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Artículos de revistas sobre el tema "Culture and Empire"

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Publicado: 18 de mayo de 2024

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1

Bastos, Cristiana. "Intersections of Empire, Post-Empire, and Diaspora: De-Imperializing Lusophone Studies". Journal of Lusophone Studies 5, n.º 2 (19 de diciembre de 2020): 27–54. http://dx.doi.org/10.21471/jls.v5i2.367.

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The present article opens with a generic plea for the de-imperialization of Lusophone studies. A de-imperial turn should allow researchers to explore more thoroughly the experiences of diaspora and exile that an empire-centered history and its spin-offs have obfuscated; it should also help to de-essentialize depictions of Portuguese heritage and culture shaped by these narratives. Such a turn promises to address the multiple identifications, internal diversities, and racialized inequalities produced by the making and unmaking of empire. My contribution consists of a few ethnographic-historic case studies collected at the intersections of empire, post-empire, and diaspora. These include nineteenthcentury diasporic movements that brought Portuguese subjects to competing empires; past and present celebrations of heritage in diasporic contexts; culture wars around representations; and current directions in post-imperial celebrations and reparations.

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2

Philip, Kavita. "Nature, Culture Capital, Empire". Capitalism Nature Socialism 18, n.º 1 (marzo de 2007): 5–12. http://dx.doi.org/10.1080/10455750601164584.

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3

Issawi, Charles. "Empire Builders, Culture Makers, and Culture Imprinters". Journal of Interdisciplinary History 20, n.º 2 (1989): 177. http://dx.doi.org/10.2307/204831.

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4

Schreiber, Katharina J. "Conquest and Consolidation: A Comparison of the Wari and Inka Occupations of a Highland Peruvian Valley". American Antiquity 52, n.º 2 (abril de 1987): 266–84. http://dx.doi.org/10.2307/281780.

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A recent archaeological survey was conducted of a highland Peruvian valley in order to evaluate the effect on a local culture of the expansion of empires. The strategy employed in the consolidation of a region under an imperial administrative structure is the result of two general factors: the needs of the empire, and the level of extant local political organization. Evidence of Wari and Inka imperial facilities in the Carahuarazo Valley is interpreted in light of changes in the local culture during each occupation to provide a more complete picture of this process. A relatively greater Wari presence and lesser Inka presence are interpreted as the result of differing administrative needs on the part of the respective empires, as well as differing local systems at the time of each conquest. Similarities in goods and services extracted by each empire serve to indicate that although imperial strategies differed, the end result of consolidation of the area into each empire was roughly similar.

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5

Murphy, David. "Culture, empire, and the postcolony". Francosphères 1, n.º 1 (enero de 2012): 19–33. http://dx.doi.org/10.3828/franc.2012.2.

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6

Offen, Karl. "The visual culture of empire". Journal of Historical Geography 45 (julio de 2014): 116–19. http://dx.doi.org/10.1016/j.jhg.2014.05.023.

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7

Farrell, Theo. "Strategic Culture and American Empire". SAIS Review of International Affairs 25, n.º 2 (2005): 3–18. http://dx.doi.org/10.1353/sais.2005.0033.

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8

Surman, Jan. "The Circulation of Scientific Knowledge in the Late Habsburg Monarchy: Multicultural Perspectives on Imperial Scholarship". Austrian History Yearbook 46 (abril de 2015): 163–82. http://dx.doi.org/10.1017/s0067237814000150.

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The question of how to categorize and study science in multicultural empires has in recent years increasingly occupied historians of science and of empires. Issues of intercultural mediation, brokerage, or cultural translation have been particularly influential in the study of science in colonial empires. However, the question for continental empires was about science as a reaction to pluricultural reality. Ernest Gellner, Deborah Coen, and Johannes Feichtinger, among others, have taken a similar approach to the Habsburg monarchy, which notwithstanding its legal status as a monarchy shared several characteristics of an empire. These reactions to empire also included nationalisms, which, as recent publications have shown, largely defined the shape of the late-nineteenth-century scientific landscape in Central Europe. In this article, I want to look at the imperial scientific landscape from yet another perspective, concentrating on itinerant scholars and the circulation of knowledge in the Habsburg Empire. In my view, this constitutes an imperial culture of its own that has not yet been thoroughly analyzed.

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9

Dai, Gaole. "How Did Alexander the Great influence Macedonian Culture?" Communications in Humanities Research 30, n.º 1 (17 de mayo de 2024): 37–40. http://dx.doi.org/10.54254/2753-7064/30/20231516.

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Alexander's empire had a great influence on the later history of Europe. Therefore, this paper hopes to study the culture and policies of other countries in the most glorious period of Alexander's empire, the period of Alexander the Great, to determine whether it really had such a big impact. Alexander the Great exported Macedonian culture including but not limited to architecture, transportation, military ideas, philosophy, and literature. At the same time, he promoted the exchange and integration of various ethnic cultures during his reign. Therefore, we can judge that Alexander's empire had a great influence on the whole of Asia and Europe in every important area of culture, policy and economy. This paper allows the reader to get a clearer picture of where and to what extent Alexander's influence mainly existed.

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10

Melman, Billie. "Ur: Empire, Modernity, and the Visualization of Antiquity Between the Two World Wars". Representations 145, n.º 1 (2019): 129–51. http://dx.doi.org/10.1525/rep.2019.145.1.129.

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This article explores the multiple visual presences of antiquity in the first half of the twentieth century and connects visual histories to the history of empires. It shows how archaeology mediated between the newly discovered material civilizations of the ancient Mesopotamian empires and experiences of modernity in the British Empire, the world’s largest modern empire. The article demonstrates how the materiality of antiquity enabled its visualization in a variety of forms, from illustrations through black-and-white and color photography to aerial photography, and in three-dimensional reconstructions in museums. The article focuses on the spectacular archaeological discoveries at Ur, Tell Al-Muqayyar, in Southern Iraq, which exposed to mass audiences the unknown Sumerian culture. Ur was represented and constructed as the place of origin of monotheism, a site of a rich material culture, and, at the same time, as barbarous.

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11

Salvati, Giulio. "Axis Empires. Toward a Global History of Fascist Imperialism". Fascism 5, n.º 1 (26 de mayo de 2016): 89–94. http://dx.doi.org/10.1163/22116257-00501005.

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The international workshop organized by Daniel Hedinger and Reto Hofmann and financed by the Center for Advanced Studies at Ludwig Maximilian University in Munich brought scholars working on Axis countries together in order to explore viable approaches for a global history of fascist imperialism. The major questions addressed the colony–metropole relationship and its role in the radicalization process as well as the ways in which fascist empires learned from the imperial strategies used both by their allies and by their liberal-empire counterparts. In two days, the participants discussed how, when, and where these empires intersected, thereby investigating ideology, culture, empire-building processes and (self) perception.

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12

Berry, David S. "Interpreting rights and culture: ExtendingLaw's empire". Res Publica 4, n.º 1 (marzo de 1998): 3–28. http://dx.doi.org/10.1007/bf02334930.

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13

Ivanov, Andrey. "Vernacular as anti-empire: Culture 3". проект байкал 19, n.º 74 (5 de enero de 2023): 58–71. http://dx.doi.org/10.51461/pb.74.13.

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The article reveals the author’s understanding of the vernacular (“architecture without architects” typical for a certain area and local culture) as a manifestation of the cultural mechanism alternative to the imperial-colonial mechanisms of urban development. It is proposed to call this mechanism “Culture 3”. The examples of post-Soviet Armenia show the fundamental differences between the vernacular and “non-vernacular” (classicist, modernist, postmodernist buildings). The article sets a task to reinterpret architectural history in view of decolonial optics.

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14

Rogers, Dylan Kelby. "Water Culture in Roman Society". Brill Research Perspectives in Ancient History 1, n.º 1 (16 de marzo de 2018): 1–118. http://dx.doi.org/10.1163/25425374-12340001.

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Abstract Water played an important part of ancient Roman life, from providing necessary drinking water, supplying bath complexes, to flowing in large-scale public fountains. The Roman culture of water was seen throughout the Roman Empire, although it was certainly not monolithic and it could come in a variety of scales and forms, based on climatic and social conditions of different areas. This discussion seeks to define ‘water culture’ in Roman society by examining literary, epigraphic, and archaeological evidence, while understanding modern trends in scholarship related to the study of Roman water. The culture of water can be demonstrated through expressions of power, aesthetics, and spectacle. Further there was a shared experience of water in the empire that could be expressed through religion, landscape, and water’s role in cultures of consumption and pleasure.

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15

Hanifi, Shah Mahmoud. "Local Experiences of Imperial Cultures". Comparative Studies of South Asia, Africa and the Middle East 41, n.º 2 (1 de agosto de 2021): 243–49. http://dx.doi.org/10.1215/1089201x-9127141.

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Abstract The constitutional history thread woven through Faiz Ahmed's Afghanistan Rising: Islamic Law and Statecraft between the Ottoman and British Empires unites Afghan, Indian, Ottoman, Islamic, modernist, and other strands of analysis. Hanifi's essay addresses issues relevant to the comparative study of Afghanistan, namely, epistemology, class, culture, and empire. It explores how urban Persianate state elites in Kabul exploited imperial opportunities, especially educational opportunities, over the century since constitutional independence.

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16

Alexander, Gronsky. "Imperial Culture and its Relevance at the Beginning of the 21st Century". Almanac “Essays on Conservatism” 2 (27 de mayo de 2022): 245–51. http://dx.doi.org/10.24030/24092517-2022-0-2-245-251.

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In the article the author attempts to understand the state of imperial culture in the past and nowadays. Imperial culture spreads not only within the empire, but also beyond its borders, thus helping to unite large spaces. The imperial culture does not cease to exist after the collapse of the empire, giving impulses to the development of new states that emerge on the fragments of the old empire.

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17

Finn, Margot C. "MATERIAL TURNS IN BRITISH HISTORY: IV. EMPIRE IN INDIA, CANCEL CULTURES AND THE COUNTRY HOUSE". Transactions of the Royal Historical Society 31 (8 de noviembre de 2021): 1–21. http://dx.doi.org/10.1017/s0080440121000013.

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ABSTRACTThis lecture seeks to historicise the so-called cancel culture associated with the ‘culture wars’ waged in Britain in c. 2020. Focusing on empire and on the domestic, British impacts of Georgian-era imperial material cultures, it argues that dominant proponents of these ‘culture wars’ in the public sphere fundamentally distort the British pasts they vociferously claim to preserve and defend. By failing to acknowledge the extent to which eighteenth- and nineteenth-century British men and women themselves contested imperial expansion under the aegis of the East India Company – and decried its impact on British material culture, including iconic stately homes – twenty-first-century exponents of culture wars who rail against the present-day rise of histories of race and empire in the heritage sector themselves erase key layers of British experience. In so doing, they impoverish public understanding of the past.

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18

Milinović, Dino. "Kasna antika: dekadencija ili „demokratizacija“ kulture?" Poznańskie Studia Slawistyczne, n.º 17 (6 de noviembre de 2019): 145–58. http://dx.doi.org/10.14746/pss.2019.17.10.

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In our age “without the emperor”, fascination with empires and with the emperor mystique continues. Take for witness Tolkien and his Return of the King, the third sequel of The Lord of the Rings, or the television serial Game of Thrones. In the background, of course, is the lingering memory of the decline and fall of the Roman Empire, “a revolution which is still felt by all nations of the world”, to quote Edward Gibbon. It comes as a surprise that in this dramatic moment of its history, in times marked by political, economic and spiritual crisis that shook the very foundations of the Empire during the 3rd century, historians and art historians have recognized the revival of plebeian culture (arte plebea, kleinbürgerliche Kultur). It was the Italian historian Santo Mazzarino, talking at the XI International Congress of the Historical Sciences in Stockholm in 1960, who introduced a new paradigm: the “democratization of culture”. In the light of the historical process in the late Roman Empire, when growing autocracy, bureaucracy, militarization and social tensions leave no doubt as to the real political character of the government, the new paradigm opened up fresh approaches to the phenomenon of decadence and decline of the Roman world. As such, it stands against traditional scenario of the “triumph of barbarism and Christianity”, which was made responsible for the fall of the Roman Empire and the eclipse of the classical civilization of ancient Greece and Rome. It is not by accident that the new paradigm appeared around the middle of the 20th century, at the time when European society itself underwent a kind of “democratization of culture”, faced with the phenomenon of mass culture and the need to find new ways of evaluating popular art. Today, more than anything else, the notion of “democratization of culture” in late Roman Empire forces us to acknowledge a disturbing correspondence between autocratic and populist forms of government. It may come as a shock to learn that the very emperors who went down in Roman history as villains and culprits (such as Caligula, Nero or Commodus), were sometimes considered the most “democratic” among Roman rulers. Do we need to feel certain unease at this historical parallel?

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19

Deng, Yihan. "Characteristics of the Development of Early Empires Based on a Comparison of Rome and Qin Han". Communications in Humanities Research 4, n.º 1 (17 de mayo de 2023): 375–80. http://dx.doi.org/10.54254/2753-7064/4/20220581.

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Rome in the west and the Qin and Han dynasties in the east became empires after a long period of warfare in a similar period. Although both shared the characteristics of empires, they still showed significant differences on the road to unification. Rome, driven by the growing power of the aristocracy, kept squeezing civilians and eventually had inner conflicts which transformed the empire into monarchies under the pressure of popular sentiment and aristocratic plutocracy. On the other hand, Qin and Han, under the premise of emphasizing blood ties, kept weakening the tradition of the previous period, laying down the logic of hereditary rule of the dynasty with divinely granted human rights and ensuring the stability of the dynasty with stable local administration and grassroots power under civil governance. This paper will take a comparative historical approach, focusing on Rome and the Qin and Han dynasties. It is illustrated from the formation of the empire and its early manifestations in politics, economy, culture, military administration, and local governance systems to explore what characteristics the early empire had.

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20

Landauer, Carl. "Erwin Panofsky and the Renascence of the Renaissance". Renaissance Quarterly 47, n.º 2 (1994): 255–81. http://dx.doi.org/10.2307/2862914.

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It has long been understood that historians, literary critics, and art historians who write about past cultures use those cultures for present purposes, whether by turning Periclean Athens into an ideal for present-day America or the fall of the Roman empire into an ominous signal for modern empires. German humanists who sought refuge from Nazi Germany had, however, special reasons to use their cultural studies as a strategy of escape. Erich Auerbach in exile in Istanbul and Ernst Robert Curtius in “inner exile” in Bonn provided narratives of European literary history that minimized the contribution of their native culture, and in so reworking the narrative of Western literature, they were able to reshape their own identities. Their reconstructions of past cultures can thus be read as attempts at self-reconstruction. Ultimately, however, the attempt by such scholars to distance themselves from German culture often faltered on the very Germanness of their cultural reconstructions.

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21

Yulia, Chernyakhovskaya. "Metaculture of I.A. Efremov as an Instrument for the Empire Consolidation". Almanac “Essays on Conservatism” 2 (27 de mayo de 2022): 235–42. http://dx.doi.org/10.24030/24092517-2022-0-2-235-242.

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Addressing the issue of the unity and consolidation of the empire as political and philosophical entity, the author of the article reveals the importance of culture for preserving its unity. Since the problem of unity and diversity of cultures turns out to be both one of the sources of stability of the empire and the cause of the formation of many conflicts within it, the author of the article outlines the main existing approaches to this problem, mentioning the problem of preserving the unity of culture and opposing it to the idea of preserving the cultural sovereignty of political subjects within the empire. On the basis of the theses put forward by I.A. Efremov and his political and philosophical concept, the author deduces the concept of “metaculture” as a synthesizing principle and a way out of this dichotomy.

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22

Sidebotham, Steven E., Peter Garnsey y Richard Saller. "The Roman Empire: Economy, Society and Culture". Classical World 82, n.º 2 (1988): 136. http://dx.doi.org/10.2307/4350332.

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23

Engels, Donald, Peter Garnsey y Richard Saller. "The Roman Empire: Economy, Society, and Culture". American Historical Review 94, n.º 1 (febrero de 1989): 109. http://dx.doi.org/10.2307/1862094.

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24

Cleall, Esme. "Europe After Empire: Decolonisation, Society and Culture". Cultural and Social History 15, n.º 2 (15 de marzo de 2018): 290–91. http://dx.doi.org/10.1080/14780038.2018.1451076.

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25

Coclanis, P. A. "Empire of Vines: Wine Culture in America". Journal of American History 101, n.º 4 (1 de marzo de 2015): 1261–62. http://dx.doi.org/10.1093/jahist/jav029.

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26

Sanni, Amidu Olalekan. "Remembering Cosmopolitan Egypt: Literature, Culture and Empire". British Journal of Middle Eastern Studies 39, n.º 1 (abril de 2012): 154–55. http://dx.doi.org/10.1080/13530194.2012.660011.

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27

Goldich, Robert L. "American Military Culture from Colony to Empire". Daedalus 140, n.º 3 (julio de 2011): 58–74. http://dx.doi.org/10.1162/daed_a_00098.

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28

Kumin, B. "Political Culture in the Holy Roman Empire". German History 27, n.º 1 (1 de enero de 2009): 131–44. http://dx.doi.org/10.1093/gerhis/ghn080.

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29

Winegar, Jessica y Marie Emmanuelle Chassaing. "Art et culture entre empire et souveraineté". Africultures 73, n.º 2 (2008): 148. http://dx.doi.org/10.3917/afcul.073.0148.

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30

Haszczyn, Stephanie. "Europe after empire: decolonization, society and culture". European Review of History: Revue européenne d'histoire 26, n.º 2 (22 de noviembre de 2018): 362–63. http://dx.doi.org/10.1080/13507486.2018.1505295.

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31

Andrea, Bernadette. "Post-Saidian Studies of Eighteenth-Century European Literature and Culture". Eighteenth Century 62, n.º 3 (septiembre de 2023): 457–63. http://dx.doi.org/10.1353/ecy.2023.a906899.

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Abstract: A review of Noel Malcom's Useful Enemies: Islam and the Ottoman Empire in Western Political Thought, 1450–1750; Daniel O'Quinn's Engaging the Ottoman Empire: Vexed Mediations, 1690–1815; and Samara Anne Cahill's Intelligent Souls?: Feminist Orientalism in Eighteenth-Century Literature.

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32

Kasiyarno, Kasiyarno. "THE ‘AMERICAN’ HEGEMONIC CULTURE: ITS ROOTS, FEATURES AND IMPLICATIONS TO WORLD CULTURE". Rubikon : Journal of Transnational American Studies 1, n.º 1 (1 de febrero de 2014): 19. http://dx.doi.org/10.22146/rubikon.v1i1.34157.

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That America is historically a nation which developed a hegemonic culture around the world has been an unquestionable issue for many Americanists. In that kind of culture, it insisted that the world had no alternative but acceptance of American ideas, values and way of life. This is what we call as Americanization which drives a cultural imperialism through eagerly practicing the hegemonic culture primarily when the country rose as the single world hegemon. It is really factual that American hegemonic culture is the cultural heritage from British Empire, which had already got a strong influence from Roman Empire. Because of the strong myth as the chosen people, the United States is clearly identified as a strong expansionist which always tries to control others and acts unilateraly. Through this way, the United States promotes itself as the most influential country and its culture as the most widely imitated around the world.Keywords: Hegemonic Culture, Americanization, Expansionist, the Most Influential

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33

Tu, Huazhong, Yili Zhang y Jianhong Wang. "The Rise of Sikh Empire and Its Influence on the Indian Subcontinent". Asia Social Science Academy 9, n.º 1 (31 de octubre de 2022): 21–31. http://dx.doi.org/10.51600/jass.2022.9.1.21.

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The Sikh Empire was a major power in the Indian subcontinent during the 19th century. It was founded by Maharaja Ranjit Singh in 1799 and lasted until its annexation by the British Empire in 1849. The empire was based in the Punjab region, and its capital was the city of Lahore. Maharaja Ranjit Singh unified the various Sikh factions in the region and expanded the empire to include much of the Punjab, as well as parts of present-day Afghanistan, Kashmir. The Sikh Empire was known for its religious tolerance and military prowess, and it was a major regional power in South Asia. The culture of the empire was a mix of Hindu, Muslim, and Sikh traditions. The empire was eventually defeated by the British Raj in the Second Anglo-Sikh War, but its legacy remains to this day. This essay explores the Sikh Empire's ascent from the late 18th century to its fall in the middle of the 19th century. and its lasting impact on the Indian subcontinent. It looks at the rise of the Sikh Empire under the leadership of Maharaja Ranjit Singh, the consolidation of the Sikh Empire, and how its political and military power was used to shape the region. It considers the political influence of the Sikh Empire, its impact on culture, art, and literature, and how it left a legacy of religious and political tolerance and an appreciation of diversity in the region. The demise of the Sikh Empire and its legacy in contemporary India are covered last. The paper concludes that the Sikh Empire had a significant part in shaping the Indian subcontinent's history and culture.

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Rawlinson, M. "PATRICK DEER. Culture in Camouflage: War, Empire, and Modern British Culture." Review of English Studies 62, n.º 253 (25 de septiembre de 2010): 158–60. http://dx.doi.org/10.1093/res/hgq073.

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35

Kim, Kyongna y Hojun Jeong. "Exchange of Alcohol Culture during the Mongol Empire". Korean Association for Mongolian Studies 74 (31 de agosto de 2023): 161–87. http://dx.doi.org/10.17292/kams.2023.74.161.

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This study examines the exchange and influence of alcohol, often hailed as the greatest gift bestowed upon humanity, as it traversed the Eurasian continent from east to west and vice versa. Rather than being a mere beverage for enjoyment, alcohol should be regarded as a cultural heritage born from the fusion of local products and cultures. This paper gathers historical records on wine to explore how the people of the Mongol Empire enjoyed wine, and investigates the spread and diffusion of fermented beverages like Maotai and the distilled spirits derived from them, shedding light on the North-South cultural exchange of alcohol during the early 13th century in the steppe and the central plains. In particular, the invention of distillation apparatus and the activities of Islamic merchants contributed to the vast dissemination of distilled spirits throughout the vast regions of Eurasia, giving rise to various types of alcohol such as arrack and soju in the east, and whisky, brandy, vodka, and tequila in the west. This, too, can be seen as a result of extensive cultural exchange between the East and the West. The active exchange of alcohol during the era of the Mongol Empire was made possible by the empire's expansion of territories in all directions, establishing an empire that not only exerted political and military control over neighboring countries but also provided opportunities for subordinate ruling classes to participate in advanced civilization. Additionally, the empire secured hubs for exchanging goods between border regions and central cities, leading to the flourishing of economic exchanges, both public and private, between regions. This paper examines how the spread of alcohol in East Asia occurred in both the northern and southern directions, centered around the Mongol Empire, during different periods before and after the empire's existence. Contrary to our general assumption that alcohol spread unilaterally from China to Southeast Asian countries, it was confirmed that various types of fermented beverages produced in the region were introduced to China as trade developed. Likewise, distilled spirits were introduced to China through maritime and overland trade routes, and with the construction of a universal empire, the spread of these alcoholic beverages to other regions became more active, contributing to their popularization. This, too, can be seen as a cultural exchange phenomenon brought about by Pax Mongolica.

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Sadykov, Timur, Gino Caspari, Jegor Blochin, Sandra Lösch, Yulija Kapinus y Marco Milella. "The Kokel of Southern Siberia: New data on a post-Xiongnu material culture". PLOS ONE 16, n.º 7 (16 de julio de 2021): e0254545. http://dx.doi.org/10.1371/journal.pone.0254545.

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From the end of the Xiongnu Empire to the establishment of the first Turkic Khaganate, the territory of Southern Siberia sees the emergence of distinctive local material cultures. The Kokel culture is essentially unknown in the international English-language literature even though archaeological sites pertaining to this material culture are among the most common in Tuva (Southern Siberia). This makes them important for the understanding aspects of the sociocultural dynamics following the collapse of the first “steppe empire”. Here we present the results of the study of a Kokel funerary site recently excavated near the Early Iron Age kurgan Tunnug 1 and discuss the data in the context of the available Soviet and Russian literature. The Kokel culture substantially differs from the material culture of the Xiongnu and has to be seen as a largely independent cultural entity of small tribal groups without a pronounced social hierarchy engaging in frequent violent local conflict.

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37

Çolakoğlu, Fatma, İbrahim Ulaş Yüzgeç y Serhat Çolakoğlu. "Stuffed mussels in Turkish culinary culture: Ottoman Empire period". Ege Journal of Fisheries and Aquatic Sciences 39, n.º 2 (15 de junio de 2022): 170–73. http://dx.doi.org/10.12714/egejfas.39.2.12.

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Food and nutrition habits of societies are mostly shaped depending on the geography they live in and settle in their cultures over time. It is seen that the food culture of the Turks is shaped by the changing geography, climate, local products and various cultural interactions. Stuffed mussels is a type of street food that entered Turkish culinary culture during the Ottoman Empire. In fact, “dolma” is a name given to vegetables and fruits stuffed with rice, bulgur, meat, nuts, peanuts and spices, but in Turkish cuisine, this dish is served with almost all kinds of main ingredients; meat, chicken, seafood, vegetables, etc., can be made. Stuffed mussels is a unique flavor and practical product obtained by stuffing with a mixture of rice and spices. This product, the style of manufacture and content of which may vary slightly depending on the manufacturer, has become identical to Istanbul, its birthplace, and has come from the Ottomans to the present without slowing down.

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38

Kyrchanoff, Maksym. "Revision of Ataturk’s Legacy in Modern Turkish Historical Politics". Middle & Post-Soviet East 3, n.º 3 (2023): 7–34. http://dx.doi.org/10.31249/j.2949-2408.2023.03.01.

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The author analyzes the features and directions of development of revisionism in the modern memorial culture and historical policy of Turkey. It is assumed that the historical memory in its revisionist version reflects the main trends in the transformation of collective ideas about the past, including the images of the Ottoman Empire and Atatürk’s policies. The article highlights the main problems that form the information agenda of modern Turkish historical revisionism as a form of memory politics. The purpose of the article is to analyze the main directions of development of historical revisionism in the modern memorial culture of Turkish society. The author uses the methods proposed in the framework of the memorial turn in modern interdisciplinary historiography, which make it possible to identify and systematize the features of the transformation of the collective historical memory of Turkish society through the prism of historical revisionism. The article is one of the few attempts to interpret the historical politics of memory in modern Turkish society in contexts of the development of revisionism, focused on the revision of the legacy of the Ottoman Empire and the modernization policy of Atatürk. The article analyzes the main vectors and trajectories of the use of historical revisionism as one of the components of modern Turkish memorial culture. It is assumed that the policy of the ruling elites stimulates the processes of moderate re-Islamization of Turkish society, which inspires a revision of the collective ideas about the Empire and a revision of the interpretations of authoritarian modernization, proposed earlier in the political tradition of Kemalism. Modern ruling elites stimulate political and ideological contradictions between Turkish experts and intellectuals concerning collective historical and political experience of the Empire and the Republic, which is reflected in memorial cultures that have different ideological foundations. It is shown that modern historical politics actualizes the situation of parallel co-development of various memorial cultures based on mutually exclusive images of the Empire and the Republic. The author believes that the political elites of Turkey are forced to maneuver between the Kemalist and revisionist versions of historical memory. It is shown that revisionists are forced to take into account the norms of the Kemalist memorial canon, which does not allow them to radically revise the foundations of memorial culture, dismantling the cult of Ataturk and turning imperial images based on the neo-Ottoman ideology into the basis of the dominant memorial culture.

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39

Daryaee, Touraj. "The Bones of Khosrow: The Sacred Topography of Ctesiphon". Electrum 29 (21 de octubre de 2022): 267–84. http://dx.doi.org/10.4467/20800909el.22.018.15788.

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This essay discusses the importance of Ctesiphon in the historical and literary tradition of Sasanian and Post-Sasanian Iran. It is proposed that there was a significant buildup of the Ctesiphon’s defenses in the third century that it made its conquest by the Roman Empire impossible and its gave it an aura of impregnability. By the last Sasanian period the city was not only inhabited by Iranian speaking people and a capital, but it also became part of Iranian lore and tradition, tied to mythical Iranian culture-heroes and kings. Even with the fall of the Sasanian Empire, in Arabic and Persian poetry the grandeur and memory of Ctesiphon was preserved as part of memory of the great empires of the past.

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40

Florea, Cristina. "New Perspectives in German Studies: A View from the Margins". New German Critique 50, n.º 3 (1 de noviembre de 2023): 71–80. http://dx.doi.org/10.1215/0094033x-10708307.

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This article calls for studying German history and culture from the margins, an approach that highlights unexpected mutual influences and entanglements between German and non-German cultures in Europe and beyond and that challenges essentialist understandings of German identity. Moreover, by looking at peripheries of German culture, scholars can break out of the straitjacket of national narratives and rediscover the transnational dimensions inherent in German history. Bukovina, a multiethnic former province of the Habsburg Empire that now spans the border between Ukraine and Romania, is one such place. The article sketches how the German concept of Kultur was first used to legitimize the Habsburg Empire in Bukovina and was later absorbed into a new language of rights in a postimperial age.

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41

Manggala, Pandu Utama. "The Mandala Culture of Anarchy: The Pre-Colonial Southeast Asian International Society". JAS (Journal of ASEAN Studies) 1, n.º 1 (27 de julio de 2013): 1. http://dx.doi.org/10.21512/jas.v1i1.764.

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Throughout the years, study on pre-colonial Southeast Asian international relations has not garnered major attention because it had long been seen as an integral part of the China-centred tribute system. There is a need to provide greater understanding of the uniqueness of the international system as different regions have different ontologies to comprehend its dynamics and structures. This paper contributes to the pre-colonial Southeast Asian literature by examining the interplay that had existed between pre-colonial Southeast Asian empires and the hierarchical East Asian international society, in particular during the 13th-16th Century. The paper argues that Southeast Asian international relations in pre-colonial time were characterized by complex political structures with the influence of Mandala values. In that structural context, the Majapahit Empire, one of the biggest empires at that time had its own constitutional structures of an international society, albeit still sought close relations with China.

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42

Ramos, Iolanda. "R. F. BURTON Revisited: Alternate History, Steampunk and the Neo-Victorian Imagination". Open Cultural Studies 1, n.º 1 (20 de diciembre de 2017): 591–603. http://dx.doi.org/10.1515/culture-2017-0056.

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Abstract This article draws on an alternate history approach to the Victorian world and discusses steampunk and neo-Victorian literary and cultural features. It focuses on Richard Francis Burton-one of the most charismatic and controversial explorers and men of letters of his time-who stands out in a complex web of both real-life and fictional characters and events. Ultimately, the essay presents a twenty-first-century revisitation of the British Empire and the imperial project, thus providing a contemporary perception of Victorian worldliness and outward endeavours.

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43

Anchassi, Omar. "Law, Empire, and the Sultan". American Journal of Islam and Society 37, n.º 1-2 (16 de mayo de 2020): 160–65. http://dx.doi.org/10.35632/ajis.v37i1-2.733.

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Though their temporal origins, format, and organization betray them as distinctively ‘modern’, the Late Ottoman Mecelle and its commentaries are indebted to a juristic culture that was already by the period in question well over a millennium old. In important ways, their indebtedness to this culture is profound; until recently, however, the degree and nature of this influence had not been properly acknowledged. The monograph under review is a meticulous and formidably-learned study of continuity and change in post-classical Islamic law. To read the full book review, download the PDF file on the right.

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44

Evans, R. J. W. "Culture and Anarchy in the Empire, 1540–1680". Central European History 18, n.º 1 (marzo de 1985): 14–30. http://dx.doi.org/10.1017/s0008938900016885.

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Drawings from the Holy Roman Empire 1540–1680 must have appeared to the untutored eye as a fairly miscellaneous exhibition of drawings, themselves a very miscellaneous genre. Perhaps their only common ground lies in that even more ineffable geographical expression: the Holy Roman Empire. Yet for all the accidental quality of its provenance, the show possessed a certain logic. Let us note two crude facts about it: firstly the threefold and almost equal division between religious and classical subjects and a third group of “modern” topics, landscape and genre—what might be called the new “inquisitive eye”; secondly the clear focus on the years around 1600 and the area of southern Germany and Bohemia. To both of these aspects I shall return in due course.

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45

Elishev, S. O. "Imperial statehood as the basis for successful national development of Russia (ending)". Moscow State University Bulletin. Series 18. Sociology and Political Science 29, n.º 3 (17 de julio de 2023): 88–112. http://dx.doi.org/10.24290/1029-3736-2023-29-3-88-112.

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This article is devoted to the study of imperial statehood as a traditional form of statehood for Russia and the Russian people. The author of the article notes that in the minds of most “Russians” and residents of the Earth, the term “empire” is perceived with a pronounced negative connotation, which is a consequence of the dominant in science and mass consciousness, thanks to the activities of the media and propaganda, certain myths about empire and ideological attitudes.Imperial states are usually identified either with a large power in their territorial possessions, or with a special type of state entities seeking constant territorial expansion, coupled with the merciless exploitation of “enslaved” peoples, i.e. with colonial powers, often to raise their status calling themselves “empires”.Meanwhile, such ideas have nothing to do with reality. Classical empires are a special type of state entity dominated by the idea of unity of society in the name of the common good. Different ethnic groups coexist peacefully in culture and customs, coexisting under the patronage and supervision of the core imperial ethnic group, while maintaining their traditional way of life, economic structures, the system of local self-government and often statehood.The study of the phenomenon of “empire” is very important at present in the light of determining the prospects and vector for the further development of the Russian world, Russian society and statehood. For, as history shows, the fate of the empire is inseparable from the fate of the core imperial ethnic group, i.e. the Russian people. And in this sense, the empire is not only a tradition, but also the fate of Russia.

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46

Elishev, S. O. "Imperial statehood as the basis for successful national development of Russia". Moscow State University Bulletin. Series 18. Sociology and Political Science 29, n.º 2 (6 de mayo de 2023): 31–66. http://dx.doi.org/10.24290/1029-3736-2023-29-2-31-66.

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This article is devoted to the study of imperial statehood as a traditional form of statehood for Russia and the Russian people. The author of the article notes that in the minds of most Russians and residents of the Earth, the term “empire” is perceived with a pronounced negative connotation, which is a consequence of the dominant in science and mass consciousness, thanks to the activities of the media and propaganda, certain myths about empire and ideological attitudes.Imperial states are usually identified either with a large power in their territorial possessions, or with a special type of state entities seeking constant territorial expansion, coupled with the merciless exploitation of “enslaved” peoples, i.e. with colonial powers, often to raise their status calling themselves “empires”.Meanwhile, such ideas have nothing to do with reality. Classical empires are a special type of state entity dominated by the idea of unity of society in the name of the common good. Different ethnic groups coexist peacefully in culture and customs, coexisting under the patronage and supervision of the core imperial ethnic group, while maintaining their traditional way of life, economic structures, the system of local self-government and often statehood.The study of the phenomenon of “empire” is very important at present in the light of determining the prospects and vector for the further development of the Russian world, Russian society and statehood. For, as history shows, the fate of the empire is inseparable from the fate of the core imperial ethnic group, i.e. the Russian people. And in this sense, the empire is not only a tradition, but also the fate of Russia.

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47

Jasanoff, Maya. "Cosmopolitan". Common Knowledge 25, n.º 1-3 (1 de abril de 2019): 384–400. http://dx.doi.org/10.1215/0961754x-7299510.

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Written in an effort “to frame questions of culture and power in different terms” from those of Edward Said, this case study of Ottoman Alexandria before the French invasion in 1798 (identified by Said as the “launchpad of modern Orientalism”) reveals “lines between empowered and powerless, even East and West,” blurred or erased by “cosmopolitan mixing. . . . So much attention is paid to the way that empires divide people against each other that it is easy to forget how empires have also brought populations together, forcibly at times, yet often with enduring effects. The cosmopolitan possibilities of empire, as opposed to narrower definitions of national belonging, would shape the life of Etienne Roboly,” whose complicated existence in Egypt—as a citizen of both or neither the French state and/nor the Ottoman—is the focus of this study. The author asks her readers to glean from this article two “lessons”: first, that “nation-states, as the briefest glance at twentieth-century history will confirm, have often proved themselves hostile toward minority populations. Yet we have also been taught to see empires as evil things, which makes the second lesson— that empires have sometimes been more accommodating of difference than many independent nations—seem somewhat counterintuitive. . . . The history of Alex-andria invites us to look at how empire may provide an umbrella of common security for a range of cultures to coexist, and even at times intermingle.” Still, “the larger question is whether and how inclusionary definitions of belonging can be made to oughtweigh exclusionary ones,” regardless of the political context.

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48

Gardner, I. M. F. y S. N. C. Lieu. "From Narmouthis (Medinet Madi) to Kellis (Ismant El-Kharab): Manichaean Documents from Roman Egypt". Journal of Roman Studies 86 (noviembre de 1996): 146–69. http://dx.doi.org/10.2307/300427.

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In 1968, Peter Brown read at the Society's Annual General Meeting a paper entitled ‘The Diffusion of Manichaeism in the Roman Empire’. Delivered at a time when little research was being carried out by British scholars either on Manichaeism or on the cultural and religious relationship between the Roman and the Sassanian Empires, it was for many a complete revelation. With consummate skill and vast erudition Brown placed the history of the diffusion of the sect against a background of vigorous and dynamic interchange between the Roman and the Persian Empires. He also mounted a successful challenge on a number of popularly held views on the history of the religion in the Roman Empire. Manichaeism was not to be seen as part of the mirage orientale which fascinated the intellectuals of the High Empire. It was not an Iranian religion which appealed through its foreigness or quaintness. Rather, it was a highly organized and aggressively missionary religion founded by a prophet from South Babylonia who styled himself an ‘Apostle of Jesus Christ’. Brown reminded the audience that ‘the history of Manichaeism is to a large extent a history of the Syriac-speaking belt, that stretched along the Fertile Crescent without interruption from Antioch to Ctesiphon’. Its manner of diffusion bore little or no resemblance to that of Mithraism. It did not rely on a particular profession, as Mithraism did on the army, for its spread throughout the Empire. Instead it developed in the common Syriac culture astride the Romano-Persian frontier which was becoming increasingly Christianized consequent to the regular deportation of whole communities from cities of the Roman East like Antioch to Mesopotamia and adjacent Iran. Manichaeism which originally flourished in this Semitic milieu was not in the strict sense an Iranian religion in the way that Zoroastrianism was at the root of the culture and religion of pre-Islamic Iran. The Judaeo-Christian roots of the religion enabled it to be proclaimed as a new and decisive Christian revelation.

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49

Crowhurst, Andrew. "Empire Theatres and the Empire: The Popular Geographical Imagination in the Age of Empire". Environment and Planning D: Society and Space 15, n.º 2 (abril de 1997): 155–73. http://dx.doi.org/10.1068/d150155.

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The role of the emerging mass media in informing popular attitudes towards imperialism in late-Victorian and Edwardian Britain is explored through a case study of music hall. It is argued that, in contrast to practices adopted in other media, music hall songs and sketches contributed little to the nurturing of an imperialist popular imagination. I take issue with the assertion first made by J A Hobson in The Psychology of Jingoism that music halls promoted militarist and imperialist activities and fostered a popular chauvinism. I also suggest that although music hall songs and sketches purveyed images of racial difference they did not contribute to the discourse of racial supremacy upon which the moral justification of British imperialism rested. Rather, the halls celebrated the emergence of a culture of consumption that transcended social and ethnic boundaries and confronted the dominant ascetic value system of the Victorian bourgeoisie.

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50

Çiydem, Erol, Yavuz Özdemir y Nevin Hilal Erturk. "Re-Think the Tanzimat Period and Its Inheritance in Context of Relationship between Education and Culture". Global Journal of Sociology: Current Issues 7, n.º 1 (30 de agosto de 2017): 54–62. http://dx.doi.org/10.18844/gjs.v7i1.859.

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Education and culture are two areas closely related to each other. Especially the changes and transformation in the field of education brought by the modern period radically changed the cultural characteristics of the societies. The Tanzimat Period means the reform period starting from 1839 with the proclamation of Gülhane Hatt-ı Hümayunu (Tanzimat Edict) to the year of 1876 in which the Ottoman Empire was proclaimed a constitutional monarchy. The reforms in the Tanzimat Period turned into a social modernization project. The Tanzimat Period means disengagement in the cultural area just like in many other areas from the previous period in the Ottoman Empire. This study analyzed the educational reforms in the Tanzimat Period where the first comprehensive initiatives toward modernization were launched in the Ottoman Empire, and the impacts of these reforms on the individuals and the social culture. The study also discussed what kind of legacy did this period leave to the Turkish Republic in the context of the relationship between education and culture. The study aims to re-evaluate the education-culture relationship in this period by breaking away from the existing stereotypes. Historical research were used as a method. Key Words: Ottoman Empire; Education; Culture

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