Language of Uzbek national dance art movements

This article examines the national-cultural lines of Uzbek dance, the language of subject dances, and their movements. Therefore, along with many other intangible cultural heritage values, it is necessary to pass on to future generations the rich experience accumulated in the art of Uzbek national dance. "Preservation of the art of dance, which embodies national values, customs, and traditions, as an ancient source of our spirituality and culture, the restoration of its disappearing forms and movements, terms, the nature of dance, its structure, performance features, objects, clothing, and jewelry. The scientific study of the role of performance in complement, refinement, and bleaching is one of the urgent tasks facing the executive choreographer, organizer, and researchers working in the field of dance. To this end, one of the important issues facing the scientific community is to improve the textual and video recording system of dance performances, as well as the creation of special terminology.

The Cult of Sulis-Minerva at Bath: The Religious Ritual of the Patron Goddess at Bath

<p>The Roman City of Bath, also known as Aqua Sulis, lies in the modern British county of Somerset in the south-east of England. During the Roman occupation of ancient Britain, Bath became a significant Roman town centred on a large religious complex. As the Roman city lies underneath the modern city Bath, excavation of both the temple complex has been difficult. To add further problems, Bath was only mentioned in one ancient source, Solinus. Consequently, there is a large gap in the knowledge we have about Roman Bath and its patron goddess. As such a large Romano-Celtic temple complex, Sulis’ cult has important contributions to religion in Roman Britain. Subsequently, studying and understanding Sulis’ cult is important to the study of Roman Britain. This thesis discusses features of Sulis’ cult and what this may tell us about the goddess’s attributes as well as how her cult functioned. The large Romano-Celtic temple was functional from c.65 to c.400 CE. However, there is evidence which would suggest that Sulis was worshipped by the ancient Britons before the Romans had a permanent presence in Britain. This thesis will place Roman Bath within the wider context of Romano-British history, outlining how it functioned through architecture and evidence for the temple’s gradual decline. Scholarship has agreed that Sulis is a Celtic deity who was worshipped by the Celts before the Romans arrived in Britain. Through Roman religious sensibilities, Sulis was conflated with the Roman goddess Minerva. Most of the physical remains at Bath are architectural features, votive offerings and altars. Many links have been drawn between Sulis and her thermal spring. For example, Sulis-Minerva has been regarded as an important healing divinity and her temple complex a place people can go for healing. This thesis will discuss Sulis and her connection to the goddess Minerva as well as what the goddess’s relationship was to the Romans and Britons. Attention has been drawn to a large cache of 130 Latin defixiones, or curse tablets, discovered in Sulis’ spring. The curses most commonly beseech Sulis to hunt down a culprit and punish them. The defixiones constitute an important source of evidence regarding to Sulis’ attributes. There has been some debate as to the nature of these curse tablets as there have been suggestions that they read more as ‘prayers for justice’. This thesis will explore the idea that the tablets acted as a medium for a devotee to ask the goddess for retribution against a perceived wrong. A comparison will be drawn between Bath’s curse tablets and other forms of Roman prayers comparing the two. As of now, the defixiones contribute a large portion of evidence towards religious life at Bath. Sulis represents hybridization between two ancient civilizations. On the one hand, Sulis had strong roots to ancient British religion but after Roman occupation her cult became predominantly Roman in form. I will discuss the remaining aspects of Celtic religion at Bath, such as in the Gorgon pediment, and how this was changed under Roman rule.</p>

The Cult of Sulis-Minerva at Bath: The Religious Ritual of the Patron Goddess at Bath

<p>The Roman City of Bath, also known as Aqua Sulis, lies in the modern British county of Somerset in the south-east of England. During the Roman occupation of ancient Britain, Bath became a significant Roman town centred on a large religious complex. As the Roman city lies underneath the modern city Bath, excavation of both the temple complex has been difficult. To add further problems, Bath was only mentioned in one ancient source, Solinus. Consequently, there is a large gap in the knowledge we have about Roman Bath and its patron goddess. As such a large Romano-Celtic temple complex, Sulis’ cult has important contributions to religion in Roman Britain. Subsequently, studying and understanding Sulis’ cult is important to the study of Roman Britain. This thesis discusses features of Sulis’ cult and what this may tell us about the goddess’s attributes as well as how her cult functioned. The large Romano-Celtic temple was functional from c.65 to c.400 CE. However, there is evidence which would suggest that Sulis was worshipped by the ancient Britons before the Romans had a permanent presence in Britain. This thesis will place Roman Bath within the wider context of Romano-British history, outlining how it functioned through architecture and evidence for the temple’s gradual decline. Scholarship has agreed that Sulis is a Celtic deity who was worshipped by the Celts before the Romans arrived in Britain. Through Roman religious sensibilities, Sulis was conflated with the Roman goddess Minerva. Most of the physical remains at Bath are architectural features, votive offerings and altars. Many links have been drawn between Sulis and her thermal spring. For example, Sulis-Minerva has been regarded as an important healing divinity and her temple complex a place people can go for healing. This thesis will discuss Sulis and her connection to the goddess Minerva as well as what the goddess’s relationship was to the Romans and Britons. Attention has been drawn to a large cache of 130 Latin defixiones, or curse tablets, discovered in Sulis’ spring. The curses most commonly beseech Sulis to hunt down a culprit and punish them. The defixiones constitute an important source of evidence regarding to Sulis’ attributes. There has been some debate as to the nature of these curse tablets as there have been suggestions that they read more as ‘prayers for justice’. This thesis will explore the idea that the tablets acted as a medium for a devotee to ask the goddess for retribution against a perceived wrong. A comparison will be drawn between Bath’s curse tablets and other forms of Roman prayers comparing the two. As of now, the defixiones contribute a large portion of evidence towards religious life at Bath. Sulis represents hybridization between two ancient civilizations. On the one hand, Sulis had strong roots to ancient British religion but after Roman occupation her cult became predominantly Roman in form. I will discuss the remaining aspects of Celtic religion at Bath, such as in the Gorgon pediment, and how this was changed under Roman rule.</p>

Texts, Translations, Notes, and Commentary

The chapter provides a critical representation of the text(s), based on manuscript comparison and consulting of digital images, an English translation that cleaves to the original Hebrew while rendering it in accessible prose. Critical Notes to both the Hebrew text and its English translation, and a Commentary that seeks to highlight and interconnect the overarching themes and rhetorical strategies of the text, as it might have been communally performed in the intellectual and ritual life of the Qumran community (or communities). Suggestions for Further Reading are incorporated into each section. The Notes, which form the largest part of this chapter, identify and analyze the plenitude of both explicit (citation) and implicit (allusion) scriptural interpretation, both legal and non-legal, as well as convergences and divergences with a panoply of ancient Jewish sources, including, in addition to the Hebrew Bible, other scrolls, other second temple Jewish literature, New Testament, and early rabbinic sources, the last of which is a particular feature of this commentary in comparison to its antecedents (see Ancient Source indices). These cross-references will serve to better understand and appreciate the Damascus Document in its broader historical and cultural contexts. The Comments on each editorial unit seek to frame the text in relation to broader consideration of the identity formation, reinforcement, and transmission of both individuals and communities, of both veteran members and novices. Particular attention is given to the seeming polemical nature of much of the text, as well as its intra-mural educational purposes. The commentary takes seriously the self-designation of the community, through this text (CD [MS B] 20:10, 13), as a studying and practicing community, “the house of the Torah.” Another important feature of the Damascus Document, and hence its commentary, is the different types and functions of human leadership of the community which sees both it leaders and itself as divinely elect and in possession of esoteric wisdom and discernment.

Landscape genetics and the genetic legacy of Upper Paleolithic and Mesolithic hunter-gatherers in the modern Caucasus

This study clarifies the role of refugia and landscape permeability in the formation of the current genetic structure of peoples of the Caucasus. We report novel genome-wide data for modern individuals from the Caucasus, and analyze them together with available Paleolithic and Mesolithic individuals from Eurasia and Africa in order (1) to link the current and ancient genetic structures via landscape permeability, and (2) thus to identify movement paths between the ancient refugial populations and the Caucasus. The ancient genetic ancestry is best explained by landscape permeability implying that human movement is impeded by terrain ruggedness, swamps, glaciers and desert. Major refugial source populations for the modern Caucasus are those of the Caucasus, Anatolia, the Balkans and Siberia. In Rugged areas new genetic signatures take a long time to form, but once they do so, they remain for a long time. These areas act as time capsules harboring genetic signatures of ancient source populations and making it possible to help reconstruct human history based on patterns of variation today.

Dante as a Florentine lyrical author

As one of the outstanding authors of medieval literature, Dante Alighieri has enjoyed seven centuries of close scholarly attention. 1 The immense success of his Comedy has prompted some modern Dante scholars to assume that such success came easily during his life, even though the Comedy was fully issued only after the poet’s death. Similar claims for rapid success are also made for the Vita nuova and some of Dante’s lyric poetry. However, although much ancient source material has been lost, the surviving evidence does not support the view that success came to Dante during his life. Close scrutiny of the manuscript sources suggests a quite different scenario: Dante as an author had to survive in a dynamic and ruthlessly competitive environment (which, by analogy with the theory of natural selection, may have helped to elicit his finest achievements). His goal was to persuade the highly educated and affluent Florentine upper class to abandon its attachment to the prevailing lyrical school, represented by the authoritative and apparently indomitable Guittone d’Arezzo and his followers. Only then would Dante and the new poets (the Stilnovisti) stand a chance of seeing their work collected in the prestigious and expensive canzonieri. Probably, on the evidence of the surviving collections and other manuscripts (Escorialense, Laur. Martelli 12, etc), Dante did not fully achieve his goal — a situation which changed, dramatically, only after the Comedy was published.

THE VEDIC CULTURE AS THE SOURCE OF UKRAINIAN LAW

The aim of this article is to determine the influence of vedic culture on the development of Ukrainian law. The paper utilises the elements comparative study of law, linguistics, and deductive methods. The vedic culture was rediscovered by Englishmen, when they conquered India. The colonialists discovered, that in this remote Asian country vedic culture was preserved and dominated local people. On the basis of sacred books – Vedas – the complicated system of law was developed. It was fixed in written form in so called Dharma-shastras or Dharma-shustras. The colonial administration had to study Indian law to fulfill its duties. But for European people it was hard to understand its key concept – dharma. Dharma is a very complicated concept, that demonstrates high level of philosophic and legal thought. The indian vedic priests affirmed, that Vedas contain the whole vedic law and can not be changed. That is why the legal custom and law doctrine developed in India. This peculiarity is common for Vedic law and Islamic law. Islam appeared thousands years after Vedas were written. One of the founders of Islamic Law descended from vedic culture. So the author makes the conclusion, that Islamic Law borrowed its concept of interpretation of sacred texts from vedic culture. In XIX century linguistical studies of European scientists revealed the unexpected proximity of Indian and European languages and cultures. So scientists invented the term "indo-european". But historical science ignored the results of linguistical studies and localized vedical culture only in India. Linguistical, archeological and written data show, that vedic culture, believes and law dominated on the territory of Ukraine for many thousands of years. Rus people (now called the Ukrainians) worshiped vedic gods and had their own Vedas. But Vedas were stolen by Ortodox Christian Church. This history is known thanks to "The Book of Veles", written by Rus (Ukrainian) vedic priests in IX century. Modern Ukrainian linguists show the parallels between sanscrit, hindi and Ukrainian words about state and law. In XIX century many monuments with inscriptions were found in Crimea, that revealed the vedic origins of Europe. Most of them were taken by Russians and Englishmen and now are kept in Russian and British museums. One of them directly indicates on usage of Dharma-shastras in Crimea in III century A.D. The Vedas is the most ancient source of Ukrainian law. It is the basis of its development.