Utrecht, der spätere Papst Hadrian VI., und Erasmus von Rotterdam, aber auch nicht wenige aus den spanischen Ländern ", Beichtväter und Edelknaben, die das soziale Umfeld der Erziehung komplettierten. Somit befand sich der Zögling inmitten verschiedener Interessengruppen, die in Konkurrenz untereinander sowie gemäß eigener Vorteile und Absichten agierten. Schon früh musste der junge Habsburger zu der Rolle finden, die nicht nur seine Familie, sondern auch die großen europäischen Dynastien von ihm erwarteten; denn es ging in erster Linie um Kontinuität und Berechenbarkeit, in der Familie wie in der Politik. Oft genug wurde der im höchsten Grade umsorgte wie überwachte, lange unselbständige Prinz zum Spielball der stark divergierenden Interessen seines Umfeldes, was sich auch an der Praxis der zahlreichen Heiratsoptionen zeigte, in die er ungefragt "eingepasst" wurde. Die Jugendjahre Karls V. spielten sich am Hof seiner Tante, Margarete von Österreich, ganz im burgundischen Milieu ab, das ihn kulturell und politisch prägte. Einen nachhaltigen Eindruck hinterließ hier die burgundische Rittertradition, aufs höchste symbolisiert im Orden vom Goldenen Vlies. Die Erziehung Karls, der in den ersten Jahren zusammen mit seinen Schwestern unterrichtet wurde, verlief im Prinzip zweigleisig. Neben einer fundamentalen religiösen Unterweisung durch Geistliche und Beichtväter konzentrierten sich seine Lehrer " Gelehrte wie Höflinge " einmal auf die Vermittlung eines angemessenen, gelehrten Bildungswissens und dann aber vor allem auf das praktische Handlungswissen, dabei insbesondere auf die adlige Sozialisation im Milieu des Hofes. Erziehung und Ausbildung blieben immer pragmatisch auf die späteren Aufgaben des Regierens, der Politik und der herrscherlichen Repräsentation ausgerichtet. Die Wirkung dieser Erziehung lässt sich exemplarisch fassen in Karls während der späteren Jahre konsequent verfolgten Familienpolitik, die von den Betroffenen allerdings nicht immer kritiklos akzeptiert wurde. Stationen seiner Persönlichkeitsentwicklung, die sich über viele Jahre, wenn nicht das ganze Leben, hinzog, werden vor diesem Hintergrund beleuchtet. Als die wohl prägendste Erfahrung auf dem schweren Weg vom früh verwaisten, schwächlichen und meist unsicher wirkenden Knaben zum selbständig agierenden Monarchen kann Karls erste Reise nach Spanien im Jahre 1517 gesehen werden. Hier stieß er erstmals auf offene Ablehnung und sah sich mit unerwarteten, bis dahin völlig fremden Problemen konfrontiert. Zugleich bedeutete sein Regierungsantritt als spanischer König für ihn persönlich eine entscheidende kulturelle Neuorientierung. ; What forms did the upbringing and education of young noblemen take during the transition from the middle ages to modernity, before the onset of the reformation and humanism? How was a young royal prepared for his future twin roles as a ruler and politician? Was there a standard curriculum or set of subject matters to be conveyed " either through direct instruction or more indirectly through socialization at court " that was tailored specifically to a royal- high position and responsibilities? These questions, which have been largely ignored by historic research, are at the heart of this dissertation from Trier, Germany. The paper offers the first extensive and sources-based examination of the childhood and adolescence of Charles V, a period of his life that often receives only cursory attention in traditional biographies, which tend to feature a "full-fledged" emperor appearing on the scene. An examination of the upbringing of his direct ancestors " Emperor Frederick III, Emperor Maximilian I and Charles" father, Philippe the Handsome, who died when Charles was still young " explores how young noblemen were raised under Habsburg and Burgundy traditions and customs, as well as their position at court and the organization of, and influences on, their personal lives. The early death of his father and mental instability of his mother dominated Charles" childhood and adolescence. Instead of his natural parents, he was raised by his grandfather, aunt and tutors. A number of teachers were influential during his upbringing, among them Adrian of Utrecht, who was later to become Pope Hadrian VI, as well as Erasmus of Rotterdam and a number of tutors from Spain. His social surroundings were rounded out by confessors and the sons of other noble families. As a result, Charles found himself at the center of a web of people with different agendas, who acted in competition with one another and primarily to further their own interests and goals. The young Habsburg heir early on had to fill the role that was expected not just by his family, but by other European dynasties as well; the highest priorities were continuity and predictability, within the family as well as in politics. Coddled and under constant close supervision, the prince long lacked autonomy and self-reliance and was a pawn of diverging interests at court, a situation that was reflected in the many marriage scenarios into which he was maneuvered without his own input. Charles V spent his youth at the court of his aunt, Margaret of Austria, where he was fully immersed in the Burgundy milieu that would shape him culturally and politically. An especially strong influence on the young royal was exerted by Burgundy- knighthood traditions, as exemplified by the Order of the Golden Fleece. Charles was initially educated alongside his sisters, and his instruction consisted of two main components. The first was centered on broad-based religious instruction by members of the clergy and his confessors. The instructors of the second component " academics and courtiers " focused on teaching a scholarly curriculum and, especially later on, practical skills, chief among the aristocratic socialization at court. His upbringing and education were always pragmatic and focused on readying him for the future tasks of governance, politics and sovereign representation. The effects of this training were exemplified by the stringent family politics that Charles would practice in later life, which was not always accepted without complaint by those it affected. Against the background of Charles" upbringing, this paper explores crucial milestones of his personal development, which lasted for many years " if not his entire life. Perhaps the most formative experience on his journey from an orphaned, seemingly weak and insecure boy to a self-assured monarch was Charles" first voyage to Spain in 1517. It was during this trip that he first encountered open antagonism and was confronted with heretofore unknown challenges. At the same time, his crowning as King of Spain meant, personally and culturally, a decisive reorientation for Charles.
by Nikola Stjepanovic This article is a quasi-statistical analysis of local government structure in Yugoslavia as it appears after the September 1955 reform. The inter-relations between the municipalities, the districts and the governments of the Federated and the Federative Republics are described by comparison with the former system, which comprised towns, non-autonomous urban districts, autonomous boroughs within towns, non-urban municipalities and, finally, districts or counties, which were all much more numerous than the present administrative units. Under the new system, only two types of unit have been retained: the Federated Republics are divided into districts, each of which includes a number of municipalities. Municipalities. The basic organ of local self-government is the People's Municipal Council, and enactments by either the Federated or the Federative Republics determine the competence of each of the four rungs of the administrative ladder. All matters not expressly reserved by the Constitution are within the scope of the municipal authorities; they include economy and finance, town planning, public health, social welfare, labour relations and, broadly speaking, home affairs. The People's Municipal Council is unicameral and elected for a three-year term by all the permanent residents. The number of councillors varies between 15 and 50, according to local conditions. A President, i.e. mayor, and sometimes also a Vice-President, are elected by the Council from among its members and are remunerated. The Council may set up committees, for one year terms, composed of at least two councillors assisted by a variable number of citizens chosen for their competence. The chairman of such a health, education, social affairs or other committee is entitled to speak in all council debates on the business of his committee, even if he is not a councillor. A municipal chief clerk, with the title of Secretary, who is a professional civil servant, is in charge of the clerical and executive administrative services, and is empowered to suspend any decision of a committee, provided that he can show that it transgresses the law. The size of the administrative services is proportional to the population of the municipality, and the minimum of five sections (general administration and budget; economic affairs; culture, welfare and health; national defence; taxation), under the direct authority of the Secretary, will be found in municipalities, of 5,000 inhabitants or less. Where the population exceeds 5,000, there is a Tax Collector in addition to the Secretary. Municipal employees are State civil servants. The fundamental principle of political philosophy in Yugoslavia is that all powers stem from the people. It follows that separation of powers is less marked than separation of duties. Other forms of expression of direct democracy are also part of the organisation of local government. Ward committees, of which the municipal councillors are ex officio members, may be elected. Meetings of electors may be convened, especially in rural areas, and must be held if one-tenth of the electorate so requests, but municipal councillors are not allowed to preside over them, although expected to attend. Moreover, local referendums may be organised and are, indeed, compulsory at the request of one-fifth of the electorate. Mr. Stjepanovic proceeds to a detailed examination of the economy of the municipalities and their competence in that field, and of the legal position of the municipalities in the general structure of the State. The municipalities are legal entities both in private and public law. Districts. The administrative status of districts has not been modified by the Act of 1955. The district serves as a reviewing and controlling authority: all local decisions must be referred to it, and are subject to possible suspension or annulment within a period of two months. Appeal may then be lodged with the Federated Republic within 15 days of notification by the District Council of its adverse decision. The District Council is also empowered to enforce mandatory measures if the municipality refuses or neglects to fulfil its obligations. Although the municipalities may appeal against action by the higher authorities, both to the Federated or the Federative Republic, on matters reserved by law to either, or even to their respective People's Assembly if the appeal is against a Government, such action is not in itself suspensive. The competence of the Districts extends to affairs of common interest to all the municipalities in their geographical area. The District implements, or controls the implementation of, the laws of the Federative Republic and the Federated Republics. In particular it is competent in matters pertaining to printing and publishing, the rights and privileges of inventors, the establishment and termination of public undertakings and their workers' councils, local budget control, marine fisheries, nature conservation and afforestation, public markets, tax assessment, town planning and building, public health control, narcotics, pharmacy, health resorts, social security and welfare, supervision of labour relations, secondary schools, school inspection, para-military defence training, archives and museums, home affairs such as elections, prisons, the lower courts, the public registry of births, marriages and deaths, citizen identification, capital executions, religious processions and collections outside the church premises, and so forth. District Assemblies are bi-cameral; they have a District Chamber and a Chamber of Producers. The first is elected by universal, direct, uninominal and secret ballot. The Chamber of Producers is composed of delegates of workers in (1) industry, transport, trade and crafts, and (2) agriculture, proportionally to each group's contribution to the product of the district. Both chambers have equal precedence. The District, as a corporate body, is, like the municipalities, an entity at law, both public and private. It similarly has a president, a secretary, Assembly chairmen, committees, and so on. In conclusion, attention is drawn to what was published in our issue No. 1 of 1954: the basic characteristic of Yugoslav administration is decentralisation and self-government. The Chambers of Producers and the Workers' Councils provide the Socialist means to this end. And the State itself is no longer conceived as a coexisting, coercitive factor in public administration.
