NEW FINDS OF ANTHROPOMORPHIC FIGURINES OF THE NORTH CAUCASIAN CULTURE IN THE CENTRAL FORE-CAUCASUS

Статья посвящена публикации погребальных комплексов с алебастровыми и глиняными антропоморфными статуэтками развитого и позднего этапов северокавказской культуры (XXVIII - нач. XXV в. до н. э.), обнаруженными в Центральном Предкавказье в 2000-2014 гг. В работе приводятся описание и датировка пяти погребений, содержавших 14 таких статуэток (рис. 1-3). На основе анализа общей источниковой базы (9 погребений, 21 статуэтка) рассматриваются закономерности расположения захоронений со статуэтками в насыпях курганов и самих статуэток внутри погребений, возрастной состав погребенных, классификация статуэток по материалу изготовления, форме, размерам и орнаментации (рис. 5). Далее приводятся аргументы в пользу происхождения антропоморфных статуэток северокавказской культуры от культовой пластики так называемого серезлиевского типа Северного Причерноморья (конец IV тыс. до н. э.). В заключение на основе картографирования находок статуэток на территории Центрального Предкавказья (рис. 4) предлагается название для данной серии культовых предметов: статуэтки «подкумского» типа. This paper publishes funerary assemblages with alabaster and clay anthropomorphic figurines of the developed and late stages of the North Caucasian culture (XXVIII - early XXV centuries BC) discovered in the central Fore-Caucasus in 20002014. The article describes and dates five graves containing 14 figurines (Fig. 1-3). Based on the analysis of the overall source database (9 graves, and 21 figurines), the paper explores the location pattern of the graves with the figurines in the kurgan mounds and the figurines themselves inside the graves, age composition of the deceased, classification of the figurines by material they are made from, size and decoration (Fig. 5). The authors provide arguments that help trace the origin of the Northern Caucasus figurines to religious cult figurines of the so called Serezlievka type in the North Pontic region (late IV mill. BC). In the final section of the paper this series of the religious cult figurines is proposed to be called the Podkumok type of figurines based on the mapping of the figurine finds from the Central Fore-Caucasus.

The Artistic and Religious Canon in the Christian and Muslim Traditions

The article presents a comparative analysis of the musical component of the artistic and religious canon in the orthodox direction of Christianity (Orthodoxy) and Islam. The author considers the concept of canon in a broad sense as a special type of holistic artistic-style system. In a narrow sense, it is considered as an artistic method with its own specific musical and ritual code. The musical beginning is an integral component of a religious cult and, consequently, of the liturgical canon in the Muslim and Christian traditions. Studying music as an artistic component of a particular religious tradition is one of the most popular trends in modern musicology.Religious art is canonical regardless of the ideological differences between religious systems. A canon as an integral art system is characterized by a number of patterns that manifest themselves at all levels of its structure, thus acting as a norm of tradition and, at the same time, as a way of preserving and transmitting this norm, and this transmission is of a variable type. In the article, the term “canon” is understood in the context of the culturological concepts of canon revealed in the works of V.V. Bychkov, A.F. Losev, Yu.M. Lotman, Yu.N. Plakhov, P.A. Florensky. The canon is understood as an artistic method, on the one hand, and as a special artistic and stylistic system (a set of rules that exist virtually), on the other.The article clarifies the theoretical ideas about the canon as a carrier of the norm of tradition in relation to the field of art.

Mongolian works of Buddhist art in the museums of Irkutsk: general characteristics of the collections

В статье дается общая характеристика монгольских буддийских коллекций в Иркутском областном художественном им. В.П. Сукачёва и Иркутском областном краеведческом музее. Показана значимость и оригинальность монгольских коллекций в музеях; приведены краткие истории их формирования и способы комплектования фондов восточными произведениями искусства. Дается сравнительный анализ коллекций; в частности, отмечается, что предметы монгольских собраний Иркутского областного художественного музея, в отличие от коллекций Иркутского областного краеведческого музея, были освящены ламами. Приводятся описания наиболее значимых монгольских экспонатов, анализируются экспонаты религиозного культа. The article provides a general description of the Mongolian Buddhist collections in the Irkutsk Regional Art Museum named after V.I. Sukachov and the Irkutsk Regional Museum of Local Lore. The significance and originality of Mongolian collections in museums is shown; brief histories of their formation and methods of acquisition of funds with oriental works of art are given. Comparative analysis of the collections is given; in particular, it is noted that the items of the Mongolian collections of the Irkutsk Regional Art Museum, in contrast to the collections of the Irkutsk Regional Museum of Local Lore, were consecrated by lamas. Descriptions of the most significant Mongolian exhibits are given; the exhibits of the religious cult are analyzed.

THE CULT OF FIRE, WATER AND PURITY, OR ELEMENTS OF ZOROASTRISM IN THE ETHNO-RELIGIOUS TRADITION OF THE OSSETIANS

Статья посвящена одному из самых спорных, а потому наиболее перспективных направлений современного осетиноведения, к которым относится проблема поиска и объяснения следов зороастризма в традиционной религии осетин. В.И. Абаев категорически отрицал даже возможность зороастрийского влияния на религиозную традицию скифов и, как следствие, алан, в силу чего поиски зороастрийских элементов в культуре осетин считал бесперспективными. Тем не менее, результаты исследований более позднего периода вполне дают основание для поиска зороастрийских параллелей в осетинской религиозной практике. Как известно, в эпоху раннего Средневековья зороастризм выступал в роли идеологического инструмента во внешней политике Сасанидов на Западном Кавказе и распространялся, как правило, среди иранских народов. Зороастризм поощрял развитие скотоводства: оно воспринималось как борьба с силами зла, что отвечало интересам аланского общества, его потребностям. Наиболее убедительно с точки зрения археологии следы зороастризма представлены в склеповом погребальном обряде. Целью настоящей статьи является анализ некоторых элементов зороастризма в религиозном культе осетин, отраженных в нарративных письменных (неархеологических) источниках начала ХХ в. Особенно четко искомые черты проявлены в осетинской обрядовой практике праздников новогоднего цикла. Они сохранились в практике возжигания новогоднего огня, а также в сходных с зороастризмом элементах ритуального очищения жилища и стойла для скота. Кроме того, в практике использования в обрядовой практике ритуальных трех пирогов с сыром угадывается древнеиранский культ жертвоприношения воде, сохранившийся и в зороастризме. One of the most controversial, and therefore the most promising areas of modern Ossetian studies is the problem of finding and explaining traces of Zoroastrianism in the traditional religion of Ossetians. V.I. Abaev categorically denied even the possibility of Zoroastrian influence on the religious tradition of the Scythians, and, as a result, of the Alans, by virtue of which, the search for Zoroastrian elements in the culture of the Ossetians was considered futile. Nevertheless, the results of studies of a later period provide a basis for searching for Zoroastrian parallels in Ossetian religious practice. It is common lnowledge, that in the early Middle Ages, Zoroastrianism acted as an ideological tool in the foreign policy of the Sassanids in the Western Caucasus and spread, as a rule, among the Iranian peoples. Zoroastrianism encouraged the development of cattle breeding: it was perceived as a struggle against the forces of evil, which met the interests of the Alanian society and its needs. From the point of view of archeology, traces of Zoroastrianism are most convincingly presented in the crypt burial rite. The purpose of this article is to analyze some of the elements of Zoroastrianism in the religious cult of the Ossetians, reflected in the narrative written (non-archeological) sources of the early twentieth century. The sought-for features are especially clearly manifested in the Ossetian ritual practice of the New Year's cycle holidays. They are manifested in the practice of lighting the New Year's fire, as well as in elements similar to Zoroastrianism in the ritual cleansing of dwellings and cattle stalls. In addition, in the practice of using ritual three pies with cheese in ritual practice, the ancient Iranian cult of sacrifice to water, which was also preserved in Zoroastrianism, can be associated with this.

Особенности иконографии в калмыцкой вышивке: традиционные и современные практики

Introduction. The Kalmyks are a Mongolic Buddhist people that arrived in the Volga region in the 17th century. The specific ethnic features of Buddhism professed by the Kalmyks took shape over centuries of Russian suzerainty and were determined by various historical factors, including prolonged remoteness from Buddhist centers, the total eradication of Buddhist monasteries and centuries-long ban on spiritual guidance experienced in the 20th century, and the official Buddhist restoration by the early 21st century. Goals. The work aims at identifying and comparing traditional and contemporary Buddhist thangka patterns as elements to mirror particular features of Kalmyk iconography, as essential objects of religious cult and cultural heritage at large. Results. The paper shows that in the pre-20th century period Kalmyks used different techniques for producing thangkas — painting, embroidery, and applique ones. In the late 18th century onwards, imports of religious attributes from Tibet and Mongolia were restricted, and the role of art workshops affiliated to local Buddhist temples increased. That resulted in further development of thangka painting schools and the shaping of somewhat ethnic style in depicting Buddhist deities characterized by certain differences from canonical images. The old thangkas from private and public collections have served a basis for the restoration of ethnic painting traditions integral to Kalmykia’s Buddhism proper. The contemporary practices of producing divine images are closely related to stages in the regional development of Buddhism from the late 20th century to the present, lay Buddhist experiences, women’s leisure-time activities, and ethnic entrepreneurship. The study concludes contemporary Kalmyk needlewomen are guided by traditional rules of religious craftsmanship.

http://habibiaislamicus.com/index.php/hirj/article/view/211

The success and failure of man is based on standard of Islam and the rejection/ denial of Islam. It is very delicate and crucial/ decisive issue because all the commandments of Sharia (Islamic law) are associated with the Islam and the denial/ rejection of Islam. If a person is Muslim, he abides by the sharia law and has a great reward in the world here after. But if, God forbid, some one denies Islam, his end is very painful, that is why denial of Islam is a Sharia law and is proved by Islamic sources only. Common man is not allowed to address this responsibility to declare anyone as infidel/ unbeliever as per sharia law that is why to declare someone as an infidel/ unbeliever the contactor must be an expert in keeping knowledge of Quran and Sunnah, who keep takes care of sharia laws, goals and principles because the issue of takfeer is the most dangerous one. In this present era, atheism and agnosticism have disguised into secularism and make people astray from spiritualism to materialistic gains in the name of human rights, equality, freedom, research education and civilization. And turned the principles of Islam against human freedom and make the religion separate from all walks of life which are one of the targets of secularism. Owing to that freedom theory, people are denying from many principles of Islam, and are becoming the victims of ifraat-o-tafreet, although in the era, where we are sustaining, we face two sorts of people. One sect is that who takes hurry in making fatwa against kufur, even they give fatwa for strifes, another sect (religious cult) who has closed this door.

How Islamic Is ISIS?

The emergence of ISIS has again unleashed a debate on how “Islamic” a terrorist group is, with some analysts claiming its ideology is rooted in Islamic sources and history and others denying any connections to Islam. This chapter argues that ISIS should be viewed as a religious cult that has an apparent but slight connection with Islam. Through its ideology and actions, it has placed itself outside the broad mainstream of the Islamic tradition. Analysis of its claims regarding two key concepts, the caliphate and jihad, demonstrates just how extreme its positions are. ISIS claims it is fulfilling a religious mandate by establishing a caliphate, but this institution does not have its origins in the Qur’an or the teachings and practice of the Prophet Muhammad. As for ISIS’s claims on jihad, mainstream Muslim thought rejects ISIS’s expansive list of enemies and the indiscriminate means it uses to fight them.

Study of the formation of the professionally important qualities of a psychologist, necessary for the resocialization of adolescents exposed to religious extremist influence

Introduction. The interest of extremist associations and destructive religious movements in the indoctrination and recruitment of adolescents is explained by the researchers by the peculiarities of age and psychosexual development, which make adolescents sensitive to entering a destructive religious cult. An adolescent is a valuable demographic and social resource for religious and political organizations professing extreme views, since it is at this age that resistance to destructive psychological influences is low as never before, while personal needs for self-expression are especially acute. Since being in a destructive religious cult often entails various disorders of psychological health and social maladjustment, adolescents are especially in need of the process of resocialization, which includes various therapeutic, corrective and rehabilitation measures aimed at restoring the socio-psychological status of former members of destructive cults. In turn, this entails the need for special training of psychologists for the implementation of this process, the identification of special professional qualities that affect the effectiveness of the resocialization process, in order to develop them in specialists in the field of social rehabilitation.Materials and Methods. The aim of the study is to identify the level of formation among psychologists of the CVC, necessary for effective resocialization of adolescents at risk. The empirical study involved 161 psychology subjects: employees of educational organizations, psychological and rehabilitation centers, private practice specialists and psychological assistance centers. The age range of the sample is from 25 to 53 years old, 94.37% of the sample were women. The conclusions were based on the results of mathematical and statistical processing of the data obtained using the computer program SPSS Statistics 22 and Excel 2016. Psychodiagnostic techniques were used: "Social norms of prosocial behavior" I.А. Furmanova, N. V. Kukhtovoy, test "SOINT" N.F. Kalina, A.S. Lazurkina, methodology “Diagnostics of the level of emotional burnout by V.V. Boyko "; methodology "Assessment of suggestiveness" O.P. Eliseev's.Results. With high indicators of prosocial behavioral attitudes, the subjects showed rather low indicators of social intelligence, low indicators of critical thinking, psychological markers of symptoms of emotional burnout, expressed in indicators of psychosomatic and psychovegetative disorders in the sphere of the emotional state of the personality of a specialist, which can reduce the ability of a specialist to show empathy, which is an important component of the structure of the professionally important qualities of a psychologist.Discussion and Conclusions. The results revealed the factors of restraining the personal and professional growth of psychologists in this area, and the effectiveness of professional activity in resocialization of adolescents, since the competence of the subjects of the resocialization system (socio-pedagogical, psychological and professional) largely determines the effectiveness of the process of resocialization of minors. The identified problems of professional self-development can be used to create and organize special conditions that contribute to the development of a system of professional competencies, indicating the areas of work of specialists.

Creating A Successful Dynasty

Arsinoe II was a very powerful Egyptian queen who set the tone for future women in the Ptolemaic dynasty. Her individual agency allowed her to establish an image for herself encompassing militaristic leadership, her own religious cult, and involvement in internal and external affairs which solidified her as a rightful and divine ruler during the tumultuous Hellenistic era. Appealing to three different cultures, the Macedonians, the Greeks, and the Egyptians, Arsinoe II crafted aspects of her image that would legitimize her rule throughout a period of unrest as well as lay the foundation for the Ptolemaic dynasty alongside her brother-husband, Ptolemy II.

The Cult Complex of Bel at Porolissum. Historical and Architectural Perspective

The authors are reopening the file of a monument at Porolissum long time ago archaeologically investigated. After the history of research, they are discussing the chronology and the construction phases of the temple, They reject the initial existence of the temple of Liber Pater under the temple of Bel, as no evidence for such a situation exists. At the same time is not accepted the hypothesis of a Christian basilica built over the temple sometimes in the 4th century. There are analyzed two architectural elements (a Corinthian capital with human protome and an ornamented merlon) which offered the occasion to the authors to introspect the deep cultural roots of the monument and of the religious cult performend by the Palmyrene community to whom the temple and the banqueting hall from the vicinity belonged. The analyze of the two stone elements shows that their origins are to be found in the Oriental civilizations, as well as their symbolic meaning. Mentioning also some votive altars at Porolissum ornamented with the crowsteps motif, of Oriental origin, is proposed the activity at Porolissum of a carving workshop whose masters were Orientals who saw the original monuments in Palmyra and worked for the local Palmyrene community. The final part of the paper propose a 3D reconstruction of the cult complex, based on all available historical and archaeological data and using the ancient architectural principles.