The Tūqāy-Tīmūrid Takeover of Greater Mā Warā al-Nahr, 1598-1605
Victoria Arakelova and Tereza Amrian
The concept of the Afterlife is not explicitly articulated in the syncretic system of Yezidism. The paper is an attempt to reconstruct, as far as possible, the idea of the Hereafter among the Yezidis, based on all available data—popular beliefs, legends about deities, saints and other characters related to the sphere of life after death, as well as certain loci from the Yezidi lore (Qawl-ū-bayt’), containing either direct information on or allusions to the ideas of the Beyond ever existed in the Yezidi tradition.
Akhmed Osmanov, Magomedkhabib Seferbekov and Ruslan Seferbekov
The paper describes several interesting details from the rich repository of folk beliefs, cults, rites and ceremonies of obviously pre-Islamic nature, recorded among the Gidatlis. The latter are a sub-ethnic group of the Avars living in the Shamil region of Dagestan.
The Interpenetration of Cultures at the Edge of the Hellenic World
This volume offers substantial bibliography relating to the extensive research on Scythian art, archaeology, and history, published in the Russian and Ukrainian languages over the last 150 years.
Garnik Asatrian and Victoria Arakelova
One of the productive approaches to the analysis of the phenomenon of frontier zones, and the South Caspian region in particular, could be the delimitation of local cultural areas— not within administrative borders, but rather by frontier lines defined by such parameters as linguistic and toponymic areas, characteristics of the people’s mentality, specifics of local beliefs, etc. The southern and south-western shores of the Caspian Sea can be defined as a unique cultural landscape, a picturesque world “existing on the frontier lines”. On the marginal level—in folk beliefs, religious lore, etc.—the steadfast local substrate transformed Islam into shapes extraneous to the religious dogma. The South Caspian population, despite the domination of traditional forms of Islam, has preserved multiple elements dating back to the pre-Islamic cultural heritage.
The article discusses some peculiarities of folk beliefs of the Talishis, one of the autochthonous peoples of the area. An essential part of the paper includes attempts of revealing the pre-Islamic background of some characters and phenomena, modified and reinterpreted by Muslim thinking or through folk etymologies.
M. Cristina Cesaro
Han Chi- nese, while at the same time an ongoing exchange between the two groups is also displayed in the food domain (food items, vocabulary, meal patterns, etc.). Uyghur attitudes to and beliefs about food need to be analysed within the broader context of ethnic relations in contemporary Xinjiang
with human affairs; consequently, it can serve no useful purpose to “worship” them. This paper seeks to demonstrate that these peculiarities of Lahu custom and belief derive from a Maha ̄ ya ̄ nist movement that swept through the Lahu mountain homelands in southwestern Yunnan, probably beginning in the
Folk Healers in Kalmykia, Russia
practices and beliefs of medlegchis as ‘surviving Kalmyk Buddhist practices’ (or ‘historical Kalmyk Buddhism’) in opposition to a monastic version of Buddhism imported to Kalmykia from Tibetan monasteries in India in the 1990s. The revival of monastic Buddhism in post-Soviet Kalmykia being her main topic
insisted religions and magic are unworthy of belief was widespread and scientific knowledge was widely promoted. Therefore a maj ority of people came to consider magic only a 'superstition'. However, after the collapse of the Soviet Union, a movement to revive magic began. During fieldwork in the years