Notion Of History Research Articles

From Four Horsemen to the Rule of Six: The Deconstruction of Judicial Deference

In its tumultuous 2022 term, the Supreme Court rebalanced the separation of powers, again. A tradition of self-restraint has evolved through case law and statutes when the judiciary reviews the actions of the other branches of government. The judiciary often accepts congressional judgments as to whether laws are necessary and proper and defers to executive agency interpretations of those congressional acts. The historical notion of judicial deference, however, earned criticism due to concerns about the potential unchecked decision-making power of unelected executive agency bureaucrats. The emerging alternative system might be worse. History offers parallels. During the New Deal, a core group of Supreme Court justices known as the “Four Horsemen” often struck down agency actions or legislative acts, apparently based upon their views of economic policy. But during the “Switch in Time that Saved Nine” that followed, a changing majority of the Court exercised judicial restraint, upholding policy judgments by Congress and the executive agencies. The clock seemingly rewound in 2022, as a new conservative majority of justices declared statutes insufficient and struck down agency actions, embracing a logic akin to their New Deal predecessors. By deconstructing judicial deference, these justices can now impose the Rule of Six and selectively choose the applicable interpretive doctrine to achieve their personally preferred policy outcomes. The fundamental question of American governance is “Who decides?”. In 2022, the unelected Supreme Court expanded its power over both unelected agency experts and elected officials. Inevitably, history will echo, and debates over court reforms will remerge. But for now, in our extraordinary era of emergencies, epidemics, and a climate crisis, six robed riders on horseback have appeared.

Does knowledge emancipate?

The paper analyzes and problematizes the self-understanding of the relationship between emancipation or liberation on one hand and knowledge or truth on the other. The authors point to at least an equally convincing counter-tradition of challenging the emancipatory potential of knowledge - which they present in two separate parts of the article. The first part is dedicated to historical notions of knowledge as dangerous, destructive or aggravating. If the goal is happiness, well-being or serenity, knowledge should be given up. The second part of the paper questions the assumption of emancipation as a consequence of knowledge. The basis of this connection lies in the idea of freedom, understood not as the absence of obstacles, but as a field of self-control and direction - for which only knowledge (of necessity) qualifies. This way, knowledge does not liberate by offering different choices, but spares the individuals the frustration of striving for the impossible. Eventually, postmodernist philosophers suggest abandoning the very idea of emancipation, condemning every collective ?will to emancipate? as fatal totalitarian project. For their part, they detect, knowledge has always been inextricably linked to and imbued with power relations. Now it has only finally separated itself from the illusions of personal emancipation and social transformation and openly put into service not longer this or that truth, but its own usability, usefulness, profitability and effectiveness. In the conclusion, the authors point out the contemporaneity of the status question of the traditionally understood knowledge and signal the possibilities of its character liberated from the ?liberating? function.

ЕТНОКУЛЬТУРНА СПЕЦИФІКА ІСТОРИЧНОЇ ТЕРМІНОЛОГІЇ: ЗІСТАВНИЙ ТА ПЕРЕКЛАДОЗНАВЧИЙ АСПЕКТИ (на матеріалі історичних термінів античності та давньоруського періоду)

The article looks into the comparative and translational aspects of historical terms as a group of special professional words used by historians in both English and Ukrainian academic texts to describe one particular period in Ukrainian history, that of antiquity and Old Rus. Different groups of historical terminology were identified in original Ukrainian and English texts on this period, such as proper names, names to denote items of material culture, social and military status, rank at the royal court, social and religious processes and phenomena. Particular attention was given to those names that denote culture- and period-specific concepts of the described time-period in Ukrainian history. English translations of Ukrainian historical terminology were studied based on non-numerous existing translations from Ukrainian, which were then compared to the approaches used by native English-speaking academics. For those concepts where no equivalents could be found, the authors have offered their own translations. Conclusions were made about the prevailing methods of rendering different classes of historical terms into English, including culture-specific terms which were found in each terminological group. Such culture-specific Ukrainian terminology is rendered into English redominantly via combined renomination, which combines phonological and/or orthographic adaptation and description or via description only. Other methods have been discussed, such as translation by equivalent, loan translation and analogous translation, which were applied to both non-culture specific and culture-specific terminology. Identifying a lexical unit as belonging to one of those groups helps with determining its translation method. Conclusions have been drawn about the general nature of historical terminology, which from the translation point of view can be divided into two big groups: terms denoting universal historical notions and culture-specific historical terms.

Lamina cribrosa vessel and collagen beam networks are distinct

Our goal was to analyze the spatial interrelation between vascular and collagen networks in the lamina cribrosa (LC). Specifically, we quantified the percentages of collagen beams with/without vessels and of vessels inside/outside of collagen beams. To do this, the vasculature of six normal monkey eyes was labeled by perfusion post-mortem. After enucleation, coronal cryosections through the LC were imaged using fluorescence and polarized light microscopy to visualize the blood vessels and collagen beams, respectively. The images were registered to form 3D volumes. Beams and vessels were segmented, and their spatial interrelationship was quantified in 3D. We found that 22% of the beams contained a vessel (range 14%–32%), and 21% of vessels were outside beams (13%–36%). Stated differently, 78% of beams did not contain a vessel (68%–86%), and 79% of vessels were inside a beam (64%–87%). Individual monkeys differed significantly in the fraction of vessels outside beams (p < 0.01 by linear mixed effect analysis), but not in the fraction of beams with vessels (p > 0.05). There were no significant differences between contralateral eyes in the percent of beams with vessels and of vessels outside beams (p > 0.05). Our results show that the vascular and collagenous networks of the LC in monkey are clearly distinct, and the historical notions that each LC beam contains a vessel and all vessels are within beams are inaccurate. We postulate that vessels outside beams may be relatively more vulnerable to mechanical compression by elevated IOP than are vessels shielded inside of beams.

LITERARY AND THEOLOGICAL BACKGROUND OF THE SERMON ON LAW AND GRACE

This article studies the literary and theological background of the Sermon on Law and Grace, a famous oration by Ilarion, the (future) Metropolitan of Kyiv, from the mid-eleventh century. The author of this article focuses also on potential patristic models for Ilarion’s theological and patriotic reflection on the recent East Slavic history in the light of the official adoption of Christianity under Volodymyr Sviatoslavich, Prince of Kyiv. The main feature of the mentioned (self-)reflection, relying on the notion of history as the history of salvation, is disregarding the Byzantine political and cultural superiority and, simultaneously, emphasizing the justice of God, who brings his grace equally to all peoples, thus positioning them on the same spiritual level. This kind of reasoning was not a peculiarity of the Rus’ culture but formed a wider phenomenon defined by apologetic attitu­de and was characteristic of the entire religious-literary tradition of the East Orthodox Slavs between the tenth and sixteenth centuries. While trying to construct a theological justification of the historical value of Kyivan Rus’, Ilarion adapted patristic patterns coming from Byzantium, for example, the explanation of (dis)continuity between the Law of Moses and Christ’s mercy, particularly following Gregory Nazianzen and Patriarch Nicephorus I, or perception of a polity led by a Christian ruler, particularly following Eusebius of Caesarea. &#x0D; Keywords: Sermon on Law and Grace, Ilarion, Rus’ literature, history of salvation, patristic models

Tourism and urban heritage in Kibera

Tourism is not merely a practice in which heritage is consumed. Tourism also produces heritage. The paper considers the empirical domain of slum tourism, where bottom-up processes of attraction making are dominant. Such attraction making contributes to the recognition of Kibera as part of the urban heritage of Nairobi. Tourists are seeking elements of local culture to which guides respond creatively and spontaneously, creating the potential for the touristic ‘discovery’ of heritage. Guides are also taking a more active role in re-producing relatively established notions or imaginaries of slum life, at times evoking heritage in notions of history, culture and locality. We advance people-centered approaches to understanding heritage, by showing the potential of tourist-guide interactions to create place attachment.

Imperial Farce?

This article explores the appropriation and translation of historical notions of “empire” into the modern era through close examination of the short-lived Central African Empire, imagined and brought to life by the flamboyant Emperor Jean-Bedel Bokassa. Curiously, in an era in which the formerly colonized francophone African nations were increasingly seeking to signal rejection of their French heritage, Bokassa presented his empire as a modern corollary to the empire of Napoleon Bonaparte. This article draws on original research in French and US diplomatic archives to argue that we can understand the empire as a failed attempt to manufacture charisma, approaching farce before devolving into horror.

Origin of the Ukrainian minority of Kazakhstan as inferred from HLA-A, -B, -C, -DRB1, and -DQB1 alleles and haplotypes distribution.

The present-day population of Kazakhstan comprises more than 100 ethnic and linguistic groups, of which Ukrainians rates numerically as the fourth, following native Kazakhs, Russians, and Uzbeks. We investigated the HLA profile of Kazakhstani Ukrainians and compared them with those of other populations by applying genetic distances, correspondence analysis, admixture, and haplotype examination. Of the 128 HLA alleles identified, A*02:01 (28.64%), B*07:02 (9.71%), B*13:02 (9.71%), C*06:02 (15.05%), DRB1*07:01 (15.20%), and DQB1*03:01 (24.76%) were the utmost common alleles. The most common 2-locus haplotypes identified were A*02:01 ~ B*13:02 (6.66%), B*13:02 ~ DRB1*07:01 (6.57%), B*13:02 ~ C*06:02 (10.10%), and DRB1*01:01 ~ DQB1*05:01 (12.12%), while A*02:01 ~ B*13:02 ~ C*06:02 ~ DRB1*07:01 ~ DQB1*02:01 were the most frequent five-locus haplotype (4.04%) in Kazakhstani Ukrainians. Comparative analysis revealed that Ukrainians of Kazakhstan are closely related to Eastern Europeans (included Ukrainians), and European Russians, but distant from Asian populations. This supports the historical notion that Kazakhstani Ukrainians originated from Ukraine, following their massive migrations to central Asia in the 18th-20th centuries.

Wong Cilik in Javanese History and Culture, Indonesia

In every country, regional social concepts are of significance in the political environment. In Indonesia, about 40% of the population are ethnic Javanese. Accordingly, their cultural concepts bear a considerable influence on the political map and presidential elections. As a large community, the Javanese hold on to longstanding historical notions of the position of the ruler and the wong cilik or commoner in the mechanics of governance and governmental administration. In Javanese social stratification, the ruler and the people are conceptualised and positioned in different ways compared with governance in modern democratic societies. Two broad social levels can be distinguished the wong cilik, consisting of peasants and the city lower classes, and the priyayi (or ruling elite and high class society). They can be somehow compared with the traditional classification of the proletariat or the working class and the bourgeois, the holders of the means of production. Both have their own social and economic life but have an interdependent relationship of exchanging services and goods. This relationship is known in Java as kawula and gusti, a cultural “patron-client” relation, containing supporting reciprocally based on authority.

Tympanoplasty Before Tympanoplasty: Alea Jacta Erat!

Tympanoplasty is the most common ear surgery performed throughout the world. As its basic principles remain the same since its introduction, many publications usually explain, in the introduction, that tympanoplasty has been a successful technique since the 1950s. The aim of this historical notice is to go back to the origin of the word tympanoplasty, and its final introduction as a specific defined surgical concept. Historical study based solely on original publications in different languages. The term tympanoplasty was first used by Hirch in 1912 for an operation for chronic adhesive catarrh of the middle ear. It was revived by Wullstein in 1952. One Polish, Miodonski, and three German otologists played an important role in the development of the actual concept and definition of tympanoplasty: Moritz, Zöllner and Wullstein, the two latter being recognized as worldwide dispensers of the technique. The history of the term tympanoplasty can be divided into two periods: the first being 1912 to 1913 with its first use for an operation to treat chronic adhesive catarrh of the middle ear, and the second 1952 to 1955, with its revival and definitive implementation in the surgery of the ear based on the concept of protection of the round window and construction of an effective sound-transmitter system through the oval window. Nevertheless, the concept of tympanoplasty was already established in 1950 but not surgically definitively implemented: alea jacta erat-the die was cast!

Национальная идея России и международная система

Vladimir Putin and his governing team have operated out of a weltanschauung that offers a twenty first century Russian national idea that animates the Russian federal government’s post-1999 policy program. This article explores the Russian national idea, illuminating the syndrome of pillars that comprise it, and tying the national idea to the Putin government’s policy program. We apply an interdisciplinary case study approach, relying on a modified process tracing analysis, to identify the national idea and its direct relevance to policy making. The notion of a Russian national idea has long preoccupied Russian intellectuals and even officials, and we focus on Vladimir Putin’s thinking and the Putin team’s actions as a national idea emerged and drives policies. Putin’s Russian national idea is comprised of four pillars, the consolidated state, a functioning market economy, a re-established social welfare system, and Russia’s return as a Eurasian leader. We understand these four pillars as constituting a syndrome, signifying that these four pillars reinforce one another. In this article, we give attention to the fourth, international, pillar of the twenty first century national idea. We consider the Russian Federation’s return as a natural Eurasian leader, with a longer-term, historical notion of foreign policy honor that entails Russia’s continued long-term commitment to Eastern Slavs and Eastern Orthodoxy. We link the notion of national honor with a contemporary consideration of a so-called Russian civilization that is relevant to both domestic and foreign policy interests. We highlight various policies, domestic and foreign, that are inherently related to this Russian national idea, and while we acknowledge a complex array of policy successes and dilemmas, we posit an overall Russian Federation programmatic advance. The theoretical significance of our article rests with its exploration of a regime’s worldview and programmatic priorities in advancing policies intended to advance the society it governs. This article is guided by the judgment that the Russian national idea, as articulated by Putin and as applied in policies by the Putin team, merits our serious attention.

Curating Kandyan traditional clothing in the UNESCO world cultural heritage in digital paradigm

Historical notions of cultural values in the heritage sector have been identified by holders of curatorial expertise based at institutions with large collections of artifacts. However, the rise of new digital technologies has facilitated not only active two-way engagement with heritage, but also a broadening of what we mean by heritage and how it can be accessed, through the co-production of exhibitions, oral histories, and other forms of display and archive based on personal remembrance, recollection and interactivity.

Greece as a frontline state in the historical longue durée

Abstract Greece as a state in South-eastern Europe and the Mediterranean has perceived itself as a frontline state, especially after it became a NATO member in 1952 along with Turkey. The two states formed the south-eastern flank of NATO and along with Iran constituted the Greece, Turkey, Iran (GTI) Corridor, part of Rimland. Greece’s strategic value stemmed from its frontline position in relation to the Eastern Bloc. After the dissolution of the Eastern Bloc, Greece has reinvented itself as a frontline state, this time in the Mediterranean Sea. We use the historical notion of longue durée and loci of Classical Geopolitics, such as Heartland and Rimland, to assess Greece’s strategic value in the long period. We also propose an additional spatial unity, the New Rimland.

I’m Somali and I’m Christian: A dilemma for religion and identity in the context of migration in Southern Africa

This contribution is one of a series that aimed at publishing significant findings from the research conducted for a PhD study where emerging themes were isolated and discussed. During one of the focus group conversations, Abdul (not his real name) explained how his Somali-Christian identity presented a dilemma whilst he lived with fellow Muslim Somali nationals when he was displaced during the 2015 xenophobic violence in Johannesburg. Firstly, this contribution discusses a general overview of the situation of migration and then his situation is explored from the themes, which emerged from this study from the lens of bicultural and acculturation processes of identity formation. Although this was not a representative sample of male foreign migrant experiences, analysing Abdul’s situation within a post-colonial and bicultural acculturation paradigm revealed the ‘embedded’ trajectories at the interface between religion, identity and migration in social and economic processes of transformation. Sketching Abdul’s experiences through these lenses also generated contested processes on the interface of religion and identity that reflect the significance of the role played by religion in identity constructions which are open to change (and sometimes present a dilemma), as life circumstances fluctuate with complex interactions in search of survival strategies to ward off any potential threats to a flourishing life. Such survival strategies highlight how these encounters generate hybrid identities and discourses with new boundaries, which, although fluid, volatile and situational, are reminiscent with historical and odious notions of colonialism that present African migrants as undesired foreigners whilst portraying other western and Asian migrants in cosy terms such as expatriates and tourists.Contribution: Exploring the relevance of migrant expressions within the context of identity constructions and socio-economic framework demonstrates how contested processes of socio-economic and religious transformation reflect the significance of the role played by religion on identity constructions. These constructions are articulated through fluid and complex encounters, which fluctuate to generate hybrid identities and migrant survival discourses.

馮友蘭의 新理學과 ‘抗戰期的’ 의미 ― 『新事論』에 대한 분석을 중심으로 ―

This article explored the ‘Anti-Japanese wartime’ meaning of Feng Youlan’s New Rational Philosophy through examining the New Treatise on P ractical Affairs, which is one of his famous works, “Six Books of Zhenyuan(貞元六書)”. In spite of its high-degree ideality, New Rational Philosophy was basically rooted from Feng Younlan’s awareness of reality in Anti-Japanese wartime China. Above all, it was the strongest inner motive for constructing New Rational Philosophy that Feng Youlan considered his philosophy as a ‘weapon’ for struggle in the Anti-Japanese wartime. Unlike the case of Cheng-Zhu Neo-Confucianism(程朱理學), the principle(理) conceives its plurality and stratification between universality and specificity in the structure of New Rational Philosophy. It is a key point in the New Rational Philosophy that universality and specificity co-exist without one-sided oppression in the mutual relationship. New Rational Philosophy also acknowledges change of things, and in fact the change itself is located in the more universal stratum of principle. <br>Feng Youlan expanded the universal-special stratification of New Rational Philosophy to the level of perception of real society in the New Treatise on P ractical Affairs. He stipulated economic mode of production as a more universal stratum of principle that creates a society and functions it. Based on this perception, when it comes to Sino-Western cultural difference, he converted a geographic dimension to the context of ancient and modern ages. However he considered ‘the ancient’ not as a mere static backwardness, but as possibility to progress to ‘the modern’, and perceived the history of this progression as another universal principle. The Chineseness was a critical issue in his New Treatise on P ractical Affairs, too. In the Anti-Japanese wartime to put the stress on Chinese tradition, he positively approved the unique Chineseness under the condition that New Rational Philosophy concedes universality and specificity mutually. <br>Feng Youlan renewed the meaning of Anti-Japanese War in his New Treatise on P ractical Affairs. In his perception, Anti-Japanese War was not merely armed conflict between two countries, but a war between ‘villager’ to seek to be urbanite and ‘urbanite’ to interrupt it. The composition of ‘villager/urbanite’ emerged when the economically backward/advanced relationship functioned as a realistic oppression. Thus he never viewed Anti-Japanese War as a war between two equal countries. He maintained that this war was an inevitable process of progress from villagers to urbanites, from backward to advanced, and further from the oppressed to liberation. The system of New Rational Philosophy, which assumes change itself as a universal principle, and the historical notion of New Treatise on P ractical Affairs, which are embodied as history driven by the universal principle in the real phases, they all defined this war as a realization of the universal principle. In the end, New Rational Philosophy was able to secure its more realistic implication for Anti-Japanese War, because it established a thinking system that recognized the war as part of struggle for a realization of the universal principle.

Review: Angkor Wat: A Transcultural History of Heritage

Review: <i>Angkor Wat: A Transcultural History of Heritage</i>

A global label and its local appropriations. Representations of the Righteous Among the Nations in contemporary European museums

This paper, intended as a contribution to transnational memory studies, analyzes museums devoted to people who helped Jews during the Holocaust that recently opened in Bulgaria, France, Germany, Lithuania, and Poland. The author’s particular interest lies in the “traveling motifs” of the “Righteous” narratives. This category encompasses symbols such as a list of names of the help-providers, a fruit tree/orchard, or a wall with photographs of Holocaust victims, which recur in many of the examined exhibitions and are a clear reference to Yad Vashem and other well-established Holocaust memorials. At first sight, they seem to point to a “cosmopolitanization” of Holocaust remembrance and to the emergence of a common reservoir of historical notions and images. However, on closer inspection one discovers that the use of these symbols varies and that they refer to differing ways of understanding and telling history.

Dynamic Archeology or Distant Reading: Literary Study Between Two Formalisms

Scholars working within computational literary studies often invoke Russian Formalism as a methodologically like-minded school of thought and a repository of useful insights, which can at last be tested with the help of recently developed digital techniques. Yet the two formalisms diverge starkly when it comes to three of their most fundamental categories of analysis: first, in their respective conceptions of literary form itself; next, in their notions of history and of what it means to tell the history of form; and finally, in the ways in which they construe the relationship between literature and society as a whole, or, in other words, in their corresponding sociologies of literary form. This paper, then, is a contribution to creating the conditions for the possibility of a genuine exchange between the two formalisms here at issue by focusing, first and foremost, on what divides them.

아미르 티무르의 平時 계절이동

초록·키워드 목차 오류제보하기 This article reconstructs the seasonal migration during the reign of Timur (1370∼1405) in Māvarā"al-Nahr. Chapter 1 examines the spatio-temporal issue of seasonal migration. First, I reconstruct the pattern and route of seasonal migration and analyze the activities at each place. The migrators stayed at Kish or Aqar in spring, Samarqand in summer, and Zanjir-Saray or Parsin in winter. At the winter pasture (Qishlāq), the migrators usually built some fence structures named “Quriya,” which was built with reeds and pieces of wood, and then pitched tents or winter houses inside. When winter was over, the migrators went to the summer pasture (Yaylāq). However, on the way, they stayed several days at Kish or Aqar hunting and reviewing their troops. Meanwhile, the summer pasture was in Samarqand, the Capital of Timur. All of the goods and manpower resources were gathered in Samarqand, Thus, Timur traveled back and forth between the city and outer meadows during the summer, met several noble members in Samarqand, decided tasks of the State, evaluated for officials, and gave rewards and punishments. Moreover, royal marriage and quriltay was also performed at the outskirts of Samarqand, in Kangul Meadow. Second, I examine the issue of time. Was the migration of Timur similar to the migration of Shah-ruh, which was already examined by an earlier scholar? Infect, Timur visited Yaylaq or Qishlaq at relatively the exact time. The migrators usually departed the winter pasture around the vernal equinox according to the Persian historical notion of season, and moved to the winter pasture in late November when possible. However, because of the many conquests outside the Māvarā" al-Nahr, sometimes the migrators could not follow the usual seasonal migration pattern. At that time, the migrators reduced the period of stay at Yaylaq/Qishlaq or visited pastures later than usual, which depended on the situation. Chapter 2 examines the scales, the number of people participating with the seasonal migration, and the invested goods. According to the records, the migrators participating with the seasonal migration with Timur were his royal bodyguards, courtiers, royal members, servants and their families. In addition, nomad tribes and non-tribal powers, Shah-zadas and Amirs with their own fiefs, and Daruga and Hakim of several provinces performed their seasonal migration by themselves. Tumans with their own local bases also stayed at their posts. I try to estimate the number of royal bodyguards, which is around twenty thousand. Meanwhile, Timur gathered countless goods from all over the world, received annual taxes from the conquered lands, and saved most of the goods at Qök-Saray of Samarqand. However, countless goods or too many livestock did not participate in Timur"s seasonal migration. His livestock were usually at his own pastures, located in the interior and exterior of Māvarā" al-Nahr with the person in charge. This is the same as manpower. Some people who works with Timur in person, should accompany Timur. However, others were in Samarqand. #계절이동 #아미르 티무르 #동영지 #하영지 #카우친 #Seasonal Migration #Amir Timur #Qishlaq #Yaylaq #Qauchin #واژه کیلیدی #مھاجرت فصلی #آمیر تیمور #ق شلاق #ی یلاق #قوچین 서론1. 마와라안나흐르에서의 계절이동 패턴2. 티무르의 계절이동 규모와 그 구성결론참고문헌Abstract

Tri-Marium as the ‘emancipation’ of East-Central Europe: framing European counter-narratives in Poland

ABSTRACT The historical notion of Inter-Marium captured Poland’s centuries-old concept of integrating, in a form of confederation, the new states that appeared on the map between the Baltic and Black Seas after 1918. Reincarnated as the contemporary narrative of Tri-Marium, this notion is gaining new momentum and has been most visible in Poland, the largest state of the European Union’s Eastern semi-periphery. This article examines Inter-Marium as one of the most clearly articulated counter-narratives to the mainstream European integration project. Drawing on original research rooted primarily in critical discourse analysis, the article uses framing as an interpretative tool. It analyses the narrative entrepreneurs who are constructing the political message, as well as the resulting narrative itself and how it is employed in contemporary discourse. Unpacking this emancipatory framing, the paper makes three inter-connected arguments. First, it shows that the Inter-Marium concept narratively challenges Western domination (framed as post-colonial constellation) and re-constructs the connected emancipation narratives. Second, the article highlights that the Inter-Marium concept acts as acounter-narrative to the mainstream European integration. Third, it explores the ways in which the Inter-Marium narrative serves the ambitions of the Polish ruling party which aims to regain Poland’s historical status as aregional power.