Статті в журналах: "East traditions"

1

Norden, Bryan W. Van, and Wei-Ming Tu. "Confucian Traditions in East Asian Modernity." Pacific Affairs 70, no. 4 (1997): 580. http://dx.doi.org/10.2307/2761325.

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2

Fogel, Joshua A. "Preface: Traditions of East Asian Travel." Journeys 5, no. 1 (January 1, 2004): 1–3. http://dx.doi.org/10.3167/146526004782487592.

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3

Wei-ming, Tu. "Confucian Traditions in East Asian Modernity." Bulletin of the American Academy of Arts and Sciences 50, no. 2 (November 1996): 12. http://dx.doi.org/10.2307/3824246.

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4

Hostetler, Laura. "Cartographic Traditions in East Asian Maps." Journal of Historical Geography 54 (October 2016): 123. http://dx.doi.org/10.1016/j.jhg.2015.10.007.

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5

Baker, Matthew. "Christian Traditions in the Contemporary Middle East." Theological Librarianship 4, no. 1 (May 6, 2011): 68–74. http://dx.doi.org/10.31046/tl.v4i1.172.

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6

Matthews, Victor H., J. Edward Owens, Isaac M. Alderman, Christopher T. Begg, John W. Wright, Joseph E. Jensen, and George C. Heider. "The Ancient Near East: Texts, Traditions, etc." Old Testament Abstracts 40, no. 1 (2017): 6–14. http://dx.doi.org/10.1353/ota.2017.0061.

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7

Thurston, Naomi. "Relating to the Whole Community in Akan and East Asian Ancestral Traditions." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11, no. 1 (March 9, 2022): 159–72. http://dx.doi.org/10.4314/ft.v11i1.12.

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Ancestors play crucial roles in the cultural consciousness of diverse traditions, many maintaining ritualistic practices related to commemorating the dead. Ancestor commemoration reinforces cohesion within traditional as well as modern societies, directing a group’s focus to past accomplishments of its cultural heritage whilst providing a unifying narrative of the values that bring and hold a community together. The West African Akan tradition values those who honor their ancestors and, by leading a moral life, seek to become ancestors themselves: persons whose lives enjoy standing in the community beyond their own death. This short paper explores ideas about the role of ancestors as (symbolic) constituents of enduring moral communities by comparing traditional Akan belief to traditional East Asian conceptions of ancestors. The aim is to consider the metaphysical, social, and moral dimensions related to ancestors, highlighting continuity and communal concerns.

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8

Satyanarayana, KVVS Satyanarayana. "The religious prism of South East - Asia." International Journal of Interdisciplinary and Multidisciplinary Research 6, no. 8 (August 5, 2021): 54–68. http://dx.doi.org/10.54121/2021/148401.

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When two or more religious belief systems are combined into a new system, this is known as religious syncretism. It may also be defined as the incorporation of beliefs from unconnected traditions into a religious tradition. Polytheism and numerous religious affiliations, on the other hand, are seen as diametrically opposed to one another. These situations can arise for a variety of reasons, with the latter scenario occurring quite frequently in areas where multiple religious traditions coexist in close proximity to one another and are actively practised in the culture. It can also occur when a culture is conquered, with the conquerors bringing their religious beliefs with them but not succeeding in completely eradicating the old beliefs, and especially the old practises. Faiths' beliefs or histories may have syncretic components, however members of these so-labeled systems sometimes object to the label's use, particularly those who belong to "revealed" religious systems, such as Abrahamic religions, or any system that takes an exclusivist stance. Syncretism is viewed as a betrayal of the pure truth by some supporters of such beliefs. According to this logic, introducing a belief that is incompatible with the original religion corrupts it and renders it untrue altogether. Indeed, detractors of a certain syncretistic trend may occasionally use the term "syncretism" as a derogatory pejorative, meaning that individuals who attempt to adopt a new idea, belief, or practise into a religious system are really distorting the original faith by doing so. A fatal compromise of the integrity of the prevailing religion is, according to Keith Ferdinando, as a result of this development. Religions that are not exclusivist, on the other hand, are likely to feel free to absorb other traditions into their own systems of thought. Many traditional beliefs in East Asian civilizations have become entwined with Buddhism due to the assumption that Buddhism is compatible with local religions. The Three Teachings, or Triple Religion, which harmonizes Mahayana Buddhism with Confucian philosophy and elements of Taoism, and Shinbutsu-shg, which is a syncretism of Shinto and Buddhism, are two examples of notable concretizations of Buddhism with local beliefs. The Three Teachings, or Triple Religion, harmonizes Mahayana Buddhism with Confucian philosophy and elements of Taoism, and Shinbutsu-shg, which East Asian religious beliefs, practises, and identities (who, by any measure, constitute the majority of the world's Buddhists) frequently incorporate elements of other religious traditions, such as Confucianism, Chinese folk religion.

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9

Kato, Morimichi. "Humanistic Traditions, East and West: Convergence and divergence." Educational Philosophy and Theory 48, no. 1 (September 11, 2015): 23–35. http://dx.doi.org/10.1080/00131857.2015.1084216.

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10

Rizvi, Sajjad H. "Aristotle’s Rhetoric in the East." American Journal of Islam and Society 27, no. 2 (April 1, 2010): 117–20. http://dx.doi.org/10.35632/ajis.v27i2.1334.

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The Late Antique Aristotelian tradition inherited by the world of earlyIslam in the Near East considered the Rhetoric an integral part of one’straining in logic and reasoning. Thus far, however, there has been little academicinterest in it, apart from Deborah Black’s ground-breaking monographpublished some two decades ago and the recent edition in MarounAouad’s translation and study of Ibn Rushd’s commentary on it. Vagelpohl’srevised Cambridge dissertation is a careful historical and linguisticstudy of its translation and naturalization in Syriac (less so) and Arabiclearned culture in the Near East. As such, he considers the text a case studythat raises wider questions about the whole process of the translation movementthat, after a relative absence of interest, is again inspiring a new vogueof academic literature.Since translation is a process of cultural exchange, it is important to payattention to details and formulations. The choice of the Rhetoric requiressome justification, as Vagelpohl admits, for two reasons: (a) the Aristotelian text was not that significant in antiquity; more practical manuals were morewidely used and taught, and (b) the Arabic tradition distinguished betweentwo traditions of rhetoric, an indigenous genre of balaghah (and bayan) thatdrew upon classics of the Arabic language and was essential for trainingpreachers and functionaries, and a more philosophical and Hellenizingkhitabah represented by the Aristotelian text and its commentary, such asthe one by Ibn Rushd. Clearly the former tradition dominated, for even a cursoryexamination of the manuscript traditions and texts in libraries attests tothis imbalance. However, Vagelpohl argues that the challenges posed by thetext reveal strategies and approaches used by the translators to deal with thecultural exchange that may assist our understanding of the wider translationmovement ...

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11

Setiyono, Edi. "PENGELOLAAN SUMBERDAYA PESISIR BERBASIS MASYARAKAT (PBM) MELALUI AWIG-AWIG DI LOMBOK TIMUR DAN SASI DI MALUKU TENGAH." Sabda : Jurnal Kajian Kebudayaan 11, no. 1 (October 1, 2016): 46. http://dx.doi.org/10.14710/sabda.v11i1.13229.

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Community Based Management (CBM) makes people as the one who has a main role in the natural resource management. This management involves local people in planning, executing and also enjoying the result of that natural resource management. The basic principle of SBM is the government empowers the potency of local wisdom available in an area and make it as the principle of the coastal resource management. CBM can be seen in Awig-Awig Tradition in East Lombok and Sasi Tradition in Middle Maluku. Awig-Awig is a convention of East Lombok people. This convention becomes a written traditional law legalized by Village Regulation containing rules to regulate coastal resource management along with the sanction if it is broken. Awig-Awig is highly obeyed by East Lombok people that makes it suitable for empowering local people to manage their natural resources. Meanwhile, Sasi tradition on in Middle Maluku can be simply described as prohibition and license of catching fish in a certain period. As Awig-Awig in East Lombok, Sasi is also legalized by the traditional law and has sanction for those who break the law. These two traditions, Awig-Awig Tradition in East Lombok and Sasi Tradition di Middle Maluku, are both aimed at preserving the natural resources so that it can be the basic principle in Coastal Resources Community Based Management.

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12

Ciptandi, Fajar. "The Identity Transformation of Gedog Batik Tuban, East Java." Journal of Urban Society's Arts 7, no. 2 (December 13, 2020): 65–73. http://dx.doi.org/10.24821/jousa.v7i2.4500.

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Tuban area in East Java, Indonesia, has a role as one of the ancient international trading ports since the 11th century. For that role, Tuban has accepted many foreign cultures brought by other nations, such as Tionghoa and Gujarat. Tuban’s improvement that involves international relationships influences the forms of tradition and culture shown in Tuban nowadays. It is believed that from those traditions and cultures owned by the people of Tuban, producing cloth is one of the oldest traditions maintained by the people. However, in the current condition, the practice is slowly transforming into modernity. The research aims to explain the change of tradition on Tuban’s traditional cloth through a cultural transformation approach to find fundamental ground data and explain external elements that intervene in the tradition. And the new forms result from it. Transformasi Identitas Batik Gedog Tuban, Jawa Timur. Kawasan Tuban di Jawa Timur, Indonesia sejak abad ke-11 telah berperan sebagai salah satu pelabuhan perdagangan kuno internasional. Atas perannya tersebut, Tuban mengalami banyak penerimaan kebudayaan- kebudayaan asing yang dibawa oleh bangsa seperti Tionghoa dan Gujarat. Perkembangan Tuban yang melibatkan hubungan antarbangsa itu secara nyata turut berpengaruh pula terhadap wujud-wujud tradisi dan kebudayaan yang tampak di Tuban saat ini. Diyakini dari sekian banyak tradisi dan kebudayaan yang ada, membuat kain diperkirakan telah dimiliki oleh masyarakat Tuban sejak lama. Namun, pada kondisi saat ini tradisi tersebut perlahan- lahan mengalami transformasi ke arah modernitas. Penelitian ini menjelaskan kondisi perubahan yang terjadi pada produk tradisi kain tradisional masyarakat Tuban melalui pendekatan transformasi budaya untuk menemukan data berupa fundamental ground dari tradisi kain tersebut, serta menjelaskan unsur-unsur eksternal apa saja yang telah mengintervensi tradisi tersebut, serta bentuk-bentuk kebaruan apa yang dihasilkannya.

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13

Somjee, Sultan H. "Oral Traditions and Material Culture: An East Africa Experience." Research in African Literatures 31, no. 4 (December 2000): 97–103. http://dx.doi.org/10.2979/ral.2000.31.4.97.

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14

Dege, Eckart. "Richard A. Pegg, Cartographic Traditions in East Asian Maps." Japanese Studies 35, no. 3 (September 2, 2015): 380–83. http://dx.doi.org/10.1080/10371397.2015.1125751.

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15

Somjee, Sultan. "Oral Traditions and Material Culture: An East Africa Experience." Research in African Literatures 31, no. 4 (2000): 97–103. http://dx.doi.org/10.1353/ral.2000.0116.

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16

Zilivinskaya, E. D. "Middle east architectural traditions in golden horde mansion construction." Archaeology, Ethnology and Anthropology of Eurasia 39, no. 2 (June 2011): 102–12. http://dx.doi.org/10.1016/j.aeae.2011.08.010.

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17

Russell, Andrew. "Traditions in transition: Sanskritization and Yakkhafication in East Nepal." History and Anthropology 15, no. 3 (September 2004): 251–61. http://dx.doi.org/10.1080/0275720042000257458.

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18

Hatton, Michael. "Review of East Asian higher education: Traditions and transformations." Canadian Journal of Higher Education 25, no. 2 (August 31, 1995): 115–19. http://dx.doi.org/10.47678/cjhe.v25i2.183218.

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19

Pylypiuk, Oleh. "Ukraine and the East: Culturological Aspect." Journal of Vasyl Stefanyk Precarpathian National University 1, no. 4 (December 22, 2014): 93–103. http://dx.doi.org/10.15330/jpnu.1.4.93-103.

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Modern Oriental studies regard the East as the cradle of the world’s civilization, a webof unique cultural formations. Within the modern East–West paradigm, the research into thevalues of tradition should be underpinned by dominant axiological concepts in order tosystematize contemporary ideas of the world, nature, the individual and mentality. In accordancewith the central methodological principle of the research, archetypes are regarded as culturaluniversals. In the article, the typology of the cosmological and the spiritual elements (the Moonand the Word respectively) in the Oriental and Ukrainian traditions are highlighted, the emphasisbeing laid on the analysis of the semantic and thematic fields of the two archetypes

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20

Singh, Dr Oinam Ranjit, and Dr Nushar Bargayary. "Traditional Knowledge and Social Taboos of the Bodo on Birth." History Research Journal 5, no. 5 (September 27, 2019): 120–29. http://dx.doi.org/10.26643/hrj.v5i5.8052.

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The Bodo are one of the indigenous ethnos of Assam who are supposed to have been migrated from East and South East Asian regions at different periods of time in the successive waves of movements. The ancestors of the Bodo gifted rich conventional knowledge and tradition relating to the birth. The formulated traditional methods and techniques by the forefather of the Bodo are stilled initiated over centuries based on trial and error method. The rich treasure of the traditional knowledge of the Bodo on the birth is the area of the virgin for research which to be explored more and more. Every society has own customs and traditions or totem and taboo on the birth of a child. In the society of the Bodo there is well established tradition on to the birth. The present paper dealt with the Bodo who mainly concentrated in the Brahmaputra valley.

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21

Górny, Maciej. "“Dialectical Negation”: East Central European Marxist Historiography and the Problem of the Nation." East Central Europe 36, no. 2 (2009): 225–53. http://dx.doi.org/10.1163/187633009x41151.

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AbstractThe article compares Marxist histories of historiography in Poland, Czechoslovakia, and East Germany of the so called Stalinist period. In the postwar years, historiography contributed to the legitimization of Communist regimes, widely using nationalist narratives. In the 1950s and early 1960s this tendency was partly marginalized and accompanied by a critical reinterpretation of the previous historiographical traditions. Describing the latter process, the author points at the divergent geopolitical situation, the different patterns of the adoption of Marxist methodology, and the various strategies of defending the national tradition characterizing these three countries. While East Central European Marxists sometimes questioned the national historiographical traditions, quite often they simply inserted them into the Marxist vision of the past.

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22

Buijs, Cunera, and Mariane Petersen. "Festive clothing and national costumes in 20th century East Greenland." Études/Inuit/Studies 28, no. 1 (March 24, 2006): 83–107. http://dx.doi.org/10.7202/012641ar.

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Abstract This study on developments in festive clothing is based on clothing and photograph collections in museums, interviews with Tunumiit (East Greenlanders) and participant observation during several months in Kalaallit Nunaata Tunua (East Greenland) in 1997, 1998 and 2001. Festive garments for special occasions did not exist in the traditional pre-Christian culture of East Greenland. In this article we investigate what influences affected the development of special clothing for festive occasions. Changes in Kalaallit Nunaata Kitaa (West Greenland) and European influences deeply affected clothing traditions in East Greenland. In the course of this process, some Tunumiit garments came to disappear and others were re-invented and re-shaped using new materials. Preparing animal skins and sewing attire always have been a women's preserve. In the past, sewing qualities were highly valued within Inuit society. Today, sewing skills and designing clothing are paid for but they still reflect women's qualities and sealskin garments shape Kalaallit identity. The development of festive clothing and the continuity in celebrating first events and rites of passage testify to the dynamics and strength of East Greenland culture. East Greenland clothing is part of a vivid cultural tradition and is still “women's magic.”

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23

황종원. "He Lin’s Syncretism between the East and West Philosophical Traditions." Journal of Eastern Philosophy 00, no. 86 (May 2016): 199–231. http://dx.doi.org/10.17299/tsep.00.86.201605.199.

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24

McWILLIAM, ANDREW. "Harbouring Traditions in East Timor: Marginality in a Lowland Entrepôt." Modern Asian Studies 41, no. 6 (July 18, 2007): 1113–43. http://dx.doi.org/10.1017/s0026749x07002843.

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Drawing on the literature of networks and marginality, this paper explores the social history of the small trading port of Com on the northeast coast of Timor. Com's marginality, as I define it, is constituted as a remote outpost of inter-island and trans-local trade networks of the Indonesian archipelago, and reproduced in its contemporary isolation from centres of economic power and processes of the global market. The paper draws on narrative traditions and documentary evidence to chart Com's fluctuating historical fortunes and contemporary cultural practices. In the fragile post-independence environment of Timor Leste, the resident population of Com is once again looking towards a creative engagement with external others in the hope of renewed prosperity.

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25

Xia, Jingfeng. "Scholarly Communication in East and Southeast Asia: traditions and challenges." IFLA Journal 32, no. 2 (June 2006): 104–12. http://dx.doi.org/10.1177/0340035206066407.

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26

Postiglione, Gerard A. "East Asian Higher Education: Traditions and Transformations. Albert H. Yee." Comparative Education Review 40, no. 2 (May 1996): 222–25. http://dx.doi.org/10.1086/447380.

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27

Gunsema S., Mitypova. "ALEXANDER NEVSKY: DIPLOMATIC MISSION AND MODERN TRADITIONS OF CHURCH DIPLOMACY." Human research of Inner Asia 2 (2021): 39–44. http://dx.doi.org/10.18101/2305-753x-2021-2-39-44.

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The article considers modern traditions of Church’s diplomatic activity in the context of the topic “Alexander Nevsky: West and East, the Historical Memory of the Na-tion”, based on the materials of the Christmas Educational Readings — 2020, as well as on the example of the activity of Posolsk Cathedral of the Transfiguration of the Saviour on the east coast of Baikal, and the pages of Orthodoxy in Mongolia “Unen aldartnay sha-zhan” in the Buryat-Mongolian area of our time.

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28

Burdo, N. B. "EAST TRYPILLIA AND WEST TRYPILLIA CULTURES: MYTH OR REALITY?" Archaeology and Early History of Ukraine 39, no. 2 (September 30, 2021): 350–59. http://dx.doi.org/10.37445/adiu.2021.02.23.

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Problems of culturogenesis and structure of the cultural complex of Trypillia-Сucuteni become relevant in the last decades of the XXth century. The emergence of new sources and methods encourages researchers to understand the phenomenon of Trypillia-Сucuteni on a new level. There is a noticeable tendency to single out individual archaeological cultures instead of structural subdivisions of the cultural community at the turn of the XX—XXIth centuries. The binary scheme of the division of the Trypillia culture into the «East Trypillia» and «West Trypillia» cultures became popular in the national Trypillia studies. However, such an «innovation» is not sufficiently substantiated both at the level of methodological principles and analysis of specific materials. Elucidation of the real structure of the cultural complex of Trypillia-Сucuteni shows its versatility and proves the artificiality of its division into two archaeological cultures, which is proposed by O. V. Tsvek and S. M. Ryzhov. The division of the Trypillia-Сucuteni cultural complex into separate archeological cultures (two or more) is impossible until its final stage CII, because almost all its structural units are selected on the basis of ceramic traditions, and the other parameters (character of house-building, tools producing, sacred tradition) are more or less the same. All structural units combine a genetic link with the Precucuteni-Trypillya A times, which demonstrates all the features of the Trypillia-Сucuteni cultural complex as a whole, with the exception of ceramic traditions. These traditions are the most dynamic, act as an indicator of the cultural identity of certain groups of the population and reflect the structure of the cultural complex. The structure of the cultural complex Trypillia-Сucuteni is a spatio-temporal continuum, its complexity is due to dynamic and multifaceted processes of internal transformations of individual units of the structure, the interaction of traditions and innovations, constant contacts between them, the movement of specific groups, their interaction with surrounding cultural complexes. The binary concept of the «East Trypillia» and the «West Trypillia» cultures, which became too popular today, is an artificial construction and does not reflect the real structure of Trypillia Culture.

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29

Argudiaeva, Yu V. "DAILY AND CEREMONIAL FOOD AND BEVERAGES OF RUSSIAN OLD BELIEVERS IN THE FAR EAST." Humanities And Social Studies In The Far East 17, no. 2 (2020): 11–17. http://dx.doi.org/10.31079/1992-2868-2020-17-2-11-17.

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The article considers the traditions in nutrition of Russian Old Believers of the Far East in everyday life, calendar rites, life cycle rites and the role of religion in these processes. The methods of preparing traditional Russian dishes from vegetable, grain and livestock farming, hunting and fishing are analyzed. The important role of the far Eastern natural environment in creating a diverse table for Russian old believers is noted. The article covers the issues of cross-cultural communication of the Far Eastern Old Believers, indigenous and newcomer East Slavic and East Asian peoples.

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30

Glock, Albert E. "Tradition and Change in Two Archaeologies." American Antiquity 50, no. 2 (April 1985): 464–77. http://dx.doi.org/10.2307/280504.

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The Middle East has had considerable experience ingesting western cultural influence. The Hellenism of Alexander (fourth century B.C.) slowly metamorphosed into the Byzantinism of Justinian (seventh century A.D.). Two conclusions are suggested. Western cultural seed on eastern soil matures slowly and best in selected locations, and eventually a distinctive new style emerges, accommodating the needs and incorporating the traditions of the Middle East.

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31

Gura, Aleksandr. "Wedding Ceremony of Prekmurje Slovenes in the General Slavic Background. 2. Characters and Ritual Attributes." Slavic World in the Third Millennium 14, no. 1-2 (2019): 140–58. http://dx.doi.org/10.31168/2412-6446.2019.14.1-2.9.

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Firstly, the Prekmurje wedding rite shows close cultural and linguistic connections of this Slavic region with the neighbouring Croatian and, to a lesser extent, with other South Slavic ones. And the further east in this area, the lower the degree of the convergence. Secondly, there are even closer and more distinct connections with the traditional culture of Slovakia and partly of Moravia. These parallels are not limited to the south-eastern regions of Slovakia closest to Slovenia, but also extend further in the north and east division by the Slovak Carpathian region and Western Ukraine. Separate, sometimes even more geographically distant correspondences, mostly sporadic, single or point-like, link the marginal Slovenian tradition of Prekmurje with some other archaic marginal or enclavian Slavic traditions – Sorbian, Slovincian-Kashubian, Burgenland Croatian, Southern Bulgarian (Rhodopian, Thracian), Northern Russian.

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32

Webster, Jamie Lynn. "The Budapest Ensemble's Csárdás! Tango of the East: Representational Mirrors of Traditional Music and Dance in a Postsocialist, Postmodern Landscape." Congress on Research in Dance Conference Proceedings 39, S1 (2007): 219–24. http://dx.doi.org/10.1017/s2049125500000364.

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This paper explores performance choices made by choreographer Zoltán Zsuráfsky for the ethnic music and dance production, Csárdás! Tango of the East for American tours in 2000 and 2005. Unlike older socialist models that elevated nationalism through homogenized choreography, Zsuráfsky's Csárdás! celebrates interethnic traditions, alternatives to traditional gender roles, and individual expression. These choices elevate regional traditions and maintain stylistic specificity and performer creativity but subdue elements of nationalism, gender inequality, and top-down ensemble hierarchy.

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Ngongo, Yohanis, and Magdalena Ngongo. "Marapu and Farming: How Tourism Shape Rural Development and Ancient Tradition of Sumba Indigenous Community – Indonesia." E3S Web of Conferences 316 (2021): 04004. http://dx.doi.org/10.1051/e3sconf/202131604004.

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Tourism National Product during 2016 – 2017. Tourism development has extended beyond “Bali” Island in Eastern Indonesia in recent years. One of the famous and well-known tourism destinations in Eastern Indonesia is located in Sumba Island. This Island settled Indigenous communities practice Marapu belief system that closed related to the traditional practicing farming that attract Tourism. The paper explores Marapu and farming traditions and how recent Tourism promotions of Sumba Island have shaped rural development and ancient traditions. Data for this study were gathered as part of the first Author study on Farming System Research in Sumba Island, East Nusa Tenggara (ENT) province in last 10 years. The study showed that Marapu tradition is still practiced for local communities, however they have been able to incorporate some crops into traditional farming system for the market demand. The paper highlight that mixed-cropping system and diversity of food commodities keeps practiced by local communities of Sumba Island in order to minimize risk in fragile ecosystem. Strategy for Tourism development in Sumba Island should strengthen the local traditions/culture particularly in farming and in the same time protecting local resources/environment.

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34

Goulet, T. Nicole. "Pedagogical Issues of Teaching "Eastern" and "Western" Traditions." Bulletin for the Study of Religion 44, no. 2 (July 14, 2015): 11–14. http://dx.doi.org/10.1558/bsor.v44i2.26105.

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Rather than doing away with the categories of "East" and "West," this article draws attention to and problematizes these classifications as constructed notions of space that are always changing. Theoretical models such as Orientalism and neo-Orientalism help us to critically evaluate these categories and thus make them useful in the classroom.

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35

Ludewig, Alexandra. "Screening the East, Probing the Past: The Baltic Sea in Contemporary German Cinema." German Politics and Society 22, no. 2 (June 1, 2004): 27–48. http://dx.doi.org/10.3167/104503004782353276.

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Since the fall of the Berlin Wall, unification, and the subsequent reinventionof the nation, German filmmakers have revisited theircountry’s cinematic traditions with a view to placing themselves creativelyin the tradition of its intellectual and artistic heritage. One ofthe legacies that has served as a point of a new departure has beenthe Heimatfilm, or homeland film. As a genre it is renowned for itsrestorative stance, as it often features dialect and the renunciation ofcurrent topicality, advocates traditional gender roles, has antimodernovertones of rural, pastoral, often alpine, images, and expressesa longing for premodern times, for “the good old days” that supposedlystill exist away from the urban centres. The Nazis used Heimatfilms in an effort “to idealize ‘Bauerntum’ as the site of desirable traditionsand stereotyped the foreign (most often the urban) as thebreeding ground for moral decay.”

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Caban, Peter. "The Status of the Liturgy in the Christian East and Liturgical Differentiations." Ruch Biblijny i Liturgiczny 70, no. 1 (March 31, 2017): 69. http://dx.doi.org/10.21906/rbl.231.

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These types of liturgies and liturgical rites show us the richness that is present in the Christian East and West. They are the liturgical traditions of the Church, which preserves the continuity of the Christian liturgical tradition from the perspective of historical context in the environment where Christians live. Despite the glory of Constantinople, the Eastern Churches have preserved their own liturgies and rites. Although they are in smaller number, they are nonetheless still preserved in the liturgy despite circumstances hostile to Christianity and the influence of Islam. Local traditions in the West were gradually vanishing and the Roman liturgy had to confront life in Gallia. The celebration of the liturgy in the West according to the Roman model in the city of Rome and in areas under the jurisdiction of the Bishop of Roman was preserved in the Latin Church until the beginning of the eighth century. Then there came a very important breaking point when the focus of the cultural-political and Church life was moved from the Mediterranean area into the German and especially Frankish areas north of Alps. This led to the enormous spread of the influence of Roman liturgy, but, on the other hand, the Roman liturgy was merged with non-Roman liturgical traditions. This was the period of Christian Middle Ages.

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James, Robert. "The Travels of St. Thomas in the East and the Migration of His Name." E-Theologos. Theological revue of Greek Catholic Theological Faculty 2, no. 2 (January 1, 2011): 133–43. http://dx.doi.org/10.2478/v10154-011-0013-2.

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The Travels of St. Thomas in the East and the Migration of His NameThis paper explores the two competing traditions about St. Thomas' journeys. In the first tradition, he travels to the north of India whereas in the second he travels to the south. Despite the fact that Christians in the south of India hold him to have been their founding father, the proposal made by this paper is that he actually travelled to the north of India and thereafter into the Parthian Empire, never travelling to southern India. Nevertheless, this paper suggests that very soon after Thomas travelled north, others whom he had converted travelled south and that their traditions with their remembrances of their founder are the ones that now persist in the south.

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Carr, Anne. "Merton's East-West Reflections." Horizons 21, no. 2 (1994): 239–52. http://dx.doi.org/10.1017/s0360966900028498.

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AbstractWhile the writings of Thomas Merton sustain their popularity twenty-five years after his untimely death, his later reflections on Eastern religions have led some to believe he was no longer really a Christian in his last years. This article places the question within the current discussion of Christianity and other religions and then argues for the centrality of Merton's Christianity in his appropriation of other traditions of transformation. It does this by underscoring his focus on experience rather than doctrine and suggesting the abiding Christian center of that appropriation.

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Löhnig, Martin. "Breaking with bourgeois rules and traditions." Tijdschrift voor rechtsgeschiedenis 83, no. 3-4 (December 10, 2015): 487–513. http://dx.doi.org/10.1163/15718190-08334p07.

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When World War II ended in 1945, the plan was to build a society in the Soviet occupation zone and, later on, in the German Democratic Republic, which would break with the previously dominant bourgeois rules and traditions. Marriage and the family were utilized to achieve this goal. As the marriage law in force was the same in all parts of Germany between 1938 and 1955, this development has to be illustrated by analyzing the divorce files of the East German courts of Dresden and Leipzig in the late 1940s. By reviewing these documents, one cannot only reveal political and economic influences, but also discover the new household and family models of a socialist society.

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Jackowicz, Steve. "Self-Orientalization in the East Asian Medical Community." International Journal on Engineering, Science and Technology 2, no. 2 (April 23, 2021): 34–40. http://dx.doi.org/10.46328/ijonest.37.

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Traditional medical practices have yielded to modern Western Allopathic Medicine in much of the world. However, Traditional East Asian Medicine (aka Traditional Chinese Medicine) which includes Acupuncture, Asian Herbalism, Asian Bodywork, and Meditative Breathing Practices (Taijiquan / Qigong) has grown in popularity around the world. In the United States, Traditional East Asian Medicine has entered mainstream culture, becoming licensed as a type of healthcare service. The development of this type of medicine in the United States began in the late nineteenth century with Asian immigration, but in the latter part of the twentieth century grew from a localized ethnic enclave based cultural practice into a larger social phenomenon reactive to socio cultural dynamics in the medical industrial complex. However, intrinsic in this rise and integration with majority culture has been the inculcation of Orientalized attitudinal poles that rely on stereotypical, trivialized, and racist interpretations of the very traditions that they seem to embrace. This paper examines the aspect of this Orientalizing process in the East Asian Medical community in the United States among immigrants, second generation, and non-Asian students and practitioners.

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Ivanovna Nekhvyadovich, Larisa, Shakhizada Sainbekovna Turganbayeva, Lyazzat Tuleuvna Nurkusheva, Irina Valeryevna Chernyaeva, and Erkezhan Omirhanovna Omarova. "ARTISTIC TRADITIONS OF THE EAST AND WEST IN CONTEMPORARY KAZAKH DESIGN." Humanities & Social Sciences Reviews 7, no. 6 (December 18, 2019): 762–66. http://dx.doi.org/10.18510/hssr.2019.76115.

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Purpose of the study: The purpose of the article is to determine the degree of interaction of the eastern and western art schools in the practice of Kazakh design and to identify their role in the formation and development of design in Kazakhstan. Methodology: The study is based on a complex methodology determined by an interdisciplinary approach involving the use of the methods of historicism, systematization, stylistic analysis, and comparative analysis. The methodology was based on research concepts of T. Stepanskaya, R. Yergaliyeva, E. Balabekov, B. Amanov, A. Mukhambetova. Main Findings: Based on the studied sources, the authors can draw the following conclusions: 1) The interaction of artistic traditions of the East and West is due to the fundamental unity of the human race, ensuring the permeability of cultural boundaries; 2) The diversity of creative individuality, originality of modern approaches combined with the achievements of traditional culture are the distinguishing features of the professional values of contemporary Kazakh design. Applications of this study: Thus, the scientific and practical significance of the study consists in the fact that: - the results can be the basis for the development of lecture courses in the framework of educational programs of higher education institutions for the specialty “Design”; - the conclusions can serve as an impulse for creative development in the modern practice of transmitting national traditions in design. Novelty/Originality of this study: The originality of the research is associated with the identification of trends and prospects for the development of fashion, advertising, interior, and environmental design in the modern cultural environment of Kazakhstan, as well as the establishment of the importance of spiritual and aesthetic foundations of color scheme in the disclosure of the figurative components of design projects. The novelty of the research consists in determining the influence of the traditional color scheme of Kazakh decorative and applied arts on the shaping and color scheme in the products of modern design, many of which are the main bearers of the regional ethno-semantics.

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Ivanova, O. M., E. A. Guriev, L. M. Bilalova, and I. S. Gareev. "Socio – cultural existence of modern East Mary subethnos." Revista Amazonia Investiga 9, no. 28 (February 21, 2020): 311–19. http://dx.doi.org/10.34069/ai/2020.28.04.35.

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The article deals with the history, traditions and way of life of sub-ethnic group of the Finno-Ugric tribes –the Eastern Maris, who are considered the "last pagans of Europe". Using specific ethnographic material, scientific and popular-scientific works, the authors showed the unique culture of the Eastern Maris sub-ethnos, pagan beliefs, preserved to date and reflecting people’s social existence, beauty of the traditions and essential national characteristics. The authors draw a conclusion that the Eastern Maris present an independent sub-ethnos tending to self-reproduction. Being amidst the powerful Slavic and Turkic civilizations, the Eastern Marian sub ethnos managed to maintain its national self-identity with some borrowings from neighboring cultures.

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Kulik, Alexander. "On Traditions Shared by Rabbinic Literature and Slavonic Pseudepigrapha." Journal for the Study of the Pseudepigrapha 28, no. 1 (September 2018): 45–67. http://dx.doi.org/10.1177/0951820718805637.

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This article presents motifs shared exclusively by Slavonic minor pseudepigrapha and early rabbinic writings. It is suggested that these cases bear evidence of common early Jewish sources behind both rabbinic and East Christian traditions. This, it is argued, enables a much earlier dating of these rabbinic traditions (otherwise being dated to the period from the third to the twelfth centuries).

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Bruckmayr, Philipp. "Shi‘ism in South East Asia." American Journal of Islam and Society 34, no. 2 (April 1, 2017): 110–14. http://dx.doi.org/10.35632/ajis.v34i2.778.

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Although Southeast Asian Muslims are overwhelmingly Sunni, alleged historicalShi‘i influences have been a recurring feature in academic debates onthe region’s Islamization, the content of local traditional literatures, and certaincontemporary manifestations of religiosity. Moreover, the emergence of localShi‘i communities from the 1950s onward has been frequently noted but rarelystudied. This collection of path-breaking research seeks to help fill this gap inthe literature.Unfortunately, the book’s catchy title may initially obscure its outstandingtheoretical and thematic depth, for most of the chapters are about Alidpiety and devotion to the Prophet’s household as found in different Sunnitraditions. By highlighting the pervasiveness of the latter in other regionsof the Muslim world, the editors’ introduction represents a major reconsiderationof such commonly found earlier notions as “Shi‘itic elements,”“crypto-Shi‘ism,” and “de-Shi‘itization.” Many of the papers show that itwould be misleading to equate local literary and other traditions of Alid pietywith Shi‘i influence. Those that deal with actual contemporary Shi‘i sectarianconstructions in the region are highly suggestive of the different mechanismsbehind Shi‘ism’s global expansion in the modern era, thereby contributingto a growing body of research on present-day Shi‘ism beyond the Arab-Iranianworld.

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Соболевская, Светлана, and Svetlana Sobolevskaya. "Monuments of Ufa: East and West combination." Service & Tourism: Current Challenges 7, no. 4 (December 24, 2013): 38–43. http://dx.doi.org/10.12737/1869.

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Monuments of Ufa traditionally combining cultural traditions of West and East are considered in the article. Author consistently reveals specifics of sculptural compositions made in different periods of time and outlines theirs symbolics and signifi cance in the system of urban area.

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Vo, Timothea, and Manisha Desai. "Immigrant Southeast and East Asian mothers’ transnational postpartum cultural practices: A meta-ethnography." Women's Health 17 (January 2021): 174550652110606. http://dx.doi.org/10.1177/17455065211060640.

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Objective: Southeast and East Asian mothers experience the postpartum period differently than that of the general population. Despite the documented difference, there is limited representation of postpartum cultural practices in nursing and midwifery research. The purpose of this meta-ethnography is to synthesize qualitative findings from studies that examined postpartum cultural practices of Southeast and East Asian mothers globally to ensure better maternal health outcomes. Methods: Noblit and Hare’s seven-step meta-ethnographic approach was used. We analyzed constructs, concepts, themes, and metaphors using Krippendorff’s content analysis. The guidelines for preferred reporting the synthesis of qualitative research were adhered to enhancing transparency (Preferred Reporting Items for Systematic Reviews and Meta-Analyses). Results: The collaborative search process in the following databases, PsycINFO, CINAHL, and Scopus, resulted in eight high quality research studies published between January 2017 and February 2020. Five studies discussed postpartum traditions of immigrant mothers ( n = 67) living in North America ( n = 67), while three studies explored that of mothers living in Southeast and East Asian. Mothers ( n = 132) from China, Hong Kong, Taiwan, Korea, Vietnam, and Hmong participated. Findings: Three themes emerged: (1) importance of maintaining postpartum cultural practices; (2) barriers of “doing-the-month”; and (3) modification: practicality over tradition. Although participants recognized value in postpartum traditions, the lack of social support deterred more immigrant than non-immigrant Southeast and East Asian mothers from “doing-the-month.” Due to the influence of western medicine, clinicians’ postpartum care suggestions, and use of modern technology (e.g., Internet), Southeast and East Asian mothers had informed choices to adapt, modify, or “break with tradition.” Conclusion: Similarities and differences existed in how each Southeast and East Asian mother accepted and engaged with postpartum cultural practices, a process which aligned with one’s definition of health. Maternity care providers should further elicit Southeast and East Asian mothers’ needs based on individualized assessments beginning in prenatal care with emphasis on social support for mothers who have recently immigrated and given birth in their adopted countries.

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Andreev, Aleksandr, and Hieromonk Dalmat (Yudin). "Kata Stichon Hymnography in the East Slavic Tradition." Religions 13, no. 1 (December 31, 2021): 40. http://dx.doi.org/10.3390/rel13010040.

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The kata stichon hymns are a peculiar genre of hymnography occurring as part of nocturnal prayer in early sources for the Byzantine Liturgy of the Hours. The use of these hymns in traditions on the Byzantine periphery remains in need of study. In this paper, the authors identify kata stichon hymns translated into Church Slavonic found in early East Slavic Horologia as well as in later Slavonic collections of private prayer used in Russia up to the 17th century. The authors also identify hymns with no known Greek analogs, as well as hymns reflecting the kata stichon genre composed in Church Slavonic. The liturgical function of these hymns is studied and hypotheses are proposed for their origin and continued popularity in Russian nocturnal worship and private cell prayer.

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Kiel, Yishai. "Penitential Theology in East Late Antiquity: Talmudic, Zoroastrian, and East Christian Reflections." Journal for the Study of Judaism 45, no. 4-5 (September 23, 2014): 551–83. http://dx.doi.org/10.1163/15700631-12340062.

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The study attempts to situate the Talmudic theological discussion of repentance—particularly in its Babylonian representations—within the context of Zoroastrian and East Christian traditions. In this regard, the study seeks to provide a cultural framework, in light of which the Talmudic theology of repentance can be seen in the broader context of the penitential discourses that pervaded the cultures of East Late Antiquity. The study focuses on two issues in particular, which underscore the congruent theological engagement of the rabbis and their East Christian and Zoroastrian interlocutors in penitential theology: 1) the relative status of the penitent as opposed to the perfectly righteous. 2) The relative roles of psychological repentance and objective measures of penance and expiation in the process.

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Mosterín, Jesús. "Scholars East and West." European Review 24, no. 2 (April 18, 2016): 325–34. http://dx.doi.org/10.1017/s1062798715000666.

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The great contribution of China to politics was the development of a bureaucratic, meritocratic civil service, based on mastery of a well-defined canon of scholarship. Civil servants were scholars. Already under the Han dynasty, Confucianism (the Rújiā or school of the scholars) was made the official ideology of the State and the basis of the competitive examination system. Europe was less advanced in political organization than China. Rulers and their courts relied on family ties and brute force. The only working bureaucracy belonged to the Catholic Church. This paper follows the parallel development of both the Western and the Chinese traditions and emphasizes their points of intersection, such as the Jesuit missions to China in the 16th and 17th centuries and the visits of Bertrand Russell and John Dewey around 1920.

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Shim, Seungwoo, Junho Ji, Sung-goo Han, and Kyujin Ham. "A Consilient Approach to Civic Education In East and West Philosophical Traditions." Korea Educational Review 23, no. 1 (March 30, 2017): 139–63. http://dx.doi.org/10.29318/ker.23.1.6.

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