Pub Date : 2023-01-01DOI: 10.31857/s086919080027131-1
Nina N. Tsvetkova
The spread of digital technologies, rapid proliferation of digital economy is accompanied by development of online platforms. Gig economy is the activity on the labour market, in which demand and supply are interconnected through online platforms. Special online platforms act as intermediaries between customers and services providers. There are three forms of employment via platforms. 1) freelancing: tasks are given to individual contractors who send accomplished tasks by internet. 2) crowdsourcing: online platforms divide large tasks into micro-jobs that are distributed among numerous contractors, “a crowd”. 3) location-based gig jobs are distributed by online platforms, such as Uber, there is a direct contact between customers and contractors. The article reviews typical features of each type of employment, their positive and negative sides. The author analyzes development of three types of gig jobs in Asian countries, with India in the focus, incomes of contractors, gender and age aspects of these types of employment. Among freelancers in India, Pakistan, “zoomers” and millennials predominate. Freelancers appreciate remote work, “work from anywhere”, an opportunity to combine work and taking care of children, relative autonomy. Platform employment allows to solve unemployment problems. But work on platforms has some negative features: lack of social security, absence of sick leaves and paid vacations, unpredictable schedules of work and unstable incomes. On the one side, work on platforms is enabled by digital technologies, but on the other side, it may seem as a return to informal sector, which has significant positions in Asian and African countries.
{"title":"Online Platforms and New Forms of Employment: Asian and African Countries","authors":"Nina N. Tsvetkova","doi":"10.31857/s086919080027131-1","DOIUrl":"https://doi.org/10.31857/s086919080027131-1","url":null,"abstract":"The spread of digital technologies, rapid proliferation of digital economy is accompanied by development of online platforms. Gig economy is the activity on the labour market, in which demand and supply are interconnected through online platforms. Special online platforms act as intermediaries between customers and services providers. There are three forms of employment via platforms. 1) freelancing: tasks are given to individual contractors who send accomplished tasks by internet. 2) crowdsourcing: online platforms divide large tasks into micro-jobs that are distributed among numerous contractors, “a crowd”. 3) location-based gig jobs are distributed by online platforms, such as Uber, there is a direct contact between customers and contractors. The article reviews typical features of each type of employment, their positive and negative sides. The author analyzes development of three types of gig jobs in Asian countries, with India in the focus, incomes of contractors, gender and age aspects of these types of employment. Among freelancers in India, Pakistan, “zoomers” and millennials predominate. Freelancers appreciate remote work, “work from anywhere”, an opportunity to combine work and taking care of children, relative autonomy. Platform employment allows to solve unemployment problems. But work on platforms has some negative features: lack of social security, absence of sick leaves and paid vacations, unpredictable schedules of work and unstable incomes. On the one side, work on platforms is enabled by digital technologies, but on the other side, it may seem as a return to informal sector, which has significant positions in Asian and African countries.","PeriodicalId":39193,"journal":{"name":"Vostok (Oriens)","volume":"122 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135262780","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-01DOI: 10.31857/s086919080027511-9
Alla M. Shustova
The theme of the Bon religion in Russian Oriental studies still remains insufficiently studied. This is due both to the complexity of the Bon doctrine itself, and to the peculiarities of the development of Russian Tibetology, which was persecuted in the Soviet era. The scientific heritage of Yu.N. Roerich (1902-1960), the Tibetologist and historian of the East, has been little studied. His study of the Tibetan Bon religion is an indisputable contribution to the development of scientific studies of the Ancient Tibet. In Tibetology, the study of Bon is mainly concentrated on reformed Bon, which, in historical interaction with Buddhism, largely adopted its terminology and cult practice. There are relatively few works devoted to the original form of Bon, and the problem is often simplified in them, reducing Bon to shamanism. Roerich considered the Bon as a primordial Tibetan religion, based upon a deep philosophical doctrine of its own. This allowed Bon not only to survive thousand years, but also to adapt to Buddhism that came to Tibet, transforming eventually into one of the schools of Tibetan Buddhism. He proved the connection of the Bon religion with the Geser Epic, as well as with the megalithic culture of Tibet. He described and analyzed the discovery of megaliths, similar to European ones, found in Tibet by the Central Asian expedition of his father N.K. Roerich. An undoubted breakthrough in the study of the Bon religion was Roerich's pioneering description of the Sharugon Bon monastery, as well as the study of its library.
{"title":"The view of Yu.N. Roerich on the Bon religion in Tibet","authors":"Alla M. Shustova","doi":"10.31857/s086919080027511-9","DOIUrl":"https://doi.org/10.31857/s086919080027511-9","url":null,"abstract":"The theme of the Bon religion in Russian Oriental studies still remains insufficiently studied. This is due both to the complexity of the Bon doctrine itself, and to the peculiarities of the development of Russian Tibetology, which was persecuted in the Soviet era. The scientific heritage of Yu.N. Roerich (1902-1960), the Tibetologist and historian of the East, has been little studied. His study of the Tibetan Bon religion is an indisputable contribution to the development of scientific studies of the Ancient Tibet. In Tibetology, the study of Bon is mainly concentrated on reformed Bon, which, in historical interaction with Buddhism, largely adopted its terminology and cult practice. There are relatively few works devoted to the original form of Bon, and the problem is often simplified in them, reducing Bon to shamanism. Roerich considered the Bon as a primordial Tibetan religion, based upon a deep philosophical doctrine of its own. This allowed Bon not only to survive thousand years, but also to adapt to Buddhism that came to Tibet, transforming eventually into one of the schools of Tibetan Buddhism. He proved the connection of the Bon religion with the Geser Epic, as well as with the megalithic culture of Tibet. He described and analyzed the discovery of megaliths, similar to European ones, found in Tibet by the Central Asian expedition of his father N.K. Roerich. An undoubted breakthrough in the study of the Bon religion was Roerich's pioneering description of the Sharugon Bon monastery, as well as the study of its library.","PeriodicalId":39193,"journal":{"name":"Vostok (Oriens)","volume":"19 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135263949","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-01DOI: 10.31857/s086919080024138-8
Sergey Kostelyanets
For over 60 years, the Democratic Republic of the Congo has been in a state of political instability. There are dozens of rebel groups in the DRC that fight against the government and among themselves for control of human and natural resources. However, despite the enduring military and political crisis, which mostly affects the eastern regions of the country, the religious factor entered the stage only in the 2010s due to the onslaught of the terrorist group Alliance of Democratic Forces (ADF), whose leaders in 2019 swore allegiance to the Islamic State and began to identify themselves as the Islamic State's Central Africa Province (ISCAP). The present paper discusses the main milestones of the transformation of the ADF, which initially did not have a clear ideological and political program or sufficient combat power for independent attacks, into a large terrorist organization that poses a serious security threat to the DRC, Uganda, and a number of other African countries. The authors employ the theoretical and analytical framework and the systemic-historical method to characterize the activities of the ADF and conclude that, firstly, the transformation of the group was motivated above all by financial gain and, secondly, the “mutually beneficial trade and economic cooperation” that takes place between the Islamists and local communities allows the group to carry out successful Islamization and recruitment of Congolese youth into its ranks, while the periodic operations of the armies of the DRC and Uganda aimed at destroying the group remain inconclusive.
{"title":"The Democratic Republic of the Congo: the Rise of Islamic Radicalism","authors":"Sergey Kostelyanets","doi":"10.31857/s086919080024138-8","DOIUrl":"https://doi.org/10.31857/s086919080024138-8","url":null,"abstract":"For over 60 years, the Democratic Republic of the Congo has been in a state of political instability. There are dozens of rebel groups in the DRC that fight against the government and among themselves for control of human and natural resources. However, despite the enduring military and political crisis, which mostly affects the eastern regions of the country, the religious factor entered the stage only in the 2010s due to the onslaught of the terrorist group Alliance of Democratic Forces (ADF), whose leaders in 2019 swore allegiance to the Islamic State and began to identify themselves as the Islamic State's Central Africa Province (ISCAP). The present paper discusses the main milestones of the transformation of the ADF, which initially did not have a clear ideological and political program or sufficient combat power for independent attacks, into a large terrorist organization that poses a serious security threat to the DRC, Uganda, and a number of other African countries. The authors employ the theoretical and analytical framework and the systemic-historical method to characterize the activities of the ADF and conclude that, firstly, the transformation of the group was motivated above all by financial gain and, secondly, the “mutually beneficial trade and economic cooperation” that takes place between the Islamists and local communities allows the group to carry out successful Islamization and recruitment of Congolese youth into its ranks, while the periodic operations of the armies of the DRC and Uganda aimed at destroying the group remain inconclusive.","PeriodicalId":39193,"journal":{"name":"Vostok (Oriens)","volume":"30 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135262562","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-01DOI: 10.31857/s086919080025052-4
Vladimir A. Bolshakov
The article analyzes the character of deification of Queens of the New Kingdom on the basis of their official representation in Egyptian pictorial and textual evidence. In order to reveal the nature of the deification of Queens and the essence of their theological role as a whole, the article discusses specific methods and features of assimilation of Queens with the goddesses. (first of all, goddesses Hathor, Isis, Maat, Mut, Nekhbet) or goddess of the solar-Eye (Hathor/Tefnut). By “deification” the author means endowing a Queen with the features of a goddess, and two aspects of this phenomenon are distinguished: the deification of living and dead Queens. The focus of the present study is only the deification of living Queens. The author puts the trend to assimilate them with goddesses in close relationship with the evolution of the ideology of royal power and the so-called “solarization” of the image of the ruling king, which reached its maximal expression under Amenhotep III and Ramses II (the period of Akhenaten’s reign which deserves a special study was deliberately omitted). The bulk of the evidence for this trend is provided by pictorial sources, and in particular, the individual iconography of Queens. The study of the selection of sources allows drawing a fundamental conclusion that there were undoubtedly various semantic parallels between the Queens and the principal goddesses of the Egyptian pantheon. Nevertheless, the assimilation of Queens with the goddesses, with some exceptions, did not reach a level of complete identification with the latter, and these parallels themselves were drawn mainly means of iconography, and not laudatory phraseology.
{"title":"About the character of deification of the Egyptian Queens of the New Kingdom","authors":"Vladimir A. Bolshakov","doi":"10.31857/s086919080025052-4","DOIUrl":"https://doi.org/10.31857/s086919080025052-4","url":null,"abstract":"The article analyzes the character of deification of Queens of the New Kingdom on the basis of their official representation in Egyptian pictorial and textual evidence. In order to reveal the nature of the deification of Queens and the essence of their theological role as a whole, the article discusses specific methods and features of assimilation of Queens with the goddesses. (first of all, goddesses Hathor, Isis, Maat, Mut, Nekhbet) or goddess of the solar-Eye (Hathor/Tefnut). By “deification” the author means endowing a Queen with the features of a goddess, and two aspects of this phenomenon are distinguished: the deification of living and dead Queens. The focus of the present study is only the deification of living Queens. The author puts the trend to assimilate them with goddesses in close relationship with the evolution of the ideology of royal power and the so-called “solarization” of the image of the ruling king, which reached its maximal expression under Amenhotep III and Ramses II (the period of Akhenaten’s reign which deserves a special study was deliberately omitted). The bulk of the evidence for this trend is provided by pictorial sources, and in particular, the individual iconography of Queens. The study of the selection of sources allows drawing a fundamental conclusion that there were undoubtedly various semantic parallels between the Queens and the principal goddesses of the Egyptian pantheon. Nevertheless, the assimilation of Queens with the goddesses, with some exceptions, did not reach a level of complete identification with the latter, and these parallels themselves were drawn mainly means of iconography, and not laudatory phraseology.","PeriodicalId":39193,"journal":{"name":"Vostok (Oriens)","volume":"28 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135262572","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-01DOI: 10.31857/s086919080026912-0
Kseniia D. Nikolskaia
The Russian Archive of Ancient Acts funds hold an archive belonging to G. J. Kehr (1692–1740), who stood at the very origins of European Oriental studies. There is very little information about this person. His archive is very large and extremely poorly parsed. Among the letters preserved in it are messages from eminent personalities of those days. Some papers of G.J. Kehr are connected with the South of India (Tranquebar), where Lutheran priests who were part of the so-called Danish Royal Mission were working at that time. Among these papers there is a small letter from B. Schultze (1689–-1760). Schultze became the head of the mission in Tranquebar after the death of B. Ziegenbalg (1682–1719), its first organizer. Like Ziegenbalg, Schulze did a lot for the Christianization of the region and for the formation of Oriental studies as a science. He was the first among Europeans to study the Telugu language, published the grammar of this language, translated the texts of the Bible into it. He studied dakkhinī, a dialect of Hindustani. Schulze published a grammar of this language, outlining its basic rules in Latin. His letter below, addressed to Kehr, is obviously a continuation of the previous correspondence. Among other things, the message contains some rules for reading Tamil texts. In addition, valuable information is given about the work of missionaries on the translation of Christian literature into Tamil and about the activity of the Printing house established in Tranquebar. Finally, the letter mentions the names of people significant for the era (language teachers and translators), who probably formed a circle of acquaintances for both G.J.Kehr and B. Schultze.
俄罗斯古代行为档案基金拥有属于G. J. Kehr(1692-1740)的档案，他站在欧洲东方研究的源头。关于这个人的信息很少。他的档案非常庞大，而且解析得非常糟糕。在保存下来的信件中，有来自当时知名人士的信息。G.J. Kehr的一些论文与南印度(Tranquebar)有关，当时所谓的丹麦皇家传教会的路德会牧师在那里工作。在这些文件中，有一封来自B.舒尔茨(1689—1760)的小信。在第一个组织者B. Ziegenbalg(1682-1719)去世后，舒尔茨成为了Tranquebar传教会的负责人。像Ziegenbalg一样，Schulze为该地区的基督教化和东方研究作为一门科学的形成做出了很多贡献。他是欧洲人中第一个研究泰卢固语的人，出版了泰卢固语的语法，把《圣经》的文本翻译成泰卢固语。他学习了一种印度斯坦方言——dakkhini。舒尔茨发表了一篇关于这种语言的语法，用拉丁语概述了它的基本规则。下面是他写给凯尔的信，显然是以前信件的延续。除此之外，这条信息还包含一些阅读泰米尔文本的规则。此外，还提供了关于传教士将基督教文学翻译成泰米尔语的工作和关于在Tranquebar建立的印刷厂的活动的宝贵资料。最后，信中提到了对那个时代有重要意义的人的名字(语言教师和翻译)，他们可能是g.j.凯尔和B.舒尔茨的熟人圈子。
{"title":"At the Origins of European Oriental Studies: an Unknown Letter by Benjamin Schultze to Georg Jacob Kehr","authors":"Kseniia D. Nikolskaia","doi":"10.31857/s086919080026912-0","DOIUrl":"https://doi.org/10.31857/s086919080026912-0","url":null,"abstract":"The Russian Archive of Ancient Acts funds hold an archive belonging to G. J. Kehr (1692–1740), who stood at the very origins of European Oriental studies. There is very little information about this person. His archive is very large and extremely poorly parsed. Among the letters preserved in it are messages from eminent personalities of those days. Some papers of G.J. Kehr are connected with the South of India (Tranquebar), where Lutheran priests who were part of the so-called Danish Royal Mission were working at that time. Among these papers there is a small letter from B. Schultze (1689–-1760). Schultze became the head of the mission in Tranquebar after the death of B. Ziegenbalg (1682–1719), its first organizer. Like Ziegenbalg, Schulze did a lot for the Christianization of the region and for the formation of Oriental studies as a science. He was the first among Europeans to study the Telugu language, published the grammar of this language, translated the texts of the Bible into it. He studied dakkhinī, a dialect of Hindustani. Schulze published a grammar of this language, outlining its basic rules in Latin. His letter below, addressed to Kehr, is obviously a continuation of the previous correspondence. Among other things, the message contains some rules for reading Tamil texts. In addition, valuable information is given about the work of missionaries on the translation of Christian literature into Tamil and about the activity of the Printing house established in Tranquebar. Finally, the letter mentions the names of people significant for the era (language teachers and translators), who probably formed a circle of acquaintances for both G.J.Kehr and B. Schultze.","PeriodicalId":39193,"journal":{"name":"Vostok (Oriens)","volume":"8 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135262564","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-01DOI: 10.31857/s086919080027769-2
Natalia Aleksandrova
The Ancient Indian Buddhist hagiographic narrative developed both in the form of text and in the form of images created in abundance in places of worship. These two forms of tradition were interrelated in certain ways, although the variability of versions was reflected both in the text and in the pictorial lines of development. Comparative analysis of these two forms of Buddhist narrative can be carried out in different ways. Above all, the comparison is focused on the events of the Buddha’s life as reflected in the narratives, as well as attributes and other external features of the characters. The author pays specific attention to the stylistic side and tries to match the style of pictures to the texts. Comparing “Lalitavistara”, the most important Buddhist hagiographic text, to the stupa at Amaravati with its abundance of images, one can detect a certain closeness between the poetics of the text and the style of the images. This includes multi-figure composition, associated with the expression of the idea of cosmic spheres, as well as special dynamism of characters’ movement, extreme rhythmicity of constructions, abundance of formulas and symbols. These common features in the imagery and stylistics of Amaravati and “Lalitavistara” obviously stem from a certain affiliation of the monastic environment that gave rise to them: the design of the stupa was associated with the chaityaka sect (dominant in the region) which claimed the “transcendental” nature of the Buddha.
{"title":"Stylistics of Amaravati and Poetics of “Lalitavistara”: Comparative Analysis of Visual and Textual Narrative","authors":"Natalia Aleksandrova","doi":"10.31857/s086919080027769-2","DOIUrl":"https://doi.org/10.31857/s086919080027769-2","url":null,"abstract":"The Ancient Indian Buddhist hagiographic narrative developed both in the form of text and in the form of images created in abundance in places of worship. These two forms of tradition were interrelated in certain ways, although the variability of versions was reflected both in the text and in the pictorial lines of development. Comparative analysis of these two forms of Buddhist narrative can be carried out in different ways. Above all, the comparison is focused on the events of the Buddha’s life as reflected in the narratives, as well as attributes and other external features of the characters. The author pays specific attention to the stylistic side and tries to match the style of pictures to the texts. Comparing “Lalitavistara”, the most important Buddhist hagiographic text, to the stupa at Amaravati with its abundance of images, one can detect a certain closeness between the poetics of the text and the style of the images. This includes multi-figure composition, associated with the expression of the idea of cosmic spheres, as well as special dynamism of characters’ movement, extreme rhythmicity of constructions, abundance of formulas and symbols. These common features in the imagery and stylistics of Amaravati and “Lalitavistara” obviously stem from a certain affiliation of the monastic environment that gave rise to them: the design of the stupa was associated with the chaityaka sect (dominant in the region) which claimed the “transcendental” nature of the Buddha.","PeriodicalId":39193,"journal":{"name":"Vostok (Oriens)","volume":"168 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135262567","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-01DOI: 10.31857/s086919080024391-7
Arkadiy Demidchik
Throughout the Egyptian history of the III–II millennium BC, most of written mentions of famines occurs from the First Intermediate Period to the beginning of the Middle Kingdom, and such really happened then more often than usual. The article points out some of the reasons for this and the grounds for the food security restoration in the XII dynasty. The newest data proves some deterioration of ecological conditions, to which arable farming was unable to adapt after the collapse of the Old Kingdom legal and economic order. For “private farms” that figure in the First Intermediate Period inscriptions, it was often difficult to formalize their rights to fertile lands and to gather seed grain, livestock, workers in the necessary short time. In the absence of an established grain market, but with prevalence of violence and robbery, even strong households often avoided expanding their plowing. Detrimental to arable farming was a flow of workers to other sectors of economy and the depopulation of the Middle Egypt. The cessation of the famines was caused not only by environmental improvement, but also by the restoration of peace and order in the country, and above all the implementation of the state economic regulation, including spreading and support of arable farming. Even in the times of crop failures, it preserved tillage wherever possible and quickly re-introduced it to the lands with restored fertility
{"title":""Years of Hunger" in the Orix Nome: on the Egyptian Arable Farming in the First Intermediate Period and Early Middle Kingdom","authors":"Arkadiy Demidchik","doi":"10.31857/s086919080024391-7","DOIUrl":"https://doi.org/10.31857/s086919080024391-7","url":null,"abstract":"Throughout the Egyptian history of the III–II millennium BC, most of written mentions of famines occurs from the First Intermediate Period to the beginning of the Middle Kingdom, and such really happened then more often than usual. The article points out some of the reasons for this and the grounds for the food security restoration in the XII dynasty. The newest data proves some deterioration of ecological conditions, to which arable farming was unable to adapt after the collapse of the Old Kingdom legal and economic order. For “private farms” that figure in the First Intermediate Period inscriptions, it was often difficult to formalize their rights to fertile lands and to gather seed grain, livestock, workers in the necessary short time. In the absence of an established grain market, but with prevalence of violence and robbery, even strong households often avoided expanding their plowing. Detrimental to arable farming was a flow of workers to other sectors of economy and the depopulation of the Middle Egypt. The cessation of the famines was caused not only by environmental improvement, but also by the restoration of peace and order in the country, and above all the implementation of the state economic regulation, including spreading and support of arable farming. Even in the times of crop failures, it preserved tillage wherever possible and quickly re-introduced it to the lands with restored fertility","PeriodicalId":39193,"journal":{"name":"Vostok (Oriens)","volume":"19 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135262568","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-01DOI: 10.31857/s086919080027426-5
Alexandra Mironova
The article deals with the feasts of the crocodile god Sebek, celebrated in Fayum, Thebes and Kom Ombo, which originated during the Old Kingdom. The surviving images of Sebek are studied, that provide an opportunity to reconstruct the ritual and symbolic programs of festivals of the named deity. The analysis of the reliefs from the temple of Nyuserra (V Dyn.) depicting the harvest scenes, crocodile, fish, frog and bA-boat, suggested that they represent festive rituals held during the harvest season and related to the cults of Sebek, Osiris and Re. These rites probably celebrated the renewal of nature, the full flow of the river and the fertility of the earth. A study of the relief of Amenemhat III from the British Museum (EA 1072) made it possible to reconstruct the programs of Sebek feasts in Fayum, which involved the Osirian, solar and Heb-sed rituals. These festivals reproduced the visible movement of the sun and moon across the sky and aimed at the revival of strength and power of the gods and the king. Sebek was associated with the sun, moon and various constellations, represented as crocodiles in the paintings of the coffin of Heny (Asyut; XII Dyn.), the ceilings of the tombs of Senmut (TT 353; XVIII Dyn.) and Seti I (KV 17; XIX Dyn.). Two of these constellations are designated sAq («crocodile») and Htp-rdwy («restful of feet»). It seems that some of the feasts of Sebek were concerned with «the festivals of the sky» and celebrated certain astronomical phenomena.
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Pub Date : 2023-01-01DOI: 10.31857/s086919080025257-9
Grigorij Popov
The article provides a military-historical analysis of the development of events at the initial stage of the War in the Pacific and in East Asia from Japan's attack on the United States to the Battle of Guadalcanal inclusive. The authors aim to answer the question whether the US victory was an accident caused by strategic mistakes of the Japanese command, or whether it was an inevitable pattern. In the work, the authors also try to find out what was the role of the mobilizations in USA and Japan in the first year of the Pacific War in the development of relevant events. The article discusses strategies, in connection with which the authors come to the conclusion that there was no unity among the representatives of the highest military leadership of the Japanese Empire in matters of the directions of the offensives carried out by the imperial armed forces. The authors show the connection between the peculiarities of the mobilization of the armed forces of Japan, USA and Great Britain and the development of events at the initial stage of the War in the Pacific. It is emphasized that the Soviet factor and the resulting expenditure of resources on building up the offensive potential of the Kwantung Army, which absorbed the most prepared ground units, had a negative impact on the long-term plans of the Japanese armed forces. The authors assign great importance to the Battle for Guadalcanal, which due to the diversion of Japan's transport tonnage had a serious impact on the course of the entire Second World War in Asia. The authors pay much attention to the issue of the offensive of Japanese troops in Burma in early 1942 and the prospects of the Japanese invasion of India, they believe that the Japanese high command made a major strategic mistake by refusing to further advance in the western direction. On the other hand, the authors consider the defeat of the British in Burma as a result of the mistakes of the British War Cabinet and the peculiarities of the mobilization of human potential in the British Empire. The authors conclude that the Japanese Empire had a chance of winning the War in the Pacific in 1942.
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Pub Date : 2023-01-01DOI: 10.31857/s086919080024380-5
Liubov Goriaeva
In island Southeast Asia, since the first centuries of the Muslim era, the Hadhramaut Arab diaspora has been steadily present. Arabs controlled maritime trade south of the Arabian Peninsula since pre-Islamic times. They have long traded with India, and sometimes sailed even further to their cherished goal - the Spice Islands (Moluccas). With the advent of Islam, the presence of Arabs in the ports of the Archipelago increased and was generally perceived positively: they acted as bearers and preachers of the new religion. Over time, their business contacts with the local merchant community grew stronger. The most powerful influx of Arabs to Nusantara dates back to the beginning of the 18th century. Subsequently, with the opening of the Suez Canal (1869), this process gained even greater scope. Over the years, the aliens, step by step, won a place for themselves in the field of commerce, in agriculture and shipbuilding, Islamic preaching and diplomacy, education and politics. Some of them laid the foundation for new Malay dynasties (the sultanates of Siak and Kalimantan, 18th century) or simply entered the circle close to local rulers. Since the beginning of the twentieth century Arab merchants participate in the organization of the first political parties in Indonesia. The paper briefly examines the biographies of some members of the Hadhramaut aristocracy, Sayyids and Sharifs, who took a prominent place in the cultural, economic and political life of Malaysia and Indonesia in the pre-colonial and post-colonial era.
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