Lisboa d'outros tempos /

Volume 1 cover has date: 1899.

The Shrine of ʿAbd al-Qādir al-Jīlānī in Baghdad & the Shrine of ʿAbd al-ʿAzīz al-Jīlānī in ʿAqra: Mapping the multiple orientations of two Qādirī Sufi shrines in Iraq

This thesis charts the stakeholder communities, physical environment and daily life of two little studied Qādiriyya Sufi shrines associated with Shaikh ʿAbd al-Qādir al-Jīlānī (1077 – 1165 AD), a 12th century Ḥanbalī Muslim theologian and the posthumous founder of one of the oldest Sufi orders in Islam. The first shrine is based in Baghdad and houses his burial chamber; and the second shrine, on the outskirts of the city of ‘Aqra in the Kurdish region of northern Iraq, is that of his son Shaikh ʿAbd al-ʿAzīz (died 1206 AD). The latter was also known for lecturing in Ḥanbalī theology in the region, and venerated for this as well as his association with Shaikh ʿAbd al-Qādir. Driven by the research question “What shapes the identity orientations of these two Qādiriyya Sufi shrines in modern times?” the findings presented here are the result of field research carried out between November 2009 and February 2014. This field research revealed a complex context in which the two shrines existed and interacted, influenced by both Sufi and non-Sufi stakeholders who identified with and accessed these shrines to satisfy a variety of spiritual and practical needs, which in turn influenced the way each considered and viewed the two shrines from a number of orientations. These overlapping orientations include the Qādirī Sufi entity and the resting place of its patron saint; the orthodox Sunnī mosque with its muftī-imams, who are employed by the Iraqi government; the local Shīʿa community’s neighbourhood saint’s shrine and its destination for spiritual and practical aid; and the local provider of welfare to the poor of the city (soup kitchen, funeral parlour and electricity-generation amongst other services). The research findings also revealed a continuously changing and adapting Qādirī Sufi scene not immune from the national and regional socio-religio-political environments in which the two shrines exist: a non-Sufi national political class vying to influence and manipulate these shrines for their own purposes; and powerful national sectarian factions jostling to do the same. The mixture of stakeholders using and associating with the two shrines were found to be influential shapers of these entities, both physically and spiritually. Through encountering and interacting with each other, most stakeholders contributed to maintaining and rejuvenating the two shrines, but some also sought to adapt and change them driven by their particular orientation’s perspective.

Oraibi natal customs and ceremonies / by H. R. Voth. The Stanley McCormick Hopi expedition. George A Dorsey --

v.6:no.2(1905)

Lyttleton, his treatise of tenures, in French and English, / A new edition, printed from the most ancient copies, and collated with the various readings of the Cambridge MSS. To which are added the ancient treatise of the Olde Tenures, and the Customs of Kent.

Does not contain Olde tenures and Customs of Kent.

Corpos na escola : (des)compassos entre a educação física e a religião = Bodies in school: (un)measures between physical education and religion

Universidade Estadual de Campinas . Faculdade de Educação Física

Vir sapiens dominabitur astris: astrological knowledge and practices in the Portuguese medieval court (king João I to king Afonso V)

Dissertação apresentada para cumprimento dos requisitos necessários à obtenção do grau de Mestre em História Medieval

Insect-musicians and cricket champions of China / by Berthold Laufer, Curator of Anthropology. 12 plates in photogravure.

no.22(1927)

The Japanese New Year's festival, games and pastimes / by Helen C. Gunsaulus, Assistant Curator of Japanes Ethnology.

no.11(1923)

The Analysis of The Logistics Process between Finland and Russia in An EMS Company

Työn tavoitteena oli selventää Elcoteqin Suomen ja Venäjän välisten yksiköiden logistista prosessia ja erityisesti siihen liittyviä ongelmia. Työ on tehty Elcoteqin Engineering Services yksikköön, jossa ei tyypillisesti ole ollut asiaan liittyvää tietoa. Pääasiallisena työmenetelmänä olivat haastattelut sekä tutustuminen logistiseen putkeen käytännössä. Myös kirjallisuudella oli oma osansa, sekä tullaukseen että asiaan liittyvien teorioiden osalta. Teorioita ja käytännön kokemuksia yhdistäen edettiin analysointiin ja vertailuun, jonka perusteella annettiin suosituksia tulevia projekteja silmällä pitäen. Myös tulevaisuuden odotuksia on käsitelty yleisellä tasolla, lähinnä liittyen erilaisten kehitysohjelmien tarjoamiin mahdollisuuksiin. Logistiikka Suomen ja Venäjän välillä on huomattavasti monimutkaisempaa kuin ensisilmäyksellä näyttää. Ongelmia on niin rajanylityksen, tullauksen kuin lisenssiprosessinkin kanssa. Asioiden kehittämiseksi on kuitenkin paljon tehtävissä, kehityspotentiaali on valtava. Vahvaa panostusta liiketoiminnan kehittämiseksi Venäjällä on jatkettava, vaikka siihen liittyvät ongelmat välillä tuntuvatkin ylivoimaisen suurilta. Erityisen turhauttavia ovat asiat, joihin ei pystytä vaikuttamaan. Työn edetessä tuli kuitenkin esiin uusia näkökulmia, joita ei aiemmin ole otettu huomioon. Tuotteiden valintaan on jatkossa kiinnitettävä enemmän huomiota. Silti myös kuljetuksen ja rajanylityksen nopeuttamisen tutkimista on edelleen jatkettava.

Logistics of North-West Russia and Rail Baltica: Standpoints of Private Sector

The main aims of the present report are to describe the current state of railway transport in Russia, and to gather standpoints of Russian private transportation logistics sector towards the development of new railway connection called Rail Baltica Growth Corridor, connecting North-West Russia with Germany through the Baltic States and Poland. North-West Russia plays important role not only in Russian logistics, but also wider European markets as in container sea ports handling is approx. 2.5 mill. TEU p.a. and handling volume in all terminals is above 190 million tons p.a. The whole transportation logistics sector is shortly described as an operational environment for railways – this is done through technical and economic angles. Transportation development is always going in line with economics of the country, so the analysis on economical development is also presented. Logistics integration of the country is strongly influenced by its engagement in the international trade. Although, raw material handling at sea ports and container transports (imports) are blossoming, domestic transportation market is barely growing (in long-term perspective). Thus, recent entrance of Russia into World Trade Organization (WTO) is analyzed theme in this research, as the WTO is an important regulator of the foreign trade and enabler of volume growth in foreign trade related transportation logistics. However, WTO membership can influence negatively the development of Russia’s own industry and its volumes (these have been uncompetitive in global markets for decades). Data gathering in empirical part was accomplished by semi-structured case study interviews among North-West Russian logistics sector actors (private). These were conducted during years 2012-2013, and research compiles findings out of ten case company interviews. Although, there was no sea port involved in the study, most of the interviewed companies relied in European Logistics within significant parts in short sea shipping and truck combined transportation chains (in Russian part also using railways). As the results of the study, it could be concluded that Rail Baltica is seen as possible transport corridor in most of the interviewed companies, if there is enough cargo available. However, interviewees are a bit sceptical, because major and large-scale infrastructural improvements are needed. Delivery time, frequency and price level are three main factors influencing the attractiveness of Rail Baltica route. Price level is the most important feature, but if RB can offer other advantages such as higher frequency, shorter lead times or more developed set of value-added services, then some flexibility is possible for the price level. Environmental issues are not the main criteria of today, but are recognized and discussed among customers. Great uncertainty exists among respondents e.g. on forthcoming sulphur oxide ban on Baltic Sea shipping (whether or not it is going to be implemented in Russia). Rather surprisingly, transportation routes to Eastern Europe and Mediterranean area are having higher value and price space than those to Germany/Central Europe. Border crossing operations (traction monopoly at rails and customs), gauge widths as well as unclear decision-making processes (in Russia), are named as hindering factors. Performance standards for European connected logistics among Russian logistics sector representatives are less demanding as compared to neighbourhood countries belonging to EU.

Sivistyksestä sivilisaatioon. Kulttuurikäsitys J. V. Snellmanin historiallisessa ajattelussa

From Bildung to Civilisation. Conception of Culture in J. V. Snellman’s Historical Thinking The research explores Johan Vilhelm Snellman’s (1806–1881) conception of culture in the context of his historical thinking. Snellman was a Finnish, Swedish-speaking journalist, teacher and thinker, who held a central position in the Finnish national discourse during the nineteenth century. He has been considered as one of the leading theorists of a Finnish nation, writing widely about the themes such as the advancement of the national education, Finnish language and culture. Snellman is already a widely studied person in Finnish intellectual history, often characterised as a follower of G. W. F. Hegel’s philosophical system. My own research introduces a new kind of approach on Snellman’s texts, emphasising the conceptual level of his thought. With this approach, my aim is to broaden the Finnish research tradition on conceptual history. I consider my study as a cultural history of concepts, belonging also to the field of intellectual history. My focus is on one hand on the close reading of Snellman’s texts and on the other hand on contextualising his texts to the European intellectual tradition of the time. A key concept of Snellman’s theoretical thinking is his concept of bildning, which can be considered as a Swedish counterpart of the German concept of Bildung. The Swedish word incorporated all the main elements of the German concept. It could mean education or the so-called high culture, but most fundamentally it was about the self-formation of the individual. This is also the context in which Snellman’s concept of bildning has often been interpreted. In the study, I use the concept of bildning as a starting point of my research but I broaden my focus on the cognate concepts such as culture (kultur), spirit (anda) and civilisation. The purpose of my study is thus to illustrate how Snellman used and modified these concepts and from these observations to draw a conclusion about the nature of his conception of culture. Snellman was an early Finnish philosopher of history but also interested in the practice of the writing of history. He did not write any historical presentations himself but followed the publications in the field of history and introduced European historical writing to the Finnish, Swedish-speaking reading audience in his newspapers. The primary source material consists of different types of Snellman’s texts, including philosophical writings, lecture material, newspaper articles and private letters. I’m reading Snellman’s texts in the context of other texts produced both by his Finnish predecessors and contemporaries and by Swedish, German and French writers. Snellman’s principal philosophical works, Versuch einer spekulativen Entwicklung der Idee der Persönlichkeit (1841) and Läran om staten (1842), were both written abroad. Both of the works were contributions to contemporary debates on the international level, especially in Germany and Sweden. During the 1840s and 1850s Snellman had two newspapers of his own, Saima and Litteraturblad, which were directed towards the Swedish-speaking educated class. Both of the newspapers were very popular and their circulations were among the largest of their day in Finland. The topics of his articles and reviews covered literature, poetry, philosophy and education as well as issues concerning the economic, industrial and technical development in Finland. In his newspapers Snellman not only brought forth his own ideas but also spread the knowledge of European events and ideas to his readers. He followed very carefully the cultural and political situation in Western Europe. He also followed European magazines and newspapers and was well acquainted with German, French and also English literature – and of course Swedish literature to with which he had the closest ties. In his newspapers Snellman wrote countless number of literary reviews and critics, introducing his readers to European literature. The study consists of three main chapters in which I explore my research question in three different, yet overlapping contexts. In the first of these chapters, I analyse Snellman’n theoretical thinking and his concepts of bildning, kultur, anda and civilisation in the context of earlier cultural discourse in Finland as well as the tradition of German idealistic philosophy and neo-humanism. With the Finnish cultural discourse I refer to the early cultural discussion in Finland, which emerged after the year 1809, when Finland became an autonomous entity of its own as a Grand Duchy of Russia. Scholars of the Academy of Turku opened a discussion on the themes such as the state of national consciousness, the need for national education and the development of the Finnish language as a national language of Finland. Many of these academics were also Snellman’s teachers in the early years of his academic career and Snellman clearly formulated his own ideas in the footsteps of these Finnish predecessors. In his theoretical thinking Snellman was a collectivist; according to him an individual should always be understood in connection with the society, its values and manners, as well as to the traditions of a culture where an individual belongs to. In his philosophy of the human spirit Snellman was in many ways a Hegelian but his notion of education or ‘bildning’ includes also elements that connect him with the wider tradition of German intellectual history, namely the neo-humanist tradition and, at least to some extent, to the terminology of J. G. Herder or J. G. Fichte, for example. In this chapter, I also explore Snellman’s theory of history. In his historical thinking Snellman was an idealist, believing in the historical development of the human spirit (Geist in German language). One can characterise his theory of history by stating that it is a mixture of a Hegelian triumph of the spirit and Herderian emphasis on humanity (Humanität) and the relative nature of ‘Bildung’. For Snellman, the process of ‘bildning’ or ‘Bildung’ is being realised in historical development through the actions of human beings. Snellman believed in the historical development of the human civilization. Still Snellman himself considered that he had abandoned Hegel’s idea about the process of world history. Snellman – rightly or wrongly – criticised Hegel of emphasising the universal end of history (the realisation of the freedom of spirit) at the expense of the historical plurality and the freedom of each historical era. Snellman accused Hegel of neglecting the value and independency of different historical cultures and periods by imposing the abstract norm, the fulfilment of the freedom of spirit, as the ultimate goal of history. The historicist in Snellman believed in the individuality of each historical period; each historical era or culture had values, traditions and modes of thought of its own. This historicist in Snellman could not accept the talk about one measure or the end of history. On the other hand Snellman was also a universalist. He believed that mankind had a common task and that task was the development of ‘Bildung’, freedom or humanity. The second main chapter consists of two parts. In the first part, I explore the Finnish nationalistic discourse from the cultural point of view by analysing the notions such as a nation, national spirit or national language and showing how Snellman formulated his own ideas in a dialogic situation, participating in the Finnish discourse but also reacting to international discussions on the themes of the nation and nationality. For Snellman nationality was to a great extent the collective knowledge and customs or practices of the nation. Snellman stated that nationality is to be considered as a form of ‘bildning’. This could be seen not simply as affection for the fatherland but also for the mental identity of the nation, its ways of thinking, its practices, national language, customs and laws, the history of the nation. The simplest definition of nationality that Snellman gives is that nationality is the social life of the people. In the second part of the chapter I exam Snellman’s historical thinking and his understanding about historical development, interaction between different nations and cultures in the course of history, as well as the question of historical change; how do cultures or civilisations develop and who are the creators of culture? Snellman did not believe in one dominating culture but understood the course of history as a dialogue between different cultures. On the other hand, his views are very Eurocentric – here he follows the ideas of Hegel or for example the French historian François Guizot – for Snellman Europe represented the virtue of pluralism; in Europe one could see the diversity of cultures which, on the other hand, were fundamentally based on a common Christian tradition. In the third main chapter, my focus is on the writing of history, more precisely on Snellman’s ideas on the nature of history as a science and on the proper way of writing historical presentations. Snellman wrote critics on the works of history and introduced his readers to the writing of history especially in France, Sweden and German-speaking area – in some extend also in Britain. Snellman’s collectivistic view becomes evident also in his reviews on historical writing. For Snellman history was not about the actions of the states and their heads, nor about the records of ruling families and battles fought. He repeatedly stressed that history is a discipline that seeks to provide a total view of a phenomenon. A historian should not only collect information on historical events, since this information touches only the surface of a certain epoch or civilisation; he has to understand an epoch as totality. This required an understanding about the major contours in history, connections between civilisations and an awareness of significant turning points in historical development. In addition, it required a holistic understanding about a certain culture or historical era, including also the so-called inner life of a specific nation, a common people and their ways of life. Snellman wrote explicitly about ‘cultural history’ in his texts, referring to this kind of broad understanding of a society. In historical writing Snellman found this kind of broader view from the works of the French historians such as François Guizot and Jules Michelet. In all of these chapters, I elaborate the conceptual dimension of Snellman’s historical thinking. In my study I argue that Snellman not only adopted the German concepts of Bildung or Kultur in his own thinking but also developed the Swedish concepts in a way that include personal and innovative aspects. Snellman’s concept of bildning is not only a translation from ‘Bildung’ but he uses the Swedish concept in a versatile way that includes both the moral aspect of human development and social dimension of a human life. Along with ‘bildning’ Snellman used also the terms ‘kultur’ and ‘civilisation’ when referring to the totality of a certain nation or historical era, including both the so-called high culture (arts, science, religion) and the modes of thought as well as ways of life of the people as a whole. Unlike many of his Finnish contemporaries, Snellman did not use civilisation as a negative concept, lacking the moral essence of German term ‘Bildung’ or ‘Kultur’. Instead, for Snellman civilisation was a neutral term and here he comes close to the French tradition of using the term. In the study I argue that Snellman’s conception of culture in fact includes a synthesis of the German tradition of ‘Bildung’ and the French tradition of ‘civilisation’.

Kättelyn merkitykset suomalaisessa tapakulttuurissa 1800-luvulta 2000-luvulle

Tutkimuksen aiheena on kättely suomalaisessa tapakulttuurissa 1800-luvulta 2000-luvulle. Tutkimuksen tarkoituksena on ollut selvittää, mitä kättely on suomalaisille tutkimusajankohtana merkinnyt. Kättelyä suomalaisessa tapakulttuurissa on tarkasteltu muistitietoaineiston avulla.Ensisijainen aineisto sisältää kättelyyn liittyviä ajatuksia ja kokemuksia yli tuhannelta suomalaiselta. Aineiston käsittely ei kuitenkaan perustu niiden määrälliseen tutkimiseen, vaan tutkimusmenetelmänä on käytetty laadullista tutkimusotetta, jonka ytimessä on merkitysten tulkinta. Väitöskirjassa kättelyä lähestytään kulttuurihistoriallisena, monitasoisena ilmiönä, josta on erotettavissa kestoltaan eripituisia historiallisuuden tasoja. Myös väitöskirjan rakenne seuraa tätä historiallisen monikerroksellisuuden ajatusta. Ensiksi kättelystä on erotettavissa biologiaan perustuva niin kutsuttu syvän historian taso, joka tekee kättelystä merkityksellisen luottamuksellisten suhteiden ja yhteistoiminnan alueella. Toiseksi kättelystä voidaan erottaa rakenteiden tasolla ilmenevä ja hitaasti muuttuva tapakulttuurin taso. Mutta vaikka tapakulttuurin säännöt osaltaan vaikuttavat siihen, miten henkilö tietyssä tilanteessa käyttäytyy, on toimija kättelytilanteessa kuitenkin valintoja tekevä yksilö. Kolmas tutkimuksessa erotettu taso onkin tapahtumahetken taso, jolla historiallinen toimija suorittaa valintojaan oman henkilöhistoriansa ja elämänkokemuksensa avulla. Historialliseen monikerroksellisuuteen liittyvän ajattelun kautta tutkimus osoittaa kättelyn monisyiseksi ilmiöksi, joka vaikuttaa inhimilliseen vuorovaikutukseen olennaisella tavalla. Tutkimusote myös nivoo ihmisen kehityshistorian opittuun tapakulttuuriin sekä tapahtumahetken aktiiviseen kättelytoimijuuteen. Tuloksista voidaan päätellä, ettei kättely ole suomalaisille merkityksetön toiminto, vaan tärkeä sosiaalinen väline, jonka syvempi ymmärtäminen vaatii kaikkien historiallisten tasojen tarkastelua. Eri historian kerrokset voivat olla yksittäisessä kättelytapahtumassa kaikki läsnä. Julkisessa keskustelussa kättely on ollut esillä epähygieenisyytensä vuoksi. Väitöskirjatutkimuksessa pohditaan myös kättelyn suhdetta mikrobien leviämiseen. Tutkimus osoittaa, että kättelyllä on kahtalaisia turvallisuuteen liittyviä merkityksiä: toisaalta se on lääketieteellinen riski, mutta toisaalta se saa sellaisia tapoihin ja hyvinvointiin liittyviä merkityksiä kuten yhteisöllisyys ja luottamus. Pohdittaessa kättelyn ja käsihygienian suhdetta tulevaisuudessa nämä seikat tulisi tiedostaa ja tuoda selkeästi esiin.

Education in the halls : students' perspectives on cultural expression and resistance

This research is a qualitative study of cultural reproduction and resistance from students' perspectives. Thirteen teenagers (eight in attendance in regular high schools and five drop-outs) were recruited to take part and were involved to varying degrees through interviews, journal writing, and group interactive sessions. A purposive sampling design was used initially to recruit individuals known to the researcher through contacts in an alternate education setting. Other participants were recruited throughout the research phase. The theoretical aspects are premised on the work of Paul Willis, Michel Foucault, and Pierre Bourdieu. The reflexive praxeology of Bourdieu reflects the position taken as one way of understanding how students construct and respond to the situations of cultural dominance they experience in schools. The same reflexivity is offered for suggestions as to how teachers can respond to their own position in the education system.