The term Polabian Slavs is a generic name applied to the westernmost branch of the Western Slavs, now almost extinct. Those people are often referred to as Wends, but mainly in older historiography. In the Middle Ages they occupied the territory more or less corresponding to the former state of East Germany, the region enclosed by the Baltic Sea in the North, the Oder-Neisse rivers in the East, the Ore mountains in the South and the Elbe-Saale rivers in the West (see map 1). In Central Europe, with the exception of the Baltic Prussians and Lithuanians, some of the Polabian Slavs resisted Christianisation and remained stubbornly pagan until the middle of the twelfth century. In the course of history the Polabian Slavs came under increasing political pressure from the Franks and later from the Empire, in the period between the eighth and the twelfth centuries. From the north they were also hard pressed by the Danes and in some periods from the east by the growing strength in Poland of the Piast dynasty. By the end of the twelfth century most of the Polabian Slavs fell under German or Danish political control. Some of them in the central region, what is now the Land of Brandenburg, and the tribes in the South were fully incorporated into the Empire. Others, like the Obodrites and some of the Veleti in Western Pomerania, became part of the Empire as autonomous duchies ruled by the local princes, while the island of Rügen and the adjacent mainland territories, although they continued to be ruled by the Slavic dynasts, had to acknowledge Danish suzerainty. The whole territory, despite some areas being under the Danish crown, became subject to strong German political and cultural influence. Assimilation and German colonization facilitated the process of the Germanization of almost the entire area between the Saale-Elbe and Oder-Neisse rivers. Over the centuries the Polabian Slavs have almost entirely disappeared as a distinct people. However, the process is not fully completed even today, for a small Sorb minority still retains its distinct cultural identity. The modern Sorbs, numbering around 100,000 people are living today in eastern Germany in the region of Lusatia (Lausitz in German or £užica in Sorbian), mainly around Bautzen and Cottbus. Approximately 60,000 of them still speak a Slavonic language. Although this work does not deal directly with the Sorbs of Lusatia, it is dedicated to those surviving Polabian Slavs. [No abstract available - text taken from Introduction]

The term Polabian Slavs is a generic name applied to the westernmost branch of the Western Slavs, now almost extinct. Those people are often referred to as Wends, but mainly in older historiography. In the Middle Ages they occupied the territory more or less corresponding to the former state of East Germany, the region enclosed by the Baltic Sea in the North, the Oder-Neisse rivers in the East, the Ore mountains in the South and the Elbe-Saale rivers in the West (see map 1). In Central Europe, with the exception of the Baltic Prussians and Lithuanians, some of the Polabian Slavs resisted Christianisation and remained stubbornly pagan until the middle of the twelfth century. In the course of history the Polabian Slavs came under increasing political pressure from the Franks and later from the Empire, in the period between the eighth and the twelfth centuries. From the north they were also hard pressed by the Danes and in some periods from the east by the growing strength in Poland of the Piast dynasty. By the end of the twelfth century most of the Polabian Slavs fell under German or Danish political control. Some of them in the central region, what is now the Land of Brandenburg, and the tribes in the South were fully incorporated into the Empire. Others, like the Obodrites and some of the Veleti in Western Pomerania, became part of the Empire as autonomous duchies ruled by the local princes, while the island of Rügen and the adjacent mainland territories, although they continued to be ruled by the Slavic dynasts, had to acknowledge Danish suzerainty. The whole territory, despite some areas being under the Danish crown, became subject to strong German political and cultural influence. Assimilation and German colonization facilitated the process of the Germanization of almost the entire area between the Saale-Elbe and Oder-Neisse rivers. Over the centuries the Polabian Slavs have almost entirely disappeared as a distinct people. However, the process is not fully completed even today, for a small Sorb minority still retains its distinct cultural identity. The modern Sorbs, numbering around 100,000 people are living today in eastern Germany in the region of Lusatia (Lausitz in German or £užica in Sorbian), mainly around Bautzen and Cottbus. Approximately 60,000 of them still speak a Slavonic language. Although this work does not deal directly with the Sorbs of Lusatia, it is dedicated to those surviving Polabian Slavs. [No abstract available - text taken from Introduction]

The term Polabian Slavs is a generic name applied to the westernmost branch of the Western Slavs, now almost extinct. Those people are often referred to as Wends, but mainly in older historiography. In the Middle Ages they occupied the territory more or less corresponding to the former state of East Germany, the region enclosed by the Baltic Sea in the North, the Oder-Neisse rivers in the East, the Ore mountains in the South and the Elbe-Saale rivers in the West (see map 1). In Central Europe, with the exception of the Baltic Prussians and Lithuanians, some of the Polabian Slavs resisted Christianisation and remained stubbornly pagan until the middle of the twelfth century. In the course of history the Polabian Slavs came under increasing political pressure from the Franks and later from the Empire, in the period between the eighth and the twelfth centuries. From the north they were also hard pressed by the Danes and in some periods from the east by the growing strength in Poland of the Piast dynasty. By the end of the twelfth century most of the Polabian Slavs fell under German or Danish political control. Some of them in the central region, what is now the Land of Brandenburg, and the tribes in the South were fully incorporated into the Empire. Others, like the Obodrites and some of the Veleti in Western Pomerania, became part of the Empire as autonomous duchies ruled by the local princes, while the island of Rügen and the adjacent mainland territories, although they continued to be ruled by the Slavic dynasts, had to acknowledge Danish suzerainty. The whole territory, despite some areas being under the Danish crown, became subject to strong German political and cultural influence. Assimilation and German colonization facilitated the process of the Germanization of almost the entire area between the Saale-Elbe and Oder-Neisse rivers. Over the centuries the Polabian Slavs have almost entirely disappeared as a distinct people. However, the process is not fully completed even today, for a small Sorb minority still retains its distinct cultural identity. The modern Sorbs, numbering around 100,000 people are living today in eastern Germany in the region of Lusatia (Lausitz in German or £užica in Sorbian), mainly around Bautzen and Cottbus. Approximately 60,000 of them still speak a Slavonic language. Although this work does not deal directly with the Sorbs of Lusatia, it is dedicated to those surviving Polabian Slavs. [No abstract available - text taken from Introduction]

The term Polabian Slavs is a generic name applied to the westernmost branch of the Western Slavs, now almost extinct. Those people are often referred to as Wends, but mainly in older historiography. In the Middle Ages they occupied the territory more or less corresponding to the former state of East Germany, the region enclosed by the Baltic Sea in the North, the Oder-Neisse rivers in the East, the Ore mountains in the South and the Elbe-Saale rivers in the West (see map 1). In Central Europe, with the exception of the Baltic Prussians and Lithuanians, some of the Polabian Slavs resisted Christianisation and remained stubbornly pagan until the middle of the twelfth century. In the course of history the Polabian Slavs came under increasing political pressure from the Franks and later from the Empire, in the period between the eighth and the twelfth centuries. From the north they were also hard pressed by the Danes and in some periods from the east by the growing strength in Poland of the Piast dynasty. By the end of the twelfth century most of the Polabian Slavs fell under German or Danish political control. Some of them in the central region, what is now the Land of Brandenburg, and the tribes in the South were fully incorporated into the Empire. Others, like the Obodrites and some of the Veleti in Western Pomerania, became part of the Empire as autonomous duchies ruled by the local princes, while the island of Rügen and the adjacent mainland territories, although they continued to be ruled by the Slavic dynasts, had to acknowledge Danish suzerainty. The whole territory, despite some areas being under the Danish crown, became subject to strong German political and cultural influence. Assimilation and German colonization facilitated the process of the Germanization of almost the entire area between the Saale-Elbe and Oder-Neisse rivers. Over the centuries the Polabian Slavs have almost entirely disappeared as a distinct people. However, the process is not fully completed even today, for a small Sorb minority still retains its distinct cultural identity. The modern Sorbs, numbering around 100,000 people are living today in eastern Germany in the region of Lusatia (Lausitz in German or £užica in Sorbian), mainly around Bautzen and Cottbus. Approximately 60,000 of them still speak a Slavonic language. Although this work does not deal directly with the Sorbs of Lusatia, it is dedicated to those surviving Polabian Slavs. [No abstract available - text taken from Introduction]

Thesis (Ph.D.) -- University of Western Sydney, 2003. / Thesis submitted as fulfilment of the requirements of the degree of Doctor of Philosophy, University of Western Sydney, Hawkesbury, August, 2003. Bibliography : leaves [281]-310.

Orientador: Luiz Benedicto Lacerda Orlandi / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-19T21:06:01Z (GMT). No. of bitstreams: 1 D'Abreu_RochelleCysneFrota_D.pdf: 2412395 bytes, checksum: 1cf86c18412b72e864ce28b2d17f4cf9 (MD5) Previous issue date: 2012 / Resumo: A filosofia de Espinosa representou importante contraponto à filosofia moderna, ainda que o filósofo holandês tenha acompanhado todo o debate filosófico e científico de seu tempo. Em face dos problemas religiosos e políticos do século XVII, e diante das saídas encontradas pela República Holandesa para os problemas de política internacional e de inclusão dos outros, Espinosa se apresenta como importante alternativa de produção de um novo discurso filosófico, carregado de subversão e libertação política, o que proporcionou, por sua vez, uma emancipação do pensar filosófico tanto das inspirações religiosas quanto da mera redução do saber ontológico ao conhecimento científico. Essa subversão se desdobrará não apenas na crítica religiosa, mas no enraizamento da potência imaginativa que cria uma nova linguagem e novas expressões corpóreas / Abstract: Spinoza's philosophy represented an important counterpoint to the modern philosophy, although the Dutch philosopher followed all the philosophical and scientific debate of his time. In the face of the religious and political problems of the seventeenth century and the solutions to the problems of international politics and inclusion adopted by the Dutch Republic, Spinoza presents himself as an important alternative for the production of a new philosophical discourse, charged with subversion and political liberation, which led, in turn, to an emancipation of the philosophical thought from both religious inspirations and mere reduction of ontological knowledge to scientific knowledge. This subversion will unfold not only in religious criticism, but also in the rooting of the imaginative power that creates a new language and new bodily expressions / Doutorado / Filosofia / Doutor em Filosofia

By discussing and comparing three transnational terrorist events - 9/11, 11-M, and July 7 - similarities and differences emerge among them, which are the focus of this study. By comparing the causes of and responses to these attacks, and postulating underlying ideologies revealed by those comparisons, findings can be applied to potential future situations involving terrorist acts or groups. Learning by self-examination is an important step in every nation's improvement of global policy, and determining possible causes of terrorism could be useful in actually preventing terrorism. I suggest causes of 9/11, 11-M, and July 7, and demonstrate that the three attacks may have actually had similar causes, regardless of apparent differences in time, place, and global climate. The conclusions from these comparisons offer potential courses of action to prevent terrorism in the future. Examining responses to terrorist actions serves to highlight the strengths and weaknesses of particular responses, thereby offering guidance as to the best courses of action to take in the instance of a new attack. The evaluation of American, Spanish, and British reactions to terrorism, both within governments and populations, shows that America had the most aggressive response in terms of military action. The response of the Spanish population was an example of the power of public wrath, in ousting the incumbent Conservative party in favor of the Socialist party. The response of the British people and government, a stoic and unwavering determination to retain normalcy, was admirable and ought to be emulated by Western nations unfortunate enough to be attacked in the future. The underlying ideologies contributing to the responses are rich in value though difficult to change. By recognizing these differences among one another, countries such as the United States, Spain, and Great Britain may be able to better cooperate in international matters in the future. After comparing the individualist nature of America to the more communal nature of Western European nations such as Spain and Great Britain, a discussion of secular theocracy follows, applying the topics discussed earlier to political figures in the War on Terror. In all of these comparisons, a framework is laid for what political behaviors should be lauded in the event of terrorism, and what behaviors should be avoided, both on the national and transnational level. Through the exploration and analysis of these three large-scale terrorist events, a broader understanding of terrorism can be gained, as well as a more cohesive view of the supposed "differences" among cultures of the West and cultures of the Middle East.

O trabalho analisa as possibilidades e os entraves ao diálogo intra religioso na comunidade judaica em Recife, formada por judeus asquenazes, sefarades e messiânicos, buscando evidenciar o que os une e o que os distancia, tomando como chave hermenêutica a teocracia judaica e a complexidade da transdisciplinaridade. Constata-se que existe inegável tensão entre esses grupos que se distinguem entre si (e até se excluem) por alguns conteúdos sagrados específicos, mas que, ao mesmo tempo, estão ligados ao princípio fundamental da teocracia judaica, isto é, ao axioma judaico do monoteísmo, á fé num único Deus que tudo governa. A analise histórico-critica da origem de cada grupo ajudará compreender o que os caracteriza e as razões de suas diferenças, esperando-se, com isso, constatar reais probabilidades de um possível diálogo intra-religioso entre eles. / This work analyses the possibilities and the obstructions to the religious dialogue within the Jewish community in Recife, Pernambuco, formed by Asquenaze, Sefarade and Messianic Jews. It searches also to highlight what unites them and what divides them, taking the Jewish Theocracy and the complexity of transdisciplinarity as hermeneutic keys. One can see that there is undeniable tension among these groups: they distinguish (and exclude) themselves from one another based on some sacred specific topics. At the same time, they are linked to one another by the fundamental principle of the Jewish Theocracy, i.e. the Jewish axiom of monotheism, the faith in one single God who runs everything. The historical-critical analysis of each group will help to understand their characteristics and the reasons of their differences, hoping to find out the real probabilities for an inter-religious dialogue among them

The thesis focuses on the Islamic Revolution of Iran by a comparative analysis of the monarchy regimes before and after the Islamic Revolution of 1979. Although there is little doubt that the transformation of Imperial Iran to the Islamic Republic has played a vital catalyst in redrawing the "greater" Middle Eastern geopolitics ever since this thesis aims to compare the historical development of Iran during the monarchy and the effect of the revolutionary institutions brought on the Iranian society. Despite the extensive amount of resources used in this thesis being both from Iran and abroad, the author has made every effort to reduce the effects of the influences whether from the overzealous defenders of monarchy or the die-hard revolutionaries to a bare minimum and allow the facts on their own to project the picture through an objective lens. The goal of the thesis is for the objective research and comparison to try and provide a factual answer to the million-dollar question, whether the revolution was for better or for worse.

Made available in DSpace on 2017-06-01T18:12:20Z (GMT). No. of bitstreams: 1 Valeria Silva_Dissert.pdf: 460406 bytes, checksum: 2a108dab2bd9247e092c70746fa2d488 (MD5) Previous issue date: 2007-03-21 / This work analyses the possibilities and the obstructions to the religious dialogue within the Jewish community in Recife, Pernambuco, formed by Asquenaze, Sefarade and Messianic Jews. It searches also to highlight what unites them and what divides them, taking the Jewish Theocracy and the complexity of transdisciplinarity as hermeneutic keys. One can see that there is undeniable tension among these groups: they distinguish (and exclude) themselves from one another based on some sacred specific topics. At the same time, they are linked to one another by the fundamental principle of the Jewish Theocracy, i.e. the Jewish axiom of monotheism, the faith in one single God who runs everything. The historical-critical analysis of each group will help to understand their characteristics and the reasons of their differences, hoping to find out the real probabilities for an inter-religious dialogue among them / O trabalho analisa as possibilidades e os entraves ao diálogo intra religioso na comunidade judaica em Recife, formada por judeus asquenazes, sefarades e messiânicos, buscando evidenciar o que os une e o que os distancia, tomando como chave hermenêutica a teocracia judaica e a complexidade da transdisciplinaridade. Constata-se que existe inegável tensão entre esses grupos que se distinguem entre si (e até se excluem) por alguns conteúdos sagrados específicos, mas que, ao mesmo tempo, estão ligados ao princípio fundamental da teocracia judaica, isto é, ao axioma judaico do monoteísmo, á fé num único Deus que tudo governa. A analise histórico-critica da origem de cada grupo ajudará compreender o que os caracteriza e as razões de suas diferenças, esperando-se, com isso, constatar reais probabilidades de um possível diálogo intra-religioso entre eles.