Science and Religion as Historical Traditions

The text of Joel 1:2-20 presents the reader with a unique, albeit challenging, perspective on an unprecedented disaster – a locust plague (and a subsequent drought) as the harbinger of the Yom YHWH (Day of the LORD). In his own unique way the author of Joel portrays this calamity by appealing to the ancient community’s knowledge of their professed historical (and theological) traditions. In particular, he distinctly emphasizes four of these traditions namely Creation, Exodus, Sinai, and Promised Land. Approaching the text in this manner, from the perspective of Israel’s historical traditions (and thus drawing on the work done by Gerhard von Rad), it is explained that the emphasis falls on a twofold textual focus (explicitly and implicitly): primarily on divine judgement, but conversely also on YHWH’s saving blessings.

The article examines the historical thought and tradition of oral history of the Golden Horde period, as well as traditional historiography. It analyzes the relationship, and features of the Steppe oral history and the traditions of written history, and considers the nature, specifics of formation, and continuity of the historiography of the Golden Horde (traditions of narration, writing history). The peculiarity of the formation of the Golden Horde historical tradition is determined by the study of nature and relations between the oral historical narrative tradition and the written culture in the Steppe. The history-telling and writing tradition developed in the Golden Horde state is distinguished as a synthesis of oral and written historical traditions. The works by Utemish Khadzhi and Abulgazi Bahadur Khan can be regarded as a real embodiment of the oral historical tradition, which was formed and developed in the era of the Golden Horde. The traditional historiography of the Golden Horde is also characterized by works of written culture along with samples of oral history or folklore. It is obvious that the written historical tradition of the traditional historiography of the Golden Horde was in accordance with the Turkic-Muslim written tradition that was widespread at that time but was formed mainly under the influence of the oral history tradition. It should be concluded that the specificity of the Golden Horde historiographical tradition is determined by the inclusion in the historiography of the history of individual clans, the biographies of local saints, and famous characters, which are narrated in legends. Over time, this tradition entered the Muslim picture of the world and historiography. The spread of this tradition and penetration into the consciousness of the Turkic people was facilitated by its proximity to the systems of folklore and epic genres. Features of historical reality, characteristic of the Eastern Desht-i-Kipchak of the 13th-15th centuries, are most clearly manifested in the traditional oral historiography of the Golden Horde in comparison with classical written sources. In the works of representatives of traditional historiography, along with the external content of historical reality, its internal meaning is also reflected.

Three piano pieces of Liudmila Shukailo in the context of genre paradigm

The British Scholar Journal attempts to understand the field of British history as a whole and overcome fragmentation—to find not a compromise but a new direction. If this issue is evidence, there is some reason to believe that a new approach is emerging. Historians have slowly started to move beyond the polarized fields of both traditional imperial history and post-colonialism by exploring new knowledge produced by an imperial synthesis of shared experience that has now become the heritage of a globalized world. Exploring such an imperial synthesis moves us beyond the divide between metropole and periphery, active agent and passive victim, and traditional history and post-colonialism. It enables historians to see the British Empire as a theatre where new knowledge arose from the crucible of interaction. Part of the goal of defining and discovering this synthesis of imperial knowledge requires a critical assessment of the European agency, and morality, of imperialism. To do this, we must understand the practice of history itself. The first article of this journal analyses two journals, the Journal of Imperial and Commonwealth History, and the Journal of Colonialism and Colonial History, as well as two museums, the British Empire and Commonwealth Museum in Bristol, and the International Slavery Museum in Liverpool. In this article, Angela Woollacott differentiates traditional imperial history and its emphasis on the exercise of power through economic and political levers (with its longing for lost imperial glory), from that of the postcolonial, that leads us into the broader meadows of cultural history, sexual history, and the history of race relations, to name just a few. In her article “Making Empire Visible or Making Colonialism Visible? The Struggle for the British Imperial Past,” Woollacott lays bare four central examples of these two approaches. Rather than taking us down the familiar list of scholars on each side of this divide, she displays a material analysis of this bifurcated field by excavating the ideological British Scholar Vol. I, Issue 2, 151-4, March 2009

The study of the Matthean parables can throw fresh light on the intention, purpose and genre of the Gospel as a whole. This chapter explores the seven areas, noted in the Introduction, where new approaches to the Gospel are needed. They are examined under the five headings of: 1) micro- and macro-contexts, along with the associated figurative material there; 2) their literary redaction, Gattung, Form and structure; 3) their 'history of tradition' with consideration of synchronic and diachronic parallels, and how they were used; 4) their distinctiveness in relation to the corpus of parables; and 5) their distinctiveness in relation to redaction. In the light of refinements to the study of vocabulary and style in the Synoptic Gospels, the Streeter hypothesis, although preferable to all others, lacks a suitable model by which to monitor the changes from the sources to the finished Gospels.Keywords: Gattung; Matthean parables; Streeter hypothesis; Synoptic Gospels

In the internal areas of Cilento, province of Salerno (Campania), the Cilentana, a small native goat breed population, is reared quite widespread, due to its dual-purpose attitude and to its typical productions. The extensive livestock system adopted for this breed allows the use of otherwise abandoned territories and a sustainable farming capable of ensuring high-quality levels. In addition, Cilentana goat farming represents an important source of income for the local communities and also preserves the territory itself guaranteeing the protection of biodiversity and the conservation of local activities that have a historical tradition. The aim of this study is twofold: give an overview of Cilentana breed morphological and productive traits linked to the historical and gastronomic tradition of the area and emphasize the economic role of this breed in the perspective of the ongoing new Common Agricultural Policy (CAP) rules.

This article seeks to place Falun Gong - and the larger qigong movement from which it emerged - into the long-term context of the history of Chinese popular religion from the midMing (1368-1644) to the present. The argument developed is that Falun Gong and qigong are twentieth-century elaborations of a set of historical popular religious traditions generally labeled by scholars as "White Lotus Sectarianism." This article attempts both to look forward at the Falun Gong from a perspective informed by an understanding of its historical antecedents, and to look backward at the historical traditions on the basis of what we know about Falun Gong and qigong. The ultimate objective is to arrive at a recharacterization of a popular religious phenomenon which has been incompletely understood.

The article is devoted to defining the main functions of inaugural speech as a speech genre of Ukrainian political discourse. The functions – integrative, inspiring, declarative and performative – are distinguished. The function of integration is realized as calls to unite the Ukrainian people and appeal to the people as a single community. The inspiring function is to form state values ​​and calls for a better future that has a long historical tradition. In the inaugural speech, this function is subordinated to the integral structural and compositional element, which is quite a large semantic block. Inspirational function is manifested in Ukrainian in two forms: praise of historical events and traditions and criticism of the experience of predecessors. The declarative function is to formulate the principles on which the new president will work, ie the program part of the inaugural speech is subordinated to it. The performative function indicates that the new president swears allegiance to the people, swears to take care of the country and acts as the leader of the state.

The purpose of the research is to determine the historical ties between Sweden and Ukraine, which allows the analysis of the Concerto for saxophone and string orchestra by L.-E. Larsson to mark the distinctive national features that stand out against the background of the lyrical reserves of the Swedish and Ukrainian artistic parties. As a methodological basis, we put forward the intonation approach of the school of B. Asafyev in Ukraine, as it developed in the works of D. Androsova, O. Markova, O. Muravska, with emphasis on hermeneutic and stylistic-comparative analysis. The scientific novelty is determined by the primacy in highlighting the national characteristics of the Swedish composer's thinking in comparison with the achievements of the composer's output of Ukraine, as well as the fact that, for the first time in the musicology of Ukraine and China, the Saxophone Concerto of L.-E. Larsson became the subject of musicological analysis. Conclusions. The memory of the historical conditioning by the Byzantine grounding of the culture of Kyivan Rus and Viking-Varyangs of the future Sweden, the contacts of the Ukrainian Cossacks and Sweden of the 17th century allows us to trust the lyrical and melodic coincidences in the musical expressions of Sweden and Ukraine, of which the former stands out from the Scandinavian environment by its credibility to the popular sphere and to the academicism of professional-composer expression. Analysis of Concerto for saxophone with string orchestra by L. - E. Larson, performed for the first time in Ukrainian and Chinese musicology, testified to the prominence of national features of the Swedish master's expression precisely in the academic lyricism of thinking, which stands out against the background of the clear correlation of his composition with the achievements of H. Mahler and J. Sibelius.
 Key words: concert genre in music, style in music, national style, historical traditions and music, Swedish music, Ukrainian music.

The article studies the contribution of philosophy to the formation of political unity and the civic identity of ancient society. Ancient philosophy used to construct civic identity, consistently justifying it with physics, morality, and the concept of the best form of government. Initially, this construction was based on cosmocentric natural philosophy. The crisis of the Polis led to criticism of this concept by sophists and the development of the concept of civic duty of patriotism as a political category. Civic identity and patriotism in the eyes of these thinkers presuppose a political choice. The ancient experience of identity construction is connected with the appeal to science and rational argumentation. Modern identity theories often appeal to non-rationalist arguments, including nationalist ones. However, the concept of "national identity" is too ambiguous. State identity, based on national, historical, and cultural traditions, will constantly face the risk of alienating some people. The ancient experience of constructing civil unity by means of rational argumentation can be considered as a historical tradition, which "constitutional patriotism" needs to justify the modern version of civil identity.

Pure Land Buddhism and The Buddhist Historical Tradition

The essay explores the debate between transcendental phenomenology and hermeneutics, including the premise that all awareness is grounded in language. A basic hermeneutical claim is that all understanding is given within a historical context and tradition. Even transcendental phenomenology is one of a variety of interpretations of awareness and belongs to a horizon of a modern Western tradition and in turn converges into this horizon. Transcendental phenomenology points out that the universalistic claims of hermeneutics presuppose an access to a given tradition and hence is not identical with the horizons of such a tradition. Moreover, if everything is interpreted within a historical tradition, then such a claim belongs only to one tradition and ceases to be universal. The essay ends up in phenomenological demonstration that transcendental subjectivity is constituted by a priority of polycentric awareness where the self and the other are mutual, specifically at the level of direct, corporeal interaction in tasks and in making history.

Nowhere is the distinction between the early modern and the modern period so clearly seen as in the role and nature of the state. The traditional start and finish of the early modern period have conventionally been defined by political events. For traditional economic historians with their bias towards a nineteenth-century viewpoint the French Revolution marked the divide between the early modern and the modern. Over much of Europe, the most profound consequences of the Revolution and of the French expansion which followed it were political and administrative rather than social or economic. Despite their normal rejection of the importance of political change and political structures in economic change, the traditional historians considered their role as crucial in defining the difference between the periods.

This article reviews the history of tradition and culture in Indonesia, where this discussion is in the IPAS book grade III SD Curriculum Merdeka. This study aims to find out how the history of traditions and culture in Indonesia such as traditional ceremonies, traditional celebrations, performing arts, religious and various culinary specialties of each region. This research is a type of qualitative approach research, namely the study of information collection literature by examining sources related to diversity, tradition, culture, history of tradition, cultural history and preservation. The theory or basis for discussing this material is obtained from the results of obtaining information from many sources which use journals, ebooks, and articles. The results of the researcher's research, that it turns out that the history of tradition and culture in Indonesia is amazing because the country of Indonesia is a diverse country, with many differences such as religion, ethnicity, language, race, ethnicity, ethnicity and culture. This shows that the Indonesian state has a very rich cultural wealth, although with this much diversity it can cause division. However, the Indonesian state can handle it. This tradition in Indonesia is not only passed on to generations, but redeveloped by following the times. The history of this culture was influenced by kingdoms such as the Majapahit Kingdom and Srivijaya.

The 2006 Stocktaking Report of UNESCO on school history in Southeast Europe stresses that “History teaching plays an important role in the development of identity. In Southeast Europe, as elsewhere, history education has commonly been used as a tool for promoting nationalistic ideologies. However, it has also gained recognition as having a key role in the process of reconciliation, democratization and long-term stability” (p. 7). The current paper argues that this statement captures a certain truth about the relationship between history teaching and the making of identity: the shift from ‘traditional history’ and the making of homo nationalis to ‘new history’ and the making of homo interculturalis. But it does not capture other important truths about the historical and political embeddedness of this relationship and its shifting contexts. It specifically obscures changes in international relations that made this shift possible, by creating new spaces, technologies and networks of knowledge building. Perhaps more importantly, this statement suppresses contestation and a rivalry in imagining the form of this relationship. That is, as the new globalising imaginary of ‘new history’ and homo interculturalis interacts and endeavours to recast the entrenched institutions, policies and sites of the globalised imaginary of ‘traditional history’ and homo nationalis, it is met with opposition, triggering hegemonic struggles often with unpredictable ends.