Jewish Business, Polish Nationalism, and Art Collecting in Habsburg L’viv: Naftuła and Michał Toepfer

Slow modulation of interannual variability and its relationship to El Niño–Southern Oscillation (ENSO) is investigated for the period of 1870–2007 using shipboard surface meteorological observations along a frequently traveled track across the north Indian Ocean (NIO; from the Gulf of Aden through Malacca Strait) and the South China Sea (to Luzon Strait). During the decades in the late nineteenth–early twentieth century and in the late twentieth century, the El Niño–induced NIO warming persists longer than during the 1910s–mid-1970s, well into the summer following the peak of El Niño. During the epochs of the prolonged NIO warming, rainfall drops and sea level pressure rises over the tropical northwest Pacific in summer following El Niño. Conversely, during the period when the NIO warming dissipates earlier, these atmospheric anomalies are not well developed. This supports the Indian Ocean capacitor concept as a mechanism prolonging El Niño influence into summer through the persistent Indian Ocean warming after El Niño itself has dissipated. The above centennial modulation of ENSO teleconnection to the Indo–northwest Pacific region is reproduced in an atmospheric general circulation model forced by observed SST. The modulation is correlated not with the Pacific decadal oscillation but rather with the ENSO variance itself. When ENSO is strong, its effect in the Indo–northwest Pacific strengthens and vice versa. The fact that enhanced ENSO teleconnections occurred 100 years ago during the late nineteenth–early twentieth century indicates that the recent strengthening of the ENSO correlation over the Indo–western Pacific may not entirely be due to global warming but reflect natural variability.

: In October-November 1993, a Phase I survey of 133.6 ha (330.2 acres) in 11 scheduled rehabilitation areas on Fort Knox, Hardin and Meade Counties, Kentucky, revisited 15Md143, 15Md154, 15Md163, and 15Md175, and recorded 15Hd482-15Hd487, 15Md336-15Md342, and five isolated finds (IFs). 15Hd17 could not be relocated. Cemetery #37 lies partially in one project area. Cemeteries usually are not eligible for the National Register, but must be protected under KRS 72.020. 15Hd482-15Hd485, 15Md175, 15Md338, and 15Md340 are lithic scatters (15Md340, Middle Archaic; the rest, indeterminate). 15Hd487, 15Md143, 15Md154, 15Md163, 15Md336, 15Md341, and 15Hd342 have prehistoric (15Md336, Middle Archaic; the rest, indeterminate) and historic (15Hd342, mid nineteenth-early twentieth century; the rest, late nineteenth-early twentieth century) components. 15Hd337 is a late nineteenth-early twentieth century farmstead. 15Hd482-15Hd485, 15Md143, 15Md154, 15Md163, 15Md175, 15Md336-15Md338, 15Md340-15Md342, and the IFs are not eligible for the National Register, and no additional investigations are recommended. 15Hd486, an Early-Middle and Late Archaic open habitation site, is potentially eligible for the National Register, and combined Phase III/III testing and mitigation is recommended. 15Md339 is of indeterminate pre-historic affiliation, and is mostly buried. It is potentially eligible for the National Register, and deep testing is recommended.

Bu makalede geç Osmanlı tıp ve öğüt kitaplarının kısırlık ya da istendiği halde çocuk sahibi olamama sorununa yaklaşımı incelenmektedir. Kısırlık ve tedavisi üzerine yapılan tartışmalar on dokuzuncu yüzyıl boyunca yürütülen nüfus artışını sağlamaya yönelik politikaların bir uzantısı olarak düşünülmelidir. Bu dönemde Osmanlı matbuat kültürünün önemli bir türü olan öğüt kitaplarında üretilen söylemler ve fikirler aracılığıyla özelde kısırlık genel olarak da nüfus politikalarının toplumsallaşmasını ve daha geniş kitlelerin gözünde görünürlük hale gelmesini sağlamıştır. Bu çalışmada, Osmanlı tıp doktorları ve aydınlarının doğum ve doğurmayı neredeyse insanî ve millî bir vazife gibi tanımladığı ve kısırlık ve tedavisini de böylesi bir çerçeveye oturttuğu gösterilmeye çalışılacaktır. Bu doğrultuda bu çalışmada kısırlığın sadece bedensel ya da tıbbî bir sorun olmayıp aynı zamanda toplumsal ve politik bir mesele olarak kavranabileceği ileri sürülmektedir. Yukarıda da belirtildiği gibi nüfus ve doğum politikaları aslında daha makro düzeydeki politik görüşlerin dile getirildiği, kendilerini ifşa ettiği bir alandır. Osmanlı tıp doktorları ve aydınları, nüfus artışını önlerine bir politik hedef olarak koyarken nüfusu geniş anlamıyla ele almış ve nüfusu salt sayılardan ibaret değil, toplum ve gelecek tahayyülleriyle ilişkili bir mesele olarak kavramışlardır. Bu çalışma, popüler tıp kitaplarında ve öğüt kitaplarını incelemek suretiyle geç Osmanlı matbuat kültüründe kısırlığın, tıbbî, ahlakî ve sosyal boyutlarını incelemektedir

12. Sufi Ritual Practice among the Barkatiyya Sayyids of U.P.: Nuri Miyan’s Life and ‘Urs, Late Nineteenth–Early Twentieth Centuries

Reviewed by: Koreiskii etiket: opyt’etnograficheskogo issledovaniia (Korean etiquette: an ethnographic study) by Denis A. Samsonov V. Ivanov Konstantin, Ph.D. Candidate Koreiskii etiket: opyt’etnograficheskogo issledovaniia (Korean etiquette: an ethnographic study) by Denis A. Samsonov. St. Petersburg: Nauka, 2013. 144pp. This work is devoted to one of the key themes of Korean studies: Korean traditional etiquette. Neo-Confucianism placed particular importance on rules of ritual and ceremony, the observance of which was a key to social harmony. This work is notable because it examines a number of elements of traditional Korean culture from the perspective of Russian researchers. This study focuses on the most common forms of ritual and etiquette behavior among Koreans. Furthermore, the author shows the relationship of such behavior to the traditional worldview and religious beliefs of Koreans. In [End Page 399] this work the author consistently considers the relational and behavioral aspects of the traditional Korean family, analyzes the etiquette of life cycle rituals, elements of Korea’s traditional costumes, as well as some important kinesic aspects of communication (i.e. body language such as facial expressions and gestures) in contemporary Korean society (kinesics denotes non-verbal behavior related to movement, either by some part of the body or the body as a whole). This work is based on three main sources: 1) the notes and papers of Russian travelers in Korea in the late nineteenth–early twentieth centuries; 2) the works of Russian and Soviet researchers dedicated to the study of the traditions of Far Eastern peoples (especially Koreans and Chinese); and 3) the works of contemporary Korean scientists dedicated to the study of traditional Korean etiquette and its role in modern Korean life. The first group of sources deserves further comment. Despite the fact that Russian travelers in Korea were not professional orientalists, their high level of education and observation skills allowed them to describe in detail images of Korea during a period of tremendous change (1880s–1900s). Samsonov’s work takes into account the experiences of famous Russian and Soviet era Korea specialists: Zharylgasinova, Ionova, Kurbanov, Atknine, and Lankov, among others. It should be added here that the author defended his thesis on the topic “Ethnic stereotypes of Korean behavior” in 2007. As far as I know, Samsonov did not conduct field ethnographic research in Korea, so he had to rely on the works of contemporary Korean social scientists to create a full picture of his subject. Samsonov notes that among his sources, the research of Korean social scientist Yi Kwanggyu 李光奎 played an important role in his study of Korean family etiquette. Because the studies of Yi Kwanggyu were undertaken from the 1950s to the 1970s, though this was a period when the Korean countryside was undergoing great change, they captured aspects of Korea’s traditional lifestyle. Part one, “The Korean system of kinship and family etiquette,” is dedicated to an examination of the traditional Korean kinship system and its role in the formation of social relationships and Korean family etiquette. The author examines in considerable detail the system of kinship relationships and the nomenclature of relatives in Korea (a subject that is rather complicated for unskilled Western readers). It should be noted that the explanations of the author are quite easy to understand. In the second chapter of the first part, the author gives a description of traditional Korean family etiquette. Also, he considers the roles of husband and wife and the relationship between father and son. Part two, “The etiquette of life cycle observances,” consists of three chapters. [End Page 400] The first chapter is devoted to the rituals associated with childbearing, childbirth, and the tol chanch’i ceremony. The second chapter focuses on the ceremonies associated with the coming-of-age of young Koreans, such as the kwallye 冠禮 (the coming-of-age ceremony for a young man) or kyerye 筓禮 (a similar ceremony for girls). Further, the author examines the complex of rituals that form the wedding ceremony, or hollye 婚礼. Finally, the third charter of part two is devoted to the sixtieth anniversary ceremony, or hwangap 還甲 (also known as hoegap 回甲), funeral and mourning rites, or sangnye 喪禮, and ancestor worship ceremonies, or cherye 祭禮. In addition, part two includes photographs of various...

This article analyses the construction and circulation of representations of Portuguese mainland railways by photography in the illustrated press in the late nineteenth and early twentieth centuries before World War I. The analysis uses a methodology combining semiotics with discourse analysis in journalism, which is applied to a sample of 406 photographs published in Portuguese magazines between 1872 and 1914. This study shows how these photographs created a new railway landscape, different from that fabricated previously by photographic albums (republished in the press as woodcuts), where human agents were more present, the utilisation of railways is underscored and dire aspects of the circulation of trains (namely train accidents) are more visible. This article contributes to the field of transport history with a perspective from visual culture and to the debate about the use of photography in historical research, as a reliable primary source, much more than a mere illustrative support.

Reviewed by: Questioning Modernity in Indonesia and Malaysia ed. by Wendy Mee and Joel S. Kahn Anton O. Zakharov Questioning Modernity in Indonesia and Malaysia Wendy Mee and Joel S. Kahn (eds) Singapore: NUS Press in association with Kyoto University Press, 2012. vi, 257 pp. Kyoto CDEAS series on Asian studies, 5. ISBN 978-9971-69-563-7 (paperback) The contemporary world faces many challenges, both conceptual and empirical. Modernity has been disputed or seriously questioned. Postmodernist rhetoric claims modernity to be rather outdated despite the fact that to be modern simply means to be contemporary, to be here-and-now; therefore postmodern is modern, too. The book edited by Wendy Mee and Joel S. Kahn offers a good overview of current trends in treating questions and/or controversies of modernity in Malaysia and Indonesia. In the Introduction, Mee and Kahn offer to release modernity from its Western conceptual framework and to treat it as culturally grounded discursive stories of ‘self-designated moderns … about themselves and their societies’ (p. 7). Mee and Kahn also criticize a conceptual link between modernity and cultural traits of Western origin, capitalism, secularization, instrumental rationality, individualization, and monetarization of values among them. The anthropologists argue that modernity in no way means Westernization, and accept Bruno Latour’s famous idea (We Have Never Been Modern, 1993) that even the West has ‘never been modern’ (p. 7), preserving ‘pre-modern’ traditions and practices in its cultural, social, political and even economic spheres. The book comprises three main parts: ‘Transnational and Border-zone Modernities’, ‘Nation-states and Citizenships’, and ‘Cultural and Moral Orientations’. The last part completely focuses on Malaysia, whereas the two earlier parts balance between Indonesian and Malaysian studies. (For criticism of the [End Page 157] predominance of Malaysian case-studies in the book see the review by Jennifer Yang Hui; taking a contrary stance, Kewin W. Fogg praises such a structure because ‘Malaysia especially is a paragon for a state project promoting ‘Islamic modernity’. The first part opens with Kahn’s chapter ‘Islam and Capitalism in the Frontiers and Borderlands of the Modern Malay World’, where he develops his theory of Other Malays: Nationalism and Cosmopolitanism in the Modern Malay World (Singapore University Press, 2006). Kahn shows a significant role played by Muslim entrepreneurs in modernizing economic developments on the fringes of the centre-oriented states at least since the 1870s. He reformulates Max Weber’s idea of the strong psychological connection between the growth of capitalism and religion in the way that, despite Weber’s thesis of inextricable ties between capitalism and Protestant ideology, the capitalist developments may be shaped and strengthened by Islamic imaginaries whereas Islam has played ‘an important role in shaping patterns of economic practice’ (p. 43). But Kahn also stresses that ‘it would … be a mistake to speak of a Southeast Asian version of Islamic capitalism’ because the ‘Islamic institutional framework is absent’ there (p. 43). In the chapter ‘Malay Social Imaginaries: Nation-state and Other Collective Identities in Indonesia’, Kenneth Young has shown that in the late nineteenth–early twentieth century there were several ‘imagined communities’ among the Malays and in the Malay World, namely rising secular nationalisms and the notion of an all-Muslim community, or ummah (watan java in Indonesian). These imagined communities, which Young follows Taylor in calling ‘social imaginaries’, were essentially modern. They shared anti-colonialist and anti-imperialist ideas but differed in their orientations and world-views. Secular nationalism in British Malaya focused on, and struggled for, the rights and privileges of the Malays as true native inhabitants of the Malay Peninsula. Secular nationalism in insular Southeast Asia, in the Netherland Indies, aimed to find and/or establish the unity of extremely diverse island populations. The unifying foundation lay in the common Malay language which had long been a lingua franca for merchants, sailors and pilgrims throughout the Indonesian/Malay archipelago; Malay became the basis of the official Indonesian language (Bahasa Indonesia). Sukarno’s five principles (Pancasila) also contributed to unifying nation building. The Indonesian secular nationalist discourse was also influenced by the perception of the local Chinese as ‘outsiders/outlanders’ despite the fact that these people spoke only a Malay/Indonesian language and...

East Asian Uses of Indian Epic Literature: Refractions of the Mahabharata in Japan and China, Late Nineteenth–Early Twentieth Century

Christian and anti-Christian ideas played a major role in the formation of modern Japanese national ideology. This article focuses on the construction of a sectarian history of the Tokugawa state as one part of the anti-Christian ideological writing of late nineteenth early twentieth century Japan. Academic and semi-academic writing on history and philosophy at this time was intimately connected with the major political debates which accompanied the introduction of the Imperial Constitution and the Imperial Rescript on Education. This article argues that these debates in many ways determined how these markers of state ideology would be interpreted in the future. Focusing particularly on the works of Inoue Tetsujiro and Inoue Enryo, this article shows how centrally historical discourses of sectarianism were deployed in the debates of the Meiji period, and how the historical, political and philosophical writings of figures like Enryo and Tetsujiro were integrated-both with each other, and with the pre-Meiji historical past.

Potential evidence of induced seismicity in north-western Algeria (late nineteenth–early twentieth century) from historical journalistic sources

If the Armenian Church of Famagusta is rightly studied by Camille Enlart in his book, L’art gothique et la Renaissance en Chypre (published in 1899), it is hardly mentioned or described in the travelogues. Deservedly, its iconography, even if very small, is of highest interest, whether it is the drawing of Edmond Duthoit (1862) or the photographs of the late nineteenth century.

Kazak nomadism and culture as they existed in the late nineteenth early twentieth centuries provides the necessary contextual references for understanding the Kazak intelligentsia's social and economic grievances and programs. Kazak national identity, both prerevolutionary and Soviet, was configured by the intelligentsia around the cultural symbols (real and imagined) of a nomadic past. Recognizing these symbols, and their functions within the nomadic society, is crucial to discerning the complex effort required by the Kazak intelligentsia to define a national identity and to disseminate their program among the Kazak population.

Russians entered Iranian military service in this period in two waves, each wave characterizing a specific period in Iranian–Russian relations. The first was subaltern in origin and came in the form of the deserters from the Russian imperial army who fled to Tabriz in the early nineteenth century and who made a significant contribution to Iranian efforts to build a modern army. The second took place in the late nineteenth–early twentieth century and consisted of representatives of the tsarist military elite, Russian Cossack officers, who came to Iran between 1879 and 1920 and formed the Iranian Cossack Brigade, and their opposites, Caucasian revolutionaries who joined the constitutional movement in order to continue their struggle against the Russian imperial regime. The article raises a series of questions, not only about the extent of Russian influence suggested by the presence of Russian soldiers, but also about its character. Why did Iran place such a high value on Russian military expertise? Who were the Russians who served in the Iranian military? How were they received in Iran? What effect did Iranian society exercise on them and to what extent did the changes transforming Russia affect the roles they played in Iran?

This article is devoted to the work of the eminent Russian legal scholar and thinker Pavel I. Novgorodtsev. This is nearly the first time that Novgorodtsev’s philosophy of law is considered as the central link in the formation of the Russian school of philosophy of law (late nineteenth–early twentieth century). The thinker’s doctrine of natural law, which closely binds law and morality, serves as the basis of his philosophical–legal conception. This article draws attention to the fact that his natural law can be considered a socio-ethical theory of law, or as social ethics. It also identifies the normative theory in Novgorodtsev’s work that the thinker considers not only within the legal field of relationships but also in the social reality of interpersonal communication. The article provides the definition of “law” as formulated by the legal scholar. Philosophical–legal discourses are also of interest: between the philosopher Vladimir S. Solovyov and the legal scholar Boris N. Chicherin and between Leon I. Petrażycki and Pavel I. Novgorodtsev, in particular, on the issues of correlating law and morality in social life. The article also provides a comparative analysis of interest in issues related to philosophy of law on the part of both Russian thinkers and Western European experts in the field of juridical sciences.

Antiquity was particularly important in the formation of the new Greek state, as its appeal had resulted in the return of Greece to the historical spotlight in Europe during the eighteenth and nineteenth centuries. In the twentieth century, the epicentre of national consciousness shifted from Athens to Thessaloniki, while the same questions regarding the state's identity in relation to its past and its European future reappeared. For Macedonia in particular, the relationship between ancient heritage and national ideology developed on two main axes: the first dealt with the glamour of the ancient kingdom of Macedonia and the emblematic personality of Alexander the Great and the second with the important Byzantine heritage. At the end of the first quarter of the twentieth century another turn in Greek history occurred, strongly influencing the national ideology. Archaeological investigations in the large centres of Ionia did not merely legitimise Greek presence but also served their debt to one of the birthplaces of Greek civilisation.