Spiritual Leaders Research Articles

Efektivitas Penginjilan Digital sebagai Media dan Tantangan dalam Pemuridan Generasi Muda

AbstractDigitalization has had a significant impact on various aspects of life, including in the realm of business and religious practices. This research focuses on Christian evangelism in the digital era, where technology has become an integral tool for spreading religious teachings. Digitalization allows churches and religious organizations to leverage social media, websites, podcasts, and other online platforms to reach a wider audience, significantly younger generations increasingly connected to technology. This research uses literature analysis methods and phenomenon observation as the primary approach. The research results show that digital evangelism effectively reaches a broader audience but is also faced with challenges, such as the risk of spreading misinformation or religious extremism. The importance of ethical responsibility in using technology is highlighted, with the need for churches and spiritual leaders to develop discipleship strategies that are contextual and responsive to current developments.

Politization of Islam in Modern Iran: Autopoiesis of Shiite Tradition?

The article examines the development of politicized Shiite Islam in Iran as a type of autopoiesis (N. Luhmann) of this religious tradition. The topic arises from the actualization of the influence of religion on the life of a number of societies that have relied on technological modernization, as well as the importance that the topic of the optimal combination of modernization and traditional values is acquiring today. The purpose of the study is, based on an analysis of the activities of the Shiite clergy, to characterize the uniqueness of the revaluation of the values of Iranian society in the course of the development of modern philosophy and ideology of Shiism. The objectives of the study were: 1) to systematize the existing scientific approaches to the process of politicization of Shiism in the second half of the 20th – early 21st centuries; 2) consider the connection between political processes and the specific theology of Shiism; 3) reveal the dynamics of the relationship between the values of tradition and modernization in the teachings of Shiite religious figures; 4) clarify the specificities of the stages of influence of Imami Islam on the religious and political life of modern Iran. The research was based on theological and scientific writings of Islamic spiritual leaders, their opponents and followers. The key method used was historical-genetic, which made it possible to analyze the formation of Shiism in Iran in the historical and cultural context; and comparative, with the help of which the specifics of the various stages of the autopoietic formation of Iranian Shiism against the background of other denominations of Shiism and Islam in general were clarified. It has been proven that consideration of the path of development of the philosophical and ideological aspects of Shiism theology from the perspective of N. Luhmann's theory makes it possible to trace not only the external, but also the autochthonous foundations of the complex reverses of this religious model of self-awareness of society; as well as identify and characterize the functional specificity and dynamic characteristics of the process of politicization of Shiism in Iran. In modern Iran, theology influences the consciousness of believers, and, as a consequence, social and political processes, and not vice versa, as is commonly believed in relation to modern societies. The role of Imami Islam (Shiites) in the formation of values and behavioral attitudes during the actual structuring of relations in society turns out to be key for Iran. At the same time, however, this theology contains the potential for historical change: the very theological system changes, starting from its own concepts and transforming them. This constructivist approach turns out to be compatible with the emphasis on traditionalism. The logical possibility of such collaboration in building a new type of society is justified within the framework of the development of the theory of legal guardianship.

‘Don't forget Tibet’: Understanding the discursive construction of Tibetan national identity through the identity entrepreneurship of the Dalai Lama

AbstractGiven the exponential increase in the number of refugees and displaced people worldwide, it has become critical to examine the experiences of refugees; particularly their identity, since it is an important marker of their adjustment to the new context. Besides other factors impacting their identity and adjustment, the role of the leader is important as it can impact the construction of refugee identities. This paper explores the construction and negotiation of Tibetan refugee identities through the identity entrepreneurship of the Dalai Lama, the spiritual and erstwhile political leader of the Tibetans. It is postulated that leaders are entrepreneurs of identity who shape identity construction and negotiation. With an emphasis on the social, political, and historical context, three kinds of sources are analysed using a discourse‐historical approach to understand how leaders function as entrepreneurs of identity across the various contexts and negotiate identity construction across the shifting contexts. First, 12 speeches by the Dalai Lama on 10 critical events in Tibetan history since 1959; second, six speeches by the Dalai Lama for Tibetan Uprising Day (1961–2009); and third, two international interviews (CNN, 2009; BBC, 2012). The analysis demonstrates that the identity entrepreneurship of the Dalai Lama has strong elements of protection towards the ingroup, that is, the Tibetan refugees, through the crafting of a collective sense of identity for Tibetans. The study sheds new light on the nature of refugee leadership, acknowledging the impact of the shifting nature of identity, from a native citizen to refugee; and the leader's identity entrepreneurship in these evolving and often malleable contexts.

Beyond Carvings and Rituals: Unveiling the Ikenga's Role in Modern Igbo Society

Purpose of the Study: This study examines the contemporary significance of the Ikenga, a crucial cultural symbol among the Igbo people of Nigeria, commonly associated with strength, determination, and entrepreneurial drive. Methodology: The study used a qualitative research design and employed semi-structured interviews, participant observation, and document analysis to collect data from various participants in Igbo society. These participants included entrepreneurs, community leaders, cultural historians, and spiritual leaders. Main Findings: The research reveals that Ikenga continues to serve as a significant cultural icon, supporting entrepreneurship and symbolizing communal achievements and personal aspirations in contemporary times. Despite the challenges of globalization, Ikenga adapts to maintain its relevance, underpinning socio-economic practices and embodying the enduring Igbo values of resilience and determination. Applications of this Study: The findings provide valuable insights for policymakers, cultural practitioners, and scholars, highlighting the importance of integrating cultural heritage into development strategies. This study encourages a multidisciplinary approach to understanding the dynamic interplay between traditional symbols and modern societal roles, offering a model for preserving cultural identity in rapidly changing environments. Novelty/Originality of this Study: This research contributes to the ethnographic literature by offering a contemporary analysis of Ikenga's relevance in Igbo society, beyond its traditional and symbolic interpretations. It underscores the symbol's adaptability and enduring significance, enriching the discourse on the preservation of cultural heritage in the face of globalization and modern challenges.

Стереотипы межконфессиональных взаимодействий сибиряков

The successful term “stereotype” was substantiated by the journalist W. Lippman and became firmly established in scientific use. Researchers have studied the processes of stereotypes functioning. This is an important part ofthe collective consciousness, protecting a person from unfamiliar information. Stereotypes help save time and life resources for processing new information. But the negative side of stereotypes lies in the creation of mental templates for the perception of reality. It is easier for a group to simplify information than to waste time understanding the essence of another’s otherness. Information that contradicts stereotypical patterns is ignored, simplified, and distorted in terms of content. “We-group” begins to aggressively defend the meanings of its stereotypes from an alternative opinion. The opponent can be subjected to harassment and physical destruction. The structure of stereotypes and scenarios of stereotyping are considered by us from the standpoint of structuralism. “We-group” is socially differentiated. For extras and dominant members of the group, the rules of the social game are written. The meaning of the stereotype can turn into a tool for managing citizens, into a weapon against members of the “they-group”. The spontaneous part of the process of stereotyping lies in the routine existence of stereotypes, with the help of which people explain the complex phenomena of life. It is a routine practice of inventing and reinforcing language clichés. The manageable part of stereotyping is the use of these clichés for political gain. “We-group” is always in a state of stereotypical attitude. The group can choose a stereotyping scenario – a scenario of tolerant neighborhood or a scenario of negative solidarity. The first determines the path of development of a tolerant attitude towards non-Christians, the search for new knowledge about the culture of “outsiders”, the development of practices of new socio-cultural experience. The second is the way of intensifying intercultural and interfaith tension, leading to armed conflicts. The reason for interfaith conflicts is the use of creeds for personal gain. At the everyday level, conflicts arise due to cultural incompetence, the simplification of knowledge about the culture of “strangers”. In Siberia, despite the existence of stereotypes, interfaith relations are peaceful. This is emphasized by the heroes of in-depth interviews representing different confessions. Their perception of non-Christian neighbors is based on an understanding of personal merit, and not on a stereotyped understanding. Spiritual leaders confirm the idea of intercultural rapprochement of Siberians as members of a multi-confessional community. Tolerance is a social practice of neighborhood that develops the spiritual sphere of community life.

Confinement of People with Mental Disorders from the Perspective of Spiritual Leaders of Banggai Culture, Indonesia: An Ethnosemantic Approach

The practice of confinement of people with mental disorders not only infringes upon individuals’ fundamental rights but also contravenes established health legislation, including in Indonesia, the setting for this study. In this country, confinement may be practiced by isolation or seclusion in a room or a small hut built in the family’s garden or rice field, some ten-minute walk from the house to the hut. Leg restraints or shackles may also be used. This study delved into the significance of confining individuals with mental disorders by analyzing the linguistic expressions of spiritual leaders from the Banggai culture in Central Sulawesi, Indonesia. Engaging with cultural and spiritual leaders within a community is imperative to gain insights into the underlying perspectives that influence family decisionmaking processes. This exploration involved a detailed examination of the linguistic expressions these leaders conducted within the cultural context of the Banggai community from March to June 2023. This study employed an ethnosemantic approach and in-depth interviews according to the framework outlined in Spradley’s Developmental Research Sequence model. The participants were 13 cultural and spiritual leaders in the Banggai region, commonly referred to as Talapu. They were chosen using snowball sampling techniques.The data-gathering process was facilitated through in-depth interviews structured to incorporate descriptive queries, structured inquiries, and contrasting questions. The data processing involved the analysis of interview transcripts utilizing domain analysis, taxonomic analysis, and component analysis techniques. This analytical approach yielded 11 domains, six taxonomies, and six paradigms, contributing to identifying three distinct cultural themes. These themes were utilizing spiritual rituals as an intervention for the treatment of individuals with mental disorders, the multifaceted roles played by Talapu in managing individuals with mental disorders, and the association between Talapu and the practice of confining individuals with mental disorders. The use of physical restraint and confinement by the Talapu in treating individuals with mental disorders raises ethical concerns, particularly regarding autonomy, non-maleficence, and adherence to international human rights standards in contemporary nursing practice. Nurses in Indonesia should engage in collaborative education with the Talapu, emphasizing the careful and strategic implementation of Indonesia’s health legislation to prohibit human rights infringements, ensuring effective treatment and psychosocial support for individuals with mental disorders, and promoting their seamless integration into family and society.

Deixis in Most Rev. Dr. P. K. Boafo’s Address at the 50th Annual Conference of the Methodist Church, Ghana

This study examined the use of deixis in Most Rev. P. K. Boafo's address at the 50th annual conference of the Methodist Church Ghana. Most Rev. Dr. Boafo is the Presiding Bishop of the Methodist Church Ghana. It is a descriptive qualitative study which employs the textual analytical method. Hank's (2005) deictic field was employed in the analysis. The findings revealed that Boafo systematically sets up the deictic field by issuing several persons, spatial, temporal, social and discourse deictic elements in a subsequent plain field referred to as "ground zero". The Bishop's deployment of deixis in the address creates a deictic field where the congregation is thrust at the deictic centre, and the Bishop and his administration are set in binary opposition. The placing of the congregation at the deictic centre and the use of the person deixis such as "we", "our", and "us" create a closer relationship and harmonious management of the Church and, thus, bring the Bishop and the Church closer to the deictic centre where the congregation assesses his administration and himself favourably as a competent, spiritual and godly leader.

PERAN KIAI DALAM PENYELESAIN SENGKETA KELUARGA PERSPEKTIF TEORI FAKTA SOSIAL EMILE DURKHIM

This research focuses on the problem of non-continuation of marital goals and family problems in Bantaran Probolinggo District, including disputes within the family which are often rooted in incomplete or obstructed human needs such as economic, jealousy, physical, mental and social. The research uses Emile Durkheim's theory of social facts as a conceptual basis, highlighting the role of kiai as spiritual leaders, moral advisors and mediators in society. These communities tend to choose to resolve family disputes outside of court by involving kiai, who are considered public figures and respected role models. Social facts, such as ways of thinking, acting, and feeling, are considered coercive forces that control individuals and influence norms and values in society. Qualitative research methods were used, involving interviews with informants who were involved in the kiai's role in resolving family disputes. The conclusion of this research shows that the role of kiai reflects the concept of social facts in Durkheim's theory. Kiai help maintain social solidarity and guide the community in dealing with family disputes. These social facts influence individual actions, thoughts and feelings, and are related to institutions, laws, morals and political ideologies in Bantaran Probolinggo District society. Keywords : Kiai, Disputes, Social Fact Theory,

E-Dharmagita Learning Model Innovation with Mobile and Multimedia Technology

Purpose: Yadnya ceremony is a sacred sacrifice performed with sincere and wholehearted devotion by Hindus to God, spiritual leaders or teachers, fellow humans, the ancestors, and Bhuta_Kala. The implementation of the Yadnya ceremony is_usually accompanied by a spiritual chant of the Hindus known as Dharmagita. Nowadays, a lot of young generations do not know and are even more indifferent to the Dharmagita. Using books as a source of Dharmagita information is less attractive since there are no audio examples or recordings of correct songs that can be listened to. The Android-based e-Dharmagita application was built to overcome these problems to facilitate the younger generation in getting more interesting information about Dharmagita.Methods: e-Dharmagita was constructed with the support of mobile and multimedia technology. In addition, the information presented was related to the Yadnya Ceremony by implementing a complex Tree Algorithm.Results: This research produced an e-Dharmagita Application, of which user acceptance testing using the PSSUQ Method resulted in a score incudes in the excellent category. Therefore, the application could be accepted well in the implementation the Information Technology in Balinese Culture and Hinduism, especially the innovation of a more modern and attractive Dharmagita learning model.Novelty: The Dharmagita learning model using a mobile application is a new model that has not existed before.

Upaya Yang Dilakukan Orang Kristen Dalam Meningkatkan Kerohanian

The reasons why Christians find it difficult to mature spiritually include: 1) slowness to listen, 2) feeling that they already know, 3) hardening their hearts against God's words, 4) believing because they only want to get blessings, and 5) their first love for God has faded. The purpose of this research is to study and understand the efforts made by Christians in improving their spiritual life and the benefits are to provide better insight and understanding of effective practices in improving the spiritual life of Christians. Furthermore, the research method used by this author is a descriptive qualitative research method through library research related to "How Believers Improve Spirituality". In addition, the focus of discussion in this study is to provide understanding to believers in improving spirituality through prayer, reading the Bible, worship, and participating in church services. This research can also provide valuable input for churches and spiritual leaders in providing more effective mentoring and teaching for the spiritual growth of the congregation.

Sistem Aguron-guron di Griya Agung Bangkasa Kecamatan Abiansemal Kabupaten Badung

The aguron-guron system is an educational system developed by the Hindu religion to teach knowledge and skills in the religious field. The system is still highly relevant for imparting spiritual knowledge in the process of producing a pandita/sulinggih (spiritual teacher). The pandita, as a spiritual leader, holds a significant position and authority in the religious life of the Hindu community. Research related to the aguron-guron system was conducted at Griya Agung Bangkasa because this griya (household) is one of the ancient griyas with a long lineage of sulinggih and is committed to developing the aguron-guron system. There are three issues addressed in this research, namely related to the form, function, and implications of the aguron-guron system in Griya Agung Bangkasa. This qualitative research with a theological approach uses structural functionalism and symbolic interactionism theories to analyze the issues so that data can be presented descriptively qualitatively. The form of the aguron-guron system in Griya Agung Bangkasa is an education system known as "Garis Kapurusan Parampara." This education system is implemented intensively and exclusively by teachers/nabe towards their students/sisya. The aguron-guron education is carried out with the aim of achieving parartha and paramartha. The components involved include nabe, nanak, curriculum, walaka griya, and overseeing foundations. The aguron-guron system in Griya Agung Bangkasa serves educational, religious, and social functions. Lastly, regarding the implications of the aguron-guron system in Griya Agung Bangkasa, it gives rise to educational, theological, and sociological implications both internally and externally. This exclusive aguron-guron system is unique due to the presence of pawintenan wiwa and the existence of nabe siksa in the process, both of which are efforts to improve the quality of the implemented aguron-guron education. The exclusive nature of the aguron-guron system is the best choice for providing spiritual education, enriching the educational system, and creating a holistic education.

Forging Qur'anic Character: A School Principal Leadership Model-Insights

School principals are essential in shaping the Qur'anic character of the educational institutions they lead. This research is categorized as multi-case field research with data described descriptively. The main instrument of this research is the researcher, who explores data using three methods: interviews, observation, and documentation. The data analysis technique is carried out in two stages: individual case data analysis and cross-case data analysis. The researcher draws the following conclusions: First, the principal leadership model in two institutions: a) inclusive low profile model, b) social helpful model, and c) equilibrium structure model. Second, the school principal's strategic steps in forming Qur'anic character: a) integration of subjective spiritual and objective skills, b) implementation of organic spiritual collectivity strategies, and c) internalization of active, positive religiosity values. Third, students' Qur'anic character is formed through the leadership of the school principal: a) assimilation of spiritual values, b) exploration of dimensions of faith, c) contextualization of the Qur'an, d) planned disciplinary management, and e) religious inspiration in education This research provides the following theoretical implications: a) through the leadership model that is built, the principal, spiritual leader influences school culture in the formation of student character, b) the leadership model of the two school principals becomes a role model in the formation of students' Qur'anic character through the program. joint school activity program.

Newly Found Documents of Rizaetdin bin Fakhretdin abоut the First World Muslim Congress in Mecca (1926)

The article provides external and internal criticism of the documents of Mufti Rizaetdin bin Fakhretdin deposited in the National Archives of the Republic of Bashkortostan about the WMC in Mecca in 1926, which introduce new understanding of the formation of the foreign policy of the young Soviet republic in the East, the reasons for the participation of the spiritual leaders of the Russian ummah, the conditions for the functioning of Islam and its institutions in the USSR. For the first time, the published report of the head of the Soviet delegation on a significant forum acquaints the reader with the background of its convocation, characterizes the decisions made at it, reveals the positions of the envoys of the USSR regarding the initiatives of the future founder of the state of Saudi Arabia, Ibn Sa‘ud, to strengthen the Muslim unity.

Acumulación por desposesión del territorio ancestral y resistencia del pueblo indígena Yshir de Paraguay

This study presents a characterization of the types of accumulation by dispossession existing in the Eshma ancestral territory of the Yshir indigenous people of Paraguay, which is currently in the hands of a foreign livestock company. The paper also seeks to make the Yshir resistance in defense of their communal lands visible. This case study has a qualitative methodological design and research techniques that combine field notes with in-depth interviews with Yshir political and spiritual leaders. As a result, various types of capital accumulation by appropriation are noted, which are resisted by the Yshir indigenous communities in an organized manner. Accumulation occurs by fencing communal lands; privatization and foreignization of indigenous territory; deforestation; territorial division, and weakening of both social and productive practices. Due to fencing, the indigenous people establish an organized resistance in defense of their territory, establishing alliances with non-governmental entities and using the committed support of professionals in law and anthropology. The above undoubtedly represents a good practice that should be made visible—to eventually be replicated—for its potential to curb the negative effects of extractive activities and the restitution of lands that historically and by right belong to indigenous populations.

Management of cultural tourism in Ban Toon, Muang District, Phayao Province, Thailand during the COVID-19 pandemic.

The research aims to study the process of managing cultural tourism in the community and assess the socio-economic impact on the community with the help of eight key contributors to the project who play an essential role in the implementation of cultural tourism management. We prepared field notes from interviews and observations, and provided details from data collection (in the form of transcripts). Thematic analysis was employed to answer the research questions using a content analysis tool to obtain the community context in cultural tourism and tourism management dimensions. Participatory Action Research (PAR) was employed to meet the needs of stakeholders and test tourism routes through such routes. The tourism route development was evaluated using descriptive statistics. There is one new cultural tourism route and the process of managing cultural tourism developed community-level organizations with spiritual leaders as the main advisors. The result of the net present value (NPV) analysis is 917,149 baht or 27,792$. The return from the implementation of this project (the internal rate of return (IRR)) is 11.32%. In addition, the ratio of the sum of the present value over the life of the project to the sum of the present value of the cost over the life of the project is 2.45 times, giving the project, if continued, an income 2.45 times greater than its expenditure. Cultural tourism management in Ban Toon, Muang District, and Phayao Province during the COVID-19 pandemic can be used as a guideline in other communities with similar contexts.

অসাম্প্রদায়িক বাংলাদেশ প্রতিষ্ঠায় সুফি ভাবধারার প্রভাব

The Sufi Saints played an important role to preach Islam in Bangladesh as well as South Asia. There are a lot of evidences about Shahaba (Companions of Prophet Sm.) came South Asia and Bangladesh for spreading Islam in the 7th Century. Next Centuries, hundreds of Sufis and their followers came for preaching Islam and spread over across the South Asia. Their excellent characteristics, strong morality, devotion, deep sense of humanity and serve to the poor people attracted non-Muslim people of this region. Generosity, equality and rich Islamic culture inspired local people to embrace new religion Islam. Interaction of South Asian Culture and Islamic Culture made a new dimension of Culture and Ethics in the Society. In Indian Society, Caste System of the Hindu, oppress to Subaltern people and humiliating abolished gradually. Even though, Reform movement of Hinduism and eradicate aristocracy system of the Hindu Society has started to free from Islamic influence. Education system opened for all during the Sultanate period in India. A new dimension of society and culture make amicable relations between the Hindu and Muslim of South Asia as well as Bangladesh. This Religious co-existing and harmony made South Asia a new mentality which called Communal Harmony. Non-Sectarian ideology inspired Muslim rulers to govern their territory. The Sufism and Sufi saints helped the rulers to make communal Harmony in the society. Communal harmony and social consistency were the vital roles of Muslim era in South Asia. In Nineteenth Century, rise of Sufi Saint and spiritual leader Mowlana Sayed Ahamed Ullah Mizbhandari (k.) (1826—1906) influenced society vividly. His philosophy and Mizbhandari Tariqa Played an important role in the Politics, Society and Culture of Bangladesh. Specially seven Ushal system, Mizbhandari mystic songs and no- Communal ideology inspired all sorts of peoples like the Hindu and Muslim. This research paper examines the influence of the Mizbhandari and other Sufi Tariqa in preaching Islam, Politics, Society and Culture of Bangladesh and South Asia. It also assesses any role of Sufism and Sufis thought to make non- Communal and moderate Bangladesh.

Iran’s Anti-Western Rhetoric as a Sign of Potential Threat to the International Community

The aim of this paper is to shed light on some of the views of Iran’s supreme political and spiritual leader on Western countries. The paper is based on information obtained through quantitative content analysis of texts and the method of semi-structured interviews with leading Czech and Slovak experts in the field of the Middle East. A number of research questions can also be defined: What are the Iranian regime’s main accusations against Western countries? To what extent should these statements be taken seriously? Does Iran pose a potential threat to the international community on the basis of this hostile rhetoric? As the analysis shows, although some of these statements are based on a realistic basis, the rest constitute a well thought-out propaganda concept with which the local regime is trying to cover its own shortcomings or to win the favour of the local population.

Marian Zdziechowski’s work On Cruelty (1928–1938). Between past and present

AbstractThe following article begins with my recollection of the only academic conference on Zdziechowski that was organised still under the communist regime in the autumn of 1984 at the Jagiellonian University and ends with a description of the discussion on the genesis and power of evil, with the participation of Czesław Miłosz and Leszek Kołakowski, which was triggered in Poland immediately after the publication of the last edition of On Cruelty in 1993. On Cruelty was first published in 1928 in the journal Przegla̧d Współczesny [Contemporary Review] in Krakow, a second time in 1938 in the volume of articles In the Face of the End, Krakow 1938, and a third – and so far last – time also in Krakow in 1993. On Cruelty, published three times but so far only in Polish, has never been thoroughly analysed or even discussed, which is why this article focuses on discussing it and related questions about the origins and nature of evil, mainly in Europe and Asia, from the earliest times to the present. Zdziechowski was particularly outraged when the cruelty he condemned was justified by religion, especially Christianity (Catholic and Protestant). From these condemnations, he described the activities of the Inquisition, the witch trials, cruelty to animals, and – in the introduction – the “psychology of cruelty.” At the same time, however, he meticulously listed the names of those political and spiritual leaders in Europe and Asia, theologians and thinkers, who, over many centuries, up to the present day, have resolutely spoken out against evil, including cruelty, within and outside the Church. A separate and important issue is Zdziechowski’s attitude to Tsarist Russia and Bolshevism, as outlined in his work On Cruelty. On the one hand, he pointed out that at least two rulers of Russia before 1917 – Ivan the Terrible and Peter the Great – had made major contributions to the history of cruelty in Europe and Asia. But Bolshevism, which Zdziechowski condemned in the strongest terms, was in his eyes not a continuation of pre-1917 Russian despotism, but emanated from the depths of Asia.

The national idea in the works of turkic writers (Yusuf Balasaguni, Abai Qunanbaiuly, Aleksey Kulakovsky)

The article aims to reveal the peculiarities of the national idea in the works of Turkic writers Yusuf Balasaguni, Abai Qunanbaiuly and Aleksey Kulakovsky. The relevance of the article is connected with the value-based and common cultural understanding of literary texts in Turkic languages created in different periods of history. For the first time the works of named authors are comparatively examined by revealing the notion of national idea in their writings. Historical-typological and comparativehistorical research methods have been used to compare the works of the writers. The most acclaimed works of aforementioned Turkic writers were chosen as the subject of analysis: “Blessed Knowledge” (1069–1070) by Yusuf Balasaguni, “Words of Edification” (1890–1898) by Abai Qunanbaiuly and “The Dream of a Shaman” (1910) by Aleksey Kulakovsky. All three writers were versatile personalities with a special way of thinking, an active attitude to life, and patriotic aspirations, who occupied a special place in the history of their peoples as spiritual leaders. As translators of traditional spiritual and moral values, they raised the issue of the preservation and development of their native culture in works. The article suggests that the typological similarity of the works is caused by the cultural and historical similarity of their regions and their belonging to the same language family. It is suggested that the idea of unity and preservation of the people, which is expressed in ancient Turkic monuments, has been imprinted in the genetic memory of the Turkic-speaking peoples. Genetic-typological similarities can also be seen in the genre of the works, which are all recipient-oriented and are written in the form of an appeal to the people. The works are also similar in their narrative style: the authors address their listeners directly, appealing to their feelings with the help of various rhetorical figures, which also has its genetic roots in the Orkhon-Yenisei monuments, written on behalf of the ancient Turkic rulers who called on their people to unite. The enlighteners, being highly educated people, understood that socio-cultural transformation and development of the society were based on the acquisition of knowledge and scientific foundations, and therefore they promoted the idea of national revival along the civilisational and progressive path of development of the society. Abai Qunanbaiuly and Aleksey Kulakovsky, realising that the union of cultures could only contribute to the progress of society, called for the acceptance of the achievements of Russian culture and the learning of the Russian language.

Գրիգոր Խալդարյանցը և տպագրական գործը Ռուսաստանում

The first Armenian printing house in Russia was founded in 1780 by Grigor Khaldaryants, who moved it from London to St. Petersburg. After the death of Khaldryants, in 1789, Hovsep Arghutyan, the spiritual leader of the Armenians of Russia, moved the printing house to New Nakhichevan, and in 1796, to Astrakhan. During its existence, the printing house published about forty-five books on reli-gious, educational, and historical topics. Getting acquainted with the twenty-year existence and effective work of the Khaldaryants printing house, it becomes obvious that his activity served Hovsep Arghutyan for the common interests of the nation, which he had a desire for. In the 18th century, one of the leaders of the Armenian diocese in Russia, Archbishop Hovsep Arghutyun, being in a foreign country, Hovsep Arghtyun, a representative of a stateless country, with his education and enlightened ideas, was able to unite the Armenian people and make them presentable. Printing was a way to connect Russian-Armenians to the Armenian Church, raise their liberating spirit, and shape their worldview. The Armenian printed book, including Russian-Armenian printing, was the expression of Armenian self-assertion and striving for survival. It occupies an honorable place in Armenian culture with its unique face.