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Kuran, Timur. "Synergies between Middle Eastern Economic History and the Analytic Social Sciences". International Journal of Middle East Studies 44, n.º 3 (26 de julho de 2012): 542–45. http://dx.doi.org/10.1017/s0020743812000505.
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Over the past half century, the scholarly literature on Middle Eastern economic history has grown substantially. By mining the surviving records of states and towns, scholars steeped in the region's languages have produced detailed studies of waqfs, guilds, taxation, government expenditures, monetary trends, production, land use, charity, and court systems, among many other topics. In carrying out their work, Middle Eastern historians can now draw on abundant publications that describe economic life in particular places and periods.
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Agmon, Iris. "Women's History and Ottoman Sharia Court Records: Shifting Perspectives in Social History". Hawwa 2, n.º 2 (2004): 172–209. http://dx.doi.org/10.1163/1569208041514680.
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AbstractThis paper revisits some methodological and conceptual aspects of scholarly works on the social history of Middle Eastern women based on Ottoman court records that were published in the last three decades. It discusses the main approaches employed by historians in the field for analyzing court records, and the circumstances that shaped these patterns. It shows that, during the 1970s and 1980s, this body of scholarly works on women's history, as part of Middle Eastern social history, adhered to historiographical approaches that did not follow the "cultural turn" characterizing West European and North American historiography. This situation, however, has recently changed.
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Tuğ, Başak. "Gender and Ottoman Social History". International Journal of Middle East Studies 46, n.º 2 (10 de abril de 2014): 379–81. http://dx.doi.org/10.1017/s0020743814000178.
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Starting with Said's critique of Orientalism but going well beyond it, poststructuralist and postcolonial critiques of modernity have challenged not only one-dimensional visions of Western modernity—by “multiplying” or “alternating” it with different modernities—but also the binaries between the modern and the traditional/premodern/early modern, thus resulting in novel, more inclusive ways of thinking about past experiences. Yet, while scholars working on the Middle East have successfully struggled against the Orientalist perception of the Middle East asthetradition constructed in opposition to the Western modern, they often have difficulties in deconstructing the traditionwithin, that is, the premodern past. They have traced the alternative and multiple forms of modernities in Middle Eastern geography within the temporal borders of “modernity.” However, going beyond this temporality and constructing new concepts—beyond the notion of tradition—to understand the specificities of past experiences (which are still in relationship with the present) remains underdeveloped in the social history of the Middle East.
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Samin, Nadav. "Situating Tribes in History: Lessons from the Archives and the Social Sciences". International Journal of Middle East Studies 53, n.º 3 (agosto de 2021): 473–76. http://dx.doi.org/10.1017/s0020743821000751.
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The tribe presents a problem for the historian of the modern Middle East, particularly one interested in personalities, subtleties of culture and society, and other such “useless” things. By and large, tribes did not leave their own written records. The tribal author is a phenomenon of the present or the recent past. There are few twentieth century tribal figures comparable to the urban personalities to whose writings and influence we owe our understanding of the social, intellectual, and political history of the modern Middle East. There is next a larger problem of record keeping to contend with: the almost complete inaccessibility of official records on the postcolonial Middle East. It is no wonder that political scientists and anthropologists are among the best regarded custodians of the region's twentieth century history; they know how to make creative and often eloquent use of drastically limited tools. For many decades, suspicious governments have inhibited historians from carrying out the duties of their vocation. This is one reason why the many rich and original new monographs on Saddam Hussein's Iraq are so important. If tribes are on the margins of the records, and the records themselves are off limits, then one might imagine why modern Middle Eastern tribes are so poorly conceived in the scholarly imagination.
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Rafizadeh, Majid. "Exploring the field of middle-eastern gender history". Journal of Social Inclusion 2, n.º 2 (9 de novembro de 2011): 86–88. http://dx.doi.org/10.36251/josi37.
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Berkey, Jonathan P. "THE PROMISE AND PITFALLS OF MEDIEVAL ISLAMIC SOCIAL HISTORY". International Journal of Middle East Studies 46, n.º 2 (10 de abril de 2014): 385–94. http://dx.doi.org/10.1017/s0020743814000191.
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When I was in graduate school, in the 1980s, one frequently heard complaints about the comparatively unsophisticated nature of the historiography of the medieval Middle East. There was considerable envy of historians in fields like early modern European history, who pushed broader disciplinary limits and whose works were read not just for content but also for historiographical and theoretical inspiration. There were some in our own corner of the profession blazing new methodological trails—Clifford Geertz, for example, who, though not a historian, had much to say to historians, and whose books were read eagerly by historians, and not just in Middle Eastern history; or Fedwa Malti-Douglas, as much at home in feminist literary theory as in medieval Arabic literature. But many graduate students in Middle Eastern history felt a bit underrepresented on the cutting edge of historical thought and practice.
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Goldberg, David. "The culinary crescent, a history of Middle Eastern cuisine". Food, Culture & Society 22, n.º 5 (29 de agosto de 2019): 714–15. http://dx.doi.org/10.1080/15528014.2019.1658152.
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WIKTOROWICZ, QUINTAIN. "MAHMUD A. FAKSH, The Future of Islam in the Middle East: Fundamentalism in Egypt, Algeria, and Saudi Arabia (Westport, Conn.: Praeger, 1997). Pp. 148. $49.95 cloth. MAHMOOD MONSHIPOURI, Islamism, Secularism, and Human Rights in the Middle East (Boulder, Colo.: Lynne Rienner, 1998). Pp. 270. $55.00 cloth." International Journal of Middle East Studies 33, n.º 1 (fevereiro de 2001): 154–56. http://dx.doi.org/10.1017/s0020743801411068.
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Middle Eastern studies is frequently criticized in the social sciences for being atheoretical and descriptive. While it is effective in elucidating the complexities of societies, a lack of theory tends to isolate Middle Eastern studies from social-science disciplines, because it often lacks applicable frameworks or concepts that can be applied outside the region. A growing group of scholars is attempting to address this concern by integrating strong empirical area expertise and the rigor of social-science inquiry to enhance the explanatory power of research.
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Burton, Elise K. "Narrating ethnicity and diversity in Middle Eastern national genome projects". Social Studies of Science 48, n.º 5 (outubro de 2018): 762–86. http://dx.doi.org/10.1177/0306312718804888.
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Most Middle Eastern populations outside Israel have not been represented in Western-based international human genome sequencing efforts. In response, national-level projects have emerged throughout the Middle East to decode the Arab, Turkish and Iranian genomes. The discourses surrounding the ‘national genome’ that shape scientists’ representation of their work to local and international audiences evoke three intersecting analytics of nationalism: methodological, postcolonial and diasporic. Methodologically, ongoing human genome projects in Turkey and Iran follow the population logics of other national and international genome projects, for example justifying research with reference to projected health benefits to their fellow citizens. Meanwhile, assumptions about and representations of ethnicity and diversity are deeply inflected by local histories of scientific development and nationalist politics. While Iranian geneticists have transformed this paradigm to catalog national genetic diversity through a discourse of ‘Iranian ethnicities’, Turkish geneticists remain politically constrained from acknowledging ethnic diversity and struggle to distance their work from racialized narratives of Turkish national identity. Such nationally-framed narratives of genomic diversity are not confined to their original contexts, but travel abroad, as demonstrated by a US-based genome project that articulates a form of Iranian-American diasporic nationalism.
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Kho, Gerson Ralph Manuel, Teguh Hidayatul Rachmad, Yohanes Probo Dwi Sasongko e Sara Hasan. "Women on Top: a Study of Middle Eastern Women's Rights in the Media Political Economy". Jurnal Spektrum Komunikasi 11, n.º 3 (30 de setembro de 2023): 294–304. http://dx.doi.org/10.37826/spektrum.v11i3.522.
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The Middle Eastern media generally promotes the dignity of women more. The issues facing women who have endured conflict or sexual assault are constantly brought up in the news and widely distributed through movies. Discourse based on media culture demonstrates how firmly the Middle East supports the rights and dignity of women. The desire of the media to demonstrate the strength and might of a nation, a person, or a viewpoint is directly tied to the political and economic interests of this. Power relations are actually depicted in Middle Eastern media by a culture that has evolved from generation to generation. Unlike before the movement to uphold women’s rights, men's right to express their masculinity is now limited. This is the state of the art in scientific writings that take a media, political economy, and history approach to studying Middle Eastern media culture. Researchers in Indonesia still hardly ever use qualitative research methodologies that take a media political economy perspective with four units of analysis, including history, social totality, morality, and praxis orientation, that are connected to media cultures outside of Indonesia (the Middle East). The goal of this study was to determine the Middle Eastern countries' power structures based on their publicized media cultures. The Middle East is particularly receptive to industrialization that helps women, as shown by historical characteristics of the region that produce films and news about women's fights that women always win over males. Furthermore, the Middle East is home to a large number of female political figures, demonstrating that the media's political economy interests in promoting women are upheld there.
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Friedlander, Jonathan. "Middle Eastern Americana: Beyond Orientalism". International Journal of Middle East Studies 41, n.º 3 (agosto de 2009): 362–64. http://dx.doi.org/10.1017/s0020743809091077.
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From a float decorated as their ibis-headed Egyptian namesake, tarboosh-topped members of the Krewe of Thoth toss trinkets to happy throngs along St. Charles Avenue in New Orleans. The occasion is Mardi Gras—not a day but a season in this legendary American city. Along with Thoth parade the krewes (social clubs) of Babylon, Isis, and Cleopatra, among others, the last group winding through Algiers, the second-oldest neighborhood in New Orleans, on the west bank of the Mississippi across from the French Quarter.
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Gräf, Bettina, e Laura Hindelang. "No Spaces without History". Middle East Journal of Culture and Communication 15, n.º 3 (6 de setembro de 2022): 219–39. http://dx.doi.org/10.1163/18739865-01503001.
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Abstract Research on urban spaces in the Gulf region has increased substantially over the last two decades, particularly with a strong focus on contemporary phenomena. However, this focus often overlooks entangled histories and past trajectories that are formative for the present. Moreover, it perpetuates the notion of the region’s ahistoricity. To challenge the Gulf cities’ presumed lack of history, we have used a media-historical approach engaging with the history of a medium (e.g., architecture, film, magazine, photography, social media) in relation to a specific city. The article first provides an overview of recent research on the Gulf’s urban cultures in various disciplines. After introducing our approach, the article then considers temporality and spatiality as research perspectives in media studies and subsequently shifts to established media-historical approaches within Middle Eastern and South Asian area studies. It evaluates the complexities of writing on the art and architectural histories of the Gulf as specific forms of media. Finally, it addresses the potential of transdisciplinarity and collaboration as methods resituating the Gulf within the Arab region, the Persianate world and the Indian Ocean, respectively.
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Bashkin, Orit. "The Middle Eastern Shift and Provincializing Zionism". International Journal of Middle East Studies 46, n.º 3 (18 de julho de 2014): 577–80. http://dx.doi.org/10.1017/s0020743814000609.
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Scholars working on Jewish communities in the Middle East are in the midst of an important historiographical moment, in which the major categories, historical narratives, and key assumptions within the field are undergoing radical changes. A cluster of books and articles written by scholars trained in history, anthropology, and area studies departments, and published in Middle East studies rather than Jewish studies book series and journals, suggests that the study of Middle Eastern Jewish communities in the American academy is undergoing a change which might be termed “the Middle Eastern turn.” For such scholars, the history of Jews in Muslim lands, as modern subjects and citizens, is typified by a multiplicity of categories related to their identities—Ottoman, Sephardi, Mizrahi, Arab-Jewish, and local-patriotic—which they explore by looking at the political organizations and social and cultural institutions that enabled the integration of modern Jews into new imperial and national frameworks. This new scholarly wave is transnational, as it illustrates the importance of Jewish networks and Jewish languages in the Middle East, and likewise seeks to draw comparisons between Jews and other transregional and religious minorities, such as Armenians and Greek Orthodox Christians. It is interdisciplinary, as it attempts to incorporate the insights of sociologists, anthropologists, and literary scholars. Finally, it is postcolonial, in its critiques of national elites, national narratives, and nationalist histories. These new accounts uncover how processes which affected the entire Middle East, like Ottoman and Egyptian reform politics and the rise of nation-states, shaped modern Jewish lives.
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Marashi, Afshin. "MOHAMMAD GHOLI MAJD, Resistance to the Shah: Landowners and the Ulama in Iran (Gainesville: University Press of Florida, 2000). Pp. 426. $49.95 cloth." International Journal of Middle East Studies 34, n.º 1 (fevereiro de 2002): 154–56. http://dx.doi.org/10.1017/s0020743802331064.
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If the history of the Middle East in the 20th century is a history of fundamental social changes and dislocations, then surely one important part of that story is the transformation that took place in the agrarian sector of many Middle Eastern societies. The politics of landownership and the projects of land reform in the 20th century were indeed among the most ambitious of the statist projects undertaken during what we can now look back on as the “age of modernization.” Like so many large-scale projects of social engineering, land reform in the Middle East captured the optimism and idealism of modernization while producing some of its most brutal and unforeseen consequences.
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Ozbilgin, Mustafa, e Geraldine Healy. "“Don’t mention the war” – Middle Eastern careers in context". Career Development International 8, n.º 7 (1 de dezembro de 2003): 325–27. http://dx.doi.org/10.1108/13620430310505278.
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Mainstream work on careers tends to be situated within an individualistic paradigm and against a North American/Western European context (although frequently unacknowledged). This paper throws new conceptual and contextual insights on the career concept through its exploration of careers in the Middle East. It draws on articles included in two special issues on career development in the Middle East published in Career Development International, and demonstrates how careers are intertwined with history, politics, organisational practices and structures as well as the individual self. Importantly it identifies the interconnectedness of the Middle East with the rest of the world and how this impacts on individual careers. Through this regional lens, the complexity and diversity of the career concept is brought into sharp focus.
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Katz, Michael B., Mark J. Stern e Jamie J. Fader. "The Mexican Immigration Debate". Social Science History 31, n.º 2 (2007): 157–89. http://dx.doi.org/10.1017/s0145553200013717.
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This article uses census microdata to address key issues in the Mexican immigration debate. First, we find striking parallels in the experiences of older and newer immigrant groups with substantial progress among second- and subsequent-generation immigrants from southern and eastern Europe and Mexican Americans. Second, we contradict a view of immigrant history that contends that early–twentieth–century immigrants from southern and eastern Europe found well–paying jobs in manufacturing that facilitated their ascent into the middle class. Both first and second generations remained predominantly working class until after World War II. Third, the erosion of the institutions that advanced earlier immigrant generations is harming the prospects of Mexican Americans. Fourth, the mobility experience of earlier immigrants and of Mexicans and Mexican Americans differed by gender, with a gender gap opening among Mexican Americans as women pioneered the path to white–collar and professional work. Fifth, public–sector and publicly funded employment has proved crucial to upward mobility, especially among women. The reliance on public employment, as contrasted to entrepreneurship, has been one factor setting the Mexican and African American experience apart from the economic history of most southern and eastern European groups as well as from the experiences of some other immigrant groups today.
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Usher, Graham. "An Israeli peace". Race & Class 37, n.º 2 (outubro de 1995): 19–26. http://dx.doi.org/10.1177/030639689503700203.
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Ilan Pappé, a lecturer in the department of Middle Eastern history at Haifa University, is known in Israel as one of the new 'revisionist' historians who have challenged received Israeli accounts of Israeli historiography. The author of The Making of the Arab-Israeli Conflict (I. B. Tauris, 1994), he is also the founder and head of the Institute of Peace Research in Israel.
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Dubrovskaya, Dinara V. "Memory Album: To the 80th Anniversary of Vyacheslav Y. Belokrenitsky". Oriental Courier, n.º 3-4 (2021): 13. http://dx.doi.org/10.18254/s268684310017996-3.
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On November 5, 2021, Vyacheslav Y. Belokrenitsky, an outstanding Russian orientalist, doctor of historical sciences, professor, organizer of science, head of the Center for Middle East Studies of the Institute of Oriental Studies of the Russian Academy of Sciences, celebrated his 80th birthday. The works of the scholar on the history and social development of Pakistan, India, the Middle East, on the problems of demography, Islam, international relations and general problems of the socio-political development of the countries of South Asia and the Middle East in the twentieth century are deservedly considered classic. Many of them have been translated into English and other European and Eastern languages and have received well-deserved recognition abroad, while such books as “Pakistan. Features and Problems of Urbanization” (Moscow, 1982) and “The East in World Political Processes” (Moscow, 2010) entered the golden fund of world academic research. The editorial group of Oriental Courier congratulate Vyacheslav Yakovlevich on his birthday and wish him inexhaustible health, inspiration and new brilliant research.
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Georgelin, Hervé. "Cosroe Chaqueri (dir.), The Armenians of Iran, The Paradoxical Role of a Minority in a Dominant Culture: Articles and Documents, Cambridge, Harvard Middle Eastern Monographs, «Harvard Center for Middle Eastern Studies », 1998, 409 p." Annales. Histoire, Sciences Sociales 58, n.º 1 (fevereiro de 2003): 203–4. http://dx.doi.org/10.1017/s0395264900002730.
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Batchelor, Daud AbdulFattah. "Malaysian Muslims Lead in Balancing Religious Observance and Social Development". ICR Journal 4, n.º 3 (15 de julho de 2013): 440–42. http://dx.doi.org/10.52282/icr.v4i3.458.
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It has always been a big question: Which Muslims in what Muslim country are closer to achieving the ideal of Islamic wellbeing? Whose country is doing better at applying Islamic values? One response is a newly formulated rating index, the Islamic Index of Well-being (IIW), which suggests that Muslims in Malaysia lead the Muslim countries surveyed in Islamic well-being, just ahead of their Indonesian cousins. These two countries were clearly ahead globally in the group of 27 out of the 51 Muslim-majority countries for which full data was available to be assessed. Senegal, the Palestinian territories and Bangladesh came next, followed by other Middle-eastern countries, then the sub-Sahara African countries. Ex-communist bloc Muslim countries have the lowest indices, no doubt a consequence of the severe anti-religious policies formerly applied there, including widespread persecution. The results reflect a relative lag of Middle-eastern countries in this index, given that they are traditionally considered as the heart of the Muslim world.
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Ze'Evi, Dror. "The Use of Ottoman Sharīʿa Court Records As a Source for Middle Eastern Social History: A Reappraisal". Islamic Law and Society 5, n.º 1 (1998): 35–56. http://dx.doi.org/10.1163/1568519982599616.
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AbstractSharīʿa court records are among the most important sources available for the social, economic and cultural history of the Ottoman empire and its provinces, especially from the sixteenth century onwards. These records contain invaluable material on diverse subjects such as economic consumption, agrarian relations, personal status, social stratification, crime and local politics. While covering a large geographical area and spanning several centuries, these records are often regarded by researchers as a single, homogeneous source and treated as a simple account of facts.In this essay, I argue that Sharīʿa court records are a complex source and that researchers should be cautious about accepting the information they contain at face-value. From their questionable statistical representation of society to their biased representation of Islamic law and order, these records defy categorization as simple reflections of reality. Comparisons between different geographical areas and time periods — and to fieldwork carried out in contemporary Sharīʿa courts, demonstrate the potential distance between the records and the reality they purportedly convey.
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Kleinberg, S. J. "Children's and Mothers' Wage Labor in Three Eastern U.S. Cities, 1880-1920". Social Science History 29, n.º 1 (2005): 45–76. http://dx.doi.org/10.1017/s0145553200013249.
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The battle over child labor fought in the United States at the end of the nineteenth and beginning of the twentieth centuries pitted emerging understandings about children's well-being against those of the rest of the family. As society grew more ethnically and economically complex, social reformers lobbied for greater regulation of children's behavior, thereby altering the family economy and women's and children's roles within it. The middle classes could afford nonproductive women and children, but many working-class, immigrant, and one-parent families could not. Yet, even within the less affluent strata of society, children in certain settings, ethnic and racial groups, and family structures were much more likely to be employed than in others. This article explores the variations in children's and mothers' labor in three very different settings: Pittsburgh, Fall River, and Baltimore between 1880 and 1920. It finds that child labor and education legislation resulted in a decrease in children's employment and increased the likelihood that mothers would take paid jobs.
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Huber, Valeska. "Pandemics and the politics of difference: rewriting the history of internationalism through nineteenth-century cholera". Journal of Global History 15, n.º 3 (novembro de 2020): 394–407. http://dx.doi.org/10.1017/s1740022820000236.
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AbstractThis article revisits the origins of internationalism in the field of health and shows how the cholera epidemics of the nineteenth century, much like the current coronavirus crisis, brought global differences such as social inequalities, political hierarchies, and scientific conflicts to the fore. Beyond drawing parallels between the cholera epidemics and the current crisis, the article argues for combining imperial and social histories in order to write richer and more grounded histories of internationalism. It explores this historiographical and methodological challenge by analysing the boardrooms of the international sanitary conferences, Middle Eastern quarantine stations catering for Mecca pilgrims, and ocean steamships aiming to move without delay during a worldwide health crisis.
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Büssow, Johann, Kurt Franz e Stefan Leder. "The Arab East and the Bedouin Component in Modern History: Emerging Perspectives on the Arid Lands as a Social Space". Journal of the Economic and Social History of the Orient 58, n.º 1-2 (10 de abril de 2015): 1–19. http://dx.doi.org/10.1163/15685209-12341366.
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In this paper we argue that historians of the eastern Arab lands (Ar.al-mashriq al-ʿarabī) should turn their attention to the Bedouins for two main reasons. First, the societies in the Arab East cannot be adequately understood without a full evaluation of their Bedouin component, especially outside urban areas. Second, studying the Bedouins can open new perspectives on important debates in Middle Eastern historiography. The paper further contends that the arid lands of the Arab East still need to be explored as a historical region with its own distinct patterns of regional connectivity and political organisation. Finally, we highlight environmental history and the study of emic categories as promising avenues for future research on this region.
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Hatem, Mervat. "Class and Patriarchy as Competing Paradigms for the Study of Middle Eastern Women". Comparative Studies in Society and History 29, n.º 4 (outubro de 1987): 811–18. http://dx.doi.org/10.1017/s0010417500014894.
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During the last nine years, while Western feminists were directing critical attention to what they described as “the curious courtship,” the “unhappy marriage,” and the “uneasy hyphen between marxism-feminism,” Western students of Middle Eastern women were pushing the field toward a serious consideration and adoption of Marxian social and economic theories. In two very important articles, Nikki Keddie and Judith Tucker argued that the field can expand its understanding of the different worlds of women by studying their roles in production and social reproduction. This new materialist approach promised to overcome what both said was a serious idealist bias in the literature that derived the status of Middle Eastern women from the major Muslim religious and legal texts and/or relied on the culturally biased Western/Orientalist conceptions of these women.
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van Bavel, Bas. "New Perspectives on Factor Markets and Ancient Middle Eastern Economies: A Survey". Journal of the Economic and Social History of the Orient 57, n.º 2 (29 de março de 2014): 145–72. http://dx.doi.org/10.1163/15685209-12341345.
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Abstract The conventional view of markets for land, labour, and capital as a modern, Western phenomenon is questionable. Factor markets did indeed exist in Iraq, and even thrived, in various parts of its pre-modern history, including the period around 2000 bce, the “long” sixth century (c. 620-480 bce), and the eighth and ninth centuries ce. By employing the long-term approach used in this issue of jesho and by placing the organization of these markets in their wider social-political context, we can understand better how these markets developed, how they functioned, and why they rose and declined again.
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Dakhli, Leyla, e Vincent Bonnecase. "Introduction: Interpreting the Global Economy through Local Anger". International Review of Social History 66, S29 (16 de março de 2021): 1–21. http://dx.doi.org/10.1017/s0020859021000092.
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AbstractDuring the 1980s and 1990s, violent events occurred in the streets of many African and Middle Eastern countries. Each event had its own logic and saw the intervention of actors with differing profiles. What they had in common was that they all took place in the context of the implementation of a neoliberal political economy. The anger these policies aroused was first expressed by people who were not necessarily rebelling against the adjustments themselves, or against the underlying ideologies or the institutions that imposed them, but rather against their practical manifestations in everyday life. This special issue invites reflections on these revolts and what they teach us about the neoliberal turn in Africa and the Middle East.The echoes between the present and the recent past are as important for the genesis of this work as they are for those that read it. They must not prevent us from investigating the specifics of these uprisings, with a particular emphasis on the intersection between a global political economy and local challenges, while understanding them through their particular circumstances. This issue aims to stimulate a more general reflection on popular feelings and social responses in the face of neoliberalism.
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Bayat, Asef. "ACTIVISM AND SOCIAL DEVELOPMENT IN THE MIDDLE EAST". International Journal of Middle East Studies 34, n.º 1 (fevereiro de 2002): 1–28. http://dx.doi.org/10.1017/s0020743802001010.
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This article is about social activism and its relationship to social development in the Middle East. It examines the myriad strategies that the region's urban grass-roots pursue to defend their rights and improve their lives in this neo-liberal age. Prior to the advent of the political–economic restructuring of the 1980s, most Middle Eastern countries were largely dominated by either nationalist-populist regimes (such as Egypt, Syria, Iraq, Libya, Sudan, Turkey) or pro-Western rentier states (Iran, Arab Gulf states). Financed by oil or remittances, these largely authoritarian states pursued state-led development strategies, attaining remarkable (21% average annual) growth rates.1 Income from oil offered the rentier states the possibility of providing social services to many of their citizens, and the ideologically driven populist states dispensed significant benefits in education, health, employment, housing, and the like.2 For these post-colonial regimes, such provision of social welfare was necessary to build popularity among the peasants, workers, and middle strata at a time that these states were struggling against both the colonial powers and old internal ruling classes. The state acted as the moving force of economic and social development on behalf of the populace.
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Lederhendler, Eli. "Classless: On the Social Status of Jews in Russia and Eastern Europe in the Late Nineteenth Century". Comparative Studies in Society and History 50, n.º 2 (abril de 2008): 509–34. http://dx.doi.org/10.1017/s0010417508000224.
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In this paper I examine the economic and political factors that undermined the social class structure in an ethnic community—the Jews of Russia and eastern Europe at the end of the nineteenth century. Compared with the documented rise and articulation of working classes in non-Jewish society in that region, Jews were caught in an opposite process, largely owing to discriminatory state policies and social pressures: Among Jews, artisans and petty merchants were increasingly reduced to a single, caste-like status. A Jewish middle class of significant size did not emerge from the petty trade sector and no significant industrial working class emerged from the crafts sector. Historians have largely overlooked the significance of these facts, in part because they have viewed this east European situation as a mere preamble to more sophisticated, modern class formation processes among immigrant Jews in Western societies, particularly in light of the long-term middle-class trajectory of their children. Those historians interested in labor history have mainly shown interest in such continuity as they could infer from the self-narratives of the Jewish labor movement, and have thus overstated the case for a long-standing Jewish “proletarian” tradition. In reassessing the historical record, I wish to put the Jewish social and economic situation in eastern Europe into better perspective by looking at the overall social and economic situation, rather than at incipient worker organizations alone. I also query whether a developing class culture, along the lines suggested by E. P. Thompson, was at all in evidence before Jewish mass emigration. This paper is thus a contribution to the history of labor—rather than organized labor—as well as a discussion of the roots of ethnic economic identity.
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Bharj, Natasha, e Peter Hegarty. "A Postcolonial Feminist Critique of Harem Analogies in Psychological Science". Journal of Social and Political Psychology 3, n.º 1 (21 de agosto de 2015): 257–75. http://dx.doi.org/10.5964/jspp.v3i1.133.
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Since the 1930s, psychologists have used the termharemas an analogy for social relations among animals. In doing so they draw upon gendered and racial stereotypes located in the history of colonialism. We present an experimental study on theharem analogyas a means of confronting and challenging colonial undercurrents in psychological science. We investigated whether the use of this colonialist image in studies of animal societies could subtly affect thinking about Middle Eastern Muslim people. Two-hundred and forty-nine participants read about animal societies; in the experimental condition these were described as “harems” and accompanied by the analogy of harems in Middle Eastern Muslim societies. In the two control conditions, animal societies were either described as “groups” or “harems”, with no mention of the analogy. In the experimental condition, participants falsely remembered descriptions of Muslim people of the Middle East as applying to animals. This finding replicates the “resistance is futile” effect (Blanchette & Dunbar, 2002; Perrott, Gentner, & Bodenhausen, 2005) by which false remembering of analogical statements as previously seen literal descriptions is taken as suggestive of analogical mapping between two disparate concepts. As such, the study contributes to debate between feminist and evolutionary psychology about the value-neutrality of psychology, and to postcolonial critique of the partiality of mainstream psychological accounts of the universality of nature and society.
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Ryzova, Lucie. "Mourning the Archive: Middle Eastern Photographic Heritage between Neoliberalism and Digital Reproduction". Comparative Studies in Society and History 56, n.º 4 (outubro de 2014): 1027–61. http://dx.doi.org/10.1017/s0010417514000486.
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AbstractThe past decade and a half have seen the founding of new archival initiatives in the Middle East devoted to collecting and preserving photographs. This article examines critically the constitution of photographic heritage in the region ethnographically and historically. I look first at how historical photographs are understood in Egypt by their custodians old and new. Publics and institutions overwhelmingly see photographs as “images of something,” and appreciate them for their visual content rather than as social and cultural objects. This facilitates their transfer from public collections into private hands in Egypt and abroad. I examine in detail key actors currently involved in shaping photographic heritage: the Library of Alexandria in Egypt, the Arab Image Foundation in Beirut, and private collectors in Egypt. I look at how these actors assign value to historical photographs in their custody and their strategies for collecting and curating them. They often define their actions negatively, “against others,” historically against a state that they believe has failed to care for national heritage. Yet these very actors, and their rivals, often perpetuate such narratives and associated fears. Two models of photographic heritage-making are currently emerging in the region: a “digital” model that destroys artifacts in order to produce data, and a model of private cultural institutions that provide unclear and selective access to their collections.
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Al-Samman, Hanadi, e Tarek El-Ariss. "QUEER AFFECTS: INTRODUCTION". International Journal of Middle East Studies 45, n.º 2 (25 de abril de 2013): 205–9. http://dx.doi.org/10.1017/s0020743813000032.
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When we and several authors of the articles included here originally debated the idea of this special issue, our aim was to respond to what we perceived as a standstill that locks Middle Eastern queer studies into a premodern Eastern versus modern Western-oriented division. While the East is studied as a repository of tradition with an identifiable sexual and amorous nomenclature, the West is often presented as a fixed hegemonic structure distinct from the East, regardless of the long traditions of cultural exchange and the specific forms of translation and dialogue that take shape when the identities and models of desire associated with the West travel or are performed outside it or at its periphery. This division has generated a set of binaries pertaining to the applicability of terms (gay, lesbian, homosexual) and theoretical frameworks (queer theory) to Middle Eastern literary and cultural contexts. It is our belief that critical engagements with queer Arab and Iranian sexualities in literature and culture ought to situate current discussions in queer theory within debates and concerns arising from specific Middle Eastern social and political realities.
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Mugumbate, Rugare. "From sankofa, tu, shosholoza to Ubuntu and umoja: a five-stage historical timeline of the philosophy of Africa and implications for education, research and practice". African Journal of Social Work 13, n.º 3 (30 de junho de 2023): 167–78. http://dx.doi.org/10.4314/ajsw.v13i3.5.
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There is no comprehensive history of Africa’s philosophy for reasons including colonisation and neo-colonisation that resulted in its philosophy’ neglect and under-studying compared to Eastern, Middle-Eastern and Western philosophies. In this article, the timeline of Africa’s philosophy has been divided into five stages – sankofa, tu, shosholoza, Ubuntu and umoja. Sankofa is a stage where less is known, although, by looking at the history of the different groups of Black Africans – the Bantu, Kush, Nile-Sahara, San, Khoi Khoi, Hadza, Sandawe, Mbenga, Mbuti and Twa – we learn that they had related values centred around the family, community, society, environment and spirituality, and probably lived in proximity. The tu stage was characterised by the expansion of their communities and new languages that named Africa’s philosophy differently but closely. The shosholoza stage involved resisting the colonisation of Africa’s philosophy on and off the continent. The fourth stage is Ubuntu, the current stage where the noun Ubuntu has become prominent as the name of the philosophy for reasons including the resilience of the Zulu Kingdom from whose Nguni/Ngoni language the noun derives from. The final stage is umoja, the stage of renaissance and African-centredness. At this stage, Ubuntu is becoming the dominant worldview for Africa. From this history, among other things, we learn that Ubuntu did not start recently, Africa is not philosophyless and that Ubuntu cannot be attributed to Bantu people alone but all Black Africa. This history contributes to a better education for Africa where scientists, researchers, teachers, social workers, development workers, even security people, politicians and business people – become African-centred, all working for an Africa whose knowledge, innovations and capabilities compete with the rest of the world on an equal footing. It is recommended that the history of Africa’s philosophy and the philosophy itself be embedded in all levels of ‘formal’ or ‘informal’ education and this will be more useful if all stages, from sankofa to umoja are included. Knowledge of Africa’s philosophy would make education, research and practice more appropriate to Africa, especially in the fields of social work and development where colonial knowledge, values and practices have been dominant.
How to reference using ASWNet style:
Mugumbate, R. (2023). From sankofa, tu, shosholoza to Ubuntu and umoja: a five-stage historical timeline of the philosophy of Africa and implications for education, research and practice. African Journal of Social Work, 13(3), 167-178. https://dx.doi.org/10.4314/ajsw.v13i3.5
Visit journal website: https://ajsw.africasocialwork.net
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Mushaben, Joyce Marie. "The Dialectical Identity of Eastern Germans". German Politics and Society 37, n.º 3 (1 de setembro de 2019): 55–71. http://dx.doi.org/10.3167/gps.2019.370305.
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Germans have now been unified for thirty years, longer than they had been separated by concrete barriers, yet the Wall in their respective heads has persisted. Unequal wages, a lack of investment in structurally weak regions, and ongoing western elite domination continue to fuel Eastern perceptions of second-class citizenship, despite significant shifts in the fates of key social groups who initially saw themselves as the “winners” and losers” of unification. This article considers the dialectical identities of four groups whose collective opportunity structures have been dramatically reconfigured since 1990: eastern intellectuals and dissidents; working women and mothers; eastern youth; and middle-aged men. It argues that the two groups counted among the immediate winners of unification—dissidents and men—have traded places over the last three decades with the two strata counted among unity’s core losers, women and youth. It also testifies to fundamental, albeit rarely noted changes that have taken hold with regard to the identities of western Germans across thirty years of unification.
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Morokvasic, Mirjana. "Migrations in Europe: Fears due to the enlargement of the EU to the East". Stanovnistvo 41, n.º 1-4 (2003): 131–45. http://dx.doi.org/10.2298/stnv0304131m.
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The European Union is confronted with the biggest enlargement in its history: ten states, among them eight middle European - the so called "buffer zone" in the new European migration landscape - will become members in 2004. Other candidates hope to join in the coming years. For all Eastern and Eastern European countries, including those that are not candidates, the end of the bi-polar world meant a hope of "return to Europe". When shifting its borders to the East, the European Union both includes and excludes. The final objective to achieve Europe as "a space of freedom, security and justice", is conditioned by the capacity and necessity to control the migratory flows. The prospect of free circulation for the citizens of the new Union members entails also fears: the EU countries are afraid of the consequences the enlargement would have on migratory flows from the countries of the Central and Eastern Europe and which transit through that area. The perception of migrants as a threat inspired the conditions that the Union imposed on the candidate countries concerning migration policy issues and which mostly focus on the protection of its Eastern borders. For the future Union members however, protecting of the thousand of kilometers of their Eastern border, implies a number of quite different problems. These countries are afraid of the impact the restrictive measures they are obliged to implement would have both on many economic and family ties which have been maintained since the socialist period and on more recently engaged cooperation with the neighbours which are not candidates. The challenge of enlargement is different therefore for the EU members, for the candidate countries and for those who are for the moment excluded from the process. The fears do not seem to be always grounded. Thus, the impact of enlargement which, it was feared, could have been so destabilizing for the Union because of potentially large migration flows, is more likely to be destabilizing for the new candidate countries, especially concerning their relations with their neighbours excluded from the enlargement process.
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Leber, Andrew, e Alexei Abrahams. "A Storm of Tweets: Social Media Manipulation During the Gulf Crisis". Review of Middle East Studies 53, n.º 2 (dezembro de 2019): 241–58. http://dx.doi.org/10.1017/rms.2019.45.
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AbstractSocial media platforms like Facebook and Twitter were heralded circa 2009–2011 as ‘liberation technology’ that would facilitate mass mobilization against Middle Eastern authoritarians. In this article, however, we present evidence from the ongoing Gulf Crisis (2017-present) that regimes can now exploit Twitter as an outlet for political propaganda. Drawing in part on novel data collected by the authors, we present strong evidence of state actors manipulating discourse on Twitter through direct intervention, offline coercion or co-optation of existing social-media “influencers,” and the mass production of online statements via automated “bot” accounts. We further present evidence that this manipulation is aimed at securing organic participation from supportive publics.
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Montgomery, Edith. "Long-term effects of organized violence on young Middle Eastern refugees' mental health". Social Science & Medicine 67, n.º 10 (novembro de 2008): 1596–603. http://dx.doi.org/10.1016/j.socscimed.2008.07.020.
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Chamberlin, Paul Thomas. "Rethinking the Middle East and North Africa in the Cold War". International Journal of Middle East Studies 43, n.º 2 (8 de abril de 2011): 317–19. http://dx.doi.org/10.1017/s0020743811000092.
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The new Cold War history has begun to reshape the ways that international historians approach the Middle East and North Africa (MENA) during the post-1945 era. Rather than treating the region as exceptional, a number of scholars have sought to focus on the historical continuities and transnational connections between the Middle East and other areas of the Third World. This approach is based on the notion that the MENA region was enmeshed in the transnational webs of communication and exchange that characterized the post-1945 global system. Indeed, the region sat not only at the crossroads between Africa and the Eurasian landmass but also at the convergence of key global historical movements of the second half of the 20th century. Without denying cultural, social, and political elements that are indeed unique to the region, this scholarship has drawn attention to the continuities, connections, and parallels between the Middle Eastern experience and the wider world.
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Endelman, Jonathan. "In the Shadow of Empire: States in an Ottoman System". Social Science History 42, n.º 4 (2018): 811–34. http://dx.doi.org/10.1017/ssh.2018.3.
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What is the origin of the Middle Eastern state? Although social scientists have traditionally emphasized the role of the European colonial experience, especially the British and French mandates following World War I, the late Ottoman era from the Edict of Gülhane in 1839 that inaugurated the Tanzimat reforms until World War I represents a period at least as critical to understanding origins of the state in the region. Certain Ottoman provinces known as Eyalet-i Mümtaze or exceptional/special provinces developed under the aegis of the Ottoman Empire that acquired many statelike attributes without becoming independent polities. Moreover, the nature of the Ottoman Imperial center changed to become more similar to that of a territorially delimited state as opposed to the classic multifaceted polity that had been the earlier norm. These developments resulted in a blurring of lines that had traditionally defined state and empire during the nineteenth-century Ottoman Empire. To illustrate this change, economic, administrative, and political examples are presented from Egypt and Turkey. This comparative analysis will identify ways the evolution of the two states was similar as well as critical differences such as the extent of foreign intervention and the role played by representative assemblies. The formation of imperial states within the empire as well as the transformation of the empire to become more statelike resulted in strong state institutions in places such as Egypt and Turkey that long preceded the main European colonial intervention in the region after World War I.
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PEREIRA, Fábio Nogueira. "O Dedo Apontando a Lua: Experimentando o Contato entre Gestalt-terapia e Zen Budismo". PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 27, n.º 1 (2021): 91–103. http://dx.doi.org/10.18065/2021v27n1.9.
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At the turn of the twentieth century there is a growing interest in Eastern religions and philosophies among Western intellectuals. Some authors from this period and also contemporary ones point out that Buddhism is not characterized as a religion, nor a philosophy. Zen Buddhism presents itself as a methodology for training the mind in pursuit of personal development. In the middle of the last century, Gestalt therapy emerges amidst the dialogue of Western sciences with various oriental influences. There are currently few Brazilian publications that address the interfaces between these two traditions and this article seeks to discuss possible interfaces between the Gestalt approach and Zen. Thus, it briefly presents its history, some beliefs and concepts, and essential practices in order to invite the reader to reflect on meditation as an experiential practice and parallels observed between these traditions. Meditation and Gestalt Therapy are distinct paths, but some likelinesses denote the possibility of these methodologies being complementary to one another for personal development. This article also invites the reader to reflect on teaching and practicing meditation during clinical training and its clinical use. Palavras-chave : Gestalt therapy; Zen Buddhism; Meditation; Zazen; Experiment.
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KOUDELA, PÁL. "LITERARY SOCIETIES AND MODERNISM: THE SOCIAL COMPOSITION OF THE KAZINCZY CIRCLE IN KASSA AT THE TURN OF THE CENTURY". Hungarian Studies 33, n.º 2 (dezembro de 2019): 185–215. http://dx.doi.org/10.1556/044.2019.33.2.1.
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Literary societies are in focus both of literary studies and social history.1 In particular, they played an important role in the modernization of Central Europe in the 19th century. Becoming widespread in this era, they helped develop a democratic2 political culture and disseminated literature to a wider audience. Hungarian historiography has depicted this period as one of large-scale social segregation and a fragmented middle class which refused to have any contact with the bourgeoisie,34 while Slovakian historians have emphasized the exclusion of Slovaks from elite society.5 Kassa (today Košice), which was then situated in northern Hungary and is now the largest city in eastern Slovakia, has, however, been recognized as a more complicated example that challenges these assumptions.6 For instance, the importance of local citizenry was preserved in the first half of the 19th century, in contrary to other cities in Hungary.7 The purpose of this article is to examine the composition of the most prominent social club of the town to provide fresh insights into the social history of Kassa in this period, and the larger processes shaping urban life in Central Europe in the period before the First World War. In particular, this article argues that a culture of both pluralism and exclusion was evident in the membership of Kassa’s Kazinczy Circle, and that their affiliations reveal a more complicated social network in the city, which both preserved communal solidarity during a period of rapid urbanization and encouraged the growth of modern democratic values.
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Yaacoub, Salim, e Carrie (Shu) Shang. "Judicial Cooperation as Belt and Road Initiative (BRI) Transnational Dispute Settlement Order". European Journal of East Asian Studies 21, n.º 3 (27 de outubro de 2022): 395–424. http://dx.doi.org/10.1163/15700615-02103005.
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Abstract Traditional socio-legal works showed that authoritarian regimes benefit from embracing international arbitration, obviating any foreign investor’s distrust of non-independent and non-democratic courts. This article explores judicial cooperation by analysing the methods of dispute settlement adopted between China and the Arab Middle Eastern States involved in the BRI. After reviewing the background of China’s legal involvement in the Middle East, China’s involvement with various transnational dispute resolution institutions in the Middle East is discussed, and special consideration is given to legal disputes in Kuwait, UAE, and Egypt. Finally, this article argues that rule of law legitimacy, social and cultural inertia, and governance cost-effectiveness all influence the resulting transnational dispute settlement scheme.
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Veinstein, Gilles. "Fatma Müge Goçek, East Encounters West France and the Ottoman Empire in the Eighteenth Century, New York- Oxford, Oxford University Press, « Studies in Middle Eastern History », 1987, XIV–192 p, et 18 illustr." Annales. Histoire, Sciences Sociales 46, n.º 1 (fevereiro de 1991): 113–15. http://dx.doi.org/10.1017/s0395264900073327.
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Urse, Cristian. "A History of Eastern Europe since the Middle Ages, Emil Niederhauser (Boulder: Social Science Monographs; Highland Lakes, NJ: Atlantic Research and Publications, 2003), x, 555 pp." Nationalities Papers 33, n.º 1 (março de 2005): 149–51. http://dx.doi.org/10.1017/s0090599200013787.
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Brown, Nathan J. "Remembering Our Roots". International Journal of Middle East Studies 43, n.º 3 (26 de julho de 2011): 388. http://dx.doi.org/10.1017/s0020743811000481.
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Scholars of the Middle East based in social science disciplines—especially my own, political science—are likely to feel a bit more welcome by their colleagues as a result of recent events in the Middle East. Not only will we be informative conversationalists in the hallways for a while because of our regional expertise, but also, far more profoundly, the sorts of things that political scientists study, from voting patterns to regime change, are suddenly interesting subjects in the region. This is not to say that Middle East elections were not studied in the past or that research on political change was not undertaken—far from it. But the questions posed, the terms used, and tools employed were often different from those more prevalent in the discipline. Political scientists focusing on the Middle East are therefore likely to find this a gratifying time, ripe with opportunities for comparative and cross-regional analysis. And those nonregional specialists whose interests lie in a wide variety of topics from voting behavior to revolutions may work harder to incorporate Middle Eastern cases into their own work.
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Bulut, Elif, e Karin L. Brewster. "Psychological distress in middle eastern immigrants to the United States: A challenge to the healthy migrant model?" Social Science & Medicine 274 (abril de 2021): 113765. http://dx.doi.org/10.1016/j.socscimed.2021.113765.
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Kasdi, Abdurrohman, Abdul Karim, Umma Farida e Miftahul Huda. "The Development of Waqf in the Middle East and its Role in Pioneering Contemporary Islamic Civilization: A Historical Approach". Journal of Islamic Thought and Civilization 12, n.º 1 (7 de junho de 2022): 186–98. http://dx.doi.org/10.32350/jitc.121.10.
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This article focuses on the history of the development of waqf (endowment) in the Middle East and its role in pioneering contemporary Islamic civilization. Waqf has been a supporting pillar for the upholding of the social-religious institutions of society for centuries. The method taken in this research is the historical-phenomenological approach. The result shows that waqf began to be known and practiced since the Prophet Muhammad built the Quba and the Nabawi Mosque. The same was further promoted by the Righteous Caliphs (Khulafa al-Rashidin) and the caliphs afterward. In the next period, waqf became rapidly developing in the Middle Eastern countries, such as Egypt, Turkey, Saudi Arabia, Jordan, Sudan, Kuwait, and Syria. The development of waqf is not only in religious facilities but also in agricultural land, plantations, educational institutions, apartments, money, and shares. All of them are managed productively, and their use varies greatly. Waqf played an urgent role even in pioneering contemporary Islamic civilization. There are two patterns of management of waqf assets for the development of Islamic civilization: first, the development of waqf for social activities, such as waqf for social justice, people's welfare, education development, health facilities, public policy advocacy, legal assistance, environmental preservation, the development of arts and culture and other programs; second, development of economic value, such as for the development of trade, industry, property purchase, and other economic activities.Keywords: Endowments, Development of Waqf, Social Activities, Contemporary Islamic Civilization
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Wien, Peter. "Tribes and Tribalism in the Modern Middle East: Introduction". International Journal of Middle East Studies 53, n.º 3 (agosto de 2021): 471–72. http://dx.doi.org/10.1017/s002074382100074x.
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This roundtable is the product of a conference on tribalism in the Modern Middle East held at the University of Maryland in College Park in early May 2019. In two days of scholarly exchange, the participants addressed questions on the reality of tribal life in the twentieth and twenty-first centuries, and its impact on politics and society. Most of the specialists who participated in the conference are also contributors in this forum. To keep the discussion concise, the case studies focus on the Arab East – Syria, Jordan, and Iraq – as well as Yemen and Saudi Arabia. Building on the findings and reflections shared in College Park, the contributors responded to the following prompt as a point of departure for their essays: For cultural, intellectual, political, and arguably even most social historians, tribes remain an enigma. As an ideal-type, the tribe seems to be all that the modern state is not: it defies positive law, rational administrative structures, equal citizenship based on individual rights and duties, and, still, in some cases, sovereignty based on fixed territorial boundaries. As a non-state, the tribe seems to be, on the other hand, the most enduring socio-political structure of human history. It is a kind of substrate, or a hetero-stratum of social organization at least in Middle Eastern societies. Its position as such seems even more pronounced in today's period of state disintegration and instability. What is the place of tribes in modern society, how do they relate to the modern state? How can what is seemingly an atavism of pre-modern times still have currency in today's world?The responses share the perception that tribes are not the antithesis of the modern state or of progress in the region. Researchers and politicians alike should take them into account in their analyses of modernization processes. They offer meaningful identities and forms of organization across the region and enjoy influence and power.
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Seliverstov, Sergey. "Two Tendencies of Understanding the “Three Worlds” in the Early Eurasian Discourse: V.I. Lamansky and I. Gasprinsky (Second Half of the 19th – Early 20th Century)". Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, n.º 5 (dezembro de 2022): 160–70. http://dx.doi.org/10.15688/jvolsu4.2022.5.12.
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Introduction. The study is carried out in the genre of intellectual history and focuses on the contrasting views of the leading representatives of Slavic and Turkic social thought in Russia. Purpose: starting from Vladimir Lamansky’s ideas, to reconstruct and interpret Ismail Gasprinsky’s concept of “three worlds”. This is the first time such a task has been posed. Methods and materials. Methods are applied: intellectual reconstruction and historical-comparative. Main sources: “Three worlds of the Asian-European continent” by Lamansky and works of the Gasprinsky period of the 1880s – 1900s. (“Russian-Eastern agreement”, “China and Russia”, “Great Eastern question”, etc.). Analysis. The peculiarities of Lamansky’s interpretation of the “three worlds” (“European”, “Asian”, “Middle”), where the “Greco-Slavic world” constituted the basis of the “middle world”, were revealed. Reconstruction and comparison showed that Gasprinsky had his own understanding of the “three worlds”: “Western”, “Central”, “Eastern”. He proceeded from a combination of interests of the Turks and the Slavs and interpreted the “central” world as “Russian-Muslim”. Both thinkers recognized the consolidating role of Russia. However, Gasprinsky saw the prospects for Islam and was convinced of the need for cooperation with the Muslim world. Results. Two tendencies in the interpretation of the “three worlds” complemented each other, argued the Slavic-Turkic space of the Old World. Gasprinsky’s innovation was the concept of the “Russian-Muslim world”. He took into account the Muslim factor, so his version is more realistic. As a result, the concepts of both thinkers (taking into account the priorities) had the character of a pro-Eurasian counterpoint and became central in early Eurasian discourse.
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Chesnokova, Nataliya A. "N. V. Kyuner (1877-1955): ‘Korea in the Second Half of the 18th Century.’ The Unpublished Typescript". Herald of an archivist, n.º 1 (2018): 24–37. http://dx.doi.org/10.28995/2073-0101-2018-1-24-37.
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Nikolai Vasilievich Kyuner (1877-1955) was a Russian Orientalist. Having graduated with merit from the St. Petersburg State University, he was sent to the Far East and spent there two years. Having returned, he was appointed head of the department of historical and geographical sciences at the Eastern Institute (Vladivostok) in 1904. Kyuner was one of the first Orientalists to teach courses in history, geography, and ethnography. His works number over 400. The article studies a typescript of his unpublished study ‘Korea in the second half of the 18th century’ now stored in the Archive of the Institute of Oriental Manuscripts of the Russian Academy of Sciences (St. Petersburg). Little known to Russian Koreanists, it nevertheless retains its scientific significance as one of the earliest attempts to study the history of the ‘golden age’ of Korea. The date of the typescript is not known, though analysis of the citations places its completion between 1931 and 1940. The article is to introduce the typescript into scientific use and to verify some facts and terms. N. V. Kuyner’s typescript consists of 8 sections: (1) ‘Introduction. Sources review’; (2) ‘General characteristics of the social development stage of Korea in the second half of the 18th century’; (3) ‘Great impoverishment of the country’; (4) ‘Peasantry’; (5) ‘Cities’; (6) ‘Popular revolts’; (7) ‘Military bureaucratic regime’; (8) ‘The Great Collection of Laws’ (a legal code). There are excerpts from foreign and national publications of the 19th - early 20th century, and there’s also some valuable information on Korean legal codes and encyclopedias of the 18th century, which have not yet been translated into any European languages. The typescript addresses socio-economic situation in Korea in the 18th century; struggles of the court cliques of the 16th-18th centuries and their role in inner and foreign policies of the country; social structure of the society and problems of the peasantry; role of trade in the development of the Middle Korean society; legal proceedings and legislation, etc. One of the first among Russian Koreanistics, N. V. Kyuner examined causes of sasaek (Korean ‘parties’) formation and the following events, linking together unstable situation in the country, national isolation, and execution of Crown Prince Sado (1735-1762).