XX ƏSRİN İKİNCİ YARISI AZƏRBAYCAN TARİXŞÜNASLIĞINDA İBTİDAİ CƏMİYYƏTƏ DAİR TƏDQİQAT ƏSƏRLƏRİNDƏ ƏHALİ MƏSKUNLAŞMASI MƏSƏLƏLƏR

Açar sözlər: Azərbaycan tarixşünaslığı, ibtidai cəmiyyət, əhali məksunlaşması, əhali artımı, tarixi demoqrafiya Key words: Azerbaijani historiography, primitive society, population settlement, population growth, historical demography Azərbaycan ərazisində insanların məskunlaşması bəşər tarixinin ən qədim dövrü olan ibtidai icma quruluşundan başlayır. Bu konsepsiya öz əksini Məmmədəli Hüseynovun 1970-80-ci illərdə nəşr olunmuş “Azərbaycan arxeologiyası (daş dövrü)”, “Azərbaycanın qədim paleolit dövrü”, “Azərbaycanda paleolit” və d. qiymətli əsərlərində geniş şəkildə tapmışdır (Гусейнов М.М. Археология Азербайджана (каменный век). Баку, АГУ, 1975, 162 с; Гусейнов М.М. Древний палеолит Азербайджана: культура Куручай и этапы её развития: 1,500,000-70 тысяч лет назад. Баку, Элм, 1985, 71 с; Гусейнов М.М. Палеолит Азербайджана (в соавторстве с А.К. Джафаровым). Баку, Элм, 1986, 17 с). M.Hüseynov haqlı olaraq, Vətənimizin əlverişli iqlimə, rəngarəng relyefə, təbii-coğrafi xüsusiyyətlərə malik olması kimi amilləri əsas götürərək burada ulu əcdadlarımızın hələ alt paleolit, daha dəqiq desək artıq şell-aşel dövründən üzü bəri məskunlaşması üçün hər cür şəraitin olması qənaətinə gəlmişdir: I Beynəlxalq Humanitar və İctimai Elmlərin Əsasları Konfransının Materialları / (24 dekabr 2021) Materials of the I International Conference on Humanities and Social Science / (24 December 2021) DOI: https://www.doi.org/10.36719/2709-4197/2021/1/1 8 “Bütün bu amillər ilk insanların Azərbaycan ərazisində hələ şell-aşel dövründə yayılmasını göstərir” (Huseynov, 1973: 23).

The Vague Concept of ‘Primitive’: The Change in Perceptions from Barbarism to Wisdom

This study focuses on the usage and effect of the ‘primitive’ concept in social sciences. This concept, which is used to express both people who lived in the deep past and people who did not come into contact with modernity, has a rather ambiguous world of meaning. It is possible to say that non-Western societies are coded as ‘primitive’ in this approach, which is basically based on the Western and other dichotomy. The Western mind, which sees itself at the top of the line of progress, people who did not come into contact with modernity as irrational, unaware of his surroundings, and lacking many values and institutions. It can be said that the ‘theory of primitive society’ plays a dominant role in the background of transferring democracy and prosperity to ‘developing societies’. This article also discusses the transformation of the ancient human, coded as barbarian and savage, under the influence of the progressive approach, into a creature with knowledge and wisdom, with the effect of romance over time. The concept of ‘primitive’, which continues to find a place for itself in the literature despite some criticisms, has a influence of domain beyond what is thought. The criticism of the ‘primitive’ contributes to the correct understanding of both the ancient human and the traditionally expressed contemporary societies.

«Soviet scholars were on duty»: studying and teaching of the archaeology and the history of primitive society in the Belarusian State University during the war and post-war period

The article deals with the little-known pages of the history of archaeology and education. It reveals the main aspects of the teaching of archaeology and other disciplines of the relevant profile at the Belarusian State University in the period from 1940s to the beginning of 1950s. Lectures were conducted by full-time staff members of the Belarusian State University. Moscow scholars as well as fellow workers of the Institute of History of the Academy of Sciences of the BSSR were also invited for teaching. Scientific activity in the field of archaeology and closely-related disciplines was constrained by personnel problems and restricted material resources. University intellectuals carried did their best to restore the Museum of history and archaeology, however, due to the lack of exhibition space, the renewed exposition had not been opened.

New lessons from old shells: Changing perspectives on the Kula

The kula partners of the Melanesian Massim have been one of anthropology's most compelling and influential and enduring images of Otherness, created both by Malinowski's rhetorical power and the sheer fascination they themselves engender. Malinowski saw in the kula lessons for the social science of his time, as well as popular stereotypes, for example the critique of the ostensibly universal figure of the Homo economicus. While anthropology's fashions have changed, and what there ever was of a "primitive" world has been overturned, engulfed, and obliterated, the fascination of the kula has endured. Indeed, this fascination has been a lure helping to attract further generations of fieldworkers to Malinowski's Trobriands and other islands of the kula "ring." Assessing the new evidence, I will suggest that the emerging picture has important implications not only for our understanding of the region and the phenomenon, but for the way we think about Alterity, about "primitive society", a world that never existed, and about anthropology's Orientalist project of representing radical cultural difference to the West. The new perspectives on Massim exchange exemplify directions in which contemporary anthropology has been moving, and provide some useful insights about where and how it needs now to move.

Historical evolution of the judicial system of Ancient Russia in the aspect of customary law

The formation of the Russian procedural legal system is closely connected with its unique historical evolution. Russian Russian culture According to the Norman theory of the origin of the Russian nation, the Scandinavian culture is the most important source of early Russian culture. During the chaotic period of the tribe at the stage of primitive society, the Norman Varian was invited to Russia to reconcile the tribes of Russia and manage them, and this brought the Germanic custom to regulate the socio-economic and legal relations of various tribes. Since the formation of the ancient state of Russia, the ruling class has constantly strengthened the drafting of new laws and regulations, but customary law still dominates the legal system of the state. At the same time, ordinary norms in the system of customary law as a quasi-legal norm between morality and law have become an integral organic component of social customs and norms at all stages of Russian social development.During the period of Ancient Russia, the common custom of the Slavic people and the Norman Customary Law had a profound impact on the social life of ancient Russia. From the beginning of the 9th to the 17th century, customary law existed as the main legal source for regulating social relations in the late period of the development of Russian primitive society and in the earlier time of feudal society. His coercive force was based on the conviction that was widespread in the social community during this period, that is, "existing customs denote a reasonable basis". With the formation of the East Slavic state, the rulers began to work on drafting new legal norms, but inheritance is still mainly based on customs based on the clan system. As a result, as a rule of conduct recognized and guaranteed by the state, traditional customs gradually acquired a legal nature, and after that, positive law was formed. "Russkaya Pravda" is the most representative legal collection in the early years of the Russian feudal society, "The Truth of Ross", which was compiled according to the customs of the Eastern Slavs, and is the very fi rst positive law of ancient Russia.Before the appearance of formal law, customary law always played a role and coercive force as legislation, but the self-defense and insane methods of revenge obtained from it also caused social unrest. In order to stop personal self-defense and self-arbitrariness, as well as to strengthen ties between different regions, it is necessary to use the power of common law to unite the Principality into a whole. Although the new law does not exclude the original good customary norms, if there are no necessary penalties for violations, it will be destructive for the law. Therefore, it is necessary to give customary law a legal meaning and a compelling force, without changing the existing content of customary law.I must say that the German customs and the traditional customs of the Slavic people are intertwined in the historical codifi cation of Russian procedural law, forming a unique historical path of development of the procedural legal system of ancient Russia. Although national customs were recognized by the state in the form of positive law with the help of " Russian Truth”, and became the norm of justice and social norm on the basis of the guarantee of national coercive force, but this did not change the essence of customary law, but the form of positive law was given to it. As the modernization of the Russian judicial system moves into modern times, generations of legislators and lawyers are focusing on the study of national legal traditions and history, trying to discover the natural laws governing the development of the Russian legal system, and are constantly trying to make progress in the modern and modern process of judicial reform. The harmony of legislation, the borrowing of laws and national customs to a certain extent ensured a reasonable adjustment of national laws and norms of customary law.

ECOLOGICAL SPECIFICITY OF PROFESSIONAL ACTIVITY OF FUTURE CIVIL PROTECTION PROFESSIONALS

The article investigates that the process of formation of ecological culture has passed from primitive society through primitive form, slave, feudal (adaptive-regressive form), to modern society with progressive-adaptive form of ecological culture. In the process of evolution, these changes led to coevolution associated with the development of man and society, and with the evolutionary development of nature itself. It is proved that in the conditions of global deterioration of ecological situation the new vision of the person consists that it is seen not as the owner, and is an organic part of the nature. The idea of priority cooperation with nature is being developed, and the search for ways to achieve these goals begins. The human community is approaching the initial stage of forming a holistic environmental culture. It is revealed that as a new historical type, a new stage of culture of society has the following structure: industrial culture (culture of industrial type), post-industrial or information culture (culture of information society) and ecological culture as a new type (period) of culture; environmental culture, which implies a new stage in the development of culture in general, associated with a change in the goals of production, its reorientation to the preservation of nature and humanity itself.

Tibetan Folk Songs and Dances in Diebu – The Musical Characteristics of Gerba (Gar Pa)

Folk songs and dances originated from people’s sacrificial activities in the struggle against nature in the primitive society. Their origins are related to the ideology and living environment of the people at that period of time. These activities were expressed in the form of primitive songs and dances, and gradually evolved into folk songs and dances. The gar pa song and dance from Diebu, in Gannan region, is a unique song and dance of a Tibetan region on the eastern edge of Qinghai-Tibet Plateau. Its content and form are unique. It still retains the original trinity feature which includes poem, music, and dance. The production of songs and dances contains rich cultural connotations and unique local characteristics. This article elaborates the characteristics of Diebu’s gar pa song and dance in terms of its music and performance form.

Study On Shamanism in Primitive Community Trust

Shamanism is an idea which is improving in the primitive society, in which is having more in any animistic activity, to relate any living activity which is called “Shaman” is connect believe the spirit life which the human living now. The appearance of “Shaman” in the now living becomes an introducer for people to, tell any difficult inner livings, in the privates or society ones the most in portent for a Shaman which has ability to pray to god with any kinds of aims so that it appears any talks between the deal human with the living ones.

THE ROLE OF AMIR KHUSRAV DEHLAVI AND ALISHER NAVOI IN SPIRITUAL PERFECTION OF MANKIND

The article deals with the issue of the spiritual development of mankind as an orientalist-literary critic, and the subject is covered on the basis of new approaches that have not been seen in the scientific literature to date. For example, the history of the ancient world was divided into 3 stages - 1) primitive society, 2) city-states, 3) great kingdoms (empires), coordinated by archaeologists as "Stone Age", "Bronze Age", "Iron Age". These new interpretations have been proven based on the views of oriental thinkers. It has been proved, based on the research of world scientists, that the spiritual development of this period developed on the basis of mythical thinking. The history of the Middle Ages is considered within the framework of the Muslim cultural region, and the spiritual development of the peoples of the region is considered as a development of monotheistic thinking and its 4 stages - 1) Sunnah, 2) Muslim enlightenment, 3) Sufi teachings and irfan, 4) “Majoz tariqi” - are briefly explained. In the works of the great poets of the East, Amir Khusrav Dehlavi and Alisher Navoi, the stage of the "Majoz tariqi", which is theoretically substantiated as an independent spiritual essence of fiction, is in fact has been proved in detail by the author that the development of monotheistic thinking is the highest stage in the spiritual development of not only the peoples of the region, but of all mankind. The theoretical considerations summarized in the article are the author's books: "Stages of perfection of our national spirituality", "Fundamentals of our national spirituality", "Introduction to Navoi studies" and a number of scientific articles which are published in different years. They are reflected in one form or another, and in this text they are enriched to some extent with new interpretations