On some relations between kokles styles and contexts in the twentieth century

Abstract

The purpose of this paper is to discuss traditional and modern styles for playing the kokles (the Latvian variation of the Baltic psaltery or board zither). To answer questions about the nature of kokles styles today and about their relation to earlier rural traditions, musical events are viewed in their personal, social, and cultural contexts. A scheme for the correlation of different styles is offered, according to which symbolic, artistic, folkloric, and post-folkloric groupings may be distinguished.     

Tocqueville, Collingwood, history and extending the moral community

No one in the English-speaking world has done more to establish the autonomy and validity of history as a form of knowledge, integral to our self-understanding, both individually and collectively, and to our understanding of others, whether they are distant in time and mental outlook, or contemporary but nevertheless different, than R. G. Collingwood. Indeed, it has recently been said that he set the agenda for all Anglophone post-war discussion of problems in the philosophy of history. This is a somewhat modest assessment of his impact because it ignores the extent to which he also had a profound influence on the intellectual giants of the continental hermeneutic tradition, Bultmann, Gadamer, Pannenberg, Lonergan and Ricoeur. In this article I explore the extent to which Collingwood advances our understanding of the process by which the moral community can be extended to embrace common principles such as fundamental human rights, while respecting human differences and cultural identities quite different from our own. I argue that in addressing these questions he explicitly rejected relativism, without subscribing to the Hegelian notion of an objective rationality.     

School textbooks and assembling the puzzle of the past in revolutionary Egypt

Saudi Arabia found itself under an unflattering spotlight in the wake of the events of 9/11, perhaps more than any other country in the Middle East. The fact that 15 of the 19 suicide skyjackers were Saudi citizens provoked an avalanche of criticism in the West as well as in some parts of the Islamic and Arab world against Saudi religious beliefs, rulers, social customs, and school curricula. This article traces the Wahhabi Post-9/11 ideological “self-examination” of relationships with non-Wahhabis. Emphasis will be placed on the current Wahhabi perceptions of the fundamental terms of “other” and “otherness” that are most likely to affect relationships between the Wahhabis and other cultures and religious groups. I argue that post-9/11 Wahhabi Islam acknowledges the problematic nature of its traditional perception of the ‘other’ and, therefore, is making significant and unprecedented efforts to reformulate and redefine religious doctrines, such as jihad, tolerance, interfaith dialogue and so forth.     

The Development of leisure in Iran: The experience of the twentieth century

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