Islamic component in calendar rituals and folk medicine of the peoples of Dagestan: traditions and modernity

The article examines the types and forms of manifestation of the Islamic component in the calendar rituals and folk medicine of the peoples of Dagestan that have survived to our time. On the basis of field material and literary sources, the author cites the calendar holidays of the first furrow, the beginning of spring, the collection of edible herbs, medicine. The Islamic component in these holidays and rituals is manifested by the participation of a Muslim clergyman in them, the remembrance of Allah, the recitation of verses from the Koran, the conduct of the mawlid and the ritual of zikr, and the distribution of alms sadaqa. This component has been woven into agrarian holidays; meteorological ceremonies with «binding the rain», the use of a horse’s skull, wooden and stone boards, «overturned stones»; «sacred» trees, springs and stones in the rituals of traditional medicine. Collected in a special sacred period of time (pre-dawn hours before morning prayer) on the day of Eid al-Adha or the holiday of spring, spring water became similar to zamzam water and acquired healing properties. There are no analogues adapted to Muslim holidays, calendar and household rituals, built on the tops of mountains and passes, special religious buildings of Tabasarans – «Prayer houses». According to the author, the cited calendar rituals and methods of traditional medicine belong to the category of syncretic so-called “everyday” or “folk Islam” and can serve as an argument in countering religious extremism. The reasons for the preservation and functioning of traditional rituals and beliefs at the beginning of the XXIst century should be sought in the stability of ancient beliefs and rituals adapted to the requirements of the Sufi form of Islam, the peculiarities of the mentality and ethnic psychology of the Dagestanis adherent to conservatism and traditional way of life.

Islamic religious buildings in the Tobolsk Province in the late 18th — early 20th century

A network of mosques in the Tobol Province (Western Siberia) in the end of the 18th — beginning of the 20th century is analyzed. The source basis for the work was represented by legal enactments, statistical materials, and clerical documentation. The scientific methods were employed, including historicism, statistical, and comparative-historical analysis. By the Imperial Decree of 1744, mosques were to be located in places inhabited by only muslims. Moreover, each mosque should have had no less than 200 and no more than 300 male parishioners. The set limit on the number of parishioners restricted the ability of the muslims to build religious structures. This appeared to be a discriminatory regulation for the residents of small settlements. In the studied time, most of the mosques were located in the countryside. In 1828, towns had two mosques and in 1909 — five. The total number of Islamic religious building was 137 in 1868 and 169 in 1909. In the meantime, muslim population had grown by one-and-a-half times. In general, the increase of the number of belivers is explained by the natural growth of the population. Besides, in the first half of the 19th century, there was a contunued migration of the population from Middle Asia, so called “Bokharans”. In the last third of the 19th century, there was a transit of the Volga and Cis-Urals Tatars. At that time, the number of the settlements inhabited by muslims changed insignificantly, from 260 in 1868 to 264 in 1909. Therefore, in the beginning of the 20th century, the mosques became more affordable for the population. During the studied period, the legal regulation on the limit of parishioners (no less than 200) was violated in building new religious houses. In 1868, there were on average 137 men per mosque in the countryside, and in the beginning of the 20th century – 188. The local authorities permitted muslims to build mosques for even less that 100 parishioners. That could have been influenced by the position of the Province’s authorities, natural and landscape specifics, distance to the nearest mosque, and financial capabilities of the commune. In our opinion, the politics exercised by the regional authorities in the end of the 18th – beginning of the 20th centuries were providing opportunity to the majority of the residents of the Tobol Province professing the Islamic faith to meet their spiritual needs. At the same time, the lack of religious houses precluded part of the practicing Islam from taking full part in the life of the religious commune, as well as from satisfying their religious needs, which was detrimental to their status.

TEC TYPOLOGY USING PENTATONIC SEALS

Thematic entertainment complexes are an extremely wide field in which various projects are built. From religious buildings and museums to dinosaur parks and thematic complexes dedicated to cinema. At the moment, TEC do not have a typology. They cannot be classified and systematized. The breadth of topics, sizes, target audiences and placement options is so great that one letter can not describe it. Therefore, it was decided to develop such a system. This will allow us to compare, at first glance, not comparative things, but in conjunction with the final table of the article "Analysis of psychological preconditions for the formation of TEC using the Maslow Pyramid" [2], we can analyze, evaluate, rate and compare different thematic entertainment complexes. The purpose of the study is to analyze the existing methods of typology of thematic entertainment complexes. Identify those items by which you can still classify thematic entertainment complexes. Develop a graphic display for each item and assemble it into a single, compact scheme for easy reading and placement in the design of the architectural environment. Then let's analyze the real thematic entertainment complex. For example, take Disneyland Paris, as the brightest representative of this type of building. The scientific novelty of the study is that we will form a typological system that will allow in a compact version to encrypt all the features of the thematic entertainment complex. Its size, location, topic, purpose, target audience, etc. As a result, we get a method of analysis of thematic entertainment complexes, which will allow you to quickly analyze thematic entertainment complexes, compare them with each other and more clearly structure existing and future complexes. It will also help the end visitor to immediately understand exactly where he spent and what to expect from the institution.

Przeszłość i teraźniejszość staroprawosławia na Ukrainie

The small (6–7 thousand) diaspora of Old Orthodox Russians in Ukraine, rooted for over 350 years, after the events of 2014, began to be subject to processes of alienation. The amended religious law began to stigmatize Russians by imposing the obligation to specify in the statutes and names of their organizations and institutions that they are Russian, that is, related to the “aggressor state”. There were local attacks on religious buildings of Old Orthodox Russians. After a few years, the situation stabilized.

Ostmark

Following Austria’s annexation by the Third Reich, the NPEA authorities were eager to pursue every opportunity to found new Napolas in the freshly acquired territories of the ‘Ostmark’. In the first instance, the Inspectorate took over the existing state boarding schools (Bundeserziehungsanstalten/Staatserziehungsanstalten) at Wien-Breitensee, Wien-Boerhavegasse, Traiskirchen, and the Theresianum. Secondly, beyond Vienna, numerous Napolas were also founded in the buildings of monastic foundations which had been requisitioned and expropriated by the Nazi security services. These included the abbey complexes at Göttweig, Lambach, Seckau, Vorau, and St. Paul (Spanheim), as well as the Catholic seminary at St. Veit (present-day Ljubljana-Šentvid, Slovenia). This chapter begins by charting the chequered history of the former imperial and royal (k.u.k.) cadet schools in Vienna, which were refashioned into civilian Bundeserziehungsanstalten by the Austrian socialist educational reformer Otto Glöckel immediately after World War I. During the reign of Dollfuß and Schuschnigg’s Austrofascist state, the schools were threatened from within by the terrorist activity of illegal Hitler Youth cells, and the Anschluss was ultimately welcomed by many pupils, staff, and administrators. August Heißmeyer and Otto Calliebe’s subsequent efforts to reform the schools into Napolas led to their being incorporated into the NPEA system on 13 March 1939. The chapter then treats the Inspectorate’s foundation of further Napolas in expropriated religious buildings, focusing on NPEA St. Veit as a case study. In conclusion, it outlines the ways in which both of these forms of Napolisation conformed to broader patterns of Nazification policy in Austria after the Anschluss.

Contemporary terrorism against religious entities and buildings

In the era of a clear intensifi cation of terrorist attacks, as well as of the threat posed by them, changes in the current strategy of terrorist groups or persons identifying themselves with their ideology are noticeable. The main change is to focus the attacks on causing the greatest possible fear by increasing the size not so much of the damage, but of the human victims. Unfortunately, such a tactic is very effective. So far, the greatest attention of the so-called Western societies has been focused mainly on very spectacular attacks on public, commonly accessible places, where a dramatic spectacle of death was created in front of hundreds of people. However, the incident in 2016 carried out by attackers who identifi ed themselves with socalled the Islamic State in Iraq and Syria took place during the celebration of the Mass, where the clergyman conducting the celebration was killed and people attending the Mass were seriously injured, including the nuns, makes us look at the problem from a different perspective. What makes us refl ect on the above is that there were not many people in the church, but it was also not a random attack target. This event inspired the author to take a deeper look at the scale of threats that modern terrorism generates to celebrants or other clergy, as well as religious buildings.

Saussure Theory to Determine the Relationship between Sacred Space and Multicultural Community Node. Case Study: Gereja Ayam, Pasar Baru, Jakarta

Many aspects of the Pasar Baru community were influenced by the mixed ethnicity. Churches, Chinese temples, Sikh temples, and mosques, as well as architectural, gastronomic, and religious institutions, expanded across the Pasar Baru, resulting in a multicultural existence. The goal of this research is to see if there is a link between sacred space and community nodes as a signifier/signified of diversity in a multicultural community in order to enhance sustainable urban life. Also, based on the discovery of similar impacts, see if there is a strong recommendation to use the relationship between religious buildings and multicultural ethnic as a basis to construct a multicultural collaboration space. Pasar Baru and Geraja Ayam served as the case study. The semiotic theory of Ferdinand Saussure is employed as an analytical tool in this work. Gereja Ayam has become an icon of Pasar Baru district. Religious sites and community hubs have a strong association. While liveliness and livability can be improved, the (social) sustainability of tourism must be considered. The collaborative venue, which incorporates multicultural arts and designs, is proposed as a means of bringing those many traits to life and strengthening the concept of “Bhinneka Tunggal Ika” to generate income and employment.

ON THE QUESTION OF EXISTENCE AND APPEARANCE AN ANCIENT RUS` CHURCH OF ASCENSION IN PEREMYSHL (PRZEMIŚL)

Architectural and urban organization of Przemyśl in the era of Kievan Rus' remains a little-studied topic. Significant changes that city has undergone throughout history have almost completely leveled the spatial structure of the first centuries of its history, when it was the capital, and later, the second most important city in Halician Rus'. One of the few covered topics are the identification and localization of religious buildings of the X-XIV centuries. Sometimes, data about them is obtained from small crumbs of information preserved in medieval sources, as well as in archaeological materials. The articles summarize the sources and archaeological materials about probable existence of ancient Rus` Ascension church on so-called "Tatar Hill" in Przemyśl. On their basis it provides arguments on this hypotheses. Such arguments are: onomastic (historical dominance of the name of the Ascension and its derivatives in the area), necropolic (presence of traces of the churchyard), ritualistic (ancient tradition of religious processions that ended here), conversionalistic (existence here in the XVI - XVII centuries roman-catholic chapel of St. Leonard may be associated with the practice of transformation of Latin temples from old Rus` ones). Additionally, it is supported by the practice of building rocky-wooden objects in Нalician Rus', a number of which were discovered in the second half of the twentieth century. Due to the exceptional location of the hill in terms of survey of the area and archaeological material, it was suggested a military nature of its use. However, in all the archaeological research conducted here since the nineteenth (and possibly eighteenth centuries), no object of military purpose has been found. This is a stark contrast, for example, to the archeological material found on Stare Zamchysko Hill (or the hill of the Three Crosses), one kilometer to the north-west. Probable structure of the Ascension Hill in ancient Rus` times can be outlined as such. The church could be part of a small monastery complex and was located on the highest rock from the west. The rock was partially covered with earth to eliminate cracks and level the surface. Further to the east there was a reduction, on which, on the loose soil, there were living quarters. The complex could protect the fence, both at the top and around the hill.