The complex historical phenomenon known as Greek colonization refers to the strategic establishment of new settlements (colonies) from the 8th to the early fourth century BCE. Unlike earlier migrations, this process was planned and driven by the need to expand trade, access resources, and develop economic as well as political networks. Corinth, a prominent commercial center in southern Greece, constitutes a prominent example for initiating colonization. By founding colonies, Corinth established a safe and continuous route for moving goods along the coasts of western mainland Greece and the Adriatic. Amvrakia was one of Corinth's principal colonies along this route in northwestern Greece. Founded in the seventh century BCE, Amvrakia was characterized by a strong dependence on its metropolis (Corinth). Here, we aim to investigate the genetic relationships between the Corinthian metropolis and the Amvrakia colony, the contribution of the local population to the founding genetic pool, as well as the demography of Amvrakia in subsequent periods. During its foundation in the Archaic period, Amvrakia appears to have been shaped by genetic influences from a single source. This source migrated from the Corinth territory, represented by the Archaic Tenea population and is supported via an Identity By Descent (IBD) analysis. A direct ancestry from Late Bronze Age (LBA) Greece, including a local LBA population represented by the Ammotopos site located in close proximity to Amvrakia, was not inferred despite conducting a plethora of independent population genomics analyses. During the subsequent Classical and Hellenistic periods, the population of Amvrakia appears to have only slightly differentiated and evidence of genetic continuity over time is observed. The migration of Corinthians to Amvrakia was the major contributor to the initial genetic pool of the colony, indicating that the Corinthian colonization included both genetic and cultural transmission between the metropolis and its colony.

This study, Translatability and Untranslatability (A Historical Background), explores the enduring debate between translatability and untranslatability as central, opposing forces in translation studies. Tracing the evolution of this discourse from antiquity to the contemporary period, the research investigates how different philosophical, linguistic, and functional approaches have shaped our understanding of what it means to translate. The historical overview begins with the Ancient and Classical periods, examining early reflections on translation in Biblical, Mesopotamian, Greek, and Roman contexts. It then considers the Medieval and Early Modern eras, highlighting how translation during the Renaissance, Enlightenment, and Romanticism fostered the emergence of seminal ideas articulated by Friedrich Schleiermacher, Wilhelm von Humboldt, and Johann Wolfgang von Goethe. The 20th-century debates are analyzed through three major frameworks: the formalist, the philosophical, and the functionalist approaches. The philosophical tradition, represented by thinkers such as Walter Benjamin, Antoine Berman, Lawrence Venuti, Jacques Derrida, Umberto Eco, Gayatri Spivak, Barbara Cassin, and Emily Apter, foregrounds the limits of translatability and the ethical and ontological dimensions of translation. These theorists argue that translation inevitably involves loss, transformation, and difference, revealing the unbridgeable gaps between languages and cultures. In contrast, the functionalist school—including Eugene Nida, Katharina Reiss, Juliane House, Hans Vermeer, Christiane Nord, Mona Baker, and Gideon Toury—advances the principle of translatability by focusing on communicative purpose, textual function, and cultural adaptability. Together, these contrasting perspectives illuminate the dynamic tension between the impossibility and necessity of translation. The study concludes that translation, situated between fidelity and creativity, remains not merely a linguistic act but a profound cultural and philosophical negotiation between worlds.

The development of Islamic political thought cannot be separated from the historical context and social dynamics surrounding it. One significant period that influenced the direction of this thought is the era of Western colonialism in the 19th to early 20th centuries. During this period, much of the Islamic world was under Western colonial rule, which had a profound impact on the social, political, and intellectual conditions of Muslims. Within the Muslim community itself, various internal issues related to religious understanding arose, causing difficulties in facing the dominance and hegemony of the West. Islamic political thought became one of the fields of study in political science, which is not only relevant today but also gained attention during the classical Islamic period. This study is highly significant, both in the development of knowledge and as a framework for political practice. Therefore, it is important to study Islamic political thought, as it provides deep insights into political dynamics and Islam’s contribution to shaping existing political systems, as well as offering perspectives that are useful in facing contemporary global challenges.

This study aims to explore the Ottoman context of cultural interaction between Muslim and non-Muslim subjects of the Empire, who belonged to diverse ethnic backgrounds. Such interaction occurred within various social and institutional frameworks established by the Ottoman state. One key arena was the military system, which, during the classical period of Ottoman history, incorporated Christian men into its ranks. In the Tanzimat era, this inclusive approach expanded: provincial assemblies were formed with non-Muslim representation, military service for non-Muslims became mandatory, and Christian men began to occupy positions within the imperial bureaucracy. Markets (bazaars) also functioned as important spaces of everyday interaction between different communities. The culture of the Ottoman court served as a model of elite refinement and high culture, attracting composers and artists of various backgrounds. Similarly, provincial noble courts contributed to regional cultural exchange. Migration further facilitated cultural contact. The settlement of groups such as the Yörüks from Anatolia, Caucasian refugees, and Sephardic Jews in the Balkans, along with the Ottoman practice of deportation and resettlement, created additional layers of cultural blending. Religious interaction-including the activities of dervishes, shared veneration of saints, and participation in pilgrimages-also fostered intercommunal ties. By using Ottoman archival sources, the paper also tries to give insides about the life of provincial musicians in the Balkans.

This article addresses the use of the toponym Tauris (French Tauride, Russian Таврида) in the sources from the Classical, Byzantine, and Modern Periods. Today’s mind inseparably associates the Tauris with the Crimea. It is generally accepted that it was the name of the peninsula from the age of the Hellenes. However, in Antiquity Tauris was the name of a different geographic object, i. e. an island in the Adriatic Sea, located at the shore of Dalmatia. The Crimea’s name was Tauric Chersonese or Taurica, the latter also used as a designation of the southern part of the peninsula, where the Taurians lived. In the Byzantine Period, the given toponyms continued to exist in the Crimean context, though in rare cases. There are few maps and narratives from the Early Modern Period which used the terms Taurica and Tauric Chersonese. The term Tauris started referring to the Crimean Peninsula because of the fashion for the plot on Iphigenia’s adventures in the land of the Taurians, which developed in the West in the Modern Period. It was 1503 when Aldus Manutius published the first printed edition of Euripides’ Iphigenia among the Taurians. In the eighteenth century, there appeared a series of operas about Iphigenia and the Taurians written and staged in Western and Central Europe. There Euripides’ reference to the tribe turned out to be a toponym. When Russia appropriated the Crimea in 1783, Catherine II tried to replace the name of the peninsula with its “Greek” version in order to underline that a new stage in the history of the region started, and, simultaneously, it returned to its sources, as the empress’ ideology proclaimed that the Russians were the descendants and heirs of the Hellenes and Byzantines. A result was the Tauris became the common name of the Crimea, related to its Classical antiquities in the public mind.

The Islamic tradition during the classical era made a significant contribution to the formation of civilization in education and the development of science. This discussion includes the roles of teachers and students in the classical Islamic tradition, emphasizing educational relationships, scientific ethics, and the methods of knowledge transmission that developed during that period. Teachers were positioned not only as transmitters of knowledge but also as moral and spiritual role models possessing scientific authority and moral integrity. Meanwhile, students were viewed as active subjects in the learning process, who were required to possess good manners, sincerity, and a commitment to the pursuit of knowledge. The success of classical Islamic education was largely determined by a harmonious reciprocal relationship between teachers and students, grounded in religious, ethical, and spiritual values. This is relevant for reflecting on the contemporary educational process so that it focuses not only on cognitive aspects but also on the development of students' character and morals.

This study aims to review the historical development of theology from the classical period to the contemporary period and its relationship with Islamic theological thought in the modern era. Theology plays an important role as a basis for understanding the creed and an intellectual response to the challenges of thought in every period of Islamic history. This study uses a qualitative approach with a literature study method on ten major scientific works that discuss the development of Islamic theology. Data were collected through document review and analyzed using descriptive-analytical techniques to trace the evolution of theological thought. The results show that theology of theology experienced three main phases of development: the classical period which emphasized rational defense of faith, the medieval period which combined reason and revelation in theological thought, and the modern period which focused on the issue of pluralism and contemporary socio-religious challenges. This study concludes that Islamic theology is a dynamic discipline and continues to adapt to the intellectual and social contexts of each era.

This study explores the historical development and musical significance of the double bass in both classical and jazz traditions. Tracing its evolution from the 16th century, the research highlights how the instrument transitioned from its early role in Baroque basso continuo to becoming a vital orchestral component during the Classical and Romantic periods. Key figures such as Domenico Dragonetti and Giovanni Bottesini advanced the instrument’s technical and expressive capabilities through innovations in design and performance. In jazz, the double bass moved from its foundational role in the rhythm section to a more prominent melodic and harmonic voice. Influential players like Jimmy Blanton, Charles Mingus, and Ray Brown significantly influenced jazz bass playing through advanced improvisation and complex harmonic interpretation. The study compares right- and left-hand techniques used in both genres, noting classical reliance on arco, pizzicato, and spiccato, versus jazz techniques like two-finger pizzicato, thumb pizzicato, and slap bass. Emphasizing the need for integrated pedagogy, the study advocates for combining classical and jazz techniques to better prepare students for the evolving demands of modern performance contexts.

ABSTRACT Geochemical data compiled from dried sediments from three water reservoirs at the ancient Maya city of Ucanal, Petén, Guatemala, reveal low to undetectable fecal biomarker concentrations. These low concentrations may be the result of the aerobic decay of sterols combined with well‐managed waste disposal practices. Despite generally low concentrations of fecal biomarkers, evidence was detected for increased fecal residues during the Late Classic and Terminal Classic periods, corresponding with population increases at the site. Together, the evidence suggests that Maya inhabitants of Ucanal created an urban environment that prevented, to some degree, fecal waste pollution of their water resources.

The article is devoted to the analysis of the value criterion of scientific knowledge arising from the principle of ‘human dimension’ of scientific methodology in the post-non-classical paradigm of modern science. Unlike the classical period, which strives for the independence of the result of scientific knowledge from the cognizing subject, science since the beginning of the 20th century has been forced to recognize not only the inextricability of the connection between the result of cognition and human cognitive abilities, but also the relationship of science with all forms of spiritual life of society. Nevertheless, with an ever-increasing interest in religion and spiritual issues in solving practical problems, the determining factor for the human community is the ‘scientific’ ‘rational’ criterion, be it bioethical problems or building models of the structure of the universe. We still think in terms of the ‘dual truth’ of Western medieval philosophy. The article attempts to use the term ‘human-dimensionality’ to substantiate the determining character of human spiritual nature (including cognitive abilities) in relation to the knowledge gained. The problematic field of the article is as follows: since science is ‘human-dimensional’, i.e. determined by the value characteristics of the cognizing personality, what, in turn, should be the criterion of ‘human-dimensionality’? There is an answer to this question in Orthodox anthropology: man is the image and likeness of God. According to the author, only with the assimilation and methodological application of such a moral criterion to any cognitive process is it possible to obtain true knowledge in every sphere of human spiritual activity.

This paper investigates the diverse conceptions of rationality within Islamic philosophy and their relevance to contemporary Islamic education, especially when considering modern scientific developments like evolution by natural selection, especially when connected with the development of Artificial Intelligence (AI) which is growing rapidly and starting to enter the world of education. The relationship between Islamic theology and scientific paradigms continues to be a topic of debate, which influences pedagogical approaches. A thorough understanding of the various Islamic rationalities, spanning from the early Islamic era to the classical period, is essential for creating an educational framework that promotes critical thinking while upholding Islamic values. Using a qualitative method, this writing examines the contributions of key figures such as al- Kindī, al-Farābī, Ibn Sīnā, al-Bīrūnī, al-Ghazālī, Ibn Tufayl, Ibn Rushd, Junayd al-Baghdādī, ‘Abd al-Qādir al-Jīlānī, Khwāja Mu‘īnuddīn Chishtī, and Jalāl al-Dīn Rūmī to illustrate the different forms of rational engagement in Islamic intellectual history. It is proposed that addressing the conflict between traditional Islamic teachings and modern scientific theories requires a reassessment of educational strategies and more expansive understanding of rationality itself.

Abstract Muluchtzekel is a large site in the Puuc region of the northern Yucatan with construction episodes dating from the Middle Preclassic through the Terminal Classic period, strategically located on the border between the hilly Bolonchen district to the south and the Valle de Santa Elena to the north. Aided by lidar-derived digital terrain models, systematic survey of Muluchtzekel has led to the identification and ground-truthing of dozens of limestone quarries. The quarries range in size from a few meters in diameter for the smallest pit quarries to over 50 m in length for the longest ledge quarries. This paper presents spatial and contextual evaluations of quarry and annular pit-kiln shapes, sizes, and locations across the site, as well as excavation data from a large ledge quarry. Findings suggest that the higher status inhabitants of Muluchtzekel could count on having access to high-quality architectural stone regardless of where they chose to build their residences. The paper concludes with a discussion of two possible models for the socioeconomic organization of limestone quarrying at Muluchtzekel: one that posits a decentralized, household-level extraction industry, and the other, a highly centralized system in which authorities controlled stone processing and architectural display.

Hadith, as the second source of law in Islam, has undergone significant development in its classification system from the classical period to the contemporary digital era. This study aims to analyze the development of the concept of hadith classification from the time of classical scholars (Ibn al-Ṣalāḥ, al-Nawawi, and Ibn Hajar al-‘Asqalani) to modern studies by tracing the methodological and epistemological changes that have occurred throughout history. The research method employs a literature review with a content analysis and comparative analysis approach to the primary works of classical scholars as well as modern literature in scientific journals. The data are obtained from authoritative works such as Muqaddimah Ibn al-Ṣalāḥ, al-Taqrīb wa al-Taisīr by al-Nawawi, Tahzīb al-Tahzīb by Ibn Hajar, as well as contemporary studies in leading journals. The results of the study indicate three important phases of development: the standardization phase (Ibn al-Ṣalāḥ and al-Nawawi), the maturation phase with transmitter criticism (Ibn Hajar), and the digital adaptation phase (the contemporary era). These developments reflect a shift from scattered practices of hadith evaluation to a systematic, structured, and teachable scientific framework. The digital era introduces a new dimension in the accessibility and verification of hadith, while still maintaining classical epistemological principles. This study contributes to a deeper understanding of continuity and change in the science of hadith, as well as its relevance to contemporary Islamic education.

This study explores Ottoman and early Republican conceptions of Europe, showing how perceptions shifted according to political, military, and cultural contexts. In the classical period, Europe was viewed as inferior, hostile, and morally corrupt. Ottoman superiority, expressed through the ideology of gaza (holy war), positioned Europeans as “Frenk” in opposition to the heroic “Gazi.” Military success reinforced this hierarchical view. Following the Treaty of Karlowitz (1699), defeats forced the empire to re-evaluate Europe. Bureaucratic elites (Kalemiye) adopted European models as tools to strengthen their political influence against conservative groups such as the Janissaries and the ulema. This tension between reformists and traditionalists shaped Ottoman modernization, with key figures like Reşid Pasha using Europe diplomatically while introducing domestic reforms such as the Tanzimat. A third conception emerged in the 19th century: Europe was technologically and scientifically superior but morally flawed. International exhibitions, particularly the Paris Expositions of 1867 and 1878, impressed Ottoman elites, reinforcing both admiration for progress and anxiety over decline. Intellectuals such as Ahmet Mithat and Sadullah Pasha emphasized liberty, science, and education as paths to renewal, while still criticizing Europe’s imperialism. During the Constitutional Era, debates over Ottoman identity crystallized into three ideological paradigms: Ottomanism, Islamism, and Turkism. Each relied on Europe as a reference point—whether to emulate, resist, or adapt. Writers like Halil Halid and Ahmet Rıza also sought to counter European prejudices, exposing imperial hypocrisy. In the early Republican period, Europe remained central, though America emerged as a new model. Thinkers like Falih Rıfkı Atay highlighted America’s dynamism compared to Europe’s stagnation. Yet, the notion of “being European despite Europe” persisted, demonstrating both dependence on and ambivalence toward the West. Ultimately, Ottoman and Republican intellectuals constructed their own modernity through continuous dialogue with Europe.

This paper examines the relationship between oral to written form in Roman law and the changing role of formal requirements in legal acts. Although Roman law is often associated with rigorous formalism, the use of writing remained exceptional for much of antiquity. In the classical period, legal transactions were typically performed orally and reinforced by prescribed gestures, while written records served primarily as evidence without constitutive effect. Limited exceptions existed, such as literal contracts or certain types of testaments, where written documentation increasingly secured the testator’s will and enhanced legal certainty. During the post-classical era, provincial practice and everyday commerce encouraged broader use of written instruments, blurring the distinction between evidentiary and constitutive documents. Under emperor Justinian, the range of acts requiring written form expanded further – from inheritance declarations and manumission. He specially regulated sales agreements, in which a mutual decision to conclude in writing postponed the moment of contractual perfection until the document was duly drafted and executed.

Abstract This paper examines the understudied role of reading and oral performance in Maya “scribal” imagery from the Late Classic period ( a.d. 600–900). Although many studies consider the ways in which Maya artists represented the production of text and image, few systematically examine how textual reception was rendered in Maya art. With this in mind, the present essay considers one specific motif that recurs on painted drinking vessels: the image of a seated figure in front of a codex book. A systematic review of this imagery reveals the limits of conceptualizing these figures as “scribes,” a term which implicitly privileges the acts of painting and writing ( tz’ihb ). The majority of the figures who appear with books do not hold writing implements. Instead, they make a variety of gestures to texts that likely encode distinct forms of oral performance. Writers and readers can also be tied to separate deities and regalia, which suggests that this division is an emic distinction with implications for the hierarchy of Maya courts. The emphasis on speech and textual interpretation in scribal imagery demonstrates the value of embracing a more flexible, orality-based notion of aesthetics in studies of Maya imagery and non-Western material culture more broadly.

Background and Objectives: This study investigates the semantic dimensions of the term al-fasād in the Qur’an using Toshihiko Izutsu’s semantic approach. The objective is to provide a comprehensive understanding of the concept’s implications for individuals and society, particularly as a Qur’anic warning against destructive human behavior. Methodology: The research employs a qualitative descriptive method grounded in Izutsu’s systematic semantic analysis. It identifies the basic and relational meanings of al-fasād and traces their development from the pre-Islamic (Jahiliyyah) context to the classical Islamic period. Main Findings: The findings show that al-fasād encompasses not only physical destruction but also moral and social corruption that can destabilize societal structures. Within the Qur’anic discourse, the term often appears alongside related concepts such as ẓulm (injustice) and al-kharāb (ruin), forming a broad semantic network. The analysis further reveals that al-fasād functions both as an individual transgression and as a collective social phenomenon capable of leading to systemic disorder. Contributions: By applying Izutsu’s semantic framework, the study contributes to identifying and clarifying the conceptual structure of al-fasād in the Qur’an. It demonstrates how semantic-conceptual analysis enriches the understanding of Qur’anic terminology and supports the development of more context-sensitive interpretation. Conclusions: The research highlights the importance of semantic analysis in contemporary Qur’anic studies and emphasizes the urgency of preserving social, moral, and environmental order within Muslim society as part of addressing al-fasād in its various forms.

ABSTRACT During Classical and Hellenistic times, mainland Greece witnessed profound historical and sociopolitical changes, including warfare, urbanization, and extensive exchange networks that shaped the broader Graeco‐Roman world. Boeotia played an active role in these developments, with Thebes emerging as a major regional power until its destruction by Alexander the Great in 335 bce . Following this event, its population was displaced to adjacent cities, with some returning after Thebes was rebuilt by Kassandros two decades later, whereas Macedonian and later Roman presence in the area further contributed to population movements. These sociopolitical dynamics make Thebes an ideal case for studying human mobility in the region. This study employs biodistance analysis based on dental nonmetric and metric data to examine the degree of phenotypic heterogeneity within the NE cemetery of Thebes across the Classical and Hellenistic periods. The study also explores intracemetery biological kinship patterns and evaluates whether biological relatedness influenced burial organization and whether a common lifestyle was shared among biological relatives. Results indicate only limited phenotypic differentiation between periods, suggesting that population movement had a modest effect on the local gene pool and/or that exogamy was restricted. Furthermore, no particular association was found between biological relatedness and burial proximity, implying that kinship likely extended beyond immediate biological ties to include extended, social, or fictive kin relationships. The analysis of skeletal biomarkers showed no significant differences between closely or distantly related individuals, suggesting broadly similar lifestyles. Overall, the findings indicate that although biological relatedness contributed to identity formation, it had limited influence on lived experiences or burial organization in the cemetery.

Abstract Due to the extractive nature of quarrying activities, quarry workers are relatively invisible within the archaeological record. Through a focus on quarry implements, we argue that scholars can identify the individuals involved in the quarrying process as well as evaluate the economic and political networks tied to the extraction of limestone resources. In the Maya region, studies of quarrying tools are evaluated based on contextual and use-wear studies; however, quarrying tools are frequently recovered from mixed assemblages. To increase the identification of quarry workers within the archaeological record, we advance a limestone-quarrier tool kit, which emerges from previous archaeological, experimental, and ethnoarchaeological research. We evaluate this toolkit using a case study from Xultun, Guatemala to consider the multiple sociopolitical identities held by Classic period Maya quarry workers.

The genre known as ‘ṭabaqāt’ in the classical period and ‘biography’ in the modern period is a common type of writing among Islamic scholars. In this type of writing, personalities who stand out for their scientific, political and social identities are brought together in a specific order and method, and information about them is presented. Ṭabaqāt books, the first examples of which began to appear in the second century AH, exhibits certain differences according to the scientific knowledge, intellectual identities and perspectives on historical events of their authors. In this sense, a rich literature has developed in Islamic historiography that clearly reflects this observation, bearing names such as ‘ṭabaqāt al-fuqahā’, ‘ṭabaqāt al-muḥaddithīn’, ‘ṭabaqāt al-mufassirīn’ and ‘ṭabaqāt al-qurrā’. Such works shed light on researchers in the process of identifying information about the life of the authors, as well as constituting the main sources of reference in revealing the name, content and important aspects of the works of the authors in question. In this context, one of the works of the ‘ṭabaqāt al-mufassirīn’ genre in the historiography of tafsīr is the work of Muhammad Tahir Banjabīrī (d. 1986), one of the scholars of the Indian subcontinent, entitled Nayl al-Sāʼirīn fī Ṭabaqāt al-Mufassirīn. In this article will present some assessments of Banjabīrī’s contribution to the history of exegesis in the Indian subcontinent, specifically in relation to the work in question. In addition, Banjabīrī’s contributions to the history of tafsīr in the modern period will be examined. In this study, which adopts the content analysis approach as a method, we will also focus on the question of whether the perspective presented by the author in the work in question constitutes an innovation for the tradition of tafsīr ṭabaqāt or whether it is a continuation of the classical ṭabaqāt tradition. As far as we have been able to determine, this study, which is the first study to examine Nayl al-Sāʼirīn fī Ṭabaqāt al-Mufassirīn as an independent work, aims to contribute to a greater emphasis on the Indian subcontinent in the context of tafsīr historiography studies.