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Copyright of Erdem is the property of Ataturk Kultur Merkezi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article addresses the issue of identifying a Muslim country in the context of globalization, with Afghanistan serving as a case study. For almost 20 years, Western attempts to introduce liberal democratic values into Afghan society have failed. The author highlights the fact that Afghan society has remained wary of elements of globalization for fear of losing its cultural and religious identity. Having established a theocratic regime, the Taliban (recognized as terrorist and banned in Russia) set about restructuring the principles of Afghan nationalism in line with Islamic nationalism. The idea of Islam as a state identity implies that Islam as a comprehensive identity is capable of neutralizing ethnic differences in society. In taking steps to renew the ideological superstructure of the Afghan state, the Taliban (recognized as terrorist and banned in Russia) put forward a new concept termed ‘Talibanism.’ The features and reasons for the shift of the Islamic Emirate of Afghanistan’s leadership away from traditional Deobandism and towards a more acceptable combination of religious-Puritan beliefs adapted to the strict precepts of Islamic law are analyzed. It is concluded that ‘Talibanism’ rejects all forms of republican government and makes a clear distinction between Islamic law and man-made laws, considering the latter to be immoral. The main trend of Kabul’s domestic policy, aimed at re-Islamisation of the insufficiently Islamized Afghan society on a voluntary or coercive basis, is shown. The concept envisages the imposition of a single Islamic identity on Afghan society, accompanied by the violation of women’s rights in employment and education. The rationale behind the Taliban’s (recognized as terrorist and banned in Russia) policy is the belief that Afghan society is degenerating from within and is subject to a process of external destruction that must be stopped. It is observed that the Taliban (recognized as terrorist and banned in Russia) leaders have been influenced in changing their views by their prolonged contacts with representatives of Al-Qaeda (recognized as terrorist and banned in Russia) and other jihadist organizations. The study found that the Taliban (recognized as terrorist and banned in Russia) ideology has acquired some similarities with Salafism, and that the authorities are trying to isolate the Afghan people from the processes of globalization, being ready to protect Islamic values from Western civilization by any means necessary.

Bu makalede, 19. Yüzyılın ortalarında daha önceden ortaya çıkmış siyasi ve sosyokültürel sebepler neticesinde devam eden batılılaşma sürecinin yükseköğrenim kültürüne etkileri, felsefe camiası üzerinden incelenmektedir. Osmanlı’nın son dönemlerinde Dârülfünûn adlı kurumda batılılaşma sürecinde ortaya çıkmış olan düşünürlerimizin ve müellifi oldukları eserlerin, üniversite reformu sonrası başka temeller üzerine kurulu farklı bir felsefî kültürü oluşturabilmek adına görmezden gelindiği ya da yok sayıldığı bilinmektedir. Aynı şekilde, Cumhuriyet sonrası Türkiye’sinde yapılan Üniversite Reformu neticesinde bu ‘yok sayılma’ya başkaldıran düşünürlerimizin de varlığı bilinmektedir. Bu çalışmada, Dârülfünûndan Üniversite kurumuna geçişle birlikte ortaya çıkan sorunlar, çatışmalar ele alınmakta, ayrıca özellikle İstanbul Üniversitesi Felsefe Bölümü’nden neşet eden Türk felsefe camiası ve kültürü incelenmektedir.

Copyright of Nesir: Journal of Literary Studies / Edebiyat Araştırmaları Dergisi is the property of Nesir: Journal of Literary Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Electronic Turkish Studies is the property of Electronic Turkish Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of University Research / Üniversite Araştırmaları Dergisi is the property of Journal of University Research and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Following Ziya Gökalp and Ali Shariati's assertion that Protestantism arose due to the influence of Islam in Europe in the Middle Ages, this study discusses the different discourses elaborated by the Turkish and Iranian authors based on this idea. The controversies surrounding modernity, westernization, colonialism, and Islam were a constant in their writings, despite the different geographical and historical circumstances. This paper discusses the logic of Gökalp and Shariati's claim that Protestantism was Islamized Christianity. The aim is to provide a detailed perspective on how this claim illuminates their broader thinking about civilization, culture, and religion. [ABSTRACT FROM AUTHOR]

Drawing on theories of historical trauma and colonial trauma, this article discusses the cumulative impact of colonial and postcolonial conflict, Christian proselytization, and Westernization on the societies, cultures, and songs of the Nagas, a South Asian ethnic minority inhabiting parts of northeast India and northern Myanmar. [ABSTRACT FROM AUTHOR]

Korean historian Moon Il-pyeong's concept of "Joseonsim," or the spiritual essence of Korean culture, emphasized retaining a respect for traditional Korean culture, especially unique Korean inventions such as Hangeul. He was a sharp critic of what he deemed to be Korea's excessive reliance on Chinese culture and customs to the extent of belittling Korean tradition and customs and urged the Korean public to have pride in Korea's authentic national culture. Such emphasis on "Joseonsim" formed the core of Moon's nationalist understanding of history, for he sought to use history as a vehicle to educate the Korean public about Korean history as a means to overcome both the traditional Sinophile attitude and the Westernization of Korean society through Japanese colonialism. [ABSTRACT FROM AUTHOR]

Copyright of İnsan ve İsan is the property of Okur Yazar Dernegi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Darüşşifa Journal of Islamic Medical History Research is the property of Darussifa Journal of Islamic Medical History Research and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Social & Cultural Studies / Toplum ve Kültür Araştırmaları Dergisi is the property of Journal of Social & Cultural Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Цель исследования заключается в выявлении собственно лингвистической и лингвокультурологической специфики лексико-семантического поля «Кино» в русском языке (на фоне китайского языка). В результате работы доказано, что словари кинолексики в русском и китайском языках различаются качественно и количественно: количество лексем в рамках тематических групп слов, выявленных в «Русском семантическом словаре», превышает в два раза количество соотносимых с ними слов в китайском языке; русский язык в сфере кинотерминов оказался более проницаем к заимствованиям из немецкого и французского языков; английский язык воздействует на оба языка, но при этом отмечаются некоторые различия (если в русском языке широко представлены как заимствования, так и дериваты во всех стилях, то в китайском языке англицизмы активнее попадают в стилистически сниженные его сегменты). Причинами выявленных различий являются, во-первых, влияние различных традиций в России и Китае в отношении преемственности видов искусств, во-вторых, типологические различия русского и китайского языков.

The relevance of the issues under consideration is determined by the recent fundamental social-political transformations associated with the exacerbation of a complex set of cultural, civilizational and, thus, intellectual contradictions between Russia and the West. These contradictions force both the Russian society and the Russian social science to reconsider the results of the last thirty years and to predict future scenarios, including intellectual ones. The article summarizes some results of the development of the Russian social science in the post-Soviet period and discusses (at least invites to a discussion) the possible contours of its further development according to the new logic of social processes. The article considers both the achievements of the Russian social-humanitarian thought in the post-Soviet period and its problems, primarily the loss of intellectual independence due to the uncritical borrowing and dogmatization of many Western intellectual models, some of which were created to understand a different social-cultural reality, and others were initially an intellectual weapon against the USSR (Russia). The author proposes the concept of “humanitarian import substitution” as a possible guideline for further development, which should be implemented on the principle of avoiding extremes: on the one hand, uncritical denial of the generally significant achievements of the Western social science and humanities; on the other hand, dogmatization of the ideas of Russian social scientists. The author considers as a resource for such “substitution” the largely untapped analytical and explanatory potential of the Russian literary tradition that can become a theoretical-methodological basis for many social and humanitarian models and concepts.

The article examines the monopoly of the CPC on power as a system-forming political institution of the PRC, which showed its ineffectiveness in the active phase of the C ultural Revolution, was then restored in the fight against its proponents, and met competition from supporters of the democratization of the system of government in the late 1970s. Part of the political leadership of the PRC, represented mainly by relatively young party and state officials, considered the democratization of the system of government as a condition for transforming the system of domination into a system of democratic politics that would ensure the country's comprehensive development. This position was welcomed and support ed by the intelligentsia, urban educated youth and some of the cadres of the party and state apparatus, but met powerful res istance from the “veterans” of the Communist Party, concerned about the threat of losing control over the political activity of the masses. On March 30, 1979, Deng Xiaoping proclaimed the “four basic principles,” which became a factor in the consolidation of the CPC leadership on a “protective” position and defined a “corridor of opportunity” for pursuing a course of “reform and opening-up” for decades to come. At the same time, one of the four principles – “upholding the leadership of the Communist Party” – turned into the ideological basis of the institution of the CPC monopoly on power, which to this day plays a key role in the institutional political design of the PRC.

Copyright of History Studies (13094688) is the property of History Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article provides evidence for the opening of Polish culture in the last four decades, focusing on incoming translation flows, i.e., the books translated from foreign languages to Polish. It answers the question of whether the circulation of cultural goods has followed the same pattern as the economy, i.e., a shift towards Western European influences. It shows, with quantitative data completed with qualitative data, that the Polish culture has opened up to Western culture but also to an increasingly global culture. The article explains the differences between both databases used for the research. The evidence further demonstrates that the sociology of translation influences the geography of translation flows. [ABSTRACT FROM AUTHOR]

Gita Mehta, in her fiction and non-fiction, has dealt with the paradox of the old and the new as a significant component of Indian culture. Scholars tend to believe that the twin factors of tradition and modernity are not antithetical to each other, as some earlier thinkers used to consider. They always co- exist, drawing regularly from each other and work together for the progression of society. Taking into consideration the observations of the scholars on the aspects of tradition, modernity, modernization and westernization, the present article is an effort to study Gita Mehta’s attempt to explore the dual strands of the Indian ritualistic past and its modern rationalistic present, their interaction and their impact on the Indian culture. For this study, Mehta’s non-fiction Snakes and Ladders: Glimpses of Modern India is being taken into consideration. [ABSTRACT FROM AUTHOR]

Bu makalenin amacı çağdaş dünyanın ekonomik, politik ve diplomatik sorunlarının başında gelen İslam Uygarlığı ile Batı Uygarlığı arasındaki düşünsel, zihinsel ve ideolojik gerilimli ilişkileri bu iki medeniyet ekseninde analiz etmeyi amaçlamaktadır. Bu ilişki sadece gerilim yönü ile değil diyalog ve tolerans alanları bakımından analiz edilecektir. Bu analizde kullanılacak yöntem hem tarihsel hem de metodolojik olarak iki uygarlık arasındaki gerilimli ilişkileri düşünce, zihniyet insan bağlamında iki farklı ideal tip olan Homo Economicus ve Homo İslamicus üzerinden karşılaştırmalı bir yöntemle analiz etmeyi amaçlamaktadır. Bu analizde şu sorulara cevap verilmeye çalışılacaktır. Uygarlıklar arasındaki ilişki “insan”dan bağımsız ya da onun üstündeki ideolojik politik kurumlardan kaynaklanan bir gerilim midir? İnsan ve onun hakları siyasal ve ideolojik sınırları aşıp bir diyalog ve uzlaşma zeminini oluşturacak bir yetkinliğe ulaşabildi mi? Bu diyalog ve tolerans zeminleriyle ilgili geliştirilen projeler hegemonik bir tasarım mıdır? Toplumsal ve kültürel birikimlerin biçimlendirdiği “kimlik” ve “kişilik” gibi tanımlamalar hegemonik ilişkilerden mi kaynaklanmaktadır? Bugünki çağdaş İslam toplumlarında neden politik alandan bağımsız özgün ya da entegrist olmayan düşünce geleneği oluşamamaktadır. Bu makelenin diğer bir temel varsayımı çağdaş İslam dünyasında egemen olan düşüncenin salt felsefi “düşünce’ değil siyasal düşünce ve pratiklerinin hem düşünce alanını hemde dinsel alanı baştan başa etkisi altına aldığı varsayımıdır. İslam toplumlarında siyasal düşüncenin ister modern biçimi olsun ister gelenekçi biçimi olsun kendi özgün uygarlık tahayyülünü insan-Tanrı insan-evren insan-insan insan-toplum ilişkileri üzerinden yeniden tanımlaması varsayımıdır.

Tıpkı bir insan gibi, yaşayan bir varlık olduğu düşünüldüğünde, ülkelerin çağdaşlarıyla sürekli bir ilişki içerisinde oldukları izlenmektedir. Bu ilişkiler savaş gibi negatif ya da olumsuz yönde olabilmekte veya karşılıklı iyimser politikalar üzerine yani olumlu istikamette de kurulabilmektedir. Aynı şekilde ortak geçmişinde çok yoğun bir çatışma ve savaş ortamında bulunan iki ülke, bugün iyi ilişkiler içerisinde olabilmektedir. Tarihsel süreç içerisinde değerlendirildiğinde Osmanlı ile Avusturya arasındaki ilişkilerin i. Dünya Savaşı’na kadar karşılıklı mücadeleler şeklinde seyrettiği, bu dönemle birlikte ise ittifaka dönüştüğü görülmektedir. Özellikle 1924 yılında Türkiye ile Avusturya arasında imzalanan Dostluk Antlaşması iki millet arasındaki bağı kuvvetlendiren ana unsur olmuştur. Bu çalışmada, Avusturya ile Türkiye arasındaki dostluğun nişanesi olan Viyana Yunus Emre Çeşmesi’nin inşa süreci ve mimarisi, sanat tarihi disiplininde değerlendirilmiştir. Çeşme, Türklerin Avrupa’da bu amaç için inşa ettiği ilk çeşme olması bakımından önem taşımaktadır. Viyana’da Türkçe öğretmenliği yapan Baki Bilgin’in girişimleri ile hem Avusturya hem de Türk kurumları tarafından 1991 yılında inşa ettirilen çeşme, form bakımından dört yüzlü meydan çeşmesi tipinde tasarlanmıştır. Cephe tasarımı ve bezeme bakımından Osmanlı’nın Lale Devri’nde inşa edilen çok çeşitli meydan çeşmelerinin örnek alındığı izlenebilmektedir. Çeşmenin tasarımında gelenekselci bir anlayışın takip edilmesi, kültürel belleğin çağımıza yansıması bakımından değerlendirildiğinde özgün, tarihi derinliği olan ve mimari açısından da hayli değerli bir sanat eserinin ortaya çıkarıldığı düşünülmektedir.

The Western is, in many respects, the essential American film genre, "a cornerstone of American identity" (Kitses). Yet, despite its distinctly American character, the genre has exerted a fascination all over the world. This contribution examines the Western as a site of transnational cultural exchange and as an illustration of what Stephen Greenblatt calls cultural mobility. In the work of Akira Kurosawa's Seven Samurai (1954) and Yojimbo (1961), Western elements are evoked, which provide complex comments on the influence of American culture on Japan in the post-WWII years. While Seven Samurai appears to embrace the promise of class eradication as a result of Westernization, its American remake The Magnificent Seven (1960) shows a particular fascination for the decidedly Japanese aspects of the material, namely the idea of a warrior class dissociated from society. The Italian remake of Yojimbo, Fistful of Dollars (1964), shows how the Western can function not only as an external comment on American culture, in its cynical redefinition of the cowboy hero, but also as an amalgam of cultural practices and symbols, reaching from Japanese samurai codes to Christian Catholic redeemer imagery, that through their stylization expose the performativity of culture as such. [ABSTRACT FROM AUTHOR]

This paper presents an analysis of the caste system as a cultural construct. Esteemed social anthropologists and sociologists have perceived caste as a set of cultural beliefs and practices prevalent in Indian society. Caste is traditionally viewed as a cultural system shaped by specific norms and values that dictate the interrelations among individuals. Essentially, the caste system is a codified set of beliefs and practices observed within society. It is posited that a cultural approach to analyzing the caste system yields a deeper understanding. G. S. Ghurye (1932) characterizes caste by six features: segmental division of society, hierarchical structure, dietary and social interaction restrictions, civil and religious rights and disabilities, occupational restrictions, and marriage limitations. The entrenched social hierarchy of the Indian caste system has evolved notably in recent times. While caste is a unique societal stratification in India, this paper investigates its current socio-cultural transformations, focusing on significant cultural practices and processes such as Sanskritization, Westernization, Secularization, Modernization, and Globalization. [ABSTRACT FROM AUTHOR]

THE PERIOD BETWEEN 1918 AND 1948 IS ONE OF THE MOST COMPLEX AND DRAMATIC OF THE LAST TWO CENTURIES IN ROMANIAN HISTORY. IN THIRTY YEARS, ALL THE EFFORTS OF WESTERNIZATION AND MODERNIZATION THAT ROMANIAN SOCIETY HAD ACHIEVED SINCE THE BEGINNING OF THE 19TH CENTURY WERE UNDONE. THE DEMOCRATIZATION OF ROMANIA BEGAN WITH THE ADOPTION OF THE 1866 CONSTITUTION, WHICH REMAINED IN FORCE UNTIL 1923 WHEN A NEW FUNDAMENTAL LAW WAS PASSED, WITH ONLY SLIGHT CHANGES FROM ITS PREDECESSOR. THE SECOND CONSTITUTION WOULD HAVE A MUCH SHORTER LIFESPAN, BEING REPEALED AT THE BEGINNING OF 1938 WITH THE ADOPTION OF A NEW CONSTITUTION THAT MARKED THE START OF KING CAROL II'S PERSONAL REGIME. THIS CONSTITUTION REMAINED IN FORCE UNTIL SEPTEMBER 5, 1940, WHEN KING CAROL II SIGNED ROYAL DECREE NO. 3052 SUSPENDING THE 1938 CONSTITUTION. THEN, ON AUGUST 31, 1944, ROYAL DECREE NO. 1626 REINSTATED PROVISIONS FROM BOTH THE 1866 AND 1923 CONSTITUTIONS (THE RIGHTS OF ROMANIANS WERE RECOGNIZED BY THE PROVISIONS OF THE 1866 ACT, WHILE THE POWERS OF THE STATE WERE EXERCISED ACCORDING TO THE CONSTITUTIONAL NORMS OF 1923). THIS SITUATION LASTED UNTIL DECEMBER 30, 1947, WHEN KING MICHAEL I ABDICATED UNDER DURESS, AND LAW NO. 363 WAS ADOPTED, ESTABLISHING THE ROMANIAN STATE AS THE PEOPLE'S REPUBLIC OF ROMANIA. THE NEW CONSTITUTIONAL VOID WAS MUCH SHORTER, AS THE FIRST CONSTITUTION OF COMMUNIST ROMANIA WAS VOTED ON BY THE GREAT NATIONAL ASSEMBLY ON APRIL 13, 1948. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Mosaic Research is the property of Uludag University, Mosaic Research Center and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

During the transition from the Edo period to the Meiji Restoration, Ise Jingū (Ise Grand Shrine) underwent significant changes due to Westernization and modernization, culminating in the Jingū reformation of 1871. However, in the latter part of the Meiji era, there was a resurgence of interest in restoring ancient rituals and preserving the shrine's core principles. This paper focuses on the pivotal 1889 vicennial renewal at Ise Jingū to understand how shrine priests sustained ritual continuity amidst modernization. Specifically, it examines the sacred music (mikagura) and the kagura secret song (hikyoku) introduced during this ceremony. Mikanagi Kiyonao's writings provide valuable insights into the origins and influences of linguistic and ritual elements. As the 63rd Shikinen Sengū reconstruction ritual approaches in 2033, this paper offers insights into Ise Jingū's resilience. [ABSTRACT FROM AUTHOR]

Copyright of Art-Sanat Journal / Art-Sanat is the property of Art-Sanat and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Art-Sanat Journal / Art-Sanat is the property of Art-Sanat and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Literature & Humanities / Edebiyat ve Beşeri Bilimler Dergisi is the property of Ataturk University Coordinatorship of Scientific Journals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Yüzüncü Yil Üniversitesi Sosyal Bilimler Enstitüsü Dergisi is the property of Van Yuzuncu Yil University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Recent Period Turkish Studies / Yakın Dönem Türkiye Araştırmaları is the property of Recent Period Turkish Studies / Yakin Donem Turkiye Arastirmalari and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Recent Period Turkish Studies / Yakın Dönem Türkiye Araştırmaları is the property of Recent Period Turkish Studies / Yakin Donem Turkiye Arastirmalari and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

According to Westernization theory of R. Davari Ardakhni, the only way to get rid of underdevelopment is to undergo modernization, although underdevelopment phenomena has emerged in non-western countries because of modernization of Europe. M. T. Tabatabaei has formulated this paradoxical situation of underdevelopment theoretically, and summarized the critics' views of Westernization as called theoretical rupture in Davari's thought. Tabatabaei commented on Davari's theoretical rupture critique and refuted it by demarking intellectual level from philosophical one. This article firstly, claims that the philosophical problem of underdevelopment paradox is not answered properly, and secondly, redefines the problem as closedness of development and seeks to find a way to come out of it, using Davari's hints himself, stressing the role of science in this regard. Therefore, first, Davari's works are studied and notes are taken about the underdevelopment specifications, and the conditions of participation of underdeveloped countries in scientific paradigms. Then, according to Davari's hints to the conditions of contributing in scientific paradigms, we try to use the philosophy and metaphysics of science theories and concepts, in order to resolve the closedness paradox of underdevelopment. [ABSTRACT FROM AUTHOR]

Introducing the knowledge of steam engines was one of the primary tasks of the Westernization Movement. The Kiangnan Arsenal's translations Qiji faren 汽機發軔, Qiji biyi 汽機必以, Qiji xinzhi 汽機新制, Bingchuan qiji 兵船汽機, and Qiji Zhongxi mingmu biao 汽機中西名目表 are the most complete and comprehensive introductions to knowledge regarding steam engines produced in the late Qing Dynasty. They were completed by Alexander Wylie (1815-1887), Xu Shou 徐壽 (1818-1884), John Fryer (1839-1928), Xu Jianyin 徐建寅 (1845-1901) and Hua Beiyu華備鈺 (?-?) respectively. In particular, the original texts of Qiji faren and Bingchuan qiji, which were textbooks for the officers of the Royal Navy of the United Kingdom, advance the view that having a strong army is better than being a rich country. The Qiji biyi is rich in content, covering all kinds of steam engines used in ships, trains, agriculture and industry. As for the Qiji xinzhi, its title is slightly misleading in that there is no new content. The Qiji Zhongxi mingmu biao, which provides a set of naming guidelines for Chinese steam engine terms, was based on Xu Shou's "Qiji mingming shuo 汽機命名說.". [ABSTRACT FROM AUTHOR]

This article explores the contribution of modern Muslim revivalism to Muslims' political decolonization, and the paradoxical role the West plays in that process. On the one hand, revivalism rejects the founding principles of liberal political theory, and on the other hand, it readily adopts the salient structures and mechanisms of the modern polity with a view to Islamize them, all the while insisting on the Muslims' need to de-Westernize. Toward revealing the hitherto neglected dimensions of revivalism, my analysis adopts an unconventional route by subjecting revivalism to a semiotic analysis in conversation with the archetypal theories of Mircea Eliade and Carl G. Jung. The analysis unveils the universal psychological structures of revival, and their specific Muslim symbolization. I conclude (a) that depth psychology makes modern Muslim revival inevitable, which will only grow stronger and gain wider appeal while the Muslims continue to suffer decline; (b) that among the different forms of Muslim revival, revivalism ventures the farthest in decolonizing Muslim political imagination; (c) that the revivalist imagination makes their espoused caliphate imperative for the purpose of ritual participation in Islam's sacred origins; and (d) that a critical reconstruction and evolution of revivalism holds out the promise of a greater contribution to Muslim decolonization. For my analysis, I largely turn to the Pakistani political theologian Israr Ahmad (d. 2010), whose ideas have been disseminated widely across the Muslim world, yet who has not received the requisite academic scrutiny. Moreover, intra-revivalist critique of revivalism has been a neglected aspect in the study of revival, and its careful scrutiny should become a topic of investigation in its own right. In that regard, Ahmad offers a most important critique of earlier revival efforts and their entanglement with certain aspects of coloniality. [ABSTRACT FROM AUTHOR]

Purpose: This study aims to examine the articles published in the Ottoman periodicals about information institutions in Western countries and to reveal the effects of these publications in Turkey. Periodicals, being substantial witnesses of cultural history, are significant in reflecting the political and cultural atmosphere of the period in which they were published. It is possible to follow the developments in cultural, social, and professional issues from periodicals. So a study has been conducted to focus on the articles about Western countries released in Ottoman periodicals. Method: In the study, which used the historical method and documentary scanning technique, 29 articles related to the subject were accessed and examined. Related articles were reached via the Turkiye Diyanet Foundation, Center for Islamic Studies Library (ISAM), and Ottoman Articles Database. Findings: It was determined that in the articles in the related periodicals, the details of the professional practices in the field of information sciences were not given, and information was mostly given about the information sources in archives, museums, and libraries. Implications: As a result of the study, it was concluded that the examined articles were written for informational and promotional purposes. Therefore, their contribution to our country's professional development and literature is limited. Originality: The originality of the study is that it is the first publication that evaluates the articles about Western information institutions in Ottoman periodicals in terms of information sciences. [ABSTRACT FROM AUTHOR]

In African culture generally, virginity is associated with innocence from sexuality; it is ascribed the position of the pride of every woman and for the Yorubas', one who has not "spoiled" herself. Public and empirical discourses on the influences of westernisation on cultural values like virginity in Nigeria-Africa have been significantly negative as a paradigm shift from the indigenous concept of communal honour and personal/public morality and modesty to representations of westernisation and modernisation. This study examines four films by Tunde Kelani (Narrow Path, Magun, Campus Queen, and Arugba) to explain the unevolved socio-cultural importance attached to virginity before and after the embrace of westernization. [ABSTRACT FROM AUTHOR]

Copyright of Turcology Research is the property of Ataturk University Coordinatorship of Scientific Journals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper examines the features and causal factors in constructing an idea of the tragic in modern Chinese literary discourse. It attempts at revisiting and reproducing the realities of misreading and variation upon modern Chinese introduction of the term "tragedy" (beiju) at different socio-historical periods, and has observed the interplay between two trends, namely, Westernization and localization, through the negotiation of "the tragic" into modern Chinese literary practice. These two trends have been integrated by a political and pragmatic perspective, which dominates the formation of a modern Chinese literary discourse on "the tragic". This perspective offers both possibility and legitimacy for certain deliberate misreading, thus endows modern Chinese tragic tradition with unique features different from its Western models. This paper holds that modern Chinese intellectuals approached the idea of the tragic more at an instrumentalist level; they retained the connotation of the term in their attempt of Westernization, and altered and reconstructed the denotations of the term as their efforts of localization. For this reason, modern Chinese reading of "the tragic" is not so much as a pure passive acceptance as an active endeavor to deliberately misread this alien concept for the renovation of the then existing Chinese literary tradition. [ABSTRACT FROM AUTHOR]

The article examines features of Park Chung-hee’s project of modernization and identifies socio-economic and cultural influence of such state-led modernization on the creation and development of South Korean “youth culture” of the 1970s. The authors highlight several specific policies and socio-economic trends that led the emergence of “youth culture”: rapid urbanization and drastic increase in urban population; increase in urban families’ incomes and consumption; changes in the division of labor; expansion of both school and university education and dissemination of mass media. Along with that, the article analyzes the influence of the policies of managed westernization and developmentalist discourse of the 1960s on the formation of values of this “youth culture”. The paper explains how these state-led policies paved the way for the creation of “youth culture” that paradoxically contained drastically different values compared to both official discourse of the Yusin government and values of parental generation. The new generation born after the Korean War, the so-called Hangeul generation, became the main driving force behind it, but faced repetitive misunderstanding and condemnation from both the older generation and the state. Eventually, due to state’s pressure, this “youth culture” experienced decline in the second half of the 1970s.

In recent years, a small but growing body of scholarly work has emerged on the Hanfu movement in China. Researchers have drawn attention to globalisation, westernisation, national lifestyles, and development, the renaissance of Chinese culture, Han racism, Han ethnocentrism and xenophobia as drivers for the movement. In this article, we suggest that of all the extant literature that currently exists on the movement, the ethnography conducted by Kevin Carrico is the most accurate portrayal of the movement as it stands. However, and drawing upon visual and interview-based fieldwork with members of the movement in 2013 and 2015, our main argument is that existing scholarship has not attended to several nuances in the movement that problematise ideas of race, the way the movement views the recent past and the othering of Manchurian subjects. Unpacking these problematics, this study advances upon existing scholarship: 1) by drawing attention to the way Hanfu enthusiasts demonstrate a great deal of reflexivity around the notion of race; 2) by focusing on the approaches by which Hanfuists interpret the Chinese past beyond narratives of Han ethnic decline; 3) by investigating the mode by which Hanfuists indirectly "other" Manchurian subjects; and 4) by exploring the manner in which Hanfuists hold a broad or "mass" societal "other" as responsible for a new era of moral decline in contemporary China. [ABSTRACT FROM AUTHOR]

The term modernization, which is used to refer to social, cultural, economic, and technological change and development in the context of the progressive experience of the west, brings along certain issues when examining the modernization process of non-western societies. Thus, it cannot adequately explain this experience. In fact, the modernization experienced by these societies has introduced an environment of cultural duality and crisis. In this regard, Japan and Turkey share similarities. Japanese and Turkish societies, which underwent the modernization process under the influence of the west and were described as non-western environments, were exposed to mental confusion and dilemma between traditional and western elements in an environment in which the west was idealized. This crisis can be observed in a short story by Japanese writer Yukio Mishima (1925-1970) entitled "Patriotism" (1961) and a novel by H.Nihal Atsız (1905-1975) entitled Ruh Adam (1972). In both works, when pursued alongside the policy of westernization, modernization has caused a chaotic environment with changing political, social, and cultural structures, which ultimately resulted in opposition to westernization. Mishima and Atsız also react to this change through their nationalist identities and reflect on these reactions through the characters they fictionalized. In this sense, the anti-westernization oppositions of the characters in these works are situated in a crisis environment that could even lead them to suicide. This study aims to compare how Yukio Mishima in "Patriotism" and H.Nihal Atsız in Ruh Adam depict the influence of modernization/ westernization on the characters and how the authors reflect their nationalist identities regarding the fact that a relationship exists between the personal lives of the writers and their works. Thus, it seeks to discuss the crisis environment experienced in the modernization of Japanese and Turkish societies, which are frequently referred to as non-western societies. [ABSTRACT FROM AUTHOR]

According to Gellner the raison d'être of nationalism is the (nation) state. This has been gradually achieved in Europe, the Americas, Asia, Africa and Oceania through the disintegration of colonial and multi-national empires. The nation-building process was accompanied and enabled by national languages. Many colonial languages remained (the Americas, most of Africa, Ireland, Australia, New Zealand, South Africa before and after apartheid, and post-independence English imposed on Namibia). Ironically, English is now the main language of the EU while UK is no more a member. Iran reacted to speedy westernisation by Islamic revolution. Arab „revolutions" are reactions to secular regimes of capitalist or socialist kinds. Basically the nation state, though many declare its demise, is a very successful invention. The present neo-nationalism is the reaction to supranational integration imposed by economic globalisation or late imperial ideological interests. The Soviet Union fell apart for various reasons but neo-nationalist states such as Ukraine, Georgia, the Baltic states or even the autonomous Tatarstan are now thriving2. China still keeps its empire together but may eventually face nationalist explosions on its margins. The European Union is under threat of late because various neo-nationalist elites find unbearable the super-state trends and economic neoliberalism of bureaucratic cosmopolites. Nationalism is a populist doctrine by definition that was framed by democratic polities. Neo-nationalism, however, uses populism as a substitute for liberal democracy3. The result could be closed national societies that (once again) become prone to military solutions of their differences. [ABSTRACT FROM AUTHOR]

With the start of the era of Westernization in Ottoman architecture at the beginning of the eighteenth century, Western architectural styles began to display a dominant influence in both facades and in interior decoration. The imported architectural styles from Europe were a cultural dynamic that steered a change in Ottoman architecture, continuing to impact design trends up until the end of the nineteenth century. Particularly with the advent of the era of Sultan Abdülhamit II (1876-1909), Ottoman architecture revealed imprints of the Neo-Classic, Neo-Baroque, Neo- Gothic, Orientalist, Eclectic, Swiss Châlet, and English Victoria styles. One of the architectural styles coming into the Empire from abroad was Art Nouveau, a style of design that began to be seen in Ottoman architecture at the end of the 19th century and the turn of the 20th century. The Ottomans named the Art Nouveau style Tarz-ı Cedid (New Style) as they adopted this mode of design in all aspects of life-from works of architecture to interiors and common everyday articles. The aim of this paper is to present the most famous of the ceramic tile "season panels" seen in interior decoration schemes in Ottoman architecture as from the 1890's, works of art that reflected the Art Nouveau style and depicted the four seasons. The examples to be described are the panels to be found at Lebon (Markiz) Patisserie and Villa Mon Plaisir. [ABSTRACT FROM AUTHOR]

This article endeavors to thoroughly examine the processes of Western influence on Chinese musical culture, focusing on the perspectives of prominent figures within the Chinese composer-performer tradition. Specifically, it highlights the role of Westernization as a means of shaping musical concepts in the works of Fei Shi, Ou Man, Qing Zhu, and Zeng Zhizhi. Furthermore, it acknowledges that a substantial number of music scholars pursue education abroad with the intention of delving into Western musical experiences and engaging with the resources of Western musical culture and the arts. Upon their return, whether they adopt a "Westernized" or "reformed" approach, they are actively contributing to the practical development of their own musical culture and innovative musical ideas. It is revealed that the processes of Westernization primarily occurred through the efforts of individual representatives within the Chinese community. The article highlights their practical actions involving the adaptation and creation of contemporary styles and forms within Chinese musical culture. [ABSTRACT FROM AUTHOR]

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Japan is often surrounded by the myth of featuring a unique "love for nature", and its traditional culture and lifestyle as having been "in harmony with nature" before it was corrupted by modernization and Westernization. In this paper, I employ three examples to delineate images of nature in different times of Japanese history and point out the discrepancy between discourse on nature and physical engagement with nature. I argue that the environmental destruction that peaked in the Meiji period (1868–1912) is not primarily derived from a new, dualistic Euro-American understanding of nature. Rather, I demonstrate that environmental harm was already inherent in premodern Japan and was reconcilable with the respective concepts of nature. Therefore, industrialization and the adoption of Western technology solely released the potential for large-scale environmental impact. [ABSTRACT FROM AUTHOR]

The article provides information on the book "Legacies of Spanish Colonialism in Cuba, Puerto Rico, and the Philippines," which examines the colonial legacies of these countries and their connections. The book explores the theoretical and methodological framework of an "archipelagic perspective" that allows for a comparative analysis of colonial legacies, challenges Western-centric narratives, and highlights the global dynamics of coloniality.

Copyright of Online Journal of Music Sciences (OJOMUS) is the property of Online Journal of Music Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)