Yemen. Hadramaut as a cultuaral fenomena (Rus. language) (original) (raw)
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МАГIАРУЛАЛЪ ХЪВАРАЛ ТАРИХИЯЛ АСАРАЛ = HISTORICAL CHRONICLES IN THE AVAR LANGUAGE
MагIарулалъ хъварал тарихиял асарал, 2016
Гьаб тIехьалда жанир кьун руго жидер аслу магIарул мацIалда, гажам алипбаялда хъван рукIарал тарихиял асарал. Гьел хъварал чагIи яги лъалел гьечIо, яги – жидер мунагьал чураял абизе бегьулезда гьоркьор руго. Бищун цебесеб буго 600-гIан соналъ ганчIида хъвараб, бищун нахъисеб абуни – 50 соналъ цебе гIуцIараб. Нижеда лъазе кIварал мусанипазул (авторазул) хIакъалъулъги гьезул асаразулги кодоре щварал баянал щибаб тексталда цере кьун руго. Буго кIудияб мажмугI Гиничукьа ХIайдарбегил Мансурица доба-гьаниса бакIарун гIуцIарабги.
This article is about the hermeneutical tradition in Russian culture of the 19th and 20th centuries. The main direction in this tradition was biblical, philology and legal hermeneutics. Hermeneutics is one of most influential traditions in modern philosophy including the conceptions of such figures as F. Schleiermacher, W. Dilthey, M. Heidegger, H.-G Gadamer, and P. Ricoeur. The general preconditions causing their emergence, and also the similar phenomena in other cultures (Germany especially). The central reality for the hermeneutic tradition is the reality of language. Language is a main means of human communication and a certain way of passing on some social experience from one generation to another. The paper researches various problems of philosophical knowledge: ontology, social philosophy, aesthetics. The author examines the relevant aspects of philosophical hermeneutics by V. V. Rozanov (1856-1919). There are revealed similarities and differences between the Rozanov's concept and other authors (Russian and European) in the article. The author shows the inclusion of Rozanov's hermeneutical conception in Russian cultural tradition. The author points out that these concepts should be attributed to Aristotelian philosophical currents. Of course, Rozanov was the most important figure this tradition in Russia.
Социальная история Йемена (Social History of Yemen)
In the 1st millennium A.D. the North-East Yemen political system consisting of a weak state in its centre and strong chiefdoms on its periphery appears to have been transformed into a system consisting of a bit stronger state in its centre and true tribes (but not chiefdoms). Within this system the tribes and state constituted one well integrated whole. There does not seem to be any grounds to consider this transformation as "degeneration", "regress" or "decline", as there was no significant loss of the general system complexity and elaboration, one complex political system was transformed into another one, structurally different, but not less complex, highly organized and sophisticated. In many respects the tribe of the North Yemeni type could be regarded as a rather developed form of the political organization, whose complexity could quite be compared with that of the chiefdom (and it is by no means more primitive than the chiefdom), implying first of all a very high level of the development of the political culture and the existence of an elaborated system of the political institutions and the traditions of arbitration, mediation, search for consensus &c, a wide developed network of intensive intercommunal links on enormous territories populated by tens and hundreds thousand people. Such tribal system can to a certain extent organize (without the application of any centralized coercion) all these masses of population which often exceed the population of an average chiefdom by 1-2 orders of magnitude. The notion of "tribe", as it is used by the social anthropologists for the description of the socio-political organization of the Northern Yemenis (or, say, the population of many areas of Afghanistan, Cyrenaica, Atlas &c) in the 19th and 20th centuries appears rather useful, as it denotes quite a distinct form of supra-communal political organization, which does not seem to be adequately denoted by any other current terms, like "chiefdom" (let alone "state", or "community"). We can observe here such a type of political organization, when the functioning of quite stable forms of intercommunal integration takes place without the monopolization by the tribal leaders of the legitimate application of violence, without their acquisition of any formal power over the communities and the commoners, when e.g. the conflicts are solved (or the collective "tribal" actions are undertaken) not through the decisions of authoritative officials, but through the search by the tribal leaders (lacking any formal, absolute, inde-pendent from their personal qualities, power) for the consensus among all the interested members of the tribe (or the tribes) &c. It seems reasonable to consider the tribe as the chiefdom alternative rather than a "pre-chiefdom" form of political organization (whereas in some respects the tribe of the North Yemeni type appears to be an even more developped form of political organization than the chiefdom). And in any case there does not seem to be any ground to consider as "primitive" the tribal organization of the Islamic Middle East, which (like the Middle Eastern states) formed as a result of long "post-primitive" evolution as a specific (and quite effective) version of socio-political adaptation of some quite highly developed regional populations to certain natural and socio-historical environment. The genesis of the tribal organization in the North-East Yemeni Highlands can be also well considered as the "response" by the area socio-political system to the "challenge" of the socio-ecological crisis of the North-East in the second half of the 1st millennium AD. With respect to the Highland area this crisis seems to have been at least partly caused by the "prestige economy" of the Highland chiefdoms which led to the overstrain of the very fragile natural environment of the region (e.g. to the extreme degradation of the natural vegetal cover of the East of the Northern Mountains). The socio-ecological environment of the region does not appear to have been able to sustain the prestige consumption of the qayls ("chiefs") and their entourage. The overcoming of the second socio-ecological crisis seems to have been achieved through the getting rid of the qaylite aristocracy by the region socio-political system through the genesis of the tribal organization which in this area secured the reproduction of a rather complex and developed agricultural society by the procurement of a very "economical" surplus production. On the one hand, the tribal organization of the area population made it possible for the tribesmen to struggle successfully (with the arms in their hands) for the preservation of a rather low level of taxation on the part of the state center of the North Yemen multipolity. On the other hand, it secured the effective control by the tribal agricultural population over resources used for the maintenance of the non-agricultural strata of the tribal zone (including its intellectual and political elites).
Ибн Макула о мухаддисах Азербайджана
Ибн Макула о мухаддисах Азербайджана, 2016
В книге азербайджанского историка Наргиз Агасалим кызы Алиевой исследуется труд известного средневекового арабского ученого Ибн Макулы (1030-1082 гг.) «Ал-Икмал», в котором нашли отражение его впечатления от путешествия в Азербайджан. Встречи Ибн Макулы с азербайджанскими мыслителями в Нахичевани, Гяндже, других городах, посещения духовных центров, библиотек, позволили ученому собрать довольно богатые сведения о более чем 60 видных азербайджанцах - исламских ученых, в том числе мухаддисах, языковедах, факихах, суфиях, поэтах, катибах, хафизах и военачальниках. Характеризуя творчество ученого, Н.А. Алиева показала большую научную ценность собранных им данных для изучения культуры средневекового Азербайджана. Издание адресовано историкам-медиевистам, специалистам по истории средневекового Востока, преподавателям и студентам вузов, всем интересующимся историей Азербайджана.
Islamic reality of Yemen - cultural, religious and political aspect
2016
Докторска дисертација под насловом „Исламска стварност Јемена – Културни, религијски и политички аспект“ замишљена је као свеобухватна студија јеменске културе и друштва. Идеја аутора је била да се уради мултидисциплинарна студија која би служила као основа за даља, усмеренија, истраживања. У свом најширем смислу, предмет истраживања су јеменска култура и друштво, са фокусом на њихову разнолику и фрагментирану природу. Овај културни и друшвени диверзитет Јужних Арабљана рефлектује се на различтим пољима. Први јасан знак да се ради о хетерогеном друштву јесте то што богата историја Јемена не бележи постојање стабилне јединствене државе. И када је религија у питању, позната је чињеница да у Јемену коегзистирају две различите школе исламског верског права, шафиитска и зајдитска, при чему je прва верско-правна школа сунитског ислама, док је друга огранак шиитског ислама и присутна је у значајнијем облику само у том делу света. Такође, једна од кључних особина јеменског друштва је његова...
Джамшиды // Восток (Oriens). М., 2014. № 5, 43-54.pdf
В статье анализируется роль миграционных процессов в российско-афганских от-ношениях в первые два десятилетия XX в. В ней рассказывается о джамшидах как эт-нической группе северного Афганистана, одного из четырех главных аймакских племен, которые в 1908 г. бежали из Афганистана на территорию Русского Туркестана. При-ход джамшидов и их поселение в Закаспийской области Туркестана создали серьезное напряжение в русско-афганских отношениях. Статья повествует о сложной судьбе джамшидов, которая у них сложилась не только в Афганистане, но и в России.