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[full article and abstract in Lithuanian; abstract in English] This article discusses the ongoing strengthening of civilizational imagination and civilizational self-awareness, which are currently being observed in various regions of the world, both on the political and geopolitical levels. Based on insights from Samuel P. Huntington, his ideas about the significance of religion for civilization and the interactions of civilizations are raised. This article outlines the importance of religious and artistic heritage for civilizational imagination and states that the religious heritage of imperial civilizations is always embodied in artistic forms and artistic practices, which, in turn, always have a religious feature. The main focus is on the peculiarities of the revival of the Turkish civilizational imagination, trying to explain the spread of neo-Ottoman ideology and ideas in the field of culture, while this ideology becomes the political and geopolitical instrument that forms a new Turkish identity. The image of the "collision" between Islam and Western civilizations is revealed in Orhan Pamuk's novelMy Name Is Red. The article posits this work as an example showing how artistically contemplated history becomes an important tool for strengthening the current civilizational imagination, which also has a huge religious dimension. ; [straipsnis ir santrauka lietuvių kalba; santrauka anglų kalba] Straipsnyje aptariamas šiuo metu įvairiuose pasaulio regionuose vykstantis civilizacinės vaizduotės iškilimas bei civilizacinės savimonės stiprėjimas ir politiniu, ir geopolitiniu lygmeniu. Remiantis Samuelio P. Huntingtono įžvalgomis, iškeliama jo mintis apie religijos reikšmę civilizacijai ir civilizacijų sąveikai. Straipsnyje išskleidžiama religinio ir meninio paveldo svarba civilizacinei vaizduotei ir teigiama, kad imperinių civilizacijų religinis paveldas visada įkūnijamas meno pavidaluose ir meninėse praktikose, kurioms, savo ruožtu, visada būdingas religinis bruožas. Daugiausia dėmesio skiriama turkiškosios civilizacinės vaizduotės atgimimo ypatumams, aiškinantis neoosmanizmo idėjų bei ideologijos išplitimą kultūros srityje ir virsmą politiniu bei geopolitiniu įrankiu, formuojančiu naują turkiškąjį tapatumą. Islamiškosios ir vakarietiškosios civilizacijų santykių "kolizijos" vaizdinys išskleidžiamas Orhano Pamuko romaneMano vardas Raudona. Straipsnyje teigiama šį kūrinį esant pavyzdžiu, rodančiu, kaip meniniu būdu permąstoma istorija tampa svarbiu dabartinės civilizacinės vaizduotės stiprinimo įrankiu, kuriam būdinga ir religinė dimensija.

The literature on migration has largely covered concepts of diaspora, such as transnationalism, immigration and religious-ethnic minorities. These concepts that concern related factors of social transformation, mainly with reference to Islam in Europe, have been investigated with respect to religion. Major research questions include whether, and how, Muslim communities in Europe keep self-identity and how they adapt to the environment without abandoning group identity. This article examines Muslim diaspora with its different facets in Europe, and with religion as a dynamic factor in diasporic social transformation. The study presents a delineation of this diaspora and its conflation with the issue of immigration, transnationalism and identity, and the dynamics of religious transformation within the Muslim diasporic space. Reference will be made to the theoretical framework developed by Steven Vertovec on diaspora, transnationalism and migration in its relation to religion. The article follows two major theoretical premises: (i) whether national identity and citizenship policy, as defined and regulated by political bodies, are politically charged; and (ii) the question of multiculturalism and integration in Europe in terms of the encounter between Islamic values and putatively 'secular' European values, in a time when multiculturalism has been shifted to an 'assimilative' mode of integration. ; final draft ; peerReviewed

Partant de l'idée que les doctrines martiales révèlent les présupposés que les nations entretiennent sur elles-mêmes et permettent de saisir la nature de leur rapport aux autres peuples et au monde, John Christopher Barry analyse le nouveau credo du soldat de 2003 de l'armée américaine. Il s'agit pour lui à la fois d'un projet politique ayant pour objectif de transformer les forces armées en légions expéditionnaires impériales, mais aussi la réaffirmation d'une identité pérenne américaine où la force vertueuse, héritée des puritains, passe par la destruction de l'ennemi plutôt que par sa défaite. « L'Amérique est la seule nation au monde fondée sur un credo. » dira l'anglais G.K. Chesterton, « elle est une nation avec l'âme d'une église ».

Contents -- List of Abbreviations -- List and Affiliations of Contributors -- Introduction -- Part 1 The Ancient Near East -- War in Mesopotamian Culture -- Some Remarks Concerning the Development of the Theology of War in Ancient Mesopotamia -- Battle-Descriptions in Mesopotamian Sources I: Presargonic and Sargonic Period -- A Comparison of the Role of Bārû and Mantis in Ancient Warfare -- Eclipses and the Precipitation of Conflict: Deciphering the Signal to Attack -- Part 2 Greece -- War and Religion in Ancient Greece -- The Terrified Face of Alcyoneus: The Religious Character of Greek Warfare, or What about the Vanquished? -- The Burning of Greek Temples by the Persians and Greek War-Propaganda -- Weather, Luck and the Divine in Thucydides -- Xenophon's Piety within the Hipparchikos -- The Mounted Torch-Race at the Athenian Bendideia -- Like Gods among Men. The Use of Religion and Mythical Issues during Alexander's Campaign -- Defence and Offence in the Egyptian Royal Titles of Alexander the Great -- Egyptian Warriors: Machimoi, in Coroplastic Art-Selected Examples -- Part 3 Rome -- Clenar larans etnam svalce: Myth, Religion, and Warfare in Etruria -- The Ara Pacis Augustae and the Campus Martius: Peace and War, Antinomic or Complementary Realities in the Roman World -- The Religious Legitimation of War in the Reign of Antoninus Pius -- Roman Soldiers in Official Cult Ceremonies: Performance, Participation and Religious Experience -- Religious Aspects of the Bar Kokhba Revolt: The Founding of Aelia Capitolina on the Ruins of Jerusalem -- Index of Authors.

The paper presents an experience of research of a complex identity as identificationof a conflict between civil European and religious Islamic cultures. Social identity isa person's representation of himself/herself in social structures of different scales:national, ethnic, and religious. It is proved that religious identification forms social,as well as personal identity of a Muslim.The authors consider the development of Islamic personal identity in the processof self-identifying reflection and intragroup and extragroup relations in the religiouscommunity. The parameters of identity are defined by: a) individual interpretation ofIslam by the religious person, b) interpretation of Islam in the religious community,c) relations between the religious person, community and other social groups.The concept of a complex social identity (S. Roccas, M. Brewer) was a theoreticalconstruct used for determining the compatibility of civil and religious identity andevaluating its complexity. The study involved Muslims with different levels of Islamicpersonal identity: missing, determined, found and acquired.The study established the tendency of the reduction in the level of civil socialidentity under the influence of the religious identity of people who identified themselveswith Islam. The problem of their social identity was studied in metaphors of conflictand balance from the European social and psychological practice. The metaphor ofconflict is based on the impossibility of acculturation of the Islamic communities andpredicts the development of destructive relations between the religious people, theirreligious communities, and other social groups. The metaphor of balance presupposesthe collapse of Islamic personal identity as a result of the reduction of radicalism inthe religious communities and encouragement of individualization of Muslims bymeans of political, social, and cultural recognition in the society. ; Данная статья представляет опыт исследования сложной социальной идентичности как индикатора конфликта между европейской светской и исламской религиозной культурами. Социальная идентичность рассматривается как репрезентация себя человеком в социальных структурах различных масштабов: национальных, этнических, религиозных. Однако показано, что религиозная идентификация формирует не только социальную, но и личностную идентичность мусульманина. Развитие исламской личностной идентичности рассматривается в процессах самоидентифицирующей рефлексии, внутригрупповых и внешнегрупповых отношений в религиозной общине. Параметры идентичности определяются: а)индивидуальной интерпретацией ислама верующим; б)интерпретацией ислама в религиозной общине; в)отношениями между верующим, общиной, а также другими социальными группами. Концепция сложной социальной идентичности (S.Roccas,M.Brewer) применяется в качестве теоретического конструкта для определения совместимости гражданской и религиозной идентичностей, оценки степени ее сложности. Исследование проводится на выборке мусульман с различным уровнем исламской личностной идентичности: отсутствующим, предопределенным, найденным и обретенным. В результате определена тенденция снижения уровня гражданской социальной идентичности, под влиянием религиозной, у людей, личностно идентифицировавшихся с исламом. Проблема построения их социальной идентичности рассмотрена в метафорах конфликта и баланса, эксплицированных из европейской социально-психологической практики. Конфликтная метафора построена на невозможности аккультурации исламских общин и прогнозирует развитие деструктивных отношений между верующими, их религиозными общинами и другими социальными группами. Метафора баланса предполагает распад исламской личностной идентичности вследствие снижения радикализации общин верующих, поощрения индивидуализации мусульман путем политического, социально-культурного признания в обществе.

The conflict between Christianity and Islam is a core issue for all varieties of European neo-nationalist and nativist right-wing ideo­logical organisation, from populist and far-right parties to extra-parliamentary groups and individuals. As a mundane political-social critique, this defensive and nationalistic form of anti-Islamism focuses on the downsides of mass immigration from Northern Africa and the Middle­ East, stressing the incompatibility of gross gender inequality, sexual intolerance and religiously motivated Islamist terrorism as well as the theocratic sharia system of laws with the secular European model of society. Antisemitism makes an appearance in the guise of the old Nazi concept which portrays 'World Jewry' as a community of international financial exploiters, allegedly inspired in their misdeeds by their religion. However, this notion is being countered by a stronger, pro­semitic ideology, portraying the state of Israel as an ally in the struggle against Islam(ism). As 'traditional' European religions, Christianity and the different historical and local varieties of paganism serve as important points of positive identification.

The conflict between Christianity and Islam is a core issue for all varieties of European neo-nationalist and nativist right-wing ideological organisation, from populist and far-right parties to extra-parliamentary groups and individuals. As a mundane political-social critique, this defensive and nationalistic form of anti-Islamism focuses on the downsides of mass immigration from Northern Africa and the Middle-East, stressing the incompatibility of gross gender inequality, sexual intolerance and religiously motivated Islamist terrorism as well as the theocratic sharia system of laws with the secular European model of society (Vuorinen 2014: 188–94). Antisemitism makes an appearance in the guise of the old Nazi concept which portrays 'World Jewry' as a community of international financial exploiters, allegedly inspired in their misdeeds by their religion. However, this notion is being countered by a stronger, prosemitic ideology, portraying the state of Israel as an ally in the struggle against Islam(ism). As 'traditional' European religions, Christianity and the different historical and local varieties of paganism serve as important points of positive identification. ; Peer reviewed