Cultural Transfers and Philologia Orientalis

Author(s):  
Guy G. Stroumsa

In France, the negotiation between religious and national identity had been strongly polarized between religious traditionalists of the Catholic party and secularist inheritors of the revolutionary agenda. Furthermore, unlike in the German lands, which shared no capital city, the new fields of study were mostly concentrated in Parisian scholarly institutions, whereas little of scholarly significance occurred in provincial universities. Finally, the role and status of Jews in the study of religion in France differed strikingly from their parallel role and status in Germany. A prominent reason for this difference, of course, was the non-theological character of most scholarly institutions, even before the final suppression of the Faculty of Theology at the Sorbonne in 1882.

Antiquity ◽  
2000 ◽  
Vol 74 (285) ◽  
pp. 701-706 ◽  
Author(s):  
M.L. Smith

For a developing nation, Bangladesh has a surprisingly large number of active archaeological excavations and museums. Resources have been invested not only in the capital city of Dhaka, but also in regional centres where there are archaeological museums and sites open for public visitation. These venues, identified by politicians and philosophers as the repositories for symbols of heritage and national identity, provide another significant benefit in the form of open public space for recreation and leisure. The use of these spaces by growing numbers of urban-dwelling Bangladeshis illustrates the often under-appreciated phenomenon of domestic tourism as a component of archaeological heritage management in developing nations.


2019 ◽  
Vol 17 (17) ◽  
pp. 44-59
Author(s):  
T.P. Sukhomlinova

In recent years, there has been an increasing interest in Ukrainian choral music of the modern generation of composers. Hanna Havrylets’ choral works are topical for performers and scholars. The musical and stage performance “We will sow the Golden Stone” is an example of embodiment the idea of united Ukraine, which was preserving its actuality during the all history of the country. Hanna Havrylets is an artistic figure, whose creative work unites Western and Eastern Ukraine. She was born in Galicia, studied and worked in the capital city. Her music reached Eastern Ukraine, where the artist’s choral works are performed by almost every choir group and where they have become the favorite among performers and listeners. Concerning choirs of Kharkiv region, we should mention the Chamber Choir named after Viacheslav Palkin of Kharkiv Regional Philharmonic Society, the Opera Studio Choir and the Student Choir of Kharkiv National University of Arts named after Ivan Petrovych Kotliarevsky, the Student Choir of Kharkiv State Academy of Culture. Research aims and methods. We tried to identify Hanna Havrylets’ choral works’ characteristic features, which are a symbol of the nation’s unity in the contemporary Ukrainian musical space, as well as some religious, philosophical and traditional folk features of the national identity, which perform the unifying function in the Ukrainian musical art. Research results. The features of H. Havrylets’ works that connect the cultural poles became a religious orientation (appeal to the Orthodox tradition), reliance on folklore and national historical and cultural traditions, which, combined with professional skills and composer talent, allowed her to create unique creative projects. One of such projects is the musical stage performance “We will sow the Golden Stone” (1997). The work was created for the People’s Artist of Ukraine Nina Matviyenko (soloist), a choir of boys and a symphony orchestra, the author of the poems is Sofiya Maidanska. Its uniqueness is in the fact that it combines almost all the genres of Ukrainian folk music in one piece united by the only idea of covering all the milestones of Ukrainian history starting from the World Creation and up to the present days. The artistic method of synthesizing musical and stage performance has a multi-level manifestation. Synthesis of art types (music, fine arts, choreography and theater) is supplemented with synthesis of styles, genres, and contents. H. Havrylets skillfully combines peculiarities of artistic thinking, characteristic of Ukrainian folklore, with contemporary composer vision; also the folkloric manner of singing – with the academic. Having considered the musical and stage performance “We will sow the Golden Stone” by H. Havrylets, we found common for Ukrainian culture and art features, which support the idea of unity and collegiality of Ukraine. These common religious, folkloric, philosophical features constitute a single spiritual system of the national culture. Due to her composer talent, H. Havrylets created a complete picture of author’s vision of united Ukraine, embodied in her work all major milestones of the country’s history (from the ancient times and up to the present days), traditions and beliefs of the Ukrainian people (religious and everyday ones), their identity by including regional features into a single system of the Ukrainian nation’s values in the past and the present. An analysis of the work by H. Havrylets gives reason to believe that the composition of the work is carried out on the principle of “unity and diversity”, the use of which contributes to a more vivid expression of its main idea. The unique, original features of the different eras of the history of Ukraine, its geographical regions, the art of its outstanding creators (composers, poets and performers) are combined into a single “portrait” of the Ukrainian nation, in a common image of its mentality and culture. Summary. Thus, in the process of analyzing the musical stage performance “We will sow the Golden Stone” the religious, folklore, and worldview signs of national identity were revealed, bearing the idea of the collegiality of the Ukrainian people. Religious signs include reproduction by the composer of Pagan tradition, coverage of the Pagan era, for which ritual folklore of the ancient Slavs was used; subsequently – and Orthodox symbolism, in praising the original Christianity and the Cossacks as the defender of their native land, thanks to the appeal to the genres “koliadka”, “szhedrivka” (traditional songs usually sung on Christmas holidays), historical songs, works of authors known throughout Ukraine. The folklore signs of the national identity of the work embodying the idea of the collegiality of Ukraine include the use of folklore primary sources collected in different parts of Ukraine by Nina Matviyenko, as well as the coverage of all genres of Ukrainian folklore reflected the foundations of the worldview and everyday life of the people of all regions of the country. An expression of the ideological foundations of national identity and unity became the composer’ coverage of milestones in the history of Ukraine, historical events that happened with Ukraine as a whole – the Golden Horde’ invasion, the exploits of the Zaporozhian Sich, events of the twentieth century, which were tragic for both, Western and Eastern Ukraine. It was in these events that the eternal desire of the Ukrainian people for freedom was clearly manifested, they became symbols of his struggle for territorial integrity and his own religion and self-expression (national consciousness, culture, art), for an ideal future. Since the historical process of unity of the Ukrainian nation has not yet been completed, the problems of this study within the framework of Ukrainian musical art have prospects for further development.


Childhood ◽  
2012 ◽  
Vol 19 (4) ◽  
pp. 467-480 ◽  
Author(s):  
Madeleine Leonard

The purpose of this article is to explore young people’s constructions of national identity in Cyprus. The article is based on focus group discussions with 20 Greek-speaking and 20 Turkish-speaking young people between 13 and 15 years of age, drawn from two schools in the divided capital city of Nicosia. The article explores both the ways in which Greek Cypriot and Turkish Cypriot young people understand their own identity and the degrees of their allegiance to an overarching identity as ‘Cypriot’, rather than Turkish/Greek Cypriot. The article reflects on the contradictions young people face in divided societies where there are competing discourses around national identity.


1999 ◽  
Vol 5 (11) ◽  
pp. 145-182
Author(s):  
João Soeiro de Carvalho

This in an ethnomusicological study of choral performance in Maputo, the capital city of Mozambique. It includes a historical perspective over the last thirty years, and it analyzes the changes which took place in performance along with the political changes in this African country. The author studies the use of music for the purpose of creating a national identity. Makwayela, a characteristic kind of male choral performance which developed in Southern Mozambique, is used as a study case. Makwayela is described and framed within the range of expressive modes in Maputo. Its origins are discussed in the background of mining culture in Southern Africa, and its development is associated with recent social history in Mozambique, and particularly in Maputo.


2017 ◽  
Vol 45 (2) ◽  
pp. 247-264
Author(s):  
Saboohi Sarshar

This article observes how the concept of power and national identity produced space in 1960’s Islamabad, the new capital city of Pakistan. In World War II’s aftermath, many capital cities emerged which were seen as their nation’s representation by negating or reinforcing ties with sovereign or imperial power. Pakistan is one such nation that gained independence from the British in 1947. Islamabad designed by Constantinos A. Doxiadis in 1959 aimed to construct its identity in a postcolonial paradigm. This article studies the urban layout and pattern of the city and emphasizes the relation of power and identity on its social constructs and making.


2017 ◽  
Vol 45 (5) ◽  
pp. 840-855 ◽  
Author(s):  
Orhon Myadar

A massive monument of Chinggis Khaan (Chinggis Khaan's name is spelt differently depending on the language in which it was written and on conventions of transliteration. Among the most common are Chinggis, Genghis, Genghiz, or Jengiz. For the purpose of the paper, the Mongolian transliteration is used.) imposingly gazes down from the government palace in Ulaanbaatar, the capital city of Mongolia. The monument was erected in 2006 in commemoration of the 800-year anniversary of the establishment of “the Great Mongolian State.” Occupying arguably the most prominent national space, the monument serves as an arresting emblem of the state. With its silent yet triumphant symbolization, the monument articulates the state's new ideology in the post-Soviet era. The monument is one of countless symbolic and material grand-scale state expressions appropriating Chinggis Khaan. In this article, I examine the state's appropriation of Chinggis Khaan as the marker of Mongolian post-socialist national identity. In doing so, I critically examine how the state appropriates history, remembering and forgetting certain parts, to cultivate a shared sense of belonging and pride. Unifying the public in shared glorification and celebration of Chinggis Khaan ultimately serves to instill devotion to the national political and ideological project.


2009 ◽  
Vol 15 ◽  
Author(s):  
Eva Bodnar

My essay examines patterns of meaning in the nomenclature chosen to designate street names of Budapest, Hungary’s present-day capital city, over a period of about three hundred years. I attend to the magyarization of Budapest and how street signage reflected the change of Budapest from a German to a Hungarian city. After the changeover to Magyar I continue to address how Budapest street toponymy was consistently utilized to express national identity. As consensus over national identity changed over time, so did its metaphorical expression in Budapest street nomenclature. Examples of these changes include the creation of cults of collective remembrance and personality in the nineteenth century and irredentism in the twentieth century. I also argue that Budapest street naming during the socialist period served the purpose of legitimizing the purported domestic origin of the ruling political philosophy. Currently, the erasure and retention of street names from previous regimes is a deliberate policy of symbolic reconciliation of Hungary’s past with its present.


1994 ◽  
Vol 53 (1) ◽  
pp. 67-91 ◽  
Author(s):  
Edward Friedman

By the 1990sit was a commonplace that Mao-era anti-imperialist nationalism in China was dead. The anti-imperialist perspective had pitted an exploitative foreign imperialism against a courageous Chinese people (Hu 1955). This nationalist understanding of Chinese history was encapsulated in the Great Leap Forward-era film on the Opium War,Lin Zexu, which drew a contrast between patriotic Sanliyuan villagers and traitorous ruling groups in the capital city. If the brave peasants would join with all patriotic Chinese and not fear to die, then, under correct leadership, the foreign capitalists who got rich in making Chinese poor by forcing opium into China would be thrown out. But ruling reactionaries, afraid of popular mobilization, preferred to sell out to the imperialists. As with patriots who had led exploited peasants throughout Chinese history, Mao's Communists would save the nation by providing the correct leadership that would mobilize patriotic Chinese, push imperialists out of China, and thus permit an independent China to prosper with dignity.


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