Studia Azjatystyczne
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Niezgoda między szkołami gramatycznymi z Al-Basry i Al-Kufy na podstawie sporu o etymologię słowa ism
Full text linkWhen it comes to Basran and Kufan grammarians, there is no dearth of studies, but nevertheless we are mostly left with rather general statements concerning the nature of both schools of Arab grammatical thought. In this article, after a short summary of the current state of research, an extract from a 12th century compilation of disputes between Basran and Kufan grammarians - Al-Insaf f i masa"il al-hilaf bayna al-basriyyin wa-al-kufiyyin by Ibn al-Anbari - is put under examination. The discussed extract is a chapter dedicated to the disagreement on the etymology of the word ism and it gives us a worthwhile overview on various aspects of medieval Arabic grammatical thought, and helps us understand the nature of the conflict between the two competing schools.When it comes to Basran and Kufan grammarians, there is no dearth of studies, but nevertheless we are mostly left with rather general statements concerning the nature of both schools of Arab grammatical thought. In this article, after a short summary of the current state of research, an extract from a 12th century compilation of disputes between Basran and Kufan grammarians - Al-Insaf f i masa"il al-hilaf bayna al-basriyyin wa-al-kufiyyin by Ibn al-Anbari - is put under examination. The discussed extract is a chapter dedicated to the disagreement on the etymology of the word ism and it gives us a worthwhile overview on various aspects of medieval Arabic grammatical thought, and helps us understand the nature of the conflict between the two competing schools
Sytuacja prawna muzułmanów w XIX-wiecznym Imperium Rosyjskim
Full text linkThe article discusses legal situation of the Muslim community under the legislation of the Russian Empire’s central governorates in the 19 th century. Regulations in force within that territory were similar to those applied in other governorates of the Imperial Russia. This research is of a general nature due to the fact that detailed elaboration on Muslims’ situation which would include their legal, civil and political limitations could become an extensive monograph, especially if one would take into consideration that different parts of the Russian territory implemented its own legal solutions enforced by the contemporary social and political situation.The article discusses legal situation of the Muslim community under the legislation of the Russian Empire’s central governorates in the 19 th century. Regulations in force within that territory were similar to those applied in other governorates of the Imperial Russia. This research is of a general nature due to the fact that detailed elaboration on Muslims’ situation which would include their legal, civil and political limitations could become an extensive monograph, especially if one would take into consideration that different parts of the Russian territory implemented its own legal solutions enforced by the contemporary social and political situation
Instytucje muzyczne w starożytnych Chinach
Full text linkSince mythological times, music was considered to be a vital part of Chinese culture. Its very high social standing, deeply rooted in Confucian philosophy, resulted in the abundance of musical administration, for example, the first known musical institution was The Great Office of Music (M Dàsiyuè)of the Zhou dynasty which was re sponsible for teaching ritual and music; The Music Bureau (M Yuèfu)of the Qin and Han dynasty that collected and edited musical pieces, and numerous agencies under court of Tang or its Shrine of Imperial Sacrifices (Tàichângsî) managing various tasks, from education to musical performances. In the Song dynasty, musical offices followed the tradition of their predecessors, but on a much smaller scale. The article aims to describe musical institutions of the ancient Chinese court and determine whether they can be described as a musical bureaucracy. The paper is divided into three main parts: the first outlines the term “bureaucracy” in accordance to both lexical and Max Weber’s definitions; the second presents the main offices that dealt with music and its evolution; the third part functions as the conclusion, the author compares the main characteristic of musical agencies with the meaning of the term bureaucracy
Gdy cesarzowa piła herbatę... Historia chińskiego jedwabiu od neolitu do czasów panowania dynastii Tang
Full text linkChinese silk has a long history. The sericulture began in Neolithic times. Before the Western Zhou period (1600-1046 BC) the most popular textiles were plain weaved (juan) and gauzes (sha and luo). During the kingship of the Zhou dynasty (Western and Eastern) new types of textiles began to be woven, for example: pseudo-damasks (qi and han qi) and warp faced compound tabby (jin). The most beautiful four-color, and five-color jin fabrics were woven in Han dynasty (206 BC-220 AD). In this period China came in contact with the Western world. It was the beginning of the so-called Silk Road. Weaving technique still flourished during the next periods. The first samit textiles (often decorated with Persian motives) were weaved during the Tang dynasty. The sericulture was a ritual practiced in the common households and royal courts. The silkworm had its own temples and goddess.Chinese silk has a long history. The sericulture began in Neolithic times. Before the Western Zhou period (1600-1046 BC) the most popular textiles were plain weaved (juan) and gauzes (sha and luo). During the kingship of the Zhou dynasty (Western and Eastern) new types of textiles began to be woven, for example: pseudo-damasks (qi and han qi) and warp faced compound tabby (jin). The most beautiful four-color, and five-color jin fabrics were woven in Han dynasty (206 BC-220 AD). In this period China came in contact with the Western world. It was the beginning of the so-called Silk Road. Weaving technique still flourished during the next periods. The first samit textiles (often decorated with Persian motives) were weaved during the Tang dynasty. The sericulture was a ritual practiced in the common households and royal courts. The silkworm had its own temples and goddess
Amazonki - mit czy reminiscencja zwyczajów koczowników
Full text linkThere is evidence (archaeological, historical, linguistic, iconographic, ethnological and other mentioned in this article) to show that the formation of the myth of the Amazons could be a result of observations of habits of Iranian nomads who used to live in the areas of the northern coast of the Black Sea and Central Asia in Antiquity. Some datum indicates that women from these communities (as in many other groups of nomads) had a much higher social status than in many settled communities such as the ancient Greeks and Romans. Women in the Iranianspeaking nomadic communities were likely to participate in hunting and, to some limited extent, in fighting. In addition, some of them might have become the heads o f these groups as queens (that is not as wives of kings but as independent rulers). All o f it influenced the imagination of people from Greek culture who had met the nomads. Stories about these warrior women spread into Greek ecumene, increasingly evolving and subject to distortion, thus affecting the myth of the Amazons. The Amazons in Greek mythology and art often have nomadic features - they ride on horseback, wear bows and “Scythian” costumes and weapons. Tales of warlike women did not only contribute to the mythology of the ancient world, but they were inherited by Turkic-speaking groups and are still present in the culture of Iran.There is evidence (archaeological, historical, linguistic, iconographic, ethnological and other mentioned in this article) to show that the formation of the myth of the Amazons could be a result of observations of habits of Iranian nomads who used to live in the areas of the northern coast of the Black Sea and Central Asia in Antiquity. Some datum indicates that women from these communities (as in many other groups of nomads) had a much higher social status than in many settled communities such as the ancient Greeks and Romans. Women in the Iranianspeaking nomadic communities were likely to participate in hunting and, to some limited extent, in fighting. In addition, some of them might have become the heads o f these groups as queens (that is not as wives of kings but as independent rulers). All o f it influenced the imagination of people from Greek culture who had met the nomads. Stories about these warrior women spread into Greek ecumene, increasingly evolving and subject to distortion, thus affecting the myth of the Amazons. The Amazons in Greek mythology and art often have nomadic features - they ride on horseback, wear bows and “Scythian” costumes and weapons. Tales of warlike women did not only contribute to the mythology of the ancient world, but they were inherited by Turkic-speaking groups and are still present in the culture of Iran
Tarkan Hatun (ok. 1055-1094). Cersei Lannister seldżuckiego dworu
No full textTarkan Khatun was definitely one of the most powerful figures at the Seljuk court by the end of the 11th century. Born in an eminent Karakhanid house, the Turkish princess got down in the history as a talented politician and a skillful manipulator. She gained major power, surrounded herself with talented and ambitious advisors and, furthermore, she challenged the mighty vizier Nizam Al-Mulk. Tarkan’s involvement in organizing the assassination of an old advisor of her husband sultan Malikshah still remains quite mysterious and questionable, however some sources connect her to this affair. Tarkan lost three of her four children. Her two sons, Dawud and Ahmad, died at a young age. Her daughter, Mahmalak, has wed the Abbasid Caliph Al Muqtadi but this unhappy marriage culminated in a premature death of the young princess. No wonder that later on Tarkan gave all of her attention and energy to ensure safety and succession of her youngest son, Mahmud,. Consequently, in 1092, after the mysterious death of her husband, she took part in “a game of thrones” of Great Seljuks which, as a result, plunged the whole Near East into chaos for the next three years. Her struggles, which were not always successful, caused Tarkan’s grief. Ambitious Karakhanid succumbed to illness - the same one that later took away her last son. However, Tarkan was ahead of her times. The status that she has gained in the misogynistic society of the Muslim East definitely deserves our respect and appreciation
Tradycyjna biżuteria tybetańska
No full textThe purpose of this paper is to present the phenomenon of Tibetan jewellery, its history, characteristics, styles, applied patterns and ornamentation. The work focuses on traditional jewellery, its application, execution methods, tools and materials used by jewellers, as well as on the symbolism, mainly Buddhist one, with broad meaning and often used during execution of the ornaments.The purpose of this paper is to present the phenomenon of Tibetan jewellery, its history, characteristics, styles, applied patterns and ornamentation. The work focuses on traditional jewellery, its application, execution methods, tools and materials used by jewellers, as well as on the symbolism, mainly Buddhist one, with broad meaning and often used during execution of the ornaments
Skorupki tradycji. Portret elastycznego hindusa
Full text linkStereotypically India is seen as a very spiritual country. The same applies to Indians, especially Hindus. The main aim of this article is to answer the question whether the spirituality of Hindus and their perception of tradition have changed or have taken a new form under the influence of the rapidly changing times. This article examines the ways of looking at tradition by modern Hindus especially those who represent the Indian middle class by reading an one-act play The Eggshells (A !ekechilke) by Mohan Rakesh and an essay by Sudhir Kakar and Katharina Kakar entitled The Flexible Hindu.Stereotypically India is seen as a very spiritual country. The same applies to Indians, especially Hindus. The main aim of this article is to answer the question whether the spirituality of Hindus and their perception of tradition have changed or have taken a new form under the influence of the rapidly changing times. This article examines the ways of looking at tradition by modern Hindus especially those who represent the Indian middle class by reading an one-act play The Eggshells (A !ekechilke) by Mohan Rakesh and an essay by Sudhir Kakar and Katharina Kakar entitled The Flexible Hindu
Szełomo ben Aharon
Full text linkThis article aims to present the intellectual work of a prominent Karaite scholar, Solomon ben Aaron’s (of Poswol, Wilna and Troki), who was a man of great knowledge and extensive reading, including rabbinic literature. He was born in Poswol before 1665, and died in Troki in 1745 at an age exceeding 80 years. Solomon was the author of many religious writings and polemical tracts about Karaite practices and customs, such as ʾAppiryon ʿaśa lo, Migdal ʿoz, Raḵ wa-ṭoḇ, Ḥanoḵ lan-na᷾ar and Laḥem šeʿarim (known as Leḥem śeʿorim). He also wrote poems. Solomon b. Aaron was head of a Karaite Bet-Din (in Wilna), as well as a religious head of the Lithuanian Karaites. Of his private life hardly anything is known. Due to lack of data one cannot give a full picture of his life; the article thus compiles information gathered from various Hebrew texts. Alongside Karaite literature, the article employs recent findings into Karaism to verify information within the Karaite texts.This article aims to present the intellectual work of a prominent Karaite scholar, Solomon ben Aaron’s (of Poswol, Wilna and Troki), who was a man of great knowledge and extensive reading, including rabbinic literature. He was born in Poswol before 1665, and died in Troki in 1745 at an age exceeding 80 years. Solomon was the author of many religious writings and polemical tracts about Karaite practices and customs, such as ʾAppiryon ʿaśa lo, Migdal ʿoz, Raḵ wa-ṭoḇ, Ḥanoḵ lan-na᷾ar and Laḥem šeʿarim (known as Leḥem śeʿorim). He also wrote poems. Solomon b. Aaron was head of a Karaite Bet-Din (in Wilna), as well as a religious head of the Lithuanian Karaites. Of his private life hardly anything is known. Due to lack of data one cannot give a full picture of his life; the article thus compiles information gathered from various Hebrew texts. Alongside Karaite literature, the article employs recent findings into Karaism to verify information within the Karaite texts
Fate in Thunderstorm by Cao Yu and Hippolytus by Euripides
No full textTheatre, as opposed to traditional Chinese drama, was introduced to China through the first Opium War, and the establishment of Chunliushe in Japan is regarded as the birth of the real Chinese play in 1907. Hereafter, many plays were written and performed in China and were accepted as new form plays. Thunderstorm (Leiyu), Cao Yu’s first play, was published in 1934, and became the first masterpiece of modern Chinese theatre, symbolizing its becoming mature. As the playwright admitted, it was influenced by classical Greek Plays, as well as by Henrik Ibsen. This paper reflects upon the theme of fate in Thunderstorm by Cao Yu and Hippolytus by Euripides. Although Cao Yu interpreted that he was influenced by western plays consciously or unconsciously, Thunderstorm has its own Chinese roots. Similarities and differences in the themes of fate are compared by time or history; ethnic or family aspects; and the individual or feminine. The indescribable fate of the protagonists leads to the agony they suffer inside and also effects them outside because of typical social beliefs and family life; meanwhile, it helped to bring fame to the two tragedies