The rules and controls for accepting good deeds in a changing world: قًواعِد وضَوابِط قَبول الْعَملِ الصّالحِ فِي عَالم مُتَغيِر

In this research, I aimed to present the most important endeavours of a Muslim slave in his life. the collection of good deeds and care to accept good work; According to the Holy Koran and the right prophetic year; This can only be done in the words and good deeds to which the Muslim good luck in this life. Without ignorance or negligence in the light of the terms and conditions of this, Knowledge of God's greatness avoids a Muslim to fall into such oblivion. Happiness and satisfaction can only be achieved through devotion to the laws of Islam. It also outlined the variables of the times and their impact on the acceptance of good work, To that end, I have followed the descriptive extrapolation approach in my research, and I have divided it into three Reports.

Editorial – Fulfilling the purpose of a rich, productive, and successful 2021. And preparing for an as much as possible, definitely “true normal” 2022

Dear readers, students, fellow scholars, welcome to this tenth instalment of Mutual Images Journal, which we have titled “Aesthetic journeys and media pilgrimages in the contexts of pop culture and the creative industries from and to East Asia”, trying to subsume in it the variety of themes the volume hosts. Audaces fortuna iuvat The Latin adage of this introduction states: “good luck helps the daring ones”. We think this is what happened to us and Mutual Images, both the journal and the association as a whole. We had left 2020 with more than just the proverbial mixed feelings: we were all uncertain and confused about what would and could happen in 2021. We won’t give you a summary of the many facets of what 2020 has been for the world, because each of you knows that all too well. But for MIRA, at least, 2021 was a moment of rally and refocus on what we hold dear: research, publishing, and the careful organisation of workshops and similar events. We rolled up our sleeves as so many people around the world did, and, in our microcosm of transcultural research in the humanities, media, cultural sociology, and area studies — whether supported by universities or independently run — we brought home two very nice workshops and a summer school. One workshop was held in Italy and Spain in November 2020 and the other in Japan in January 2021, although, for obvious reasons, both were technically conducted mainly online; and the summer school took place on-site in China, in June 2021. The two workshops saw [...]

Editorial – Fulfilling the purpose of a rich, productive, and successful 2021. And preparing for an as much as possible, definitely “true normal” 2022

Dear readers, students, fellow scholars, welcome to this tenth instalment of Mutual Images Journal, which we have titled “Aesthetic journeys and media pilgrimages in the contexts of pop culture and the creative industries from and to East Asia”, trying to subsume in it the variety of themes the volume hosts. Audaces fortuna iuvat The Latin adage of this introduction states: “good luck helps the daring ones”. We think this is what happened to us and Mutual Images, both the journal and the association as a whole. We had left 2020 with more than just the proverbial mixed feelings: we were all uncertain and confused about what would and could happen in 2021. We won’t give you a summary of the many facets of what 2020 has been for the world, because each of you knows that all too well. But for MIRA, at least, 2021 was a moment of rally and refocus on what we hold dear: research, publishing, and the careful organisation of workshops and similar events. We rolled up our sleeves as so many people around the world did, and, in our microcosm of transcultural research in the humanities, media, cultural sociology, and area studies — whether supported by universities or independently run — we brought home two very nice workshops and a summer school. One workshop was held in Italy and Spain in November 2020 and the other in Japan in January 2021, although, for obvious reasons, both were technically conducted mainly online; and the summer school took place on-site in China, in June 2021. The two workshops saw [...]

Giving science the finger—is the second-to-fourth digit ratio (2D:4D) a biomarker of good luck? A cross sectional study

Objectives To explore whether random chance, weak research methodology, or inappropriate reporting can lead to claims of statistically significant (yet, biologically meaningless) biomarker associations, using as a model the relation between a common surrogate of prenatal testosterone exposure, second-to-fourth digit ratio (2D:4D), and a random indicator of good luck. Design Cross sectional study. Setting University sports performance laboratory in the United States. Data were collected from May 2015 to February 2017. Participants 176 adults (74 women, 102 men), including university students, faculty, and staff with no history of injuries, disease, or medical conditions that would affect digit length. Main outcome measures 2D:4D, body composition parameters potentially influenced by androgens (bone mineral content, bone mineral density, body fat percentage), and good luck (using poker hands from randomly selected playing cards as a surrogate). Results 2D:4D significantly correlated with select body composition parameters (Spearman’s r s range −0.26 to 0.23; P<0.05), but the correlations varied by sex, participant hand measured, and the method of measuring 2D:4D (by photocopy or radiography). However, the strongest correlation observed was between right hand 2D:4D in men measured by radiograph and poker hand rank ( r s =0.28, P=0.004). Conclusions Greater prenatal exposure to testosterone, as estimated by a lower 2D:4D, significantly increases good luck in adulthood, and also modulates body composition (albeit to a lesser degree). While these findings are consistent with a wealth of research reporting that 2D:4D is related to many seemingly disparate outcomes, they are not meant to provide confirmatory evidence that 2D:4D is a universal biomarker of nearly everything. Instead, the associations between 2D:4D and good luck are simply due to chance, and provide a “handy” example of the reproducibility crisis within medical and scientific research. Biologically sound hypotheses, pre-registration of trials, strong methodological and statistical analyses, transparent reporting of negative results, and unbiased interpretation of data are all necessary for biomarker studies and other areas of clinical research.

Contemporary Najafi Poetry of (The Poet Ahmed Al-Dujaili and the Significance of the Place in his Poetry)

The city of Najaf is an environment full of scholars, writers and poets, and this benevolent city has produced stallions of poets, including the poet Sheikh Ahmed Al-Dujaili (1924-1991 AD), whose poetic output I chose in his Diwan (palms) and the significance of the place in it is the subject of this research. Extrapolation of the historical, social and political context in which the poetic experience was born and its impact and influence on the place and an attempt to dismantle its connotations, structures and forms of presence in the text from the poet's relationship with the place and his artistic vision of it. The poets looked at the place with a creative view that transcends the material to reveal its emotional repercussions generated as a result of the active relationship between the poet and the place. And a place that enables him to determine the dimensions of his experience and give it the space in which it was formed. Recent critical studies have tended in recent years to study spatial structures in the narrative narratives, which have taken the place as a tool for dealing with and treating, and as a means of relying on literary works, whether those related to poetry or the novel. Skipping theorizing and defining the terms and definitions related to the place from a philosophical, linguistic and literary point of view, because I think that they do not enrich the research with anything, especially since many studies have preceded us in this field. The research consists of three axes, the first axis: talks about the life of the poet Ahmed Al-Dujaili, the second axis: the place between the poetic and the poet, and the third axis: the semantics of the place in his poetry, including: religious places, political places, scientific places, military places, and finally natural places, then the conclusion, the margins, the list of sources and from God Good luck and payment.

Analysis of incantation vocabulary of Vlachs (Romanians) from Eastern Serbia on the subject of lexical borrowings

The article discusses the lexical borrowings from the Serbian language in the incantations of Vlachs (Romanians) from Eastern Serbia and is based on the authors’ field materials. Incantation vocabulary analysis is carried out on the example of two texts recorded from native speakers of Oltenian dialect of the Romanian language from the villages of Zaječar and Negotin. There is an incantation called Întorsura mare (literally „Great return“, this incantation aims at removing damage and returning it to the person who caused it); the spell De noroc (Good luck) is meant to attract good luck. During the field research were recorded other incantations, mainly aimed at curing various diseases: the incantation of toothache or ear inflammation (De năjit), boils (De buboaie), inflammation of the glands (De gâlci), mercury poisoning (De argint viu, lit. “Of live silver”) etc. The informants from whom the incantations were recorded are elderly women, all of whom completed at least primary school, but do not know the written form of their native language, because they studied in Serbian. The texts of incantations have a stable character (exclude the variability of the components). However, some borrowings from the Serbian language, which are part of modern lexical duplicates and are not recorded in Romanian dictionaries, are still preserved in the texts of the incantations

STORYTELLER AND COLLECTOR OF EPIC

В данной статье на примерах рукописных текстов героических сказаний и самозаписей кайчи рассматривается собирательская деятельность фольклориста и исполнение эпоса в домашней обстановке. Исполнение сказания у себя дома — ситуация для кайчи прямо противоположная общепринятой традиции, когда следовало почетное приглашение и исполнение алыптыг ныбак в кругу друзей и односельчан, которые великолепно знали эпическую традицию кая. Сказителям была важна настоящая аудитория, эпическая среда, поддерживающая его в пути за алыпом. В случае одного собирателя-слушателя-гостя, кайчи больше как гостеприимный хозяин лично его благодарил, благословлял и одаривал удачей алыпа. Некоторые сказители (А. П. Напазаков) в присутствии одного собирателя или в самозаписях (В. Е. Таннагашев), вовсе упускали обращение к слушателям. В своем помещении сказители, отвыкнув от исполнения кая, чувствовали себя стесненным, долго настраивались и были вынуждены исполнять один эпос с утра до обеда, иногда до вечера, если они никуда не спешили. Однако, благодаря доверительному общению со сказителями в домашней обстановке, нам удалось прояснить некоторые темные места текстов, выяснить значение архаичных слов и выражений. Иногда собиратель мог вносить изменения в названия эпических произведений, а сказители, стараясь не обидеть в своем доме гостя, соглашались с мнением записывающего о переименовании сказания. Исполняя алыптыг ныбак для одного слушателя-собирателя в дневное время, сказители по разным причинам (настроение, спешка, приезд гостей и т. д.) сокращали исполнение, что, несомненно, сказывалось и на качестве содержания эпоса. В. Е. Таннагашев неоднократно сообщал, что из-за ограниченного времени он вынужден сокращать сказания, либо сказывать устным речитативом. Исполняя сказания в искусственной обстановке, специально для собирателя, кайчи оказавшись вне эпической среды, не чувствовали себя в единении со своими слушателями, что сказывалось на ремарках сказителей, на традиционной поэтике сказаний. In this article, using examples of handwritten texts of heroic legends and self-recordings by Shor storyteller (kaichi), the collecting activity of the folklorist and the performance of the epic at home are considered. Performing a legend at home is a situation for kaichi that is directly opposite to the generally accepted tradition, when an honorary invitation followed and the performance of alyptyg nybak in a circle of friends and fellow villagers, who perfectly knew the epic tradition of kai The storytellers needed a real audience, an epic environment that would support him on his way beyond the alyp. In the case of one collector-listener-guest, the kaichi, more like a hospitable host, personally thanked him, blessed and bestowed good luck on the alyp. Some storytellers (A. P. Napazakov), in the presence of one collector or in self-recordings (V. E. Tannagashev), completely missed the appeal to the audience. In their room, the storytellers, having lost the habit of performing kai, felt constrained, tuned in for a long time and were forced to perform one epic from morning to dinner, sometimes until evening, if they were in no hurry to go anywhere. However, thanks to confidential communication with storytellers at home, we managed to clarify some “dark places” of the texts, to find out the meaning of archaic words and expressions. Sometimes the collector could make changes to the names of epic works, and the storytellers, trying not to offend the guest in their home, agreed with the opinion of the person who wrote down about the renaming of the legend. Performing alyptyg nybak for one listener-collector in the daytime, the storytellers, for various reasons (mood, haste, arrival of guests, etc.), reduced the performance, which undoubtedly affected the quality of the content of the epic. V. E. Tannagashev has repeatedly reported that due to the limited time, he is forced to shorten the legends, or say it by recitative. Performing legends in an unusual situation, especially for the collector, the kaichi, finding themselves outside the epic environment, did not feel in unity with their listeners, which affected the narrators' remarks and the traditional poetics of legends.

Birds as Dads, Babysitters, and Hats

The commandment to send the mother bird from her nest before taking her eggs or chicks, known in Jewish tradition as shiluach hakan, is found in Deuteronomy 22:6–7. This essay addresses dominant perspectives on the mother bird mitzvah—its association with good luck, bad luck, and compassion—before showcasing rabbinic texts from Mishnah and Babylonian Talmud Hullin Chapter 12 that evince interest in birds as ingenious builders, as fathers and not just mothers, as queer parents and altruists, as rebel spirits who resist captivity even unto death and, finally, in birds as co-inhabitants of the earth whose lives are parallel to as well as enmeshed with our own. I offer here a bird-centric approach to the commandment, an effort to read it in a spirit of anti-anthropocentrism, drawing on animal studies scholar Matthew Calarco’s notion of indistinction.

МАГИЧЕСКИЙ АТРИБУТ: МЕЖДУ ЯЗЫЧЕСТВОМ И ИСЛАМОМ

Целью исследования является изучение башкирских амулетов «бетеү», небольшая коллекция которых хранится в фондах Национального музея Республики Башкортостан. В музейном собрании отложились несколько типов «бетеү», бытовавших на рубеже XIX–XX вв. Предметы отличаются друг от друга формой, материалом, техникой изготовления и имеют разное содержание. Амулетам придавались магико-охранительные и сакральные свойства. Согласно древним поверьям башкир, «бетеү» приносит хозяину здоровье, долголетие, удачу во всех делах и оберегает от сглаза и влияния зловредных духов (духов болезней, шайтана и др.). Самым распространенным видом были треугольной формы амулеты, с вложенной в него молитвой или, реже, предметом. Такие кожаные амулеты-футляры носились на шнурке на шее как обереги или подшивались к одежде с внутренней стороны. Аналогичные обережные амулеты бытовали у многих народов, в том числе у среднеазиатских. Башкирские «бетеү» как магический предмет имели широкое распространение в прошлом и все еще популярны в настоящее время среди населения, прежде всего, пожилого возраста. Поэтому они представляют собой важный этнографический источник для изучения духовной и материальной культуры башкирского народа. The research aims to study the Bashkir amulets "beteu", a small collection of which is kept in the funds of the National Museum of the Republic of Bashkortostan. The collection possesses several types of "beteu", used at the turn of the 19th-20th centuries. Objects differ from each other in shape, material, manufacturing technique, and usage. Magical, protective and sacred properties were attributed to the amulets. The Bashkirs believed that "beteu" brought health, longevity, good luck, and protection from the harmful influence of otherworldly forces. Triangular amulets were the most common, with a prayer or, less often, an object embedded in it. Such leather amulets were worn on a cord around the neck or were sewn to clothes from the inside. Many Central Asian peoples used similar amulets. The Bashkir "beteu", a magical object of cult and ritual significance, combines the pre-Islamic beliefs and the Muslim religion. Therefore, they represent an important ethnographic source for studying the spiritual and material culture of the Bashkir people.