scholarly journals Ejvind Larsen: Grundtvig - om noget om Marx

1974 ◽  
Vol 27 (1) ◽  
pp. 86-90
Author(s):  
Kaj Thaning
Keyword(s):  
Research Work ◽  
German Idealism ◽  
Original Sin ◽  
Political Activity ◽  
The People ◽  
Starting Point ◽  
Conception Of Man ◽  
History Of ◽  
The One ◽  
The Church

Grundtvig and MarxEjvind Larsen: Grundtvig - og noget om Marx. Studenterkredsen, ÅrhusReviewed by Kaj ThaningEjvind Larsen has put a considerable amount of work into his book. It is obvious that he not only knows his Grundtvig and his Marx, but he has also studied the sociology of Grundtvigianism and is thoroughly conversant with the research work on Grundtvig. But above all, what he writes is based on strong personal commitment, which leads to criticism of both Grundtvig and Marx, but at the same time to a synthesis of both, since, to Ejvind Larsen, between them they indicate solutions to the social problems of today.The starting-point for both of them is a clash with German idealism on the one hand and the materialistic conception of man on the other. To Grundtvig man is a »Divine Experiment« of dust and spirit, to Marx man is the creator of history, while he is also a product of history, of production. Ejvind Larsen asserts emphatically that Marx is no economic determinist. The two great rebels can also be compared in that they oppose the dissociation of manual and spiritual work and are against all elites, hierarchies and bureaucracies. The people must be liberated from all this, but they must liberate themselves.Ejvind Larsen stresses, however, the influence that Grundtvig had on the emancipation of the Danish peasants and in connection with this gives the quotation, »Åndens løsen er bedrifter« (The watchword of the Spirit is deeds). It is in the significance of the spirit and in Grundtvig’s emphasis on dialogue as a basis for any emancipation of the people that he finds the explanation of the fact that the Danish peasantry was made free »despite the economic conditions« and »even though the prevailing tendencies should have reduced it to a powerless pettybourgeoisie and reactionary proletariat.«Ejvind Larsen emphasizes Grundtvig’s dissociation of his work in the Church and his work for the people, and is himself opposed to any mingling of religious and political activity. He rejoices in the fact that Grundtvig does not talk of »original sin« in a historical and political context, as opposed to the Church, which makes use of this concept to stop political progress. But he has not noticed that Grundtvig has, in a sense, secularized original sin, and as a mythologian and a historian talks of the »great calamity«, which »very early on« befell man, making his existence one of conflict and predicament. In Ejvind Larsen’s book there is a discrepancy, in that his reduction of the obvious conflicts of existence to historical calamities (in the plural), which can and should be overcome by mankind (as opposed to the sin that faith alone reveals in man and which can only be overcome through the grace of God), is at variance with his constant emphasis on the »principle of contradiction« and on the fight for man being considered a living person placed between absolute contradictions. Ejvind Larsen will, however, undoubtedly continue his work - and will deal with this inner contradiction in his book, which, despite its lack of clarity on various other points, is an inspiring achievement.

scholarly journals »At tale med de døde ....« Om sækularisering og hermeneutik i Kaj Thanings forfatterskab

2002 ◽  
Vol 53 (1) ◽  
pp. 121-141 ◽  
Author(s):  
Mikkel Crone Nielsen
Keyword(s):  
Human Life ◽  
Methodological Approach ◽  
German Idealism ◽  
Human Beings ◽  
True Nature ◽  
Christian Religion ◽  
The People ◽  
Starting Point ◽  
The World ◽  
The Church

»At tale med de døde ...« Om sækularisering og hermeneutik i Kaj Thanings forfatterskab. Bibliografi over Kaj Thanings forfatterskab[»Talking with the dead« - On secularisation and hermeneutics in the writings of Kaj Thaning]By Mikkel Crone NielsenKaj Thaning’s thesis that Gr.’s visits to England 1829-31 led to his »conversion to life« and emergence as advocate of ‘secularisation’ has proved both influential and controversial, as has his methodological approach to the interpretation of Gr.’s writings with its underpinning thesis that Gr.’s entire literary production is determined by the one basic problem: how the relationship between human life and Christianity is to be understood.Raised in a Grundtvigian and clerical family, Thaning overtly personalized the theological issues that involved him. From 1922 onwards he was an activist in the Danish student-Christian association (Danmarks kristelige Studenterforbund), which was to voice through the periodical Tidehvery a radical criticism of the inward-turned and exclusive character of contemporary Danish congregational life, which judgmentally isolated itself from those powerful secular movements going on within national life as a whole. He held that it was not the true nature of the gospel, and therefore not the proper business of the Church, to exercise a judgmental power over the secular world.Rather, the congregation instead of clinging to ‘churchliness’ should provide an open place among the people where the gospel, which is for all the people, was proclaimed. The Church must be willing to risk a weakening of Christianity’s spiritual influence in this desirable process of ‘secularisation’.Believing that such ‘secularisation’ was entirely within the spirit of Gr. himself, contrary to the received ‘myth’ of Gr., Thaning proposes (1941) to »work with Gr. in his workshop« - to follow Gr. through his successive writings, as he hammered out his beliefs. Thus he analyses Gr.’s confrontation with himself (opgør med sig selv) in the wake of the England-visits, the outcome of which was Gr.’s rejection of German idealism in favour of an antiidealistic, common-sense thinking which Thaning calls ‘realism’. In the introduction to his Nordic Mythology (1832), Gr. moves towards prioritizing the human experiencing of existence in this world, here and now, over the cultivation of an empowered Christian religion, and towards seeing Christianity as endorsing rather than opposing this existential engagement with the life given in creation and with the moment.Charged by his critics with applying modem existentialist theological concepts alien to Gr., Thaning defends the concept ‘secularisation’ which he has adopted from Friedrich Gogarten - though he can be shown to have trodden his own independent path, especially in that, where Gogarten derives his justification from the Christian faith itself, Thaning derives his from a recognition of the innate worth of created human life without necessary reference to the Christian religion. The Christian gospel disavows any apologetic intention or any imposition of authority over its adherents, and God’s word must wander the world homeless. Redemption is to be understood in terms of the freeing of created human life from its shackles - the very shackles which gnosticism would lay upon human beings, namely utter disavowal and rejection of the world and the human experiencing of it. The critique of religion informing Thaning’s writings is primarily directed against such gnosticism - which he calls ‘pilgrim-Christianity’ (pilgrimskristendom) - as it thrives in latter-day Lutherdom. Gr. is himself aware of his role as a father of such ‘secularisation’ and Thaning, following him, is prepared to find the starting-point for his own ‘secularisation-theology’ even in ‘heathen’, non-Christian human life, because this is what life demands.Central to Thaning’s interpretative method is the assumption that historical distance between an author and a commentator can be bridged when the issue is one of common human existential experiencing. With Rudolf Bultmann (and behind him, Heidegger), Thaning accepts that the neutrality of a systematic, objective analysis is thus relinquished in favour of an existential interest in the shared situation addressed. The exegete meets the text with his own premises in mind, expecting that the text will then cast new light upon them. Thus a dialogue is validated; but subjective arbitrariness in the exegete is constrained by adherence to »a formal anthropology and an existential analysis«.Thaning’s understanding of that life given to human beings in creation is greatly indebted to the religious-historical writings of Vilhelm Grønbech, who in particular rejects the distinctively European concept of human life as a pilgrimage through an imperfect world to the perfection of the heavenly homeland, along with its resultant dualistic perception of a true, spiritual self engaged in a struggle with the natural self. Herein, Thaning perceives not just a European but a universal and historical conflict between religion and human life, which stance furnishes him, in practice, with a theological hermeneutic.Thus Thaning engaged in a generational confrontation with a certain traditional Grundtvigian conceptualisation of the Christian congregation. Though he made little overt declaration of his hermeneutical method, he worked with discernible controlling concepts and brought to the task an enormous knowledge of Gr.’s writings. Accordingly he made an unparalleled impact upon Gr. studies and his work stands as an indispensable reference-point in Gr. research.

Patriarhul Iustin Moisescu (1910-1986), un ierarh care și-a pus „toată osârdia, priceperea și râvna“ în slujba Bisericii Ortodoxe Române

2019 ◽  
Vol 17 ◽  
pp. 138-149
Author(s):  
Sorin Marinescu
Keyword(s):  
National Identity ◽  
Orthodox Church ◽  
The People ◽  
History Of ◽  
Historical Times ◽  
Romanian Orthodox Church ◽  
The One ◽  
The Right ◽  
Romanian Orthodox ◽  
The Church

The present work is intended to be a retrieval of the history of the contribution of personalities that have marked the history of the Romanian Orthodox Church and, implicitly, the history of Romania. Thus, In the “Commemorative Year of the Patriarchs Nicodim Munteanu and Iustin Moisescu and of the translators of church books” in the Romanian Patriarchate, addressed to the Romanian Orthodox hierarchies and eparchies in the country and abroad, we set out to talk about the Patriarch Iustin Moisescu for understand the role it played in promoting living theology as a model, based on prayer, experience and life, even if the historical times were very difficult for the Church, the communists wanting to destroy it, because it maintained the consciousness of national identity and a hierarchy of authentic values, that opposed the atheist ideology promoted by them. Thus, starting from a brief biography of the one who was the fourth Romanian Patriarch, we were interested in the perception of contemporaries, as well as those who succeeded him, as I have not neglected his quality as a theologian, teacher university and publisher. Iustin Moisescu was an intellectual, theologian, who devoted all his energy to maintaining the right faith, to support the monastery life, to relieve the people and to give cultural brilliance to the Church, as he alone confessed.

The Invention of Papal History

2019 ◽  
Author(s):  
Stefan Bauer
Keyword(s):  
Catholic Reformation ◽  
History Writing ◽  
Historical Texts ◽  
The Past ◽  
History Of ◽  
Cultural Standards ◽  
Commissioned Works ◽  
The One ◽  
Late Renaissance ◽  
The Church

How was the history of post-classical Rome and of the Church written in the Catholic Reformation? Historical texts composed in Rome at this time have been considered secondary to the city’s significance for the history of art. The Invention of Papal History corrects this distorting emphasis and shows how history-writing became part of a comprehensive formation of the image and self-perception of the papacy. By presenting and fully contextualizing the path-breaking works of the Augustinian historian Onofrio Panvinio (1530–68), this book shows what type of historical research was possible in the late Renaissance and the Catholic Reformation. Historiography in this period by no means consisted entirely of commissioned works written for patrons; rather, a creative interplay existed between, on the one hand, the endeavours of authors to explore the past and, on the other hand, the constraints of patronage and ideology placed on them. This book sheds new light on the changing priorities, mentalities, and cultural standards that flourished in the transition from the Renaissance to the Catholic Reformation.

scholarly journals Development of the Genealogical FamilySearch Database and Expanding Its Use to Map and Measure Multiple Generations of American Migration

Genealogy ◽  
2021 ◽  
Vol 5 (1) ◽  
pp. 16
Author(s):  
Samuel M. Otterstrom ◽  
Brian E. Bunker ◽  
Michael A. Farnsworth
Keyword(s):  
The United States ◽  
Latter Day Saints ◽  
Short History ◽  
Large Cities ◽  
The People ◽  
History Of ◽  
Genealogical Data ◽  
Migration Flows ◽  
The Church ◽  
Family Trees

Genealogical research is full of opportunities for connecting generations. Millions of people pursue that purpose as they put together family trees that span hundreds of years. These data are valuable in linking people to the people of their past and in developing personal identities, and they can also be used in other ways. The purposes of this paper are to first give a short history of the development and practice of family history and genealogical research in the Church of Jesus Christ of Latter-day Saints, which has developed the FamilySearch website, and second, to show how genealogical data can illustrate forward generation migration flows across the United States by analyzing resulting patterns and statistics. For example, descendants of people born in several large cities exhibited distinct geographies of migration away from the cities of their forebears.

scholarly journals Pomiędzy tradycją zakonu a tradycją rodu – treści ideowe fasady kościoła Benedyktynek pw. św. Katarzyny w Wilnie

Artifex Novus ◽  
2019 ◽  
pp. 58-75
Author(s):  
Anna Sylwia Czyż
Keyword(s):  
Community Life ◽  
The Family ◽  
History Of ◽  
The Will ◽  
The Common ◽  
Grand Duchy Of Lithuania ◽  
The One ◽  
The Military ◽  
The Church ◽  
Grand Duchy

ABSTRAKT Sprowadzone do Wilna między 1616 a 1618 r. benedyktynki utworzyły niewielką i skromnie uposażoną wspólnotę. Ich sytuacja zmieniła się w 1692 r., kiedy to dzięki bogatym zapisom Feliksa Jana Paca mogły wystawić murowany kościół konsekrowany w 1703 r. Hojność podkomorzego litewskiego nie była przypadkowa, bowiem do wileńskich benedyktynek wstąpiły jego córki Sybilla i Anna, jedyne potomstwo jakie po sobiepozostawił. Z nich szczególne znaczenie dla dziejów klasztoru miała Sybilla (Magdalena) Pacówna, która w 1704 r. została wybrana ksienią. Nie tylko odnowiła ona życie wspólnoty, ale stała się również jedną z najważniejszych postaci ówczesnego Wilna. Po pożarze w 1737 r. Sybilla Pacówna energicznie przystąpiła do odbudowy klasztoru i kościoła, którą kończyła już jej następczyni Joanna Rejtanówna. Wzniesioną wówczas według projektu Jana Krzysztofa Glaubitza fasadę ozdobiono stiukowo-metalową dekoracją o indywidualnie zaplanowanym programie ideowym odwołującym się i do tradycji zakonnej i rodowej – pacowskiej. W fasadzie wyeksponowano ideały związane z życiem benedyktyńskim sytuując je wśród aluzji o konieczności walki na płaszczyźnie ducha i ciała, włączając w militarną symbolikę także konieczność walki z wrogami Kościoła i ojczyzny oraz charakterystyczną dla duchowości benedyktyńskiej pobożność związaną z krzyżem w typie karawaka oraz zOpatrznością Bożą. Jednocześnie przypominano o bogactwie powołań w klasztorze benedyktynek wileńskich przyrównując mniszki do lilii. Porównanie to dzięki obecności w fasadzie herbu Gozdawa (podwójna lilia) oraz powszechnego w XVII i XVIII w. zwyczaju określania Paców „Liliatami” można było odnosić także do ich rodu, w tym do zasłużonej dla klasztoru ksieni Sybilli. Tak mocne wyeksponowanie fundatorów było nie tylko chęciąupamiętnia darczyńców, ale wraz z całym architektonicznym i plastycznym wystrojem świątyni wiązało się z koniecznością stworzenia przeciwwagi dla nowego i prężnie rozwijającego się pod patronatem elity litewskiej klasztoru Wwizytek w Wilnie. Przy tym charakter dekoracji fasady kościoła pw. św. Katarzyny wpisuje się w inne fundacje Paców: kościół pw. św. Teresy i kościół pw. śś. Piotra i Pawła będąc ostatnią ważną inicjatywą artystyczną rodu w stolicy Wielkiego Księstwa Litewskiego. SUMMARY The Benedictines, who had been brought to Vilnius between 1616 and 1618, formed a small and modest community. Thanks to the generous legacy of Feliks Jan Pac, in 1692 their situation changed as they could erect a brick church, which was then consecrated in 1703. The generosity of the Lithuanian chamberlain was not a coincidence; his two daughters, Sybilla and Anna, the only offspring he left, had joined the Benedictine Sisters in Vilnius. Sybilla (Magdalena) Pac, who became an abbess in 1704, was particularly important for the history of the monastery. Not only did she renew the community life, but she also became one of the most important personalities of the then Vilnius. After the fire in 1737 Sybilla Pac vigorously started rebuilding the monastery and the church, which was completed by her successor, Joanna Rejtan. The facade which was then erected after Johann Christoph Glaubitz’s design was adorned with stucco and metal decorations with a perfectly devised ideological programme which referred to the tradition of the order and to the one of the Pac family. The facade presented ideals connected with the Benedictine life, which placed them among the hints of having to fight at the level of spirit and body, incorporating among the military symbols also the need to fight the enemies of the Church and the state, and the typical for the Benedictine spirituality piety connected with the Caravaca cross and the Divine Providence. At the same time, it reminded of the Benedictine vocations comparing nuns to lilies. This comparison, due to the presence of the Gozdawa coat-of-arms (double lilie) and the common nickname of the Pac family in the 17th and 18th cc. “the Liliats”, could also apply to their lineage, including the abbess Sybilla and her services to the monastery. Exposing founders in such an emphatic way was not only the will to immortalise them, but was also, together with the entire architectural and artistic decor of the church, connected with the need to counterbalance the new and dynamicallydeveloping Visitation Monastery in Vilnius. At the same time, the nature of the facade decoration of the Church of St. Catherine is in line with other foundations of the Pac family: St Theresa’s Church and the St Peter and St Paul Church, and was the last significant artistic initiative of the family in thecapital of the Grand Duchy of Lithuania

scholarly journals A Justiça Parcial e a Ganância enquanto virtude e vício do caráter na Ética a Nicômaco: ação interpessoal, emoção e prazer

2019 ◽  
Vol 13 (2) ◽  
pp. 109-145
Author(s):  
André Luiz Cruz Sousa
Keyword(s):  
The Other ◽  
Nicomachean Ethics ◽  
Other Hand ◽  
The People ◽  
Starting Point ◽  
The One ◽  
The Way

The aim of this paper is to study a set of three issues related to the understanding of partial justice and partial injustice as character dispositions, namely the distinctive circumstance of action, the emotion involved therein and the pleasure or pain following it. Those points are treated in a relatively obscure way by Aristotle, especially in comparison with their treatment in the expositions of other character virtues in the Nicomachean Ethics. Building on the expression ‘capacity towards the other’ (δύναμις ἐν τῷ πρὸς ἕτερον), the paper highlights the interpersonal nature of the circumstances of just and unjust actions, and points how such nature is directly related to notions such as ‘profit’ (κέρδος) or ‘getting more’(πλεονεκτεῖν) as well as to the unusual conception of excess, defect and intermediacy in Nicomachean Ethics Book V. The interpersonal nature of just and unjust actions works also as the starting-point for the interpretation both of the pleasure briefly mentioned in 1130b4 as characterizing the greedy person and of the emotion involved in acting justly or greedy, which is mentioned in an extremely elliptical way in 1130b1-2: the paper argues, on the one hand, that the pleasure felt in acting justly or unjustly concerns not only the goods that are the object of just or unjust interactions, but also the way such interactions affect the people involved; on the other hand, it argues that the emotion actuated in just or unjust interactions relates to the agent’s concern or lack of concern with the good of those people.

The General History of the Middle Ages at the V. Babeş University of Cluj (1951-1952)

2021 ◽  
Vol 65 (2) ◽  
pp. 3-20
Author(s):  
Ionuț Costea
Keyword(s):  
Education Reform ◽  
Middle Ages ◽  
Cultural Revolution ◽  
Teaching Staff ◽  
Political Transformations ◽  
The People ◽  
Socialist Realist ◽  
History Of ◽  
The One ◽  
The Middle Ages

"The General History of the Middle Ages at the V. Babeş University of Cluj (1951-1952). The 1948 education reform represented, besides a new institutional architecture transposed in accordance with the model of the soviet universities, a process of recycling professors. The process of changing the teaching staff was carried out on at least two levels – the definitive or temporary elimination (sometimes accompanied by incarceration) from the education system on the one hand, and the exertion of severe surveillance and intimidation, thus remodelling the discourse and the behaviour in the spirit of the socialist realist “cultural revolution” on the other hand. The study shed light on a method that led to the expulsion of the professors was the public defamation, the accusation of immorality and of their lack of understanding of the new political transformations of the country, thus labelling the professors as “enemies of the people”. The atmosphere of fear and humiliation was sustained through press campaigns of defamation. Especially the younger university professors were instructed to attack, in the press, the more professionally well reputed and publicly well-known professors. These articles contained not only analyses of the professors’ works and ideas, but also their dismantling, their “exposé” and their human undermining. This paper is a case study on a professor from medieval department of Cluj university, Francisc Pall at the beginning of 1950s years. Keywords: Communism, Romania, education reform, cultural revolution, violence, surveillance. "

НЕСКОЛЬКО СЛОВ О М. М. ГРОМЫКО КАК ПРЕДСТАВИТЕЛЕ СЛАВЯНОФИЛЬСКОГО НАПРАВЛЕНИЯ РУССКОЙ КУЛЬТУРЫ

2021 ◽  
pp. 33-38
Author(s):  
Наталья Тимуровна Энеева
Keyword(s):  
Scientific Language ◽  
Historical Science ◽  
Historical Process ◽  
The People ◽  
The World ◽  
History Of ◽  
Main Plot ◽  
Popular Religiosity ◽  
The Church

Статья посвящена роли славянофильской проблематики в становлении отечественной исторической науки 1990 х – 2010-х годов. Апробированная почти двумя столетиями историософско-богословской дискуссии, эта проблематика явила себя на исходе ХХ столетия как преимущественно экклезиологическая – как насущные вопросы личностного и общественного воцерковления. Существенное значение в этом процессе имеет воссоздание адекватного научного языка и понятийного аппарата для описания роли Церкви и народной религиозности в формировании национального самосознания и религиозно-культурной общности. Подчеркивается, что в данной концепции история Церкви и народа как ее носителя – «народа-богоносца» – предстает не в качестве локальной темы, но как основной сюжет и сущностный смысл мирового исторического процесса. The article is devoted to the role of Slavophil problems in the formation of Russian historical science in the 1990s – 2010s. Approved by almost two centuries of historiosophical and theological discussion, this problematic showed itself at the end of the twentieth century as primarily ecclesiological – as pressing issues of personal and social churching. Recreation of an adequate scientific language and conceptual apparatus for describing the role of the Church and popular religiosity in the formation of national identity and religious and cultural community is essential in this process. It is emphasized that in this concept the history of the Church and the people as its bearer – the «God-bearing people» – appears not as a local theme, but as the main plot and essential meaning of the world historical process.

Hungary, philosophy in

2018 ◽  
Author(s):  
Laszlo Perecz
Keyword(s):  
German Idealism ◽  
Early Years ◽  
Educational Institutions ◽  
History Of Thought ◽  
Philosophical Language ◽  
History Of ◽  
Institutional System ◽  
Philosophical Life ◽  
The One ◽  
First Time

The situation of Hungarian philosophy can be best illustrated by two sayings: ‘there are Hungarian philosophers, but there is no Hungarian philosophy’, and ‘a certain period of Hungarian philosophy stretches from Descartes to Kant’. The two ideas are closely connected. Thus on the one hand, there is such a thing as Hungarian philosophy: there are scientific-educational institutions in philosophical life and there are philosophers working in these institutions. On the other hand, there is no such thing as Hungarian philosophy: it is a history of adoption, largely consisting of attempts to introduce and embrace the great trends of Western thought. After some preliminaries in the medieval and early-modern periods, Hungarian philosophy started to develop at the beginning of the nineteenth century. As a result of the reception of German idealism – the so-called Kant debate and Hegel debate – the problems of philosophy were formulated as independent problems for the first time, and a philosophical language began to evolve. After an attempt to create a ‘national philosophy’ – and after some outstanding individual achievements – the institutionalization of Hungarian philosophy accelerated at the end of the century. The early years of the twentieth century brought the first heyday of philosophy to Hungary, with the rapid reception of new idealist trends and notable original contributions. In the period between the two wars the development stopped: many philosophers were forced to emigrate, and Geistesgeschichte (the history of thought) became prevalent in philosophical life. Following the communist take-over, the institutions of ‘bourgeois’ philosophy were eliminated, and Marxism-Leninism, which legitimated political power, took a monopolistic position. During this period, the only significant works created were in the tradition of critical Marxism and philosophical opposition. The changes in 1989 regenerated the institutional system, and the articulation of international contemporary trends – analytic philosophy, hermeneutic tradition and postmodernism – came to the fore. Besides some works by thinkers in exile, Hungarian philosophy has produced only one achievement which can be considered significant at an international level: the oeuvre of György (Georg) Lukács.

scholarly journals Emerging Frontier of Prehistory and Burning Issues of its Study in Developing Countries

2013 ◽  
Vol 1 (1) ◽  
Author(s):  
Som Prasad Khatiwada
Keyword(s):  
Developing Countries ◽  
Low Income ◽  
Research Work ◽  
Developed Countries ◽  
High Price ◽  
Great Loss ◽  
National Budget ◽  
Research Journal ◽  
The People ◽  
The One

Many more prehistoric locations and material remains of man’s past are identified from different part of the world from the scholars of developed countries. In the one hand great amount of facilities and resources provided by their governments and related institutions, scholars of developed countries are working continuously in the field of archaeology and prehistory. Besides this the developing countries are struggling for physical development of the country with low amount of resources and they are incapable to allocate national budget for such studies and the scholars and researchers are badly suffered with low income level and high price for livelihood resulting low level of research capabilities. In this context research work on archaeology and prehistory is far away for them and many more prehistoric sites are still hidden under the geological strata of developing countries. There is a great danger of manipulation in data, possibility of forgery like Piltdown forgery and possible damage of megalithic graves for finding antiquities by tomb hunters. Damage of prehistoric sites, tombs and shelters is a great loss for human being not only for related countries, but for the people of the whole world. Therefore, need of collaborative research among the scholars of developed and underdeveloped countries is must for the development of anthropology in global context. DOI: http://dx.doi.org/10.3126/researcher.v1i1.8375   Researcher: A Research Journal of Culture and Society Vol.1(1) 2013

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