Cultural Interactions Research Papers - Academia.edu (original) (raw)

De wisselwerking met andere culturen die plaatsvond tijdens het ontstaan van de islam is een van de zwaarst bediscussieerde historische thema’s van het moment. Dit is het directe gevolg van twee toevallig samenkomende omstandigheden. Enerzijds is de islamologie nog een jonge discipline, zeker in vergelijking met het Bijbelonderzoek. Daarnaast is er sprake van een sterke politisering van het wetenschappelijke debat gevoed door actuele gebeurtenissen in en rondom de islamitische wereld. In de westerse publieke opinie blijkt er een grote vraag te zijn naar duiding van het ontstaan van de islam, waarbij wetenschap en politiek niet altijd van elkaar gescheiden blijven. Door de opkomst van de islam nadrukkelijk te positioneren in de context van de Late Oudheid biedt deze bundel een hernieuwde kennismaking met de vroege islam als een religie in wording die sterk verankerd was in het culturele mozaïek van haar tijd met evenzovele aanknopingspunten als breuklijnen ten opzichte van de antieke wereld.

- by and +1
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- Cultural Studies, Late Antiquity, Islamic Studies, Islam

- by Floris van den Eijnde and +1
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- Cultural History, Late Antiquity, Islamic Studies, Islam
- by Gabriella Longhitano
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- Identity (Culture), Textile Technology, Textile tools, Cultural Interactions
- by Valland Groupe francophone d'études norroises and +1
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- Economic History, Medieval History, Poetry, Old Norse Literature
- by Ronit Yoeli-Tlalim
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- Buddhism, Tibet, Islam, Dunhuang

in "Centenary Year of Gurudev Rabindranath Tagore's Maiden Visit to Japan : Rabindranath Tagore and Japan (The Proceedings of the International Conference on "Tagore and Japan & Various Aspects of Japanese Culture" in 2016)" Edit by... more

in "Centenary Year of Gurudev Rabindranath Tagore's Maiden Visit to Japan : Rabindranath Tagore and Japan
(The Proceedings of the International Conference on "Tagore and Japan & Various Aspects of Japanese Culture" in 2016)"
Edit by Dr.Gita A.Keeni
Published by Granthana Vibhaga, Visva-Bharati
March,2017.
ISBN:978-81-7522-649-4

- by Madoka Hori
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- Modern Japanese History, Rabindranath Tagore, Cultural Interactions, Yone Noguchi
- by Ali Mıynat
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- Crusades, Numismatics, Fatimids, Ayyubids (Islamic History)

Tomb C1 at Tel 'Eton (Israel) is a unique Iron I elite burial cave (excavated in 1968 by Gershon Edelstein). The finds include many metal artifacts, seals, beads, and dozens of ceramic vessels, including a group of Philistine bichrome pottery. While in the past some interpreted the finds as reflecting Philistines occupation at Tel 'Eton, the accumulated data regarding the ethnic composition of the region and the cultural significance of various objects suggest that the interred were members of the indigenous Canaanite elite. When combining the current understanding of intercultural interaction in the region during Iron I, and the available knowledge of similar processes elsewhere, the present study aims to reexamine this tomb and the associated finds. This will enable us to gain new insights into the interaction between the various groups that inhabited the region, on internal developments within the Canaanite society, and on the nature of local responses to colonialism.

- by Avraham Faust
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- Archaeology, Near Eastern Archaeology, Anthropology, Archaeology of Ancient Israel
- by Thorsten Lemm
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- Material Culture Studies, Landscape Archaeology, Poetry, Northern Europe
- by Zeynep Olgun and +1
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- Late Antique and Byzantine History, Architecture, Mediterranean Studies, Byzantine Archaeology
- by Sumiyo Okumura
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- Medieval History, Middle East Studies, Textiles, Mediterranean Studies
- by Magda El-Nowieemy
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- Cultural Studies, World Literatures, Comparative Literature, Classics

Since the 19th century, the history of East Central Europe was shaped by antagonistic perspectives. Whereas German historians claimed German cultural and political hegemony since the Middle Ages or even earlier, the Slavic nations referred to their autochthony and in a Herderian view to the civilization of these territories. Despite refined and interdisciplinary research methodologies referring to the German Slavic territorial overlap, national perspectives prevailed even until the post-war era after 1945. Among those notions that changed the perception of the German-Slavic interactions in East Central Europe was the concept Germania Slavica with a focus on medieval history during the German expansion towards East Central Europe. This paper discusses, whether the research on the history of East Central Europe with a focus on mutual relations, on ethno-cultural substrate and migration, and on transfer and adaptation can be expanded towards the mid-20th century. The notion of Germania Slavica would thus be accompanied by the concept of Slavia Germanica.
Arguments in such a direction refer to the fundamental change of the social and cultural situation as German vs. Slavic cultural substrate and Slavic vs. German migration. Despite the obviously different political framework and the time gap of several centuries, one might argue that perspectives on interactions and adaptation are comparable and can on the basis of their respective methodologies contribute to a scholarly
interpretation of social and cultural processes in Polish and Czech regions.
*****
В ХIХ в. в истории Центрально-Восточной Европы проявлялись антагонистические тенденции. Немецкие историки утверждали, что в регионе со времен Средневековья господствовала германская культурная и политическая гегемония. Славянские народы отстаивали свои позиции, ссылаясь на свое автохтонное происхождение и на гердерскую точку зрения о цивилизационной
принадлежности этих территорий. Дискуссия между этими подходами продолжалась и после 1945 г., несмотря на усовершенствование научных подходов и рост числа междисциплинарных исследований. Концепцией, которая изменила восприятие германо-славянских взаимодействий в Восточной Центральной Европе, была концепция Germania Slavica с упором на средневековую историю во время немецкой экспансии в Центрально-Восточной Европе. В статье рассматривается проблема, можно ли расширить исследования по истории Центрально-Восточной Европы так, чтобы понятие Germania Slavica сопровождалось понятием Slavia Germanica. Для этого необходимо
изучать аспекты межнациональных взаимоотношений, соотношений этнокультурных субстратов, особенности миграции в середине XX в. применительно к социальным и культурным процессам в польском и чешском регионах в исторической ретроспективе.

This work is created to share my personal project, prepared for the class of Mathematics Teaching II, with the other teacher candidates.
For this work, firstly, i have been informed about the stages of making a project by researching similar examples. We realized that purpose of this project can help us to know different cultures and make our intercultural relationship and interaction skills. On the other hand based on the approach between disciplines, we noticed how to associate the benefits of the lectures from Elementary School, and how to make this a project.
For this approach, after some intercultural researches, the subject “Çintemani” was chosen. The meaning of this subject in different cultures is explored. The informations we discovered, gave us the opportunity to know the culture of our ancestors, Uigur Turks, with the help of the Hatai connection, Iranian Culture and with the help of the Chineese and Indian connection, Buddhism Culture. The gainings from elementary school Social Sciences, Mathematics, Turkish and Painting classes are associated and turned into a visual, unique pattern. And the pattern created is used on a product.
As a teacher candidate, i believe sharing the stages of this process with other teacher candidates can provide so much for the field. Besides, i hope that with the help of the informations i learned and the experiance i gained from this project, i can write my own story for my students in my teaching career.

- by Özge Kuzu
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- Project Work, Cultural Interactions, Interdiscipline

Türkler ve Ermeniler arasında kökleri 12. yüzyıla dayanan ortak
yaşama tecrübesi, kültürlerarası etkileşim için elverişli bir ortam
hazırlamıştır. Türkler ve Ermeniler arasında hayatın pek çok alanında kültürel etkileşimler yaşanmıştır. Bu kültürel etkileşimlerin yaşandığı alanlardan biri de kentsel hayattır. 13. yüzyılda Türk kültürünün bir parçası olarak Anadolu’nun hemen her yerinde faaliyet gösteren ahîlik teşkilatı, Ermeniler tarafından kendi sosyal yapıları içerisinde, toplumu rahatsız eden genç, işsiz, başıboş erkek nüfus sorununu çözmek için örnek alınmıştır. Ermeni Kilisesi’nin de desteğiyle bu topluluklar ahîlik teşkilatı tarzında örgütlenmiş kardeşlikler (եղբայրություններ) içerisinde toplanmış ve kontrol altına alınmıştır. İlk olarak 1280 yılında Erzincan’da görülen ve 19. yüzyıla kadar dünyada Ermenilerin yaşadığı çeşitli şehirlerde de ortaya çıkan ahîlik tarzı Ermeni kardeşlikleri, kentsel hayatta yaşanan Türk-Ermeni etkileşimine bir örnektir. Bahsi geçen bu kardeşlikler, yapı olarak ahîlik örgütünü kendisine örnek aldığı için Anadolu Türk ahîliği ile yapısal açıdan benzerlikler göstermektedir.

- by Erdi Öztürk
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- Medieval History, Armenian Studies, Armenian History, Armenian Culture

Clothing was an essential part of material culture in ancient societies both as a form of body protection and house equipment. Apart from a practical function, textiles played a crucial role in communicating various aspects of social and personal identity. Based largely on the analysis of textile tools, Textile activity and cultural identity in Sicily is intended to be the rst systematic attempt at reconstructing textile culture in ancient Sicily. Textile implements represent the most abundant category of evidence for textile activity in Sicily and, in this book, they are used as a means to explore the social dynamics within cultural interactions in Late Bronze-Iron Age and Archaic Sicily.

- by Gabriella Longhitano
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- Textiles, Cultural Identity, Textile Technology, Ancient Sicily

Reconstructing human interaction systems has been a major objective of archaeological research, but we have typically
examined the topic in a conceptually limited manner. Most studies have—intentionally or unintentionally—
focused on how trade, communication, conquest, and migration foster cultural similarities over long distances. It
has largely been a positivistic endeavor that exclusively features groups linked through a single network but glosses
over how alternative networks intersect with the former through common nodes. Models of long-distance interaction
have largely ignored variation in how external influences are negotiated across space within the receiving
region. We adapt Arjun Appadurai’s concept of disjuncture to conceptualize how human groups negotiate cultural
messages transmitted through multiscalar interaction networks. Disjuncture fundamentally refers to the decoupling
of different facets of culture, economy, and politics where human interactions follow variable trajectories through
space. The variability with which human groups reconcile foreign cultural information within local social networks
leads to cultural diversity across space in the receiving region. We use the concept to detail the variability with
which Teotihuacan symbols, ideology, and economic influences were adopted across the Tuxtlas region of southern
Veracruz, Mexico.

- by Wesley D Stoner and +1
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- Archaeology, Anthropology, Landscape Archaeology, Mesoamerican Archaeology

The study of onomastics is an effective way to highlight some social and cultural features of a community and the presence of cultural interactions in different contexts. At present, with regard to Hatra, the only monograph about the topic is Sabri Abbadi's Die Personennamen der Inschriften aus Hatra (1983), in which the author investigates a documentary corpus of 341 inscriptions. Although this remains a remarkable reference work and a substantial part of its analysis is still valid, the publication of roughly two hundred new inscriptions and the numerous new readings and interpretations that have been offered in the last thirty years make a new investigation of the onomastic corpus desirable.
The research offered here originates from a detailed examination of all published Hatrene texts, which demonstrate the significant onomastic variety of the city. This presentation of the principal characteristics of Hatrene onomastics will be complemented by relevant case-studies.
The picture resulting from this analysis is that of a city acting as a crossroads of different cultures (most noticeably of Semitic and Iranian origin), mainly thanks to the prestige of the temple of Šamaš. Interestingly, we are able to discern the persistence of ancient Mesopotamian cultural elements, such as theophoric elements, and in some cases even complete names.

- by Enrico Marcato
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- Cultural Studies, Semitic languages, Onomastics, Aramaic

There are two concepts often seen as the opposite poles of the spectrum of contemporary social and culture theories: globalistic world-system and particularistic civilizational. I demonstrate that it is wrong to oppose them; furthermore, by not so doing we may better understand contemporary processes. It is illegitimate to reduce globalization to its economic aspect – the "supra-national market economy" formation – and the political aspect derived from it (consolidation of multiparty democracy worldwide). Taking of the cultural aspect into account allows to look at globalization more sensibly. This aspect might be examined within the civilization approach framework. The process of globalization could be presented not as recent and essentially economic, but as that of the global civilization’s continuing formation due to the long-lasting intercivilizational interaction. The global civilization’s explication no way means disappearance of local civilizations. Culture traits that separate civilizations are supplemented by new traits that become common for all. However, some features of a civilization may contradict those imposed; as every civilization is distinguished by a unique complex of cultural characteristics, each of them has specific globalization limits. In the socio-cultural realm, the correlation between the individual and society is the key problem both in the global civilization and in local civilizations. Here concentrates the basic difference between contemporary civilizations of “the West and the rest”. Every local civilization will elaborate an own new version of this correlation but in all of them it will have to become more balanced. So, globalization is not equal to Westernization, there will be changes in the codes of all civilizations. I discuss the prospects of the African, Russian, and Muslim-Arab civilizations to contribute to the global civilization's code. As for the methods of studying globalization, the opposition of the world-system and civilizational approaches turns out seeming: they are complementary.

- by Anne Pedersen and +1
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- Poetry, Northern Europe, Scandinavia, Viking Age Archaeology
- by Robert Martin Kerr
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- Buddhism, Arabic Literature, Tibet, History of the Islamic World

So far, the significance and choice of location of early-medieval silver-hoard deposition sites in western Slavic regions have been interpreted on the assumption that the hoards were to be later recovered. In consequence, practices such as depositing hoards in topographically-distinct zones (elevations, lakeshores, riverbanks and marsh edges), covering them with single stones or stone heaps and concealing them in abandoned cemeteries or settlements have been construed as methods of marking the hiding spots of particular deposits, which would have enabled an easy recovery of the buried valuables in the future.
However, reconstructions of the medieval system of values and perception of space allow a different interpretation of the phenomena observable in the source material. An analysis of the topographic features of hoard deposition sites has demonstrated their remarkable similarity to places which appear in the written sources as boundary marks delimiting medieval land grants. This correlation implies that deposition sites could have been understood in the past as 'sites-signs': expressions of the social perception of space and its limits. As illustrated by numerous examples, this perception was based on magical and religious evaluation of space. The choice of liminal areas for hoard deposition could have therefore depended on their symbolic character, which was rooted in the culturally-determined model of shared meanings and values of the period.
A hypothetical demand for hiding metal deposits in liminal areas invites a reassessment of the function of the deposits themselves. Keeping in mind the sacred chapter of liminal zones, we must allow the possibility that some deposits, contrary to recent assumptions, could have functioned as sacrifices or foundation grants connected with a ritual delimitation of space. On the other hand, the burying of hoards in places marked with the power of sacrum could also have had a magical significance as a practice ensuring a safe preservation of valuables while not in use.
At present, it is impossible to decisively support one of the possibilities presented above. However, whichever motivation is taken to be the case, our considerations lead major conclusion. Namely, contrary to recent assumptions, the process of silver-hoard deposition in the early Middle Ages was not determined exclusively by what we understand today as purely technical factors. The main agent in this process was person who endowed his activities with significance by adhering to a culturally-conditioned system of values and beliefs. The selection of a suitable deposition spot was inherent in the contemporary magical and religious mode of evaluating the world. Not only did the actions performed have a utilitarian dimension but they also expressed the world of symbolic imagery, which is often overlooked in modern analyses. Both aspects merged to form a syncretic unity and they therefore provide the only possible basis for the interpretation of actions performed in the early Middle Ages. In the early medieval world, boulders, barrows, elevations and rivers were not only orientation points informing the depositor about the location of the buried hoard. Endowed with magical and religious values, their significance extended far beyond what we regard as their material aspect.

- by Jacek Kowalewski
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- Poetry, Gift Exchange, Northern Europe, Scandinavia
- by Tsingarida Athena
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- Cultural Interactions
- by Said Arbatlı
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- Diasporas, Cultural Interactions, Karachay People, Karachai-Balkars
- by Arnaud Lestremau
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- Religion, High Middle Ages, Anglo-Saxon Studies, Material Culture Studies

This study attempts to interpret the symbols (a falcon “crowned” with a cross, a key, and a Riurikid bident) found on a newly discovered tenth-century trapezoidal pendant from Pskov. Aside from a handful of imitation dirham coins that carry identical images of the falcon, no other parallels of these symbols or their combination have yet been discovered. Based on various sources, it is argued that the pendant was jointly issued to a Rus’ administrator-revenue collector by Grand Princess Olga and her son Sviatoslav at the time of his minority but not prior to Olga’s administrative reforms in the late 940s, i.e., ca. 950. While the bident was Sviatoslav’s dynastic emblem (reserved for reigning male Riurikids), Olga’s authority over the realm and her minor son was represented by way of a key (latchlifter) and a falcon. The key carried legal and possibly religious symbolism of right over the domain, while the falcon represented religious as well as royal authority. But, both emblems can ...

- by Valland Groupe francophone d'études norroises and +1
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- Medieval Literature, Medieval History, Poetry, Old Norse Literature
- by Han Nijdam
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- Poetry, Northern Europe, Scandinavia, Viking Age Archaeology

During the third Millennium BCE, grey wares were the most popular wares in the Indo-Iranian borderlands in which the Bampur Valley and the Sistan basin played a significant role. This research aims to compare grey wares of the above-mentioned regions in order to have a better understanding of possible cultural similarities in both regions. Similarities between grey wares of the regions at the issue have been frequently explained in the light of the long-distance trade mechanism, and considered as a result of the (intentional or unintentional) exchange of pottery techniques and design styles through commercial activities. Eighteen Grey ceramic sherds were sampled at Tepe Bampur and Shahr-i Sokhta, two key-sites, which are respectively located in the Bampur Valley and the Sistan Basin. To compare the raw materials of the ceramic samples after their analyses, some clay samples were also collected from two specific natural clay deposits, located 10 km north and 45 km south of Shahr-i Sokhta, and from the bank and riverbed of the Bampur River. In addition, a clay sample was also collected from a clay deposit in the Pirgel region, located 100 km north of Tepe Bampur and 300 km southwest of Shahr-i Sokhta. By means of XRF techniques, it was attempted to compare different elements of the ceramic and soil samples. The results show that there are close similarities between the chemical elements of the grey wares collected at Shahr-i Sokhta and Tepe Bampur and soil samples from the Bampur Valley and the Pirgel region. Although these similarities are not seen with soil samples of the Sistan Basin, the grey wares of these two sites were completely similar. Finally, it can be stated that the fine grey wares of the Sistan Basin were not locally manufactured but were probably imported from the Bampur Valley and other regions through long-distance trade during the third millennium BCE.

The time has come to discard the "historical" or short chronology that has since long dominated prehistoric research in Hungary and to start thinking within the framework offered by calibrated C-14 dates. Unfortunately, a reconciliation between the two chronological systems seems, for the time being at least, doomed to failure. The dichotomy between historical and C-14 based chronologies lies not so much in actual questions of dates and dating, but rather in the ambiguities of comparing the bits and pieces of archaeological evidence from Europe, the Aegean and the Near East."Fault lines" of any kind in fact tend to represent the unfilled gaps in our archaeological knowledge.

- by Pál Raczky
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- Carpathian Basin, Copper age, Absolute Chronology, Cultural Interactions

Many of the items found in funerary assemblages can be understood as objects employed in the performance of funerary ritual or as luxury products reflecting the social status of the deceased. Other utilitarian items seem to fall outside these spheres, and while they may be indicative of former lifestyle or profession, they may also hold symbolic significance. This paper presents one such group, a range of fishing-related items from tombs at Tell el-‘Ajjul in the Southern Levant. Confined to a small number of burials dating to the Late Bronze Age, associations with Egyptian-style material and links to objects and practices back in Egypt suggest that this phenomenon may be related to growing Egyptianization of local elites in the Gaza region or even more direct forms of personnel exchange.

- by Rachael Sparks
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- Archaeology, Egyptology, Levantine Archaeology, Ritual

This article focuses on commodity exchange and its agents as seen in the material culture of the 11th and 12th century in Sigtuna, Sweden. It is claimed that historical archaeology has downplayed the role of merchants in the process of social structuring of society. The reason for this is twofold. Firstly, trade is problematic to investigate empirically and royal power in control of every-day transactions is overestimated. Secondly, the theoretical platform when studying exchange has been based on substantivist anthropological analogies, creating static conclusions. By doing so, the social transgression from dependent trader to free merchant is blurred. In this article I stress the need for a new theoretical framework and analyses conducted closer to the archaeological record to achieve regionally based interpretations. Thus, by confronting models and artefacts a contextual connection to the past can be gained. To understand the transformation of the agents, their social organisation is of importance. Social identities and cooperative efforts expressed in guilds and trade regulations show a considerable variation in spreading economic risks. Interpretations of German-Scandinavian trade based on written sources claim a late 12th century presence of the former in the Baltic Sea. In the article, small glass ovals, alsengems, are used to discuss the reification of social identities through emblematic style. Combining the gems with another category of artefacts, the Pingsdorf pottery, organised Saxon and Frisian merchants are suggested to be present in Sigtuna already in the 11th century.

- by Mats Roslund
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- Social Identity, Material Culture Studies, Poetry, Northern Europe

Inspired by similar interests of ethnographic observation, which allowed Aleksandra Muraj to carry out important studies in some villages of the island of Cres (Muraj 1995, 1997), after more than thirty years of field surveys carried out by the Croatian researcher, the paper intends to examine some data collected in the same area. After a general introduction on the condition of anthropic environment and food culture, which must be placed in a demographic, economic and socio-cultural context profoundly transformed in recent decades, the contribution seeks to highlight some elements that testify to continuity and transmission, but also to the fragility of knowledge in the domain of food and of the environment in which it manifests itself, while also taking into consideration the tourism factor.

Symposium, University of Poitiers, Department of History of art and Archaeology, March 15-16, 2012 (organized with Laurier Turgeon)

- by Laurier Turgeon and +1
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- Cultural Heritage, World Cultural Heritage, Cross-cultural studies (Culture), Cultural Interactions

"The trials to reinterpret the senses attributed in the past to some phenomena of broadly defined sphere of the Slavic exchange done in recent years have faced a constant opposition of the adherents of the older conceptions. What is especially disliked among the Polish archaeologists are the trials to adopt the theories of anthropology or cultural studies, which describe the cultural specificity of the historical societies, in their field. These are the models to be the grounds for the new interpretations of the issues mentioned above. My guess is that a distrust of the trials to renovate the old metaphors is caused by the epistemological naturalism, i.e. an unaware appeal to the objective model of scientific knowledge, still dominant among many scholars and the positivistic belief in an axiological neutrality of so called material evidence. This is the inevitable root cause of the accusations made in discussions (e.g. by M. Bogucki). They are aimed at the authors of the new interpretations who are blamed for a seemingly botchy investigation, overinterpretation and manipulation of the sources.
What is the real source of the dispute being under way are not the subject matter arrangements, but the conceptual assumptions (the epistemological and methodological ones) that primarily direct the detailed studies made at a further stage. A lack of the agreement on the conceptual basis makes the subject matter disputes impossible. There will be no room for talk about the possible or impossible states of affairs of the past, if there is no common theoretical sphere elaborated to steer the epistemological process.
What suitably illustrates the lack of the postulated “communicative community” is M. Bogucki’s argument stand. It is based, among other things, on a fallacious reading of the leading theses of my conception. Apart from the explanations and formal corrections, in the text presented above I show the problem I raised did not concern the social functions of a precious metal and deposit, as my opponent claimed. What was at stake there was a line and nature of the process of depositing silver seen in the context of the postulated syncretism of the traditional Slavic culture of the early Middle Ages. From the point of view of the cultural studies that aim at taking the perspective of the historical subjects into consideration during an interpretation, the very appeal to the old distinctions to distinguish between so called economic and cult (returnable and not returnable) treasures remains the epistemologically vain and useless treatment. My position is essentially grounded in the idea that there is a tight and subjectively invisible conjunction of the symbolic sphere and the technological sphere of culture to be found in the traditional societies of the early Middle Ages. (The idea is referred to the thoughts presented by the scholars like Max Weber, Ernst Cassirer, Johan Huizinga or Aron Guriewicz.) In other words, in the traditional societies of the period in question there were symbolic actions, although plainly indistinguishable in their status yet, to be involved in any “practical” action (e.g. depositing a treasure). While trying to show the specificity of the early medieval deposits in terms of the classification valid up-to-date one could therefore say that any treasure was of both the economic and the cult nature. While considering the empirical observation the very duality of the treasures specificity may have been represented, as I postulate, by a special, i.e.“sacral” nature of the sites where to hide the Western Slavic deposits in the early Middle Ages period.
"

- by Jacek Kowalewski
- •
- Archaeology, Medieval History, Medieval Studies, Poetry
- by Valland Groupe francophone d'études norroises and +1
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- Material Culture Studies, Landscape Archaeology, Poetry, Old Norse Literature