This study looks at a much-neglected monumental inscription by a PSC in early fifth-century Constantinople as evidence for shifting frames of courtly power and their public representation through epigraphy in late antique cityscapes.
With a certain delay due the – dramatically ongoing – political and social instability in Yemen, the present authors resume the publication of the results of their long-term lexicographic project dealing with previously unknown or unrecognized lexemes of the Modern South Arabian language Soqotri (island of Soqotra, Gulf of Aden, Yemen)
For anyone interested in Japanese history and culture.
This article is dedicated to the analysis of the transformations had been undergone by the narrative of martyrdom in official and unofficial Iranian discourse in recent decades. At the foundation of this narrative lies a special interpretation of the events of early Muslim history, the Battle of Karbala (680), during which the third Shīʻa Imam Ḥusayn was killed along with most of his relatives and companions by the outnumbering forces of caliph Yazīd. These events, which became the starting point in the isolation of the Shīʻa branch in Islam, became the basis for a set of commemorative practices, which acquired a public and ritual character, and for the development of the cult of martyrs. The two most prominent public intellectuals of 1960-70s – ʻAlī Sharīʻatī and Murtaẓa Muṭahharī – developed the modern interpretation of Shīʻa rituals and symbols. They developed a consistent narrative, which in recent scholarship became labelled as “Karbala paradigm”. The Karbala paradigm emerged into a powerful ideological tool during the Islamic Revolution of 1979, the Iran-Iraq war, and the post-war reconstruction of Iran. The adaptability of Shīʻa rituals and symbols sustained by the current Iranian regime’s monopoly on their interpretation became the reason not only for the active use of the mobilization potential of the Karbala paradigm, but also for its routinization. However, the reaction to the murders of Qāsem Suleimanī and Abu Mahdī al-Muhandis, which expressed in the dynamic development of the cult of the “new martyrs”, underlines the sustainability of this paradigm.
The article is a brief overview of the speeches and discussions that took place at the first academic seminar on the history of pedagogical culture, which was organized at the Department of Humanities of the Pirogov Russian National Research Medical University and took place on November 8, 2021.The review aims to provide a representation of the participants' papers and areas of discussion that arose from questions to the papers and / or reflections on the results of the seminar, as well as to inform the reader with some materials of interdisciplinary research on the phenomenology and anthropology of urban educational space.
This article is devoted to the correspondence of Russian orientalists and their informants, Muslim intellectuals of the Russian Empire. This article aims to reveal the impact of the practice of correspondence on the process of knowledge formation about the Muslim regions of the Empire. This task requires the concentration on the conditions of this practice. Subsequently, it is important to study different methodologies of the explication of the meaning from the texts created by its main actors. In this research, ethics has particular importance. The senior generation of Muslim intellectuals was interested in Orientalists’ abilities to preserve the local knowledge and provide the inter-generational transition. The younger generation of intellectuals was seeking new methodologies for further progress of their communities. These factors were the basis of the interaction between different groups of experts. This interaction led to the reconfiguration of the knowledge of the Muslim communities in the epoch of modernism.
The research reports on the history of teaching Thai as a foreign language under a bachelor's degree program (Soviet-style master's degree) at universities throughout the Russian Federation. The purposes of the research article are to study the development of teaching Thai as a foreign language in Russian from the second half of the 20th century (when the teaching of Thai language began in the Soviet Union) to the present day and to find out which universities are currently teaching the Thai language in Russia (as of Academic Year 2020/21). Data were collected from the articles in scientific journals, bulletins, websites of the universities and institutes that offer degree programs with the study of the Thai language, an interview with Russian teachers, researchers, heads of the departments and faculties where the Thai language is taught. The results attained by this study are the following. Thai as a foreign language began to be taught in Moscow in 1954. There is a slight tendency towards an increase in interest in teaching and learning the Thai language in Russian Higher Educational Institutions. Although the number of universities teaching the Thai language is unstable, after 2014 the interest of students wishing to study Thai as a foreign language at universities was the highest compared to previous years and compared to other Southeast Asian languages. However, regardless of the increasing interest in learning the Thai language, it is not able to compete with the Chinese, Japanese, Korean and Arabic languages, which remain more attractive for university applicants. From 1999 until recently, only three cities had departments for Thai Studies – Moscow, St. Petersburg, and Vladivostok. They are considered to be centers for the Thai language. However, as of 2020, the Thai language is taught only in St. Petersburg (Faculty of Asian and African Studies of St. Petersburg University), and in Moscow (ISAA Moscow State University, MGIMO University, Institute for Oriental and Classical Studies of HSE University).
The aim of this paper is to present a basic word list for Christian Urmi Neo-Aramaic provided with etymologies and a discussion of problematic positions in the list. This study, which uses a variant of Swadesh list of 110 basic words, is the first research outcome after creating an electronic corpus of literary Christian Urmi based on the texts published in Soviet Union in 1929 - 1938 (Novij Alfavit). With some exponents being uncertain (having two possible variants), the statistical results demonstrate that from 85,5 % to 87,3 % of the exponents have reliable Aramaic etymology. The percentage of loanwords derived from Persian is 3,6 % (or 4,5 %), from Kurdish — 1,8 % (or 2,7 %), from Azeri Turkish — 0,9 %. Six exponents have no clear etymology (5,5 %).
Not only is May otherwise undescribed in writing, but it is also the only small Vietic language documented and analysed in such detail, and one of few endangered Austroasiatic languages described so thoroughly. May is predominantly monosyllabic, yet retains traces of affixes and consonant clusters that reflect older disyllabic forms. It is tonal, and also manifests breathy phonation and vowel ongliding, yielding a remarkable complexity of syllable types. The lexicon, which is extensively documented, has a substantial archaic component. Consequently, the volume provides an invaluable resource for comparative historical and typological studies.
The ultimate source of inspiration for the present study is our ambition to offer a detailed description of the history of the Aramaic verbal system. A key event in this history is what Goldenberg used to call ‘the morphological revolution’, i.e. the shift, within Eastern Aramaic, from the Middle Aramaic2 verbal systems to those of Modern Aramaic. In the course of this shift, Eastern Aramaic gave up the inherited suffix conjugation3 (*qatala) and the prefix conjugation (*yaqtulu) and developed a new repertoire of verbal forms, all of whose bases were deverbal adjectives in earlier stages of Aramaic’s history.
The article serves as a starting point for a research project dedicated to the dichotomy of private and public, and its implications and dynamics in the late Roman republic – early Empire. The primary focus is on the roman private spaces in the villas and houses of the Vesuvian archaeological area. The main methodological approach is represented by the ‘space syntax” theory of B. Hillier and the “movement as memory” theory of D. Favro developed within the logics of Spatial Turn studies, further refined by A. Russel in her works on Roman public space
The article attempts to reconsider the problems connected with line 18 of the first Einsiedeln Eclogue. It is suggested that not only the notoriously problematic verb in line 17, but also the situation described in line 18 still remains unexplained: while inspiring one of the competing shepherds in a kind of poetic initiation, Apollo seems to be said to have ordered him to do something with a lyre, an obviously un-pastoral instrument in its associations. The reasons this lyre is referred to as “praised” are also not clear. The author of the article proposes to emend laudatam in line 18 to mandatam.
Akkadian, a Semitic language attested in writing from 2600 BCE until the first century CE, was the language of Mesopotamia for nearly three millennia. This volume examines the language from a comparative and historical linguistic perspective.
Inspired by the work of renowned linguist John Huehnergard and featuring contributions from top scholars in the field, Bēl Lišāni showcases the latest research on Akkadian linguistics. Chapters focus on a wide range of topics, including lexicon, morphology, word order, syntax, verbal semantics, and subgrouping. Building upon Huehnergard’s pioneering studies focused on the identification of Proto-Akkadian features, the contributors explore linguistic innovations in the language from historical and comparative perspectives. In doing so, they open the way for further etymological, dialectical, and lexical research into Akkadian.
An important update on and synthesis of the research in Akkadian linguistics, this volume will be welcomed by Semitists, Akkadian language specialists, and scholars and students interested in historical linguistics.
In addition to the editors, the contributors to this volume include Paul-Alain Beaulieu, Øyvind Bjøru, Maksim Kalinin, N. J. C. Kouwenberg, Sergey Loesov, Jacob J. de Ridder, Ambjörn Sjörs, Michael P. Streck, and Juan-Pablo Vita.
Academic Bibliography of Syriac and Christian Arabic Studies in Russian published in 2020.
Although the history of Russian-Iranian relations remains seriously understudied, few would refute the oppressive imperialist role played by Imperial Russia in Iran during the nineteenth century and the first two decades of the twentieth century. However, practically nothing has been written about the conceptual shifts which began to take place in Russia’s Persian policy immediately after the February Revolution of 1917. Little is known about the large-scale projects, through which Russia was to bring “its own democracy” to Iranian Azerbaijan and its other northern provinces, with further proliferation all over Iran. This was meant to facilitate Russia’s political and trade expansion down to the Persian Gulf, which had been the eventual goal for many decades. Drawing on unpublished documents from Russian, British and French archives, this paper studies the relevant correspondence between the Russian, British and French missions in Tehran and their central authorities, including the short-lived governments of Republican Russia, during the decade 1909-1919. In doing so, it analyses the local agency of the Russian diplomats in Iran, such as Vladimir Minorsky (1877-1966), in the emergence of these projects, and investigates the manifestation of symbolic capital and the productive interaction of power/knowledge relations.
During the Byzantine era, the Greek-speaking Church of the Empire exercised a decisive influence on formation of churches and states in the Pax Byzantina. Since that time the Septuagint has had a special place in liturgy and theology not only in Greek-speaking churches, but also in the whole family of Eastern Orthodox churches that trace their origin to the Byzantine commonwealth. The current chapter is mainly devoted to the fate of the LXX in the Eastern Orthodox churches after the Byzantine age and outside the Byzantine area, the two fields of study that are usually left untreated in Septuagint introductions and handbooks.
The following topics will be dealt with in the first part of this chapter: (1) OT canon of the Eastern Orthodox churches; (2) the printed editions of the LXX used by the Greek Orthodox churches since the establishment of the state of Greece; (3) the place of the LXX in translations of the Bible into modern Greek, Church Slavonic, and modern Russian; and (4) LXX-based Bible translations in the Orthodox Diaspora. The concluding part of this chapter will be devoted to the debates over the place of the Septuagint in the Orthodox Tradition.
This article contains the unpublished Syriac text of the Story of the Mystery Hidden in the Eucharistic Offering, an anonymous hagiographic composition that tells the story of the conversion of a Muslim king. The text of the Story, published on the basis of two manuscripts (Birmingham, Cadbury Research Library, Mingana Syr. 71, and Manchester, John Rylands Library, Syr. 59), is accompanied by an English translation and discussion of its message.