Between Religions
And ethics – A common ground
Comenius project magazine
PARTNERS
ğ
Ń
C. N. Octav Onicescu
National College ''Octav Onicescu'' from Bucharest is a theoretical public school, where 780 students are learning. Our High school is in Berceni district, located in sector 4. The population of this district is low and has an average income. For this reason many students in our school come from families with limited financial possibilities. A small percentage of students are part of ethnic minorities, most of them are included in the Rrome minority. Besides this minority you can also find students from migrant families such as Chinese, Iranians, Turks and many others. In the past few years the National College ''Octav Onicescu'' participated as partner in many national and international projects, programs leaded by the National Agency for Programs in Education and training programs coordinated by the Ministry of Education Research and Youth, School Inspectorate of Bucharest as well in partnerships initiated by our educational establishment. Following these
projects, our school students coordinated by teachers created www.onicescu.ro the school's website, an on-line magazine onix.onicescu.ro and a high school newspaper ''Jurnal de Liceu''. In this project ''Octav Onicescu'' National College serves as coordinator of the project. This will ensure optimal communication between project partners using modern means of communication. All partners will equally participate in the project, the coordinator will ensure project monitoring activities. The final report will be done by the coordinator with the help of the partners.
SANTA CLARA SCHOOL
Santa Clara School is situated in the City Center of Santander, Capital City of Cantabria. Many students come not only from Santander,but from other cities or villages of Cantabria , because our school offers not only Secondary studies but also professional modules in different areas. Our school has a great number of students whose families are of many different country origin as migration activity has being increased last years in Spain. Santa Clara has more than 22 different origin countries´ students: from Eastern Europe and ancient USSR , such as Ukrania. Other students come from Caribbean countries, Central America or South
America, and North of Africa or other African countries of origin. So, we have teachers in charge of intercultural pedagogical work and also for special attention to those students who need it in order to help them to adaptation to a new culture and study model in Spain when it is a need for them Project will in fact have the cooperation with the Psycho and Pedagogic Department in this sense. The main lines of our project will be a great educative value in connection with the inner situation of school with those targets centered in the intercultural, integration and open minded view upon to all different cultures we have in this global and information sharing times.
YAHYA TURAN ANATOLIAN TEACHER TRAINING HIGH SCHOOL
Yahya Turan Anatolian Teacher Training High School is a state and boarding school. The aim of our school is to train students to be a teacher trainee before university. The students and the teachers of Institution for initial teacher training are selected through certain examinations which make our teacher training school privileged among all the other schools in Turkey. The students learn English and French as a second language . We have 154 boarding
students. Most of the students come from different cities in Turkey. It creates the cultural
richness to the school. Our school is located the border to Syria.
Zespol Szkol nr. 31
Zespol Szkol nr. 31 im.Jana Kilinskiego, a partner school in the project "Between Religions and Ethics- A Common Ground", is based in Warsaw, Poland. It comprises a comprises a comprehensive secondary school where students can choose a class with extend history,geography and mathematics or a class with extended art, history of art, culture or IT( computer graphic). There is a unique in Warsaw secondary school of artistic handcraft and metal work, where students learn to make jewelry and other decorative and utilitarian objects of metal glass and plastic. They are also take part in glass painting and decoupage classes. After completing this school, the students have the possibility of going on to a one-year postsecondary school to obtain the qualifications needed for the jobs of a goldsmith-jeweller or blacksmith (artistic objects). The students are between 1518 years old. they all learn
English and German as foreign languages. Because of the school's specificity, its students come not only from Warsaw but often commute from different peripheral small towns and villages. Zespol Szkol nr.31 participates in e-Twinning projects ( "Contemporary Migration and the Children", "Penpals-Polish -Turkish Friendship") and its students correspond in English with their peers from many school abroad. As for the students' specific needs, 15% of the students are financially disadvantaged and there are 30% of dysfunctional students(dyslexia and health problems).
Pencho Slaveikov School
Pencho Slaveikov School is a successor of the oldest secondary school of Bulgaria’s capital, known as The First Classical Secondary School for Boys. It was founded in 1879. This school is a general school catering for pupils of all abilities and backgrounds with a stable staff. The teachers work hard and put in many extra hours to provide activities above and beyond curricular requirements. Their goal is to provide Bulgarian youths with the best possible education and to instill in them high standards of morality and integrity. They are constantly striving to give the pupils opportunities which will enrich their lives and open their minds to the range of possibilities available to them and to the world at large. Pencho Slaveikov School primary stage department majors in foreign languages,music and art. The
secondary stage department majors in foreign languages, art combined with foreign language learning, the humanities and natural sciences. Their course of study begins with a year of intensive training in English or Spanish and includes all academic subjects. The school enables students to develop critical thinking skills, participate in respectful exchanges of diverse opinions and become enthusiastic lifelong learners. In so doing, students will learn to demonstrate sensitivity to the global human condition and the environment, cherish democratic values, and become responsible citizens.
THE MOTIVATION FOR THIS PROJECT The need for this project results from the need of students from the EU, but not only, for a closer dialogue
between them that would lead to mutual trust, respect and understand ing because in each school there are a lot of students belonging to different religions and cultures. Similarly, the students from the partner schools belong to different cultures and the understanding between them will be deeper when they gain the knowledge of traditional values held by every partner country. The project will open the students’ minds to the resemblance between them in
spite of the differences arising from their different cultures and religions. It will also teach them mutual understanding through cooperation. The cross-cultural dialogue between the participating schools in the project will prepare students for active citizenship in a globalized world (understanding the positive sense of globalization) by recognizing equal rights, responsibili ties and opportuniti
es for everyone. Helped by teachers , the students will raise their awareness of the necessity of respecting national and international political priorities, especially through the examples of Central and Eastern Europe
that witnessed violent conflicts after the collapse of communism. This demonstrated how dangerous the ignorantness of values, the violation of rights and liberties of citizens, and how unsuitable treatment of minorities can be. The students will learn about the projects set up and efforts made by the European governments and institutions out of concern for the future of a united Europe: The Romanian Department for Interethnic Relations and the National Council for the Fight against Discrimination supported by European Commission (2000-2006) act in favour for cohabitation among one’s equals, without discrimination. According to the recent political priorities, the project aims to promote fundamental common ethical and religious values, discovered by students comparing and analyzing
different cultures and religions during the project time which sustain fundamental human rights. Thanks to this project students will improve all the skills recommended by Lifelong Learning Programme: 1. Communicating in the national language 2. Communicating in English ((speaking, reading, listening and writing) via the Internet and through direct contact with English – speaking friends.) 3. Logical thinking (analyzing the materials for the project, comparing them and making conclusions) 4. Using ICT (gather useful information and communicate with the persons involved in the project) Learning skills (the teacher will apply motivating, attractive teaching methods: teamwork, online classes, thematic
lessons in museums, mosques, synagogues, and other places of worship, workshops, Internet correspondence, foreign culture related trips, exposure to direct, non-stop contact with English when
living with foreign families and communicating with the peers from abroad). 5. Social and civic skills (when analyzing the problems related to living in a multicultural community) 6. Initiative skills (the students will show their initiative in finding a common language with the students from abroad and bound with them, as well as in finding useful materials for the project activities.) The teachers need this project in order to improve their teaching by discovering new and modern methods and didactic strategies, the project being a challenge for them and
in the same time a motivation for a better work. This project enables the development of partner schools as educational communities. English, Philosophy, Literature, History, Art, English, IT teachers will work together during the project time to improve interactive teaching. The project will help teachers to implement teamteaching, and to improve school relations such as student-student, student-teacher, and teacher-
teacher and also, teachersparents and students-parents. Thus, it will make school a more friendly, attractive and efficient place that no student will want to leave before graduating, decreasing school drop.
The Purpose of This Project Religions have historically being seized away from their original spiritual meaning and used as ideological tools with a powerful impact on society in support of wars and conflicts. This project aims to show the similarity between monotheistic religions, their precepts and ethic rules followed by both atheist and more or less religious people. Beginning from prehistory with the identification of ancestors, their polytheist religions and their manners, their myths and cultures, by each partner schools, the project aims to accentuate not only the similarities between polytheist religions and their moral rules but also the common space and spirituality which gave substance to European identity. Showing the similarities between monotheistic religions rules, their background – the major ethical system of ancient- the project aims to emphasize that different cultures have
a lot of common religious values which are in the same time ethic values supported by the great paradigms of humanism: Renaissance, Enlightenment, the Universal Declaration of Human Rights, Interculturalism which defend the sacrality of human dignity. The intercultural dimension of the non-formal education realized through this project offers opportunity for intercultural dialogue facilitating actions which constitute models for building coexistence in context where diverse cultural, ethnical and religious students face each others preparing them to live in a globalized world. Cross-cultural dialogue will be done with ITC tools (an electronic encyclopedia, online magazine, web site) using English language. An experimental pedagogical proposal will be done not only to facilitate cross-cultural study but also to improve interactive teaching.
Project Objectives and Strategy
Objectives: -To develop the
sense of European identity, through searching out the common religious, ethical and cultural values in every school involved in the project; -To understand the connection between fundamental human rights (as individual rights) and cultural rights (of different cultures and religions), as a base for tolerance and respect;
-To establish a moral matrix according to the EU values through interactive teaching; -To develop the project topics by improving language, communication and technological skills through ICT tools of both students and teachers.
Subjects: 1.PRECEPTS
SIMILARITIES DISPARITIES; OF
MY
ANCESTORS
IN
PREHISTORY,
THEIR
MYTHS AND CULTURES, POLYTHEISTIC RELIGIONS;
CONTEMPORANEOUSNESS
OF THE MAJOR ETHICAL OF
ANCIENT
REGARDING THE MORAL VALUES, THE MEANING LIFE
DISTORTION
ORIGINALLY OF
AND
HUMAN
RELATIONSHIPS; 3.THE GREAT PARADIGM OF HUMANISM -
RIGHTS- STAMP OF
IN
UNIVERSAL OF
HUMAN RIGHTS; 7.EQUALITY BEFORE THE LAW, EQUALITY BEFORE GOD
–
NON-
DISCRIMINATION; 8.UNIVERSAL
AND
PARTICULAR NATIONAL (RELIGION,
FOR
THE
PRESERVATION OF THE CULTURAL IDENTITY IN
4.FUNDAMENTAL CODES
(JUDAISM, BUDDHISM)
RULES
DECLARATION
9.POLICIES
MORALITY;
CHRISTIANITY,
-
ART, MORALITY);
ENLIGHTEN, HUMAN
ETHICAL
MEANING
TERRORISM;
CULTURES
RENASCENCE
OF
RELIGION
6.RELIGIOUS
2.THE
OF
5.THE
THE
SYSTEMS
AND
ISLAM, –
A GLOBALIZED WORLD;
Activities: -Teamwork will find and translate documents, will create IT tools and work with them; -Workshops through cooperation, sharing a virtual space where the students from every partner school will share their own values, religious believes,myths, ethical rules, customs; -Classes on-line during which students and teachers will analyze and compare similarities and disparities between religions rules and ethical values; -Classes at synagogues, mosques, Christian churches where students from every partner schools will analyze the
similarities and disparities between religions; -Art workshops to share cultural values of every partner school country; -Debates in every partner school in order to compare the national policies regarding migration and ethnic minorities in every partner schools’ countries; -Workshops for analyzing the consequences of the violation of Human Rights and religious precepts; -Advocacy for tolerance and respect regarding migrants; -Inter-disciplinary dialogueteaching that will be applied by a team of Philosophy, English, History,Art and IT teachers from every partner school
The first meeting: Bucharest 24 - 26 November 2010
The first meeting of the project was in Bucharest, at the National College “Octav Onicescu”. The coordinators project from all the participant schools – Romania, Spain, Turkey, Bulgaria, Poland – and some of headmasters of their schools came in Bucharest to discuss about the programme of activities. Every team assumed specifical tasks of the project. Everybody got the questionares based on they made the project team – teachers and students, and the research work for the first theme:” PRECEPTS OF MY ANCESTORS IN PREHISTORY, THEIR MYTHS AND CULTURES, POLYTHEISTIC RELIGIONS”. Also, the teachers discussed about philosophical, ethical and religious dimension of the project, in order to understand the purpose of all the activities.
PRECEPTS OF MY ANCESTORS IN PREHISTORY, THEIR MYTHS AND CULTURES, POLYTHEISTIC RELIGIONS Our Ancestors – culture, religion, conduct rules
PREHISTORIC PRECHRISTIAN RELIGIONS IN DACIA Since the oldest times mankind tried to find out what are his or environment origins. The answers depending of ethic background and degree of spiritual evolution made possible the appearance of myths which tried to explain the phenomena and enigmatic events with a spatial or temporal nature which happened in man’s existence, in nature or universe, about human or cosmic destiny, things that before that were explained using the supernatural. It’s interesting to observe the fact that although the world civilizations were dispersed and they made contact later, the myths have commune themes like creation of the world or food. Gradually, the myths gave birth to religions, especially through a religious ceremony followed by creation of specific
institution s (church). Geto Dacians had a monotheis tic religion. They worship Apollo (also known as Char-Ystos, the son of the sky) and after they moved to Orpheus, considered the founder of the first true religion (the first with a book) with a cosmogony and a theory of saving and anthropogenesis well formulated. Orpheus cult influence was manifested to the ritual and Christian iconography, in many paintings of the catacombs, Christ being depicted as Orpheus in the depiction of ‘the Good Shepherd.’ Christianity was precisely a great enemy for the mysteries because it has much affinity with these cults. Bibliography: Mircea Eliade, History of religious beliefs and ideas – Publishing: Univers Enciclopedic, 2004 Rizea Mariana The XII-th form National College “Octav Onicescu” Bucharest, Romania
Zalmoxis: cult, rite and interpretation Zalmoxis (Greek Ζάλμοξις, also known as Salmoxis, Σάλμοξις, Zamolxis, Ζάμολξις, or Samolxis Σάμολξις) was a legendary social and religious reformer, regarded as the only true god by the Thracian Dacians (also known in the Greek records as Getae Γέται). According to Herodotus, the Getae, who believed in the immortality of the soul, looked upon death merely as going to Zalmoxis (who is also called Gebeleizis by some among them) as they knew the way to become immortals. ‘The Greeks from Hellespont or Herodot himself has integrate all had heard about Zalmoxis, about the doctrin and his cult into a spiritual horizon structure Pythagorean. Or, that mean that Getae-Dacian god cult believes in the immortality of the soul acts
and certain type initiation rites. Beyond rationalism and Herodotus euhemerism (Doctrine mythological characters that would be deified people fear, or admiration peoples; Evhemer - ancient Greek philosopher) or his informants, guess the mystery of the cult character. That is maybe the reason way Herodotus reluctant to give details (if –but that in not sure- those that had been sad this things really told him): his discretion about Mystery is well known. But Herodotus acknowledges that he does not believe in the story of Pythagoras' slave Zalmoxis, and that, contrary, he is convinced about the anteriority of get daemon, and this detail is important.’ Mircea Eliade – History of religious beliefs and ideas, vol II
The belief of Getae in immortality mentioned by Herodotus, Eliade, following the study of Linforth, made an essential clarification in understanding the cult of Zalmoxis, namely that ‘immortalize’, after the term used by Eliade, ‘be acquired through an initiation, What approaches Zalmoxis cult created by the Greek and Hellenistic Mysteries.’ Although the actual ceremonies hasn’t been transcribed by historians, the information transmitted by Herodotus indicates, according to Eliade's interpretation, a mythical-ritual scenario of death and return to earth. And as to the meaning of the only ritual magic transcribed by Herodotus, sacrifice, Eliade interprets law designed to, ‘update relations between the Dacians and their god, as they were originally, when Zalmoxis among them’, constitutes such a ‘symbolic repetition of the founding of the cult’, similar, only functionally with the
updating of the Cross in Christianity. Htonic character of the god was revealed by some ancient authors and by many modern scholars they have put it in the relationship, on the one hand with Dionis and Orpheu, and, on the other hand, with mythical characters, whose main feature was either a shamanic technique, be Mantica, or descent into Hell. Mircea Eliade nevertheless, see in Herodotus stories about Zalmoxis cult, elements that approaches the dac god to Mystery. Along with the form Zalmoxis that seems to be the real one (present in Herodotus, Plato, Diodorus of Sicily, Apuleius, Jordanes, Porphirios etc.), Antiquity also knew Zamolxis form (Lucian, Diogenes, Laertios, etc.). Eliade observe that one of the other forms may be derived by metathesis. Porphiro s explain the Zalmoxis variant through the trac word zalmos,
‘skin, fur’ what give sense to a anecdote that say that at his birth, a bearskin was thrown over Zalmoxis. From this etymology, some authors have concluded that Zalmoxis was originally a Bärengott (beargod). The hypothesis is resumed Rhys Carpenter that place the getae-god among other "sleeping bears". Not all the ancient sources consider that Zalmoxis was a god. Herodotus is the only source to suggest that the Getae were monotheistic: "...and they do not believe that there is any god but their own" (Herodotus). According to some, ancient sources don’t present any other God of Getae-Dacians than Zalmoxis. Among others, Vasile Pârvan, Jean Coman, R.Pettazzon, E.Rohde and S. Paliaga consider that Getae -Dacians religion is monotheistic. Others consider it henotheistic. But Diodorus Siculus states that
th e G et ae w or sh ip H estia, following the teachings of Zalmoxis.
BIBLIOGRAPHY: Mircea Eliade, From Zamolxix to Gingis Han, comparative studies about the religions and the folklore of Dacia and East Europe , translated by Maria and Cezar Ivănescu, Humanitas: Bucharest, 1995 Mircea Eliade, History of religious beliefs and ideas, vol II Rizea Ionela Denisa Romania
Prehistoric preChristian religions in Dacia Since the oldest times man kind tried to find out what are his or environment origins. The answers depending of ethic background and degree of spiritual evolution made possible the appearance of myths which tried to explain the phenomena and enigmatic events with a spatial or temporal nature which happened in man’s existence, in nature or universe, about human or cosmic destiny, things that before that were explained using the supernatural. It’s interesting to observe the fact that although the world civilizations were dispersed and they made contact later, the myths have commune themes like creation of the world or food. Gradually, the myths gave birth to religions, especially through a religious ceremony
followed by creation of specific institutions (church). Geto – Dacians had a monotheistic religion. They worship Apollo (also known as Char-Ystos, the son of the sky) and after they moved to Orpheum, considered the founder of the first true religion (the first with a book) with a cosmogony and a theory of saving and anthropogenesis well formulated. According to this cult, man carries with him the original sin (idea which appear later in Christianity), that must be served by sufferings, man soul being imprisoned in body just like in a prison. To stop the reborn, release the soul and find the salvation (similar to the Buddhist idea of metempsychosis), he must live a moral life, without animal food and practice the prayers and the purification rituals. Orpheus cult influence was manifested to the ritual and Christian iconography, in many paintings of the catacombs, Christ being depicted as Orpheus in the depiction of ‘the Good Shepherd.’
Christianity was precisely a great enemy for the mysteries because it has much affinity with these cults. Bibliography: Istoria credintelor si ideilor religioase – Mircea Eliade, Univers Enciclopedic,2004
Rizea Mariana The XII-th form National College “Octav Onicescu” Bucharest, Romania
The Myth of the Hero slaying the Dragon The hero slaying the dragon is one of the few myths that have survived for thousands of years in almost all the cultures of the world. Numerous songs, ballads and fairy tales retell the story of a dragon that created a serious disturbance in the community, and had to be vanquished by the hero. This study attempts to analyze and compare the Romanian ballad Iovan Iorgovan, the hero who set to slay the dragon, with different versions of the ancient myth as part of the Indo-European cultural complex.
Dragons are mythical characters having the body of a very large serpent with one or several heads, spitting fire through their mouths, with many tongues and sharp fangs, and sometimes having a set of batlike wings. In the various European traditions they are monstrous and fierce symbols of the chaos in Nature, belonging to the pre-cosmic era. Gods or heroes had to reassert their sovereign power over the dragon’s force of destruction and chaos, and thus create or restore the cosmic order. As an obstructer of waters, the dragon has been vanquished by the god of storms, who thus frees the rain and returns fertility and prosperity to the community. The Romanian tradition describes the dragon, ‘balaur’, as a huge and strong serpent, with wings and golden scales, having three or nine and sometimes twelve heads, blowing fire through his mouths. Killing him was the greatest achievement of the legendary Iovan, or the fairy tale hero “Făt Frumos”/ Prince
Charming. In a cosmogonic legend Fârtate, the world creator, punished the dragon for his continuous mischief by telling him to coil nine times around the Earth to protect it from floods, which reminds us of Midgard, the Teutonic dragon that also coiled around the Earth, and also reinforced the monster’s connection with water and floods. As I mentioned above, Romanians believed that after having lived under the threshold for seven
years, the dragon came out and went to the sky as stormy clouds, an image reminding us of the Indian dragon Vrtra. The serpents/dragons ruled the wells and the springs, and the rainbow was their road. Their most widespread image is that of a strong storm, which is in accord with their description in other Indo-European traditions.The Romanian word for dragon is ‘balaur’, with roots in the I-E *bolä, Skt. bala ‘physical power’, found in
Dacian language in names like Balius, Decebalus; in modern languages we find: Romanian bală, ‘monster, fierce beast’, Albanian bollë, ‘snake’, Serbian. blavor, ‘snake’, but also ala in Serbian or hala in Bulgarian, a female dragon, a creature closer to lamia. The slaying of the dragon myth is generally interpreted as the symbolic victory of order over chaos, of growth over stagnation during the annual cycle, of rebirth over death. It is a myth that has to be recited and enacted cyclically in order to maintain its magic force. According to Calvert Watkins the dragon represents the chaotic world and it must be subdued in order to restore order; this is interpreted as a sovereignty fight. As the obstructer of waters the dragon generates draughts, and the hero must fight with it in order to free the waters, and ensure an abundance of crops. This is considered a fertility myth, which must be re-enacted every spring. In conclusion, by comparing the motifs that are common to the Indo-European versions of the myth and the Romanian ballad we find several common
motifs such as: the hero fights the dragon, using a wooden club, which makes him heroic and recognizable, whether it is Thor’s ‘Crusher maul,” or Indra’s “whizzing club,” or Iovan’s “buzdugan,” the leitmotif of the ballad: “Iovan Iorgovan / Brat de buzdugan”; “Iovan Iorgovan / Wielder of the wooden club”; the dragon tries to discourage the hero from fighting by threatening the community with the consequences of his death, the fly that would kill horses and cattle, as in the most of the ancient Indo-European versions according to which something comes out from the dragon’s head, from his teeth, the Spartoi and the earthmen as in the Greek documents; or, from each of the Vrtra’s heads comes out in some versions a herd of cows, in other versions birds, or wives, as in the Iranian source. The difference is that in the ancient European versions the dragon’s head produces an army of fighters, and in the Romanian ballad an army of aggressive and dangerous horseflies; the Romanian hero rebuffs the dragon by acquainting it that he will
teach people how to fight the flies, thereby taking up the leadership role of a sovereign, imparting the divine instruction to people. In the Romanian ballad the hero’s fight with the dragon does not free the waters explicitly, but the hero has to cross the Cerna river, as Herakles had to cross the western Ocean, or Indra had to cross ninety-nine streams. The fragment relating the magic offerings to the Cerna River conveys information about certain consecrating rituals at the river crossings, particularly since in most of the ancient myths such crossings of waters symbolize entering into a magic world.
The Romanian ballad retains the main motif of the ancient myth, that of the hero, Iovan Iorgovan, the godlike presence, strong, powerful and young.
BIBLIOGRAPHY Mircea Eliade, The Encyclopedia of Religion, Ed., New York, 1987. Vrabie, Gheorghe. Romanian Popular Ballad, Bucharest, 1966. Romanian Popular Ballads; Stelian Carstean anthology. Bucharest, 1997 Watkins, Calvert: How to Kill a Dragon; Aspects of I-E Poetics, Oxford U. P., New York, 1995. West, M. L. Indo-European Poetry and Myth, Oxford U. P. 2007 Kerenyi, C. The Heroes of the Greeks, Thames & Hudson, 1952; reprinted, 1997
Noolen, Lars. Animal Symbolism in Celtic Mythology, paper presented at the Univ. of Michigan, 1992. Bailey, James and Ivanova, Tatyana. An Anthology of Russian Folk Epics. M.E. Sharpe, Inc. Armonk, New York, 1998. Saineanu, Lazar. Romanian Fairy-Tales, Bucharest, 1978 Dundzila, A. V. Maiden, Mother, Crone: Goddesses from Prehistory to European Mythology and their Reemergence in German, Lithuanian, and Latvian, Wisconsin, 1991 Dumezil, Georges. The Destiny of the Warrior, Chicago, 1970 Propp, Vladimir. Rădăcinile istorice ale basmului fantastic, Univers, Bucharest, 1973 Emile Benveniste & L. Renou: Vrtra et Vr(th)ragna; etude de mythologie indo-iranienne; Cahiers de la Societe asiatique, III, Paris, 1934. Andreea Rotaru Romania
The wolf and hind myth
Our nations history is rich and blessed , there are always a bunch of legends, myths and stories, a source of knowledge but because, along with documents and archaeological discoveries of great significance, scraps of Herodotus, Strabo, Homer and Ovidius ... strengthen through this treasure of divine blend of truth and legend, the reality of myth, beliefs and conclusions of the undeniable continuity and roots of our people in these places, considered to be holy, to be protected by Zamolxis Sacred Earth, the God of the Dacians God of Light, also known as God Mosh, Nevada god, god of the rocks. Myth 'Wolf and Hind "said the beast ancestor, was a lone gray
wolf, which came down from heaven and was united with a deer, a doe appears. According to this myth, Dacia was born under the sign of the wolf, so it was destined for defensive wars, invasions and immigrations, cultivation of mystery and reverence. Since ancient times, the Dacians were known as "wolves of the Danube", "wolf warriors of light", "the wolf country", "beasts", "wolf children." Strabo says that in the past is ancient Dacian "you" (the woman if she was daie) or "DAV", meaning "wolf" or "those who are like wolves." In fact, the entire nation was represented by symbols Thracian characteristic, they are "surging" in Religion and
Religion Deer Wolf, also appeared in cult Hind holy faith. It is known as the Dacians have faith that they are immortal, they having no fear of death, smiling face death, they were known as "immortal wolves and wolf myth and the myth of the deer, the deer sacred, the myth of eternal life, rebirth, immortality myth Dacians expanded spectrum since ancient times worldwide. The whole "world" of the Dacians is tied to symbols, they strengthen your faith in connection with divinity, thus shaping the idea that they are protected by divinity, by the very fact that there is something in the divine covenant with His chosen people. Many manuscripts,documents, notes, evidence brought to light by archeologists, reinforce the confession. A banner is the undisputed symbol of the Dacians, dragons, around which the warriors gathered in case of danger, before they turn to fight, and that was worn by knights twins. Along dragons, there were caul, flags Dacians. Dragons or dragon, dragon
Dacian s was a wolf's head with open mouth, the body of a snake with wings and neck who had stuck a thorn, and the slightest breath of wind that dragons 'driving out' sounds scary sharp, though coming from another world. This was frightening for dragons enemies, was the voice of caves and cliffs, and the synthesis of wolf and snake has the attributes of strength and pride, fear imposed by dragons Dacian warriors and respect ... that is why the battle cry against the Dacians and the occurrence of these dragons , install a sense of fear and respect required, indescribable, if we accept as "beasts" on Dacian warriors. Geto-Dacians were renowned warriors everywhere admired for their courage and fearless, for lack of fear in the face of death, the determination to learn and be instructed to fight, their daring and skill with
wielding weapons (bow, arrow), discipline who gave evidence, but were especially admired for studying ancestral battle cry, shout that instilled fear. There are not enough documents and evidence, but more distant from the notes, it
seems that Dacia emblem, and most likely this dragons but cauls, three were in their chromatic colors, the rainbow is a symbol of the covenant and the connection with divinity, and these three colors in the master plan was because they had faith symbols defined in the Dacians, as follows: red represent morning, afternoon, yellow and blue signifies significance was dusk. It is said that when he offered Burebista Dacian banner ready to fight should be uttered these words: "To hit the enemy with the power of wolf
fangs, get the snake and strain among juveniles, to go over them like a bird in flight. The flag that will be with him in the-flag fight will lift him above the cliff cities, to see him far away from those who believe that race is not afraid of wolves. "The proof of the wisdom of the ancient Dacian fortresses testify and traces of Dacian, built on hills, or other raised the exhortations grow to be the second front, setting, because, they say that everything would be commanded Burebista great masters of raising Only the cities telling them: "Let them pick the most high places, who knows where that comes danger and his mother to provide the victory." Here we have ruled the Dacians and the gift of watch, to be Cautious. Why do we believe about the divinity of the Dacians, the wolf has remained Dacians strength and courage, strength, and doe, gave Dacians gentleness and mercy and kindness. They were invited to feast on human and foreigners, but were attacked if they became beasts, beasts while defending their cities and nation. I
recently browsed the oldest collection of historical and magazine store with great excitement I read the notes
and speeches of Dio Chrisostamus a "world traveler in Dacia, and was impressed by" the land of the Dacians or missiles as Homer calls them .. "Geto-Dacians and seeing that they have met with fortitude, which places left, here:" ... I came eager to see some people fighting for domination and power, and others for freedom and homeland and I have gone from no danger made me reluctant ... and I returned to us, always thinking
that the Zeist are above and more useful than human, no matter how meaningful it would be. "he also says with admiration "... you could see everywhere swords, breastplates, spears, all places are full of horses, weapons and armed men in the midst of these special people, I may present myself indifferent, spectator .. Peacefully." One thing is for sure, Dacians wolves hunted in a while and no deer and no doe, because they had faith in Religion wolf, the wolf as their strength and power was given to the deity, and faith in the Holy Religion Hind, doe is about heaven, symbol of love and kindness. And beautiful legend says that the union and love between the Beast and Wolf would have been born Holly Hind Dacia and why she is immortal, for, and shall protect and guard Zamolxis, cyclic, it's time for rebirth. Ovidiu Roșca Romania
Mythology in Ancient Cantabria Comenius Project : Between Religions and Ethics: a common ground This paper is based upon some presentation made by two students of 4ºC under History and Cultures of Religions in the Santa Clara High School , Santander City – Cantabria, SPAIN, 2010, November Rocío Rodríguez made a general introduction to the meaning of Myths in different cultures. She tried to find if there are inside Myths a key to religions or not nd if so, how they interconnect. Claudia Benito made the schematic relations and connections between myths, legends, religious beliefs and we tried to make some comparative regarding other similar myths, such as we can find in Scandinavian mythologies, and Ancient Greek or Roman Myths between others It seems that the native Cantabrian mythology connected, from the beginning and with the passing of the years, with Celtic and becoming partly related with legends and traditions from
the rest of the Cantabrian Mountains. In most cases its deeper meaning, passed from parents to children through oral tradition, has been diluted, either because this meaning has been lost or because the classic writers didn't gather all the popular wealth and mentality of the time, paying attention only to cults and divinities that were similar to theirs. On the other hand, the Romanization and later incursion of Christianism transformed the sense and representation of these pagan rites, reaching in many cases religious syncretism. The fire cult has always been present in mythology Even so, Cantabrian people still conserve more apologues and legends with a great ritual or behavioural component than significant tales Divinities. Among the remains of myths
that still persist as substrate in the Cantabrian tradition is the cult to great protective divinities, like the adoration to the Sun, as is evident in Cantabrian Steles, and in relation to the cult of the fire. Also, the Cantabrians worshiped a supreme divinityfather which in Roman time was associated with Jupiter and the cult to the Sun, and later with the Christian God Cantabrian stele of Barros. Combined with the marked warlike disposition of the Cantabrians, appears a god of war, subsequently identified as the Roman Mars, to whom they offered sacrifices of male goats, horses, or large numbers of prisoners, as Strabo, Horace and Silius Italicus point out.
These hecatombs were accompanied by the drinking of the still warm blood of the horses, as Horace mentions in regard to the concanos, and it will be, then, a true communion et laetum equino sanguine Concanum —Horace. Carm. III 4. v29-36 For the ancient Cantabrians these practices had a mystic origin thanks to the belief that these animals were sacred.In this sense, we can read the Spanish philosopher´s Gustavo Bueno book The Divine Animal, where a theory of religions proposes that we can find three stages in the streams of religions: the fisrt one should consider animals as the centre of all religious activities: these animals are numen, such as we could see when watching the Paleolitic caves such as Altamira: those animals should be the first stage of religions “gods”: they are besides humans and they are not only able to kill them but also to
become the human groups food allowing first humans to survive Zurita Stela , PiĂŠlagos, Cantabria. This big stela which represents a horseman rider by his mount, and with the company of a child or maybe a page. Seeminlgy he wear a canid masque, supposedly a wolf. At his feet a fallen warrior is eatened up by a vulture Apud Lorrio, A(1997):Los CeltĂberos. Extra Complutuum 7. Ediciones de la Universidad Complutense, Madrid. Some link this ritual very closely with the variant of the Celtic solar god Mars and that these animals they represented his reincarnation. The Human sacrifices among the northern peoples are also mentioned by Saint Martin of Braga and they will have the same value of redemption and prediction that for the rest of the Celts of Gaul, where they were very frequent. Then Strabo will tell that those who
examined the prisoners' viscous, covering them with thin tunics, cut the right hand and consecrated it to the gods. The way to predict the future depended on the fall of the victim. Together with this war deity, appear the germinator mother-goddesses related to the Moon, remaining almost until the present time, when they have a clear influence in rural environments, evident in the phases of sowing and gathering of the crops. In the same way, the cult to a god of the sea was assimilated in Roman times through Neptune (a statuette of this deity, but with features of the original Cantabrian divinity, was found in Castro Urdiales) The ancient Cantabrians believed in the immortality of the spirit. Thus they demonstrated in their funeral rites where cremation predominated, with the exception of those who died in combat, who had to rest in the battlefield until vultures
opened their entrails to take their soul to Heaven and reunite in glory with their ancestors. This practice is testified in the engravings of the Cantabrian Stele of Zurita. Sacrifice played a major role in the complex Cantabrian society in both its aspects: as a means to fulfill the divine will as well as the prevalence of abnegation to collectivity against the individual. Then, in a warring society, as the Cantabrian, immolation was not considered as primitive or barbarian but the strong determination required from the person to commit sacrifice gave it a great importance. That was the case of the devotion, a singular and extreme sacrifice practices by the Cantabrians in which the warring communities joined their destiny to that of their leader. The German historian Schulte told about how Cantabrians did not ever lose their freedom
against Romans, and they preferred to die than becoming slaves. Telluric and arboreal mythology We can make a comparison between Cantabria and Scandinavian lands, because we have high mountains and a high rocked coast line and many rivers and valleys where many different tribes practiced hunting of wild bears and by the Sea fishing was so ancient activity as the Palaeolithic periods as shown by excavations. That could explain the reason why we have many similarities to the Norwegian and Swedish Myths in telluric and wild life inhabitants in those deep woods. Torre Bermeja (2.400 m) and Pe単a Santa (Sacred Mount) (2.596 m),in Picos de Europa. At the same time, a terrene mythology of adoration to Gaia, the Mother Earth, exists through the divinization of
animals, trees, mountains and waters like elementary spirits. Beliefs, on the other hand, common to all the people who received Celtic influences. Places like Pico Dobra, in the valley of Besaya ( by Besaya River), have given evidence of their sacred condition since pre-Roman times through the altar dedicated to the Cantabrian God Erudinus, dated on the year 399, which demonstrates that these rites extended beyond the instauration of Christianity in the Roman Empire as official religion. In the same way toponyms like Peña Sagra ("Sacred Mount"), Peña Santa ("Saint Mount"), Mozagro(Montem sacrum = Sacred Mount) or Montehano (montem fanum = Mount of the Sanctuary) indicate that they have been considered sacred places from the most remote antiquity. Also divinized were the rivers and water bodies. At the Mount Cildá appeared an area dedicated to the mother goddess Mater Deva, known though the Celtic world and personified in the Deva river. At Otañes it was found a
patera dedicated to the nymph of a fountain with medicinal properties Pliny the Elder mentions the existence in Cantabria of one of the intermittent fountains the Fuentes Tamáricas adored by the Cantabrians and that had a prophetic value and that corresponded to the current Velilla del Río Carrión. Suetonius, in a story about the life of Galba, points uut as a symbol of good devination having found, during his stay at Cantabria, 12 axes in a lake. There were, without any doubt ex-votos left there following their tradition (which is also found in other European peoples), which suggests a cult to the lakes The offerings to the waters of stips, or bronze coins of low value, as well as other pieces of higher value, as denari, aurei and solidi, its manifested in the presence of some of those pieces at La Hermida, Peña Cutral, Alceda and at the Híjar river. Yew berries. This mythical tree may be the most representative of Cantabria and has often been planted with remarkable buildings.
There is a little village named as this sacred tree of Cantabria. It is El Tejo (the yew berry), near of Comillas village and the Oyambre beach and La Rabia estuary. At the same time, the forest were also divinized, a cult with clear Celtic influences through an arboreal mythology. Some species of trees were specially respected; the yew and the oak. The former is the most emblematic and symbolic species of Cantabria and it was venerated by Cantabrians in antiquity, being part of some of their rituals. We know by the accounts of Silius, Florus, Pliny and Isidore of Seville, that Cantabrians committed suicide with poison they got from the leaves of this tree, but they preferred death rather than slavery. It's usual to find them at the town squares, at cemeteries, churches, chapels, palaces and big houses because of being considered a witness tree, which has allowed them to perpetuate that halo of
mystery and sanctity that surrounds everything related with this species. Oak trees were for some of our recently died grandfathers a symbol of protection as much in life as in the ethernity of life of human souls, so many little cemeteries had a big oak at the main entrance surroundings The oak is the Celtic tree by excellence maybe because it is the most sacred species for the druids, from which they recollected the muĂŠrdago. It is a species that carries lots of folkloristic, symbolic and magic meanings in Cantabria, it was frequent to use it as "Maypole", the pole that presides the festivities in some towns, around which the people dance to celebrate the rebirth of the vegetal life. The Oak symbolized the union between the sky and the earth, image that gave them the position as axis of the world. They tend to attract lightning, so it played a preponderant role in the ceremonies to attract the rain and the fire in all Europe.
Oaks, beeches, holly oaks and yews were used as a place of tribal meetings for many generations where religious and secular laws were taught. Until recent times it was usual to celebrate open meetings under centennial trees (the meetings of Trasmiera got together at Hoz de Anero, Ribamontรกn al Monte, under a great holly oak that still stands). In some villages after Christian developme nt, an ancient ritual related to the beech grove was celebrated under the name of La Virgen del Hayedo, and people get disguised as of trees, animals, phantoms... Here are some images of villages in Cantabria containing animals or trees inside, as much as the symbol of the sun. Significative dates As in other peoples, in Cantabria there were dates that have been appropriated since antiquity for rituals and legends, days that are charged
with dark or ancient meanings. For this reason during the summer solstice, the "night is magic". Tradition says, in all different variants, that the Caballucos del Diablo (Damselflies, literally "Devil's little horses") and the witches loose their powers after dusk and the curanderos gain control over them; plants as the four-leaf clover, the fruit of the elder berry, the leaves of the willow, the common Jupiter or the tree heath among others cure and bring happiness if they are collected at dawn. Around Christmas (winter solstice) there were ritual ceremonies, remains of ancient cults to the tree, the fire and the water. Around those dates the sources of the rivers and the balconies were dressed with flowers and people danced and jumped over the fire. These ceremonies are connected to some kind of common annual dinner named magosta, which
still is celebrated in Cantabria :
La Magosta, in a big fire people jumping through fire and singing like in any other cultures ritual dinners, everybody eats chestnuts taken from the many chestnuts groves around Cantabrian fields and mountains Also important were specific moments of the day, mostly the twilight. Ancient Cantabrians talked about the "Sun of the Dead", referring to the last part of the day when the Sun was still visible and that they believed was sent by the dead. They believed that it marquees the moment in which the dead came back to life and several author have related it with the solar cult Mythological creatures Cantabrian people have not only telluric and natural divinities, but also fabulous
beings with different aspects that people feared or adored and have legends and histories on their own. There are many of them in Cantabrian mythology, yet the most important are: The Ojรกncanu. The sorrow of Cantabria, this creature embodies the evil among the Cantabrians and represents the cruelty and the brutality. This giant cyclops is the Cantabrian version of the Greek Polyphemus that appears in other Indoeurope an Mythologies . The Ojรกncana or Juรกncana. Wife of the former, is even more ruthless as children are counted among her victims. The Anjana. Is the antithesis of the Ojรกncano and the Ojรกncana. Good and generous fairy, she protects honest people, the lovers and those who get lost in the woods or roads. The Esteru. This is a Christmas character, he is a lumberjack
that lives alone in the forest and makes toys to give them away in Christmas throughout Cantabria. The goblins. This is a large group of little mythological creatures, most of them mischievous. There are two groups among them: a) the domestic goblins, those who live in or around houses as Trasgu and Trastolillo b) and the forest goblins, as Trenti and Tentirujo. There are other fabulous beings that populate the mythologi cal pantheon of Cantabria, as the VentolĂn. the Caballucos del Diablo the Nuberu the Musgosu the Culebre the Ramidreju Or beautiful legends such as that of the Sirenuca ("Little Mermaid"), a beautiful but disobedient and spoiled lady with a fancy for climbing the most dangerous cliffs of Castro Urdiales to sing with the waves and was, therefore,
transformed into an ephydriad. Or that of the Fish-man, a man from LiĂŠrganes who loved to swim and that got lost at the Miera river, being finally found at the Bay of CĂĄdiz, transformed into a strange aquatic Being Cantabrian mythology nowadays Foggy forest of oaks in Cantabria. In the lushness of these forests Cantabrian mythology locates to spirits and mythologycal beings, trying to give answers to the fear of the unknown.. All these beings and legends prove the mystical mentality of a time, that was required in order to satisfy the Cantabrians needs to express their fears and to be able to enter into the hard and sometimes hostile and dangerous surrounding environment. Even today there are Cantabrians that worship the Anjanas, not being replaced by saints or virgins , as they still
consider that some gifts are granted by these good fairies of the mountains, and even today the Ojáncano is used to scare the children when they are mischievous. But this world of meanings and values has become diluted little by little with the advance of the modernity and time, giving place to new urban legends and forgetting the old deities. It is until now that Cantabrian mythology has attracted the interest of scholars, especially after the publishing of the recompilation made by the writer Manuel Llano Merino (1898– 1938) throughout his work, enriched with oral tradition, and several other writers like Adriano GarcíaLomas. References 1. Julio Caro Baroja suggests the possibility of the existence of an equestrian deity among Hispanian Celts similar to that of the otherEuropean Celts 2. At Numantia ( Actually Soria ), these representations of the horse-god are decorated with solar signs. It is interesting to remember that Miguel de Cervantes Saavedra(1547-1616), author
of the famous book Don Quijote de la Mancha wrote a dramatic tragedy theatre piece under the name The destruction of Numancia and here we can find many references to the ancient belivings of peoples in pre Roman times, and their moral and religious values 3. A. Schulten. Los cántabros y astures y su guerra con Roma. Madrid. 1943 4. The leaves of the yews and its seed, present in its red berries, contain a very toxic alkaloid, the taxine, that provokes hypotension and cardiac arrests if consumed. 5. It's worth to mention the presence of millenary yews as the one that exists next to the pre-Roman church of Saint Mary of Lebeña and under which the town councils took place. This tree, present in the Inventory of Singular Trees of Cantabria, has been severely damaged by a recent gale.
6. Beings similar to the Ojánc anu or the Ojánc ana are found in other pantheons such as the Extremenian mithology (the Jáncanu or Pelujáncanu and the Jáncanas, where is also evident the similar denominations in Asturias or the Basque mithology (Tartalo or Torto, among others.) BIBLIOGRAPHY Mitos y Leyendas de Cantabria. Santander 2001. Llano Merino, M.. Ed. Librería Estvdio. ISBN 84-95742-01-2 Los Cántabros. Santander 1983. González Echegaray, J.. Ed. Librería Estvdio. ISBN 84-87934-23-4
Gran Enciclopedia de Cantabria. Santander 1985 (8 tomos) y 2002 (tomos IX, X y XI). Various. Editorial Cantabria S.A.ISBN 8486420-00-8 Mitología y Supersticiones de Cantabria. Santander 1993. Adriano GarcíaLomas. Ed. Librería Estvdio. ISBN 8487934-87-0 I.E.S. Santa Clara Santander- SPAIN
The Proto-Bulgarians While the Thracians were assimilated by the Slavs prior to the formation of the new state, the Proto - Bulgarians and the Slavs followed a relatively independent course of development within the boundaries of the same state until the end of the ninth century. The Proto-Bulgarians inhabited mainly NorthEastern Bulgaria, although traces of them have been discovered in Western Bulgaria, the Rhodope mountains and Macedonia (in the area to the north of Salonika, where Kouber's group settled. The Proto-Bulgarians had a well developed literary tradition. In the new state, however, their script was not put to use, for the Greek script was in currency as a more effective means of communication between the various ethnic groups. A great number of stone-carved Bulgarian inscriptions in Greek or Proto-Bulgarian symbols chronological, victorious and memorial - testify to the existence of an advanced 'historical memory'.
Prior to Christianity Bulgarians had a different religion. Our ancestors believed not only in the celestial bodies but also in a supreme God-Creator. So far scholars had only one real fact to rely on the name TANGRA in an early Bulgarian inscription of the 9th c. It turns out that, like the Persians, who called God with three parallel names, the Bulgarians called him Tangra, but also Edfu. The
notion of TANDRA/ lightening/ is connected with the supreme God of thunder. The roots of the religion of the Bulgarians can be found in the region of Pamir and Hidukush where they lived before moving to Europe. Two relics of this forgotten religion were discovered: - a bronze rosette from Pliska, dedicated to the seven celestial bodies and marked by the typical Bulgar symbol IYI, and two stone slabs with the same symbol and - drawings of the Sun and the Moon, found not far from the Bulgarska Morava river. To the same religion we can attribute also three newly deciphered runic inscriptions from Murfatlar, two of which are dedicated to the Sun and Jupiter. The history of the religious cult of the seven celestial bodies is very interesting. It
appears for the first time in the Shumer-Accadian civilization where the names of the Sun, the Moon and the five planets, known to the Ancient world. From this very part of the world the cult of the celestial bodies spread to the East and the West among the ancient peoples Assyrians, IndoIranians, Hittites, Celts, Romans, etc. Bulgarian religion, with its devotion to the seven celestial bodies and the Supreme God, called Tangra and Edfu, is part of this religious system. Bibliography: http://www.spellintime.fsnet. co.uk/Folklore.htm http://www.veda.harekrsna.cz /connections/VedicBulgaria.php Gabriela Markova 1st school, Sofia Bulgaria
The Slavs The Slavs migrated to the Balkan peninsula from Central Europe in the early part of the 7th century AD. They believed in many deities, spirits of nature and demons. The Slavs had a dualistic view of the universe; that is, they believed that the world was fuelled by the interaction of complementary opposites such as dark/light, male/female, summer/winter. At the centre of the Slavic universe, giving it structure, stood the World Tree. The realm of the dead lay at its roots, the world of living creatures at its trunk and heaven rose at its crown. The Slavs worshipped their gods in the form of stone or wooden idols in shrines located near old trees. Their main god was Perun, the god of thunder, who gave his name to the Pirin mountains in southern Bulgaria.
Perun In Slavic mythology, the world was represented by a sacred tree, usually an oak, whose branches and trunk represented the living world of heavens and mortals, while its roots represented the
underworld, i.e. the realm of dead.
Perun was a ruler of the living world, sky and earth, and was often symbolised by an eagle sitting on the top of the tallest branch of the tree, from which he kept watch over the entire world. Perun was a punisher of evildoers. Deep down in the roots of the tree was the place of his enemy, symbolised by a serpent or a dragon: this was Zaltys, a great serpent curled at the base of the world tree (which people later associated
with Veles, watery god of the underworld.
Perun is generally believed to have been considered as the supreme god by the majority, or perhaps nearly all Slavs, at least towards the end of Slavic paganism. The earliest supreme god was probably Rod; it is unclear precisely how and why his worship as the head of pantheon evolved into the worship of Perun. As the thunder god, he enters into a union with the mother earth (or sometimes creates it), and impregnates it through rainwater, causing her to generate life. One of Perun's main roles is to restore the earth's productive powers after the multi-headed
snake demon steals the holy waters, takes away the earth's moisture, and renders her infertile. After killing the demon, Perun releases the holy waters that come pouring down to restore the earth's fertility. Closely associated with this is the belief that the rains, especially, of the spring season bless all those, who bathe in its waters, with strength, health, beauty, and fertility. These waters are also a protection against evil forces and spirits. Perun's family all had roles in the coming of rain. His sons would make the thunder and cause the lightning to strike. His daughters and wife would sift the rain. Together, they brought the moisture, thus making the land fertile so crops would grow. This would have been very important to the agricultural societies which worshipped Perun. To invoke Perun's favor or call upon him
to bring the rains , wors hipp ers would give food offerings to the god. It is considered unlikely that human sacrifices were made to Perun. The sun as the eye of god Perun or, as the fire hidden in the eyes of god, can burn and destroy everything when they are open but, soaked in holy waters, it generates lifegiving forces. These attributes of the sun and Perun are transferred on the earth to stones. Stone, like the oak tree, is seen as a mediator between the two worlds. The grave stone represents death. Like the oceans, it also separates the worlds of the dead and the living. The stone appears as a
frequent symbol of death in folktales. The death of the hero is represented by his turning into stone. Bibliography: http://www.spellintime.fsnet. co.uk/Folklore.htm http://www.ancientbulgaria.com/category/history /slavs/
Ekaterina Kovacheva Bulgaria
THE BELIEF SYSTEM OF TURKISH PEOPLE February 18th, 2011
accepted the Islam was “Karahanlı Turkish Country”. After this country nearly all Turkish countries started to believe in Islam. They even tried to emit Islam. And now Turkey is one of the most powerfull Islamic Countries. THE RULES OF THE ISLAM
Mostly Turkish people believe in Islam. Islam is the real belief system acording to Turkish people. We believe that it is the religion of God. Turkish people first met with Islam in their migration. They think that the traditions of Islam are nearly same with Turkish people’s traditions. Through the years our ancestors started to believe Islam. The first Turkish Country which
Islam has five main rules. A person who says I’m a mouslim has to accept these rules. The ‘Five Pillars‘ of Islam are the
foundation of Muslim life: 1. Faith or belief in the Oneness of God and the finality of the prophethood of Muhammad; 2. Establishment of the daily prayers; 3. Concern for and almsgiving to the needy; 4. Self-purification through fasting 5. The pilgrimage to Makkah for those who are able
THE CIRCUMSTANCES OF THE BELIEF SYSTEM Believe in God Believe in God’s Angels(Azrail,Cebrail,Mikail,Isr afil) Believe in God’s Books (Koran,Bible,Torah,Zebur) Believe in God’s Prophet
Believe in The Day of Life to Come Believe in Fate and believe in whatever we live is from God. Enver Avcıoğlu , Emin Kanşat , Yemen Bozkaya , Ayşe Batıray TURKEY
BELIEFS AND MYTHS OF ANCIENT POLAND The Polish pantheon of pagan gods exists in direct relation to many Slavic supernatural beings found among the peoples inhabiting Central and Eastern Europe as well as the Balkans, including Rus people. The major gods are: Dadźbóg – Sun god, possibly a culture hero and a source of wealth and power; Jaryło- God of vegetation, fertility and spring; also associated with war and harvest; MarzannaGoddess of harvest, witchcraft, winter and death; Piorun – God of thunder and lightning, the supreme god, the only Slavic deity who was
equated with the Christian God; Swaróg- God of fire, sometimes described as a smith god; Świętowit – God of war, fertility and abundance depicted as a four-headed god with two heads looking forward and two back. Victory in battle, merchant travels and a successful harvest all depended on Świętowit; Trygław – God depicted as a three-headed man sometimes with bands of (gold) blindfolds over his eyes, or a man with three goat heads similar in nature to the Trinity in Christianity; Weles- God of earth, waters, and the underworld. He is the opponent of the Supreme thunder-god Piorun, and the battle between two of them constitutes one of the most important myths of Slavic mythology; Zaria- Goddess of beauty. She was greeted at dawn as “the brightest maiden, pure, sublime, honorable.” She was also known as a water
priestess that protected warriors. Zory – Three (or two) guardian goddesses that represent the morning, evening and midnight stars. Zory serve the sun god Dadźbóg, who in some myths is described as their father. The Morning Star opens the gates to his palace every morning for the sun-chariot’s departure. At dusk, the Evening Star closes the palace gates once more after his return. The Midnight Star holds the dying sun in her arms until he is restored to life the
following morning. The three goddesses are also associated with marriage, protection, and exorcisms. There is the ancient myth of a fight between the two major gods of the Slavic pantheon, Piorun and Weles. Attacking with his lightning bolts from the sky, Piorun pursues his serpentine enemy Weles who slithers down over the earth. Weles taunts Piorun and flees, transforming himself into various animals, hiding behind trees, houses, or people. In the end, he is killed by Piorun, or he flees into the water, into the underworld. This is basically the same thing; by killing Weles, Piorun does not actually destroy him, but simply returns him to his place in the world of the dead. Thus the order of the world, disrupted by Weles’s mischief, is established once again by Piorun. The idea that storms and thunder are actually a divine battle between the supreme
god and his archenemy was extremely important to Slavs, and continued to thrive long after Piorun and Weles were replaced by the Сhristian God and Devil. There is another myth revolving around the fertility and vegetation god, Jaryło, and his sister and wife, Marzanna, goddess of nature and death. Jaryło is associated with the Moon and Marzanna is considered a daughter of the Sun. Both of them are children of Piorun, born on the night of the new year (Great Night). However, on the same night, Jaryło is snatched from the cradle and taken to the underworld, where Weles raises him as his own. At the Spring festival of Jare, Jaryło returns from the world of the dead, bringing spring from the ever-green underworld into
the realm of the living. He meets his sister Marzanna and courts her. At the beginning of summer they get married. The sacred union between brother and sister, children of the supreme god, brings fertility and abundance to earth, ensuring a bountiful harvest. Also, since Jaryło is the (step)son of Weles, and his wife the daughter of Piorun, their marriage brings peace between two great gods; in other words, it ensures there will be no storms which could damage the harvest. After the harvest, however, Jaryło is unfaithful to his wife, and she vengefully slays him (returns him into the underworld), renewing the enmity between Piorun and Weles. Without her husband, god of fertility and vegetation, Marzanna — and all of nature with her — withers and freezes in the upcoming winter; she turns into a terrible, old, and dangerous goddess of darkness and frost, and eventually dies by the end of the year.
Various elements of old myths are revealed in tales and songs of legendary heroes like legendary founders of certain tribes such as the story about Lech, Czech and Rus or about quite historical persons like Krak the dragon slayer -prince and founder of Kraków, the ruler of the tribe of Lechitians (Poles). In the legend of Lech, Czech and Rus, three brothers went hunting together but each of them followed a different prey and eventually they all travelled in different directions. Rus went to the east, Czech headed to the west to settle on the Rip Mountain rising up from the Bohemian hilly countryside, while Lech travelled to the north until he came across a magnificent white eagle sitting perched on a tree guarding his nest, upon a background of a brilliant red sun. Startled but impressed by this spectacle, he decided to settle there. He named his settlement Gniezno (from the Polish word for ‘nest’ – gniazdo) and adopted the White Eagle with a red background as his coat-of-arms which remains a symbol of Poland to this day. According to the legend of Krak, around
the year 700 AD the legendary Polish hero, prince Krak, destroyed a gigantic dragon by giving it a sheepskin full of saltpeter which caused it to drink water until it burst.
References: Stanisław Szczur, Historia Polski /Średniowiecze/, Wydawnictwo Literackie 2002; Andrzej Chwałba, editor, Obyczaje w Polsce /Od średniowiecza do czasów współczesnych/, PWN 2008; Anna Chrypinski, editor, Polish Customs, Friends of Polish Art, Detroit, MI, 1977; Marija Gimbutas, The Slavs, Preager Publishers, New York, 1971;
Sophie Hodorowicz, Polish Customs, Traditions, & Folklore, Hippocrene Books, New York, 1993; Anstruther J. Sekalski, Old Polish Legends, 1997; Wikipedia, the on-line encyclopedia Students who wrote the works on Slavic ancestors: Luiza Grabowska, Ola Około-Kułak Iwona Norberczuk, Katarzyna Hajdas, Małgorzata Karbowska, Klaudia Zielińska, Paweł Kamelak, Scherley Stylianos, Julia Radulska, Mikołaj Teperek, Joanna Krupa Dominika Sztaba – POLAND
Project meeting: Reyhanli, Hatay, Turkey February, 2011
We all are the winners!
The Comenius Group
Let’s find something abut us! Here lived St. Peter!
Workshop-Romanian Team
At the St Peter’s Cave
Workshop again – conclusions
In a mosque
Workshop
Antakia - Hatay
St. Peter’s Cave – Old Christians’ places
Non- formal education
Holidays the common spirituality .
CARNIVAL
The carnival is a public celebration that takes place immediately before the Christian Lent, with variable time (from late January to early March in the year), combining elements such as costumes, parades and street parties. Despite the great differences that its conclusion presented in the world, their common characteristic is to be a
period of permissiveness and a lack of control. The origin of its conclusion seems likely to pagan festivals, such as those performed in honour of Bacchus , the god of wine, Roman Saturnalia and the Lupercalia, or to be made in honour of the ox Apish in Egypt . According to some historians, the origins of this festival date back to ancient Sumerian and Egypt, more than 5,000 years, with celebrations alike at the time of the
Roman Empire , where the custom spread throughout Europe, being brought to America by the Spanish and Portuguese navigators in the fifteenth century. Carnival is mostly associated with Cathol icism, and to a lesser extent with the Easter n Ortho dox Christian, usually Protestant cultures do not celebrate the carnival or have
modified traditions, like the Danish Carnival.
The largest Carnival celebration in the world is that of Rio de Janeir o , but many other countr ies have major celebrations, such as being held in Italy in the Venice Carnival in Colombia with the Carnival of Barranquilla, in Spain with the Carnival Santa Cruz de Tenerife , the Cรกdiz Carnival and Carnival of
Aguilas which are also the only Spanish carnivals to have the category of International Tourist Interest . The anthropologists found in the surviving elements of ancient carnival festivities and cultures, as the Feast of Winter ( Saturnalia ), celebrations Dionysian Greek and Roman ( Bacchanalia ), the parties pre-Hispanic Andean cultures and African American . Some authors consider that
rural society, heavily structured by Christianity, the time of "carnival" offered masquerades pagan rituals following a period of permissiveness that was opposed to the repression of sexuality and severe Lent liturgical formality.
Lara Cesco GonzĂĄlez Rebeca OrdoĂąez Torre I.E.S. Santa Clara Santander-Spain
Dochia Dochia symbolizes one of the oldest Romanian myths. There are two legends related to this myth. One of them is related to Traian and Dochia. It is said that Dochia was the daughter of the dacian king, Decebal, with whom Traian, the Roman Emperor fell in love.
Being followed by Traian's army, she hides on the holy mountain, Ceahlau, with the sheeps. Mary, mom of god, helps Dochia and
turns her and the sheeps into a rock complex. Another legend says that Dochia had a son, Dragobete, who got married against her will. In order to tease her daughter in law, in a cold winter day, Dochia gave her a ball of black wool and told her to go to the river and wash it, and not come back until the wool becomes white. The girl tried to wash it, but even though her fingers began to bleed, the wool remained black. In desperation because she couldn't return back to her beloved husband, she started to cry. Impressed, Jesus Christ came to her and gave her a red flower, telling her to wash the wool with it. After thanking him, the girl put the flower in the river and
noticed that the black ball has turned white. Happy that she had succeed in doing this hard job, she headed home, but she wasn't welcomed by her mother in law, because she thought that Martisor (this is what the girl called him, because she didn't recognize Jesus) was her lover. After this, Dochia started to head with her sheeps to the mountain, being sure that the spring has came, otherwise how could Martisor have the flower? During the trip, she removed her coats one by one, all twelve of them, until none remained. But the weather had changed. As hot as it was at the
beginning of the day, as cold it was then. It was snowing and everything started to freeze. Dochia freezed with her sheeps, turning, according to the legend, into a rock. The rocks can be seen nowadays on the Ceahlau Mountain and they are a testimony to this myth.
Denisa Ungureanu Romania
Călușul The Căluşari were the members of a romanian fraternal secret society who practiced a ritual acrobatic dance known as the căluş. According to the Romanian historian Mircea Eliade, the Calusari were known
for "their ability to create the impression of flying in the air”which he believed represented both the galloping of a horse and the dancing of the fairies (zine). Indeed, the group’s patron was the "Queen of the Fairies" (Doamna Zianelor), who was also known as Irodiada and
Arada, and who Eliade connected with the folkloric figure Diana
Due to their connection with the fairies, the Calusari were believed to be able to cure the victims of fairies and for around two weeks - from three weeks after Easter till Whitsunday - would travel to all the local communities where they would dance, accompanied by a few fiddlers, in order to do so.In their dance, the Căluşari carried clubs and a sword, as well as a flag and a wooden horsehead. They swore on the group’s flag to treat each other as brothers, to respect the customs of the Calusari and to remain chaste for
the next nine days. Upon their return home, their flag was fixed into the ground, with one member climbing up in and crying out "war, dear ones, war!". The origins of the Calusari are unknown, although the first written attestations are from the 17th century musical notations of Ioan Căianu. Eliade noted that "Although the oath taken is made in the name of God, the mythico-ritual scenario enacted by the calusari has nothing in common with Christianity" and that, in the 19th century at least, there was clerical opposition to the group, with its members being excluded from taking communion for three years in some regions.The Romanian historian of religion
Mircea Eliade believed that the term Căluşari originated with the Romanian word for horse, cal, from the Latin caballus. The generally accepted derivation of Căluş is from the old Latin double form "collusium, collusii", meaning both "a dance group" and "a secret society", however other derivations have been proposed. The Romanian word căluş also means "a small piece of wood placed in the mouth to prevent talking", and derivation from this word has some support from the presence of the mute figure in some groups,
and the ritual silence that used to be observed by the entire group. Others see căluş as a diminutive of cal "horse", in turn derived from the Latin caballus, and point to the horse's mythical associations with fertility and war, as well as the imitation of horses found in certain Căluş dances, although these dances do not currently play a principal role in the ritual. Another theory is that it derives from "Coli-Salii", the Roman priests dedicated to the worship of Mars.
The căluş is a male group dance, although there are records of traditions from Oltenia region that included 1-2 young girls, now obsolete. Dancers wear white trousers and white tunics, with brightly coloured ribbons streaming from their hats. Bells are attached to their ankles, and dances include the use of sticks held upright whilst dancing, or pointing at the ground as a prop. Like many morris dances, in many traditions căluşari dancers include a fool, known as the "nebun", or "mute".
place between walking steps. Figures are formed from combinations of elements, often have a beginning-middle-end structure.
The dance includes the following elements. The starting figure of walking (plimbări), or a basic step, in a circle moving counter clockwise. More complex figures (miĹ&#x;care) performed in
Radu Badea Romania
Dragobete Dragobete's story dates from dacians time, and he is the mythological divinity related to the well-known Cupidon, the Valentine's day hero. Dragobete is known to officiate all the animal's weddings. As the time pass, romanians transformed Dragobete in the master of love. Dragobete was a outstanding, beautiful son, known for his ability to steal virgin’s and young married women's minds. Because of this, of his passionate character, Virgin Mary punished him and transformed him into the plant which gate his name. It is believed that on the Dragobete's day, the birds talk into their language, looking for
their perfect match for mating , and then the birds are starting to build their own home ( nest). Unmated birds, will remain like this till next year, when Dragobete is approaching. It is said that this is the reason that teenagers are meeting in this day, to make their love like the birds one: united and safe.
Giuliano Isa Zamolo Romania
Baba Marta or March Grandma
The month of March, according to Bulgarian folklore, marks the beginning of springtime. Therefore, the first day of March is a traditional holiday associated with sending off winter and welcoming spring. In Bulgaria, "mart" is the word for March and "baba" means grandma. The mythical character of Baba Marta personifies the spring, the sun that can easily burn the fair skin of
people's faces. According to the national belief Baba Marta is a grumpy old lady whose mood is unpredictable. The common belief is that by wearing the red and white colours of the martenitsa people ask Baba Marta for mercy. They hope that it will make winter pass faster and bring spring. Baba Marta is a pagan tradition. Pagans worldwide celebrated the coming of the spring each year, thousands of years before Christ's birth. Spring was renowned as a time of renewal and fertility
representing new life and a fresh start after the cold winter. Martenitsa is usually worn pinned on the clothes, near the collar, or tied around the wrist. The tradition calls for wearing the martenitsa
until the person sees a stork or a blooming tree. Hristo Itzov Bulgaria
Mucenicii
On March 9th, in Romania is celebrated the day of the Forty Martyrs of Sebaste (Locally known as Mucenici). Now let's take a short look into the pages of history. The Forty Martyrs of Sebaste or the Holy Forty were a group of Roman soldiers in the Legio XII Fulminata (Armed with Lightning), who have become martyrs for their Christian faith in 320. They were killed near Sebaste, in Lesser Armenia, victims of the persecutions of Licinius, who, after the year 316,
persecuted the Christians of the East. According to bishop Basil of Caesarea, forty soldiers who had openly confessed themselves Christians were condemned by the prefect to be exposed naked upon a frozen
pond near Sebaste on a bitterly cold night, that they might freeze to death. Among the confessors, one yielded and, leaving his companions, sought the warm baths near the lake which had been prepared for any who might prove inconstant. One of the guards set to keep watch over the
martyrs be held at this moment a supernatural brilliancy overshadowing them and at once proclaimed himself a Christian, and placed himself beside the thirty-nine soldiers of Christ. Thus the number of forty remained complete. At daybreak, the stiffened bodies of the confessors, which still showed signs of life, were burned and the ashes cast into a river. This celebration overlaid the start of the the agricultural year and it generated a traditional holiday. During this day house cleaning is a must, the unnecessary objects and the garbage are burned, but only with fire brought from the house, so that the warmth of the family invade the nature too. Also, during this day, the
Gates of Heaven are opened and numerous rituals are performed so
that warm weather may
come. Some believe that the Martyrs were drowned and flowers rose to the surface. As a result, some desserts are made in the figure 8 to look like garlands. Others believe that the figure 8 denotes a stylized human form of martyrs themselves. In the Muntenia and Dobrogea regions of Romania, the dough is smaller and cooked in water with sugar,
cinnamon and crushed nuts, symbolizing the lake where the Martyrs were cast. Horia Popescu Romania
SPANISH TRADITIONS LA NOCHE DE SAN JUAN IN THE NIGHT OF SAN JUAN It is a festival very old in which they celebrate the arrival of the summer solstice in the northern hemisphere whose rite is leading a fire. The purpose of this ordinance was "to give more power to the Sun" from those days, was becoming more "weak"the days are getting shorter until the winter solstice. Symbolically, the fire also has a function "cleansing" in the people who watched. This festival is celebrated in many parts of Europe , but is especially strong in
Spain, Portugal Norway, Denmark, Sweden, and Finland ‌
In South America, Brazil have Festas Junin, Bolivia, Chile and Venezuela the night of San Juan. The Night ok San Juan is, likewise, connected to ancient tradition and Spanish legends as Legend of the Enchanted: In essence, the legend recounts the emergency of a beautiful young woman combing her long hair with a comb of gold, about the Night of San Juan and a near a castle, cave or other natural area full of powerful symbolism.
The encounter with her may lead to a viewer's enchantment, which generally tends to be a shepherd or farmer. Meanings The "history" of the enchanted, in itself, is rooted in a time when the knowledge and the very history of the company was transmitted in a human oral and reflect past events difficult to explain today. La Enchanted reminds the nymphs of classical mythology (young female figures of great beauty that appear next to water). Many of them also can sense the
precedents of the fairy tales (young, physical and spiritual beauty are haunted by some evil power and are waiting for a hero brave to break his spell with a beautiful action.) The similarities between the stories suggest a contact culture , perhaps from the prehistory . Ulysses and the Sirens (Attic pottery, British Museum). Symbols Cave Associated with the earth and the underworld, the meaning symbolic of the caves has traditionally been related to the mysteries of birth and death . As input to the underworld or the world of the dead, were used since the Palaeolithic as burial sites. But the caves are also
representations of the generator womb of Mother Earth, which made them places of birth of the gods, heroes, spirits and other mythical beings. In turn, this confluence of life and death is like the best locations to perform the rites of initiatory death.Its symbolic importance of intercultural and intertemporal is remarkable, since the same Jesus Christ is buried in a cave and Orpheus seeking his beloved Eurydice touring a cave (Hades). Mirror Is related to the moon, another symbol female, and appears in numerous legends and fairy folk character magic and mythology. Raises appearances of either the past or visions of the future .
Comb Anthropologically, the symbol of the comb is closely related to the boat (for rowing). There is a great linear relationship between the two and represent the mutual penetration of the elements water and fire. The comb is an attribute of fabulous beings of feminine nature, as lamias and sirens ; it is the ratio of naked tail comb of fish and the consequent meaning mortuary. Diana Bonilla del Campo ﾃ］gela Arambarri Ateca I.E.S. Santa Clara Santander-Spain
SPANISH TRADITIONS THE NIGHT OF THE MAGIC KINGS In Spain , compared with the recent introduction of Santa Claus in the usual Christmas due to the influence of American culture and foreign countries, it is traditional for Christmas gifts to children they may bring the Kings the night of 5 to 6 January. Before, the children must send a letter to the king asking for the presents they want and indicate the credit for those who deserve to receive gifts. On the night of January 5th children must leave their shoes in the house somewhere. The next day the gifts are there, or in the case of a
wrong, coal in place. On January 6 festive often in Spain, even when regional party depends on the authorities of each region was established. There is therefore considered a national holiday. Adults also receive gifts. The breakfast is typical of Kings Rosc贸n in many
places also taken the day before picnic or dinner. In Spain these roscones usually contain a Christmas figurine.
In some Latin American countries adopted the custom of the Spanish that children (and by extension, older) receive gifts of the Magi, or the day before, that is, on the night of January 5 or the morning of January 6. It is normal for children to write a letter to the king asking for the gifts they want and ensuring their good behaviour during the year since, according to tradition,
children who misbehave receive fresh coal instead of gifts. Most postal services accept these cards. More recently has also begun the practice of writing through e-mail or even directly to their website. Magic children receive like the usual AngloSaxon about Santa Claus it is often wise menappear in gift shops and malls, where children have the opportunity to take a picture sitting on their knees and submit the letter with their requests directly. The representation usually consists of a stage with thrones and the characteristic symbols, such as pictures or drawings of camels, the star, a mailbox and Eastern-looking ornaments. In the
thrones is where they feel the kings, is commonly characterized employees. Sometimes represent the three kings of tradition, but depending on the circumstances or the size of the stage, may include only one. They also include a page, signature character in charge of leading the children from where they expect their parents to kings and to collect the cards.
In some places, the authorities organized the so-called Three Kings on January 5, during which the characters are usually on horseback or
in carriages, wearing robes and crowns, instead of the Phrygian dress completely unknown. The next day, Jan. 6, is a public holiday. That day the children enjoy their gifts. In Spain, the Kings put the gifts which the children have left their shoes. Sweets are also left to give to the Magi and even food or water for the camels, which is the means of transport. Other customs of the January 6 This tradition originated in Spain in the typical twisted roll of kings (also called rosca de Reyes) taken on that day and that hides a little surprise inside. Miguel Crespo Puras Laro GarcĂa Bolado I.E.S. Santa Clara Santander-Spain
Bulgarian Customs First is dancers.
about
fire-
This is a custom that can be seen only in some villages between Strandzha and the Black Sea, around Bourgas. It is observed on the holiday of St.Konstantin and Elena , and sometimes on some of the local village fairs and the church/patron saint's days. A basic element of the custom is the dance in fire ( glowing embers). The whole village takes part in the celebration but it is only the fire-dancers that participate in the
ritual dance. They are chosen by the saint who is patron of the holiday. The dancers are able to "see" his face, to "hear" his voice and his spirit is transferred in them and on his behalf they can interpret omens , give advices and scorn people. Fire-dancing is inherited. Only the head firedancer is the one to pass the strength and inspiration to the other fire-dancers. Head firedancer could become only the son or the daughter of the present one and only if he is either too old or after he has passed away.
The head fire-dancer house is s sacred one because there is the so called "stolnina" or "konak"/"rasting place",which is a very small chapel where the icons of st.Konstantin and Elena are kept as well as those of the the Virgin Mary , st.George , st.Pantaleimon, and some wood-cuts from the Holy Sepulcher and red pieces of cloth decorated with a sun.
There is also the sacred drum which sets the beat of the dance. It is
also believed that the drum has magical powers and it can sure the one who carries it if he happens to be ill. This drum is not to be used in any other case. On the very day of the holiday after the service in the church, the people make their way to the "konak" led by the head fire-dancer and the priest. There the head fire-dancer censes the icons and the other firedancers and passes to them the spiritual strength and inspiration of St.Konstantin. They start beating the drum and play a special firedancing song on a pipe. Some of the fire-dancers get "caught" (a state of religious trance) and start dancing with the saint's icon in their hands. After that everyone sets off for the
spring which bears the name of the saint and there they set up a big feast with prepared at home boiled mutton. After sunset they all return to the central square where they build up a big fire around which they play a horo to the accompaniment of the pipe and the drum. When the fire goes out and turns into glowing embers , the fire-dancers start dancing on them. The fire-dancer dances barefooted on the embers and while he is dancing he may see and foretell the future. Second is about Laduvane.The Laduvane takes place on the New Year's, St. George's day, Midsummer and St. Lazar's day.
With this ritual the young girls foretell who the lad they are going to marry will be and ask Lada, the goddess of love and marriage to show them what he will be like. On this day the girls bring water from the spring or the well in a white cauldron. This water has different names depending in the day in which the ritual is performed quiet, untouched or colorful.
After they bring the water the girls gather in
a house and each of them leaves her ring or a bunch of flowers with a ring around them, or a bracelet in the cauldron. They leave the cauldron under the roses or some other kinds of flowers during the night under the stars. In the morning one of the lasses or a young child dressed as a bride takes the rings and the flowers out of the water and the rest of the girls are singing short songs. They sing about a fore-coming
marriage, happiness in the marriage, social status and qualities of the future husband: "a ripe and over-ripe quince" (the girl will be old when she gets married); "alone you are on a stone" (she will marry an orphan); "a yellow veil gathers splinters" (the girl will get married). Each girl takes some oats from the cauldron and puts it under her pillow. They believe that whoever the boy they dream
about that night is that will be the one they are going to marry. Their health during the next year is foretold by whether or not the water is freezing in the cauldron.The celebration ends with a big horo. And the third is about Kukeri.On New Year's Eve and Zagovezni in Bulgaria special rituals called Mummer's games take place. The Mummer's games are performed by men only. They put on special masks hand-made by each of the participants. Most of the masks are constructed by wood. Different colored threads are glued on it as well as pieces of multicolored fabrics,
mirrors and other shiny elements. The masks representing a ram, a goat or a bull are considered the strangest. Their necessary part of the Mummer's games proves the thesis that the origin of the mummer's games is connected to the ancient Dionysius' games. The impact that the masked mummers make gets even bigger by the sound of the copper and bronze bells that hang on them. Some of the masks have
two faces. On one of the sides the nose is snub and the face is goodhumored and on the other the nose is hooked and the face is ominous. Those masks symbolize the good and the bad which coexist in the world and are inevitable.
A very important thing for the symbolic of the masks is the color of the decoration. The red is the most used one - a symbol of the fertility of the reviving nature, of the sun and the fire; the black color embodies the earth and her goddess mother and the white is a symbol of water and light SANDY ANGELOVA Bulgaria
Sânzienele / the Fairies The custom of Fairies and its origins are lost deep within the midst of time. This is a local habit who’s original name was lost. We only managed to save the roman name of Sanziana, which is actually related to the name of Sancta Diana, and the slavonian one, “Dragaica”. The English word for Sanziene is Fairies.
The celebration of Sanziene (held on 24th of June, the John the Baptizer born) is related to
the the day was the
cult of crop gathering, the cult of vegetation and fertility and it holds a fascinating mixture of Christianity, paganism and witchcraft. The Sanziene/ Fairies are also plants with yellow flowers with a pleasant smell.
They grow in fields and at the edge of forests. Accompanied by music and the shouting of the younger men, girls gather these flowers in bouquets and knit them in circular shapes. These bouquets are then brought to the village and are put behind doors windows and balconies. The flowers are also being spread
amongst the vegetables in the garden because it is believed that they will protect the owners and the house it’s self from evil spirits and that they will also bring luck prosperity and good health.
During the Fairies night, old women also go to place known only by them to gather healing plants. Most of these herbs are than sent to the church where they are blessed and therefore are purified by the negative influence of the “iele� (evil fairies who live in the forests). Only then they will be safe to use for healing.
The Fairies were also considered by girls to be a mean through whom they could find out who their husband is going to be, and when will they get married. Also, there is a custom that says that the bouquets that were previously gathered by the girls should be thrown over the house and if they remain there then soon there shall be a wedding. Another tradition says that before going to sleep, in the night of the Fairies, girls should put under their pillow one of the flowers she has gathered and she will
dream the man she will marry. During the same night, right before sunrise, girls must go to the stables and throw a bouquet at the cattle and if the flowers shall get stuck in a young cow’s horns than the man she will marry is going to be young. If not, the future husband will be an old man. During the same night, at sunset, young men meet outside the village and set big fires around which they sing songs about love and magic. The next day, girls who soon shall be married dress up in white clothes wearing yellow flowers behind their ears, and set a traditional ring dance, to celebrate the upcoming event.
Ovidiu Roșca Romania
In Turkey Bayram Festival.
means
Eid al-Adha (“Kurban Bayramı”, i.e. “Sacrifice Bayram”), Dhu al-Hijjah 10-13 What is Eid al-Adha? At the end of the Hajj (annual pilgrimage to Mecca), Muslims throughout the world celebrate the holiday of Eid al-Adha (Festival of Sacrifice). In 2010, Eid alAdha will begin on November 16th, and will last for three days. What does Eid al-Adha commemorate? During the Hajj, Muslims remember and commemorate the trials and triumphs of the Prophet Abraham. The Qur’an describes Abraham as follows:
“Surely Abraham was an example, obedient to Allah, by nature upright, and he was not of the polytheists.
He was grateful for our bounties. We chose him and guided him unto a right path. We gave him good in this world, and in the next he will most surely be among the righteous.” (Qur’an 16:120-121) One of Abraham’s main trials was to face the command of Allah to kill his only son. Upon hearing this command, he prepared to submit to Allah’s will. When he was all prepared to do it, Allah revealed to him that his “sacrifice” had
already been fulfilled. He had shown that his love for his Lord superseded all others, that he would lay down his own life or the lives of those dear to him in order to submit to God. Why do Muslims sacrifice an animal on this day? During the celebration of Eid al-Adha, Muslims commemorate and remember Abraham’s trials, by themselves slaughtering an animal such as a sheep, camel, or goat. This action is very often misunderstood by those outside the faith. Allah has given us power over animals and allowed us to eat meat, but only if we pronounce His name at the solemn act of taking life. Muslims slaughter animals in the same way
throughout the year. By saying the name of Allah at the time of slaughter, we are reminded that life is sacred.
The meat from the sacrifice of Eid al-Adha is mostly given away to others. One-third is eaten by immediate family and relatives, one-third is given away to friends, and one-third is donated to the poor. The act symbolizes our willingness to give up things that are of benefit
to us or close to our hearts, in order to follow Allah’s commands. It also symbolizes our willingness to give up some of our own bounties, in order to strengthen ties of friendship and help those who are in need. We recognize that all blessings come from Allah, and we should open our hearts and share with others. It is very important to understand that the sacrifice itself, as practiced by Muslims, has nothing to do with atoning for our sins or using the blood to wash ourselves from sin. This is a misunderstanding by those of previous generations: “It is not their meat or their blood that reaches Allah; it is your piety that reaches Him.” (Qur’an 22:37)
The symbolism is in the attitude – a willingness to make sacrifices in our lives in order to stay on the Straight Path. Each of us makes small sacrifices, giving up things that are fun or important to us. A true Muslim, one who submits his or herself completely to the Lord, is willing to follow Allah’s commands completely and obediently.
It is this strength of heart, purity in faith, and willing obedience that our Lord desires from us. What else do Muslims do to celebrate the holiday?
On the first morning of Eid al-Adha, Muslims around the world attend morning prayers at their local mosques. Prayers are followed by visits with family and friends, and the exchange of greetings and gifts. At some point, members of the family will visit a local farm or otherwise will make arrangements for the slaughter of an animal. The meat is distributed during the days of the holiday or shortly thereafter. Eid ul-Fitr (“Şeker Bayramı”, i.e. “Bayram of Sweets” or “Ramazan Bayramı”, i.e. “Ramadan Bayram”), Shawwal 1-3
are kept very short—ten to fifteen minutes. Mostly candies, chocolates, Turkish coffee and cold beverages are offered to visitors. People who cannot visit their friends and family members in other towns make telephone calls or send cards celebrating the festival. Seker Bayram, or the “sugar festival,” is
celebrated by Muslims at the end of Ramazan, the fasting month for Muslims. It lasts three and a half days. It is a
national religious holiday in Turkey. Schools and government offices are closed during those days. It is traditional to wear new outfits during Bayram (meaning festival), so parents get new clothes for their children. Many children are excited about wearing their new clothes on the first day of the festival. The house is completely cleaned a few days before the festival. The First Day: The first day of Seker Bayram is the most important. Everybody wakes up early and the men go to the mosque for the special Bayram prayer. After returning from the mosque, all of the family members dress up nicely, mostly with new clothes, and another important tradition is
practiced: the Bayram visits. Ramazan Visits: Young people visit their elders first. The other relatives, neighbors and friends are also visited. Due to those visits, the traffic is quite busy on the first day of the festival. Bayram visits Children normally love Bayram visits and would like to visit as many elders as they can because it’s traditional for elders to give pocket money to the children. Children can easily collect pocket money for one month. The best part for the children is
that there is no restriction on how much they can spend and how they spend it. Therefore, amusement parks are set up in almost every town during the festival. Ramazan Tipping: Kapicis (doormen or superintendents of apartment buildings), trash collectors, and Ramazan drummers often knock on doors during the Seker Bayram festival expecting gifts or tips. Cemetery Visits: Another tradition practiced during the festival is visiting the graves of deceased family members. The visits to graveyards start one day prior to the festival and continue during the festival.
Gifts and Congratulations:
If you visit your Turkish friends, a box of candy or chocolate would be the most appropriate gift to take. The phrase for wishing your Turkish friends’ a happy holiday is “Iyi Bayramlar” (eeyee-by-rahm-lahr), which means literally “good festivals” or “I wish you a happy festival.” Ramazan Names: Another tradition in Turkey is to give boys born during Bayram the name “Bayram,” just like giving the name
“Ramazan” to boys born during Ramazan. Another name for the festival is “Ramazan Bayrami.” In Arabic, the holiday is called “Id-ul Fitr.” The name “Seker Bayram” or “sugar festival” probably comes from the tradition of exchanging sweets during the holiday. Typically shops are closed on the first day of the festival, but they open up again on the second day. When you visit Turkish friends or encounter children during Seker Bayram, you’ll often see them kiss your hand and place it on their forehead as they bow to you. It’s a Turkish tradition for children to show respect for elders in that way. They put the back of your hand against their forehead to show you
that you have a position “at the top of their head.” The correct response is to kiss the child on both cheeks as a sign of love and sympathy for them. You’ll then often see the children put out their hands afterward, expecting a bit of pocket change! It’s traditional to give the child a coin or some coins when they do that. The sincerity of the act they just performed is another question entirely!
Yunus Emre Yalçın , Enver Avcıoğlu , Ali Emre Öztürk Yahya Turan Anadolu öğretmen lisesi
Polish traditions Poles are a nation that cherishes and enjoys their festivities, traditions and centuriesold customs.
Wigilia Among Poles, wherever they are, the most beloved and beautiful of all traditional festivities is that of Christmas Eve.
It is then that the Wigilia, or Christmas Eve Dinner is served. It is a solemnly celebrated occasion and arouses deep feelings of kinship among family members. For days in advance, Poles prepare the traditional foods and
everyone anxiously awaits the moment when the first star, known as “Gwiazdka”, appears in the sky. For that is when the feast to commemorate the birth of the Christ Child begins. There is always a thin layer of hay under the white tablecloth in memory of the Godchild in the manger. Before sitting down at the table, everyone breaks the traditional wafer, or Opłatek and exchanges good wishes for health, wealth and happiness in the New Year. The Opłatek is a thin, unleavened wafer similar to the altar bread in the Roman Catholic Church.
It is stamped with the figures of the Godchild, the blessed Mary, and the holy angels. The wafer is known as the bread of love and is often sent by mail to the absent members of the family. The dinner itself differs from other evening meals in that the number of courses is fixed at twelve in honour of the twelve disciples. An extra place is set at the table for an unexpected guest. This belief stems from the ancient Polish "A guest at home is God at home." The Wigilia is a meatless meal. A traditional Wigilia menu includes a mushroom soup or red borsh, pickled herring (śledzie), fried fish, pierogi, beans and sauerkraut (groch i kapusta), dried fruit compote, babka,
assorted pastries, nuts and candies. After the meal the members of the family sing Polish Christmas Carols called “kolędy” while the children wait impatiently around the Christmas tree for the gifts to be exchanged.
Polish Christmas Carols are numerous and beautiful, especially when sung in Polish parishes at the Christmas Eve Mass. This Mass is called “Pasterka”, which means the Shepherds
Watch, and there is a popular belief in Poland that while the congregation is praying, peace descends on the snow-clad, sleeping earth and that during that holy night, the companions of men - the domestic animals - assume voices. But only those who are free from any question of guilt may hear them. Christmas Day itself is spent in rest, prayer, and visits to various members of the family.
During the Christmas season a priest visits homes and blesses them to spare them from misfortune.
Fat Thursday
Fat Thursday is a traditional Polish feast marking the last Thursday before Lent and is associated with the celebration of Carnival. Because Lent is a time of fasting, the next opportunity to feast would not be until Easter. Traditionally it is a day dedicated to eating, when people meet in their homes or cafĂŠs with their friends and relatives and eat large quantities of sweets, cakes and other meals forbidden during Lent. Among the most popular all-national dishes served on that day
effigy, drowning it in a river, or both. The effigy can range in size from a puppet to a life-size dummy. are pączki, fist-sized donuts filled with rose marmalade, and faworki, French dough fingers served with lots of powdered sugar.
Drowning Marzanna
of
A folk custom that has survived in Poland is burning or "drowning" an effigy of Marzanna in celebration of the end of winter. Typically it takes place on the day of the vernal equinox.
The rite involves setting fire to a female straw
Symbolically, this ritual represents the end of winter through the burning or drowning of death — by destroying death, the people were ridding themselves of the long, dark days of winter, and welcoming the rebirth that came with spring.
Święconka Another tradition dear to the heart of every Pole is the blessing of the Easter food, or the "Swięconka" when people express their gratefulness for all
God’s gifts of nature and grace.
both
The usual fare on the Easter table includes ham and sausage, cakes of all kinds - particularly babka; eggs - some shelled or some decorated. There is usually a sugar Paschal Lamb too.
The food is brought to the church and blessed by the parish priest on Holy Saturday. After the
blessing, the food is usually set aside until Easter morning when the head of the house shares the blessed egg, symbol of life, with family and friends. Having exchanged wishes, all continue to enjoy a hearty meal.
This centuries old custom is indeed richly symbolic and beautiful. It is one in which the whole family can participate and help prepare. The Easter season in Poland ends on Monday when the traditional "Smigus-Dyngus" custom is observed. It is a humorous Easter time custom. The young
people break the solemnity of Easter by a burst of frivolity.
After getting the girls out of their houses, the boys douce them with water. The girls reciprocate in kind. In cities this custom is practiced with more gentility, by using a sprinkle of water or fragrant cologne.
Sobótka (Noc Świętojaoska – St. John’s Night) A centuries-old celebration taking place during the summer solstice, on June 23 is Sobótka (Noc Świętojaoska). It is a holiday of joy and love, fertility, fire, sun and moon. It is an archetype of the pagan magical
practices that were supposed to clean the ground and water from demons and ensure abundant crops. These actions included adorning houses with green twigs, feasting, singing and dancing by
fires and bathing in a river or lake. One of St. John’s customs still popular today is throwing wreaths into the water. This is an women for men and women waiting for love. A wreath should be thrown into the river so that stagnant feelings for ex-partners could be taken away with its current. A single woman’s wreath should be picked up by a single man. Otherwise its owner will not know love all year round. And if a man does not pick up any wreath, solitude awaits him till the next year.
1st May - Labour Day The 1st of May is considered by workers a day off with a chance to rest and find some peace with their families, an
opportunity to spend some time out of the city and enjoy the first warm days of the year.
Day of Flag
Polish
This holiday has been recently re-instated and was declared official in February 2004 by the Polish Sejm. It awakens patriotism for their country in the soul of the Polish people and there are many concerts and shows on that day in Poland.
All Saints’ Day All Saints’ Day (1st November) is a festival which has been celebrated in Poland for many centuries. It is a national holiday, and a day when people all over Poland visit the graves of loved ones to place candles and flowers on them.
The special candles, which can burn for many hours, are placed there so that departed souls can find their way through the darkness. Cemeteries are lit by many hundreds of these candles and at night the cemeteries can often be seen glowing from long distances. Many Poles travel long distances to
visit family graves and to remember the dead. The holiday is also known as the Day of the Dead.
Stypa A feasting celebration connected with All Souls’ Day is Stypa. It is a gala banquet organized after the death of a loved or well-known person and dedicated to their memory.
During the celebration
the family members recall the merits and achievements of the deceased and exchange their ideas about passing away.
The old custom of “Pępkowe” Young fathers who want to celebrate the enlargement of the family, to express happiness about the birth of their child, and share it with their family members and friends, organize parties known colloquially
as “pępkowe.” The young dad, according to tradition, is endowed by the guests with a small tree that he should plant
and a cigar that he should ritually smoke.
Sto Lat! - May you live a hundred years “Sto lat” is a traditional song sung at birthdays and name days in Poland much like the "Happy Birthday" song in the United States. However, "Sto Lat" is more versatile as it can be also heard at special events and occasions such as anniversaries, patriotic events and award ceremonies. Sto Lat Sto lat, sto lat, niech zyje zyje nam. Sto lat, sto lat, niech zyje zyje nam. Jeszcze raz, jeszcze raz, niech zyje, zyje nam. Niech zyje nam! Sto Lat (English version) Good luck, good cheer, may you live a hundred years.
Good luck, good cheer, may you live a hundred years. Good luck, good cheer, may you live a hundred years. One hundred years! Teamwork by students from Zespół Szkół nr 31 im. J. Kilioskiego in Warsaw, classes: ILB1, ILC1 and IILC2 References: Hryo-Kuśmierek, Renata and Zuzanna Śliwa: Encyklopedia tradycji polskich, Poznao, Poland: Podsiedlik- Raniowski i Spółka, 1990; Ogrodowska Barbara: Polish Rituals of the Annual Cycle, Warsaw , State Ethnographic Museum, 2001.
THE CONTEMPORANE OUSNESS OF THE MAJOR ETHICAL SYSTEMS OF ANCIENT REGARDING THE MORAL VALUES, THE MEANING OF LIFE AND HUMAN RELATIONSHIPS
The Spain project meeting: SANTANDER April, 2011
Wellcome !
What do you think about me? What is the truth about me?
Workshop: Ethical ancient systems
Let’s test your character: “I love you, but I can’t just smile!”
Life stories and philosophical ideas.
Learning by visiting: Santa Maria de Lebena Church
Pico de Europa
“Married trees�
Pico de Europa
Santander, next to the Easter Day
At the library
At the final...
Epicurus: the pleasure and wisdom (“Letter to Menoiceus). Epicurus’s Morality can be summed up in these four tips: find that pleasure that is not followed by pain, prevent pain that does not cause any pleasure, saves you accept the pain of a greater suffering in the future or that you will purchase in much more pleasure, watch the pleasure you miss of greater pleasure in the future or that will cause pain.
Epicur’s prefer so-called “stable pleasure”, quiet, durable, free of worries and emotions. Happiness is to live without care and suffering. This ideal is easy to do because our natural needs(hunger, thirst) are not numerous, nor
pretentious. Desires that rage, usually men (wealth, power, glory) are not necessary. Quote: „With bread and water wise its dispute with the gods happyness. „ Epicur. In fact, wisdom is for Epicur „the first and greatest asset” from which comes all the other virtues (prudence, temperance, courage and justice) that can not lead to happiness. He starts from the fact that all beings strive, by nature, to bypass the pain and live the pleasure that leads to happiness. Quote: „Every pleasure is good and pain is bad”. Therefore, pleasure for the wisest becomes the highest good and pain the only evil that must be awared of. What is pleasure? It is a joy to the soul and for the body an pleasure excitement. It is not totally accurate. For Epicur , pleasure is the lack of any sign of pain , overall the result is a deep silence of the soul (Ataraxia). Raducanu Mircea cls. a XII-a G, National College Octav Onicescu – ROMANIA
The moral values of antiquity in our days The moral theories must answer to the question concerning the purpose of human actions. So over time, philosophers have found that happiness is the goal of all our actions. Epicure’s conception resembles that of Aristip without even being identical. Epicure focus on the negative form of pleasure, the absence of pain, while Aristip focus on the positive part of pleasure, on its actual presence. The suppression of pleasure is not pain, as the absence of pain is not pleasure. Aristip’s thinking is attached to the body pleasure, while Epicure’s thinking is’s attached to the being’s consciousness. These moral theories applies in our day to day life, Aristip’s theory being the most common in which most people do not take
account of the river that will follow after pleasure, leaving everything to chance. Epicure’s Theories are rarely found in which people are making things they don’t like so later they can experience the real pleasure later. An example of Aristip’s theory is going to a movie one day knowing that the other day you have an important test at school. You go to the movie without thinking of the consequences that will follow after the test which you didn’t had time to study. Epicure’s example is the opposite, knowing that tomorrow you have a test , you better stay home and study than going to the movies, knowing that to study is something we don’t like we are doing it knowing that we get a big grade and have a bigger pleasure.
Boboc Constantin Eugen, XIIC, National College O.Onicescu Romania
Greek philosophers taught us a lot about being good and just, about freedom, knowledge and happiness. Aristotle argued that knowledge comes from experience and the greatest good is happiness, and good and sensible action in the ideal life. Socrates argued that only a conversation can be a source of truth and wisdom. Cyrenaics believed that the pleasure of the moment is the only goal in life. Plato called to live in accordance with the law and talked about the necessity of respecting our leaders. He was a promoter of sound education for the young. Neoplatonism said that one has to attain union with God to be good, which makes me think about the Ten Commandments of God that we use in our everyday lives . I think that today’s people value each pleasurable moment of their lives but they also like to speculate on what will happen in the future and about their later lives . They allow themselves to make rush decisions as suggested by the ancient Greeks.
I think that the thought about life in the moment is the closest to my own views because I’m spontaneous and I do not wonder too much about what will happen tomorrow. Taking advantage of every moment gives us an opportunity to learn, grow, love, evolve. Being happy and content in the moment will keep us from needless worry about the future or hurting other people. Life with too much structure, too much direction, too much pressure inhibits our ability to be alive in the moment. Our heart, body, mind and soul operate optimally when they are free.
Scherley Stylianos class 11B1 – POLAND
Since times
the
ancient
people have been looking for a recipe for good and happy life. They have been wondering what ingredients are needed to become a good man, what real wisdom and freedom is and what justice means. There have been various ideas over the centuries. Why don’t we take a look at what the greatest Greek philosophers advised? Protogoras claimed that for good and wise life people need rules of some kind. Pythagoras advised vegetarianism as the best way that can lead a human being to become good and righteous. The proof was the fact that without killing animals we live in peace and harmony. In contrast, the sophist called Thrasymachus said that there is nothing to wait for but to be the stronger and take what we need because there is no justice in this world but only the rule of the more powerful ones. He is said to be the first promoter of egoism as the way to achieve happiness. However, another
philosopher, Empedocles, thought that strength is not important at all because everything that happens around us is caused either by love or strife. Socrates advised conversation that can result in reaching wisdom but cynics claimed that to become a better person you need to avoid pleasure and enjoyment. After these ideas, came Plato’s ideas about four main virtues that are wisdom, courage, temperance and justice; whereas, for Aristotle the highest good was happiness, or perfect and reasonable activity in a perfect life. The idea of self-control and calmness was brought by stoicism and afterwards Epicurus argued that to become wise you need to experience things. Neoplatonism closes the list of Geek concepts by showing the union with God as the way to happiness and wisdom. As it was presented Geeks provided us lots of ideas, thoughts and concepts. What’s really interesting most of them are still up-to-date because there are many
people who consciously or not live in the way advised by the philosophers. Lots of teenagers want to experience everything like Epicurus. They don’t take any advice from their parents. On the other hand, many older people with life experience try to live in a stoic way. Observing people proves that none of the Greek concepts is the most popular or right. Everything depends on the place, time and very often the age of people. The idea that appeals to me most is the Plato’s concept about four main virtues but I’m aware of the fact that it might change with time and situation.
Milena Cyprynowska IILC1 – POLAND
class
The rules of conduct proposed by most of the Greek philosophers are correct because the problems touched by them are timeless. We all need common-sense thinking and we have to understand the eternal laws governing the world. Pythagoras, who was an early Greek thinker, believed that after death of the body the human soul doesn’t die but it may live in the body of an animal. That is why he advocated vegetarianism and thought that animals and people are equal and everyone has the right to be happy. Now there are a lot of vegetarians who think the same as Pythagoras and don’t eat meat. I agree with the thinking of Socrates, who believed that wisdom and truth come from conversation so people must talk to each other to prevent wars.. Talking with different people is a remarkable
experience as you can learn a lot from them. I also partly hold with Aristotle who believed that knowledge comes from experience. Man learns most from their experience. We make mistakes and try not to repeat them any more. However, we also gain knowledge in school, from television and books. I am also in agreement with the CARPE DIEM thought of Epicurus reminding us that life is not an eternal right. Nowadays our life is a continuous race. We live in a hurry, we do not have time for anything. We are not nice to each other, sometimes even hostile. We never know what can happen to us, our friends or relatives so I think we should give mutual support to each other in difficult situations, enjoy the smallest trifle and live every day to its fullest. Joanna Krupa and Klaudia Zielińska classes IILC2 and ILBI – POLAND
THE GREAT PARADIGM OF HUMANISMRENASCENCE ENLIGHTEN, HUMAN RIGHTSSTAMP OF MORALITY “I am a man, I consider nothing that is human alien to me" ( "Homo sum, humani nihil a me alienum puto") TERENCE
Temperature is in fire, not in sheet iron, Miracle is in coat, not in crown, Whatever you look for, look for within yourself Not in Jerusalem, Mecca, Pilgrimage. Hacı Bektaş-i Veli , Turkish philosopher
HUMANIST PERSONALITIES TURKEY poems
-
YUNUS
EMRE’s
YUNUS EMRE was akin to Petrarch, also a 14th century poet, and to Erasmus, a century later, who, as a part of the classical or Renaissance humanism, shunned the dogmatism imposed on man by scholasticism, tried to instill in the average man a rejuvenated sense of the importance of his life on earth. Similar to Dante's work, Yunus Emre's poetry symbolized the ethical patterns of mortal life while depicting the higher values of immortal being. Yunus Emre also offered to the common man "the optimism of mysticism"--the conviction that human beings, sharing Godly attributes, are capable of transcending themselves.
Turkey – MEVLANA “We can say that; human from the standpoint of Mevlana is the most important existence. Because divine qualities can appear on human only. First of all human is an artistic work of God. 1 The whole universe is shadow (reflection) of God and He appears through it. But human merely perceives it. Therefore human has a superior position.(like Platon’s Ideas), Mevlana’s view of society is parallel to introspective method and doctrine of unity of existence (Vahdet-i Vucut) that takes part in theories of psychology. Introspective or the method of recognition of himself comes to anagreement with sight of unity of existence in sufism. Religion occupies the most important position in Mevlana’s understanding of society. “Tevhid” is the centre point in the society and the universe for Mevlana. Because the origin of everything is unique. It
is necassary to be united with God. Real Tevhid is this for Mevlana. Those who don’t accept it are within conceit.46 This world is a universe of figures and dreams. Individual that is the least unit of society is a spark of God and is the little pearl of divine light. Therefore human can be seen as the appearance of God. According to Mevlana, to be occupied with God keeps the society alive and to be occupied with other things save for God, causes the destruction of society. Thus we can say that; one of the most important of social dynamics was Love of God in Mevlana’s works. In any case order and justice are always result of Love. Mevlana states the whole existences in universe were alive with Love of God by surpassing social dimension. As would be seen in the foregoing verses, “Mevlana” believed in brotherhood of all humanity and difference among religions would not be related with the God-Like presence. “Mevlana” attached great importance to women, by stating “ As long as you wanted that women should cover themselves with clothes,
you would stimulate the desire in everybody to see them. If heart of a woman is good, like a man, whatever ban you put into practice she will lead to the way of goodness. If your heart is bad, whatever you do, you can never affect her.” Mevlana advocates equality of a woman with a man.” What is to be done, O Moslems? for I do not recognize myself. I am neither Christian, nor Jew, nor Gabr, nor Moslem. I am not of the East, nor of the West, nor of the land, nor of the sea; I am not of Nature’s mint, nor of the circling’ heaven. I am not of earth, nor of water, nor of air, nor of fire; I am not of the empyrean, nor of the dust, nor of existence, nor of entity.
I am not of India, nor of China, nor of Bulgaria, nor of Saqsin I am not of the kingdom of ‘Iraqian, nor of the country of Khorasan I am not of the this world, nor of the next, nor of Paradise, nor of Hell I am not of Adam, nor of Eve, nor of Eden and Rizwan. My place is the Placeless, my trace is the Traceless ; ‘Tis neither body nor soul, for I belong to the soul of the Beloved. I have put duality away, I have seen that the two worlds are one; One I seek, One I know J One I see, One I call. He is the first, He is the last, He is the outward, He is the inward; I know none other except ‘Ya Hu’ and ‘Ya man Hu.’
I am intoxicated with Love’s cup, the two worlds have passed out of my ken ; I have no business save carouse and revelry. If once in my life I spent a moment without thee, From that time and from that hour I repent of my life. If once in this world I win a moment with thee, I will trample on both worlds, I will dance in triumph for ever.
O Shamsi Tabriz, I am so drunken in this world, That except of drunkenness and revelry I have no tale to tell. From „Divan-e Shams e Tabriz“
FUNDAMENTAL ETHICAL CODES (JUDAISM, CHRISTIANITY, ISLAM, BUDDHISM) – SIMILARITIES AND DISPARITIES
Similarities Between Religious Rules and Ethical Rules
Religion’s main purpose is promoting the spiritual conscience and as a main task the creation of a link between human and divine, trying to transmit and interpret ate God’s Thought and Will, indicating and individualizing the Universal Law. The
concepts about truth and belief which religion and Church transmits, or bettersaid impose to a human being from birth, depends on the Age in witch he lives. If religion aspires to direct people towards ,, The right path’’, we should ask ourselves: Does ethics depend on religion, or vice versa? Ethics, by definition (from the ancient Greek ,,ethos’’) represents a branch of philosophy that addresses questions about morality— that is, concepts such as good and evil, right and wrong, virtue and vice, justice, etc. The base of any ethical concept is the notion of good and evil, virtue, but also human vision and the relations between humans. Indeed the ethics has some standards which are applicable for everyone, while, secular ethics is based on human faculties such as logic, moral or human intuition which depend on the historical period which
the
human
lives
in.
On the other hand, Christian ethics is based on the love for human in witch results the love for God. For a Christian the ethical problem means the salvation of the soul, but also the free will that is the capacity and responsibility of taking decisions independently. Ethics is not in a necessary relation with religion. It is true that most of the rules support high ethical standards. However, ethics is addressed equally to atheists and saints, so it can’t be confused with religion. Popa Artur , XI E, National College Octav Onicescu ROMANIA
Between Religions and Ethics- Common Rules At the very bottom of religious rules, lay the 10
commandments. Religion, also having a pedagogical function, contributes to the individual’s development on both the social and intellectual level. And so, it allows him/her to persuade his desire for knowledge, for information, for overcoming the precise existence of the material world and also the ability to enter a spiritual dimension, bonded with divine power, beyond the objective aspects of the surrounding world. The human being, as both a spiritual and material figure, tends to always oscillate between a lay existence and a sacred one. Thus, in reality, you can not find a perfectly rational human being because he tries to respect the religious rule but at the same time, the ethical one, too. Generally, humans act in their advantage, choosing to do good, from an ethical point of view, not a religious one. All these ideas related to “truth” and “faith” that religion and the Church pass down to the people since the moment of their birth, depend on the age we live in and the
level
of
culture.
Ethical rules stand on the ideas of good and right, to whom the concept of morality is attributed to. Generally, ethics is considered an individual concept, but it be analyzed in rapport to the society. This way, the man shouldn’t act for his personal benefit , but he should conform to those ethical principles necessary for a good working of the society. Ethics applies, in equal amount, both to those who believe in religion and to those who don’t, thus it can never be mistaken for religion and it can’t be fully subordinated to it. Ovidiu Rosca – ROMANIA
The Comparison between Christianity and Islam
The Coran is considered to be Allah’s revelation, while the Bible is God’s revelation. God is the creator, the Redeemer and the Sustainer of the sky and the earth, The One who has revealed himself in Jesus Christ. Allah is the god that Mohammed introduced as being the only true God. God: Between God and the man there is a connection bridge through Jesus Christ. God was born (He was embodied) as a man and died (as a man) for us! Allah is separated from creation; according to the Coran there is no connection between the man and God. God: The man has the free will with the help of Holy Spirit that can decide to live for Jesus Chris, or to reject the plan of God. God respects this decision of the man.
Allah: The man is subjugated by Allah’s will unconditionally. The man himself has no free will, all being decided by Allah, who acts unpredictable and is the main reason for the good and the bad. God: The redemption’s purpose is to forever sharing with God. Allah: The purpose is the complete obedience to Allah. God: The fall of Adam in sin has consequences to all of his descendants. Through Adam’s sin, death entered in the world.
Allah: The Coran does not know about a general fall in sin with consequences affecting all the people.
just a man, not the “son” of Allah. George Alexandru Baicu, XI E, National College O. Onicescu – ROMANIA
God: The man is bad (The disobedience brought him a sinful nature) and can’t do good in front of God by his own forces. He cannot ransom his guilt (just) by doing good things in front of God. Allah: The man has to choose the good and stay away from the evil. God: 2000 years ago Jesus Christ was conceived through the Holy Spirit in the womb of Mary; God has took the man’s figure (Luke 1:35;1Tim 3:16) Allah: Jesus was put in Mary’s womb by Allah. Jesus Chris is
Similarities and disparities between Christianity, Islam, Judaism and Buddhism Here we compare four major world faiths: Christianity, Islam, Judaism and Buddhism according to the topics like origin of the name, founder, divisions, followers, holy books and other guidance, nature of God, Jesus Christ, Holy Spirit, important rituals, sin, salvation, heaven and hell. Later on we will find out what these world religions and nontheistic ethical systems have in common. ORIGIN OF THE NAME Christianity comes from the Greek Christos - referring to Jesus Christ. Islam is derived from an Arabic word for 'submission' and also related to the Arabic word salaam, 'peace'. Judaism comes from the Hebrew: Yehudim, 'Judah', and Buddhism from the name of its founder: Siddhartha Gautama, commonly known as the Buddha.
FOUNDER The founder of Christianity is Jesus Christ (c. 4 B.C.-30 A.D.). Islam was founded by Mohammed (570 - 632 A.D.).The creator of Judaism is Abraham (First Patriarch, born c. 1800 B.C.), and Buddhism is based on the teaching of Gautama Buddha who lived some time between the 6th and 4th centuries BCE. DIVISIONS There are three main groups in Christianity: Orthodox, Protestant and Roman Catholic. The two main groups in Islam are: Sunni and Shia (The division occured due to a dispute as to the legitimate successor of the prophet Mohammed). There is also a mystical/ascetic movement in Islam known as Sufi. Judaism has several divisions among which the largest are: Orthodox, Conservative and Reform Judaism. Ethnic groupings include Ashkenazi (the majority) and Sephardi Jews. There are two divisions within Buddhism: Theravada and Mahayana. Within
Mahayana, there is Zen Buddhism. Theravada ('way of the elders') is more similar to original Buddhism. Followers Estimates of the number of Buddhist followers by scholars range from 230 million to 500 million, with most around 350 million.There are around 2,100 million followers of Christianity, 1,300 million followers of Islam, and 14 million adherents of Judaism in the world. HOLY BOOKS AND OTHER GUIDANCE The holy book in Christianity is the Bible. Its writers were inspired by God and that is why it is referred to as the word of God. Other guidance is given by the writings of the early church fathers and ecumenical councils, including the Creeds. In Islam The Quran or Koran was revealed to the prophet Mohammed over a period of about 20 years.
The Quran is considered as the final revelation given by Allah to mankind. The Hadith, which is a collection of sayings of the Prophet Mohammed, functions as a supplement to the Quran, giving guidance to Muslims for daily living. Judaism adherents act in accordance with the Hebrew Tanakh, similar to the Christian Old Testament, comprised of the Torah (Hebrew: 'Law'), Nevi'im ('Prophets') and Ketuvim ('Writings'). There is also the Talmud – the collection of ancient rabbinic writings that explains and interprets the Tanah, and includes the Mishnah - a code of Jewish law. Buddhism has no single central text that is universally referred to by all traditions. The followers of Theravada Buddhism take the scriptures known as the Pali Canon as definitive and
authoritative, while the followers of Mahayana Buddhism base their faith and philosophy primarily on the Mahayana sutras. The Pali Canon falls into three general categories: 1) Vinaya Pitaka ("Discipline Basket"), dealing with rules for monks and nuns, 2) Sutta Pitaka (Sutra/Sayings Basket) - discourses, mostly ascribed to the Buddha, but some to disciples, and Abhidhamma Pitaka, variously described as philosophy, psychology, metaphysics, etc. The Mahayana sutras are a very broad genre of Buddhist scriptures that the Mahayana Buddhist tradition holds are original teachings of the Buddha. NATURE OF GOD In Christianity there is one God who exists in three distinct persons (The Trinity): Father, Son, and Holy Spirit. Islam has one God (Arabic: Allah), who is not a trinity. The Islamic view of God is called strict Monotheism. Jews believe in one God (known in English as 'Yahweh' or 'Jehovah'). The Buddhist view of God is that there are many
gods, or no gods. A Buddha is someone who has realized the enlightenment that ends the cycle of birth and death and which brings liberation from suffering. JESUS CHRIST In Christianity Jesus Christ is the second person of the Trinity: "...true God from true God". He reconciled man to God, through his death on the cross as a sacrifice for the sins of all mankind. In Islam Jesus Christ is a prophet sent by
Allah and born of the Virgin Mary, but not divine. He was not crucified but raised to Heaven by Allah and his mission is to proclaim the Gospel. According to Judaism Jesus Christ is an ordinary Jew, neither the Messiah nor a divine person. He was crucified for his claim to be divine. Buddhism rejects the biblical Jesus. HOLY SPIRIT In Christianity, the Holy Spirit is the third person of the divine Trinity. The Holy Spirit in Islam is identical with the Angel Gabriel who appeared to the Prophet Mohammed giving him the Quranic text. In Judaism, the Holy Spirit is not a distinct person but a divine power which, for example, was given to the Prophets. There is not any holy spirit in Buddhism. IMPORTANT RITUALS All Christians observe the sacraments of Baptism and Holy Communion. In Orthodoxy and Roman Catholicism, five more are added: Confirmation
(Chrismation), Marriage, Penance, Holy Orders and Anointing of the sick. Prayer is also an important part of the faith. There are five important rituals in Islam (known as the pillars of Islam): 1) Shahadah - a profession of faith, 2) Salat - prayer five times daily, 3) Zakat - alms giving, 4) Sawm - fasting during the Holy month of Ramadan, 5) Hajj pilgrimage to the Holy City of Mecca.
Jewish rituals include the circumcision of newly born Jewish males, Barmitzvah - a ceremony marking the 'coming of age' of Jewish boys and observation of the Sabbath (Shabat). As in Christianity and Islam, prayer is important. The Jewish prayer book is called the siddur. Buddhism incorporates a variety of rituals and practices, which are intended to aid in the journey to enlightenment and bring
blessings on oneself and others. The practice of meditation is central to nearly all forms of Buddhism.
Tibetan Buddhists practice mantras - sacred sounds that are believed to possess supernatural powers. They are chanted as a part of meditation or during large public rituals for protection from evil and misfortune. Budhists also use Mudras symbolic gestures, used symbolically in Buddha images and in practice to evoke particular ideas or buddhas in the mind during Buddhist meditation or ritual. The central daily rite of lay Buddhism is the offering of food. Theravada laity make this offering to the monks. Mahayana laity make it to the Buddha as part of the morning or evening worship. There are also weekly Observance Day rituals at the Theravada monastery when the monks administer the Eight Precepts
to the gathered laity, the laity repeating them after the monks. The monks pour water to transfer merit to the laity; the laity pour water to share this merit with their ancestors. There are special rituals to mark, protect, and bless the occasions of major life transitions. Monks preside over ordinations, funerals, and death commemoration rites. Theravada monks also preside over birthday and new-house blessing rites. Ex-monks elders in the lay community perform the rituals for childbirth and marriage. SIN Christians inherit a sinful nature through their common ancestor Adam, who rebelled against God. Jesus Christ atoned for their sins through his death on the Cross. According to Muslims, there is no concept of original sin, nor vicarious atonement. All humans are born sinless, but human weakness leads to sin. Judaism rejects the doctrine of original sin. Atonement for sins committed is made through seeking forgiveness from God in prayer and repentance.
Buddhism teaches that happiness or suffering in this life is the result of our deeds (karma) in past lives, or past actions in our present lives.
Karma is an "intentional action, that is, a deed done deliberately through body, speech, or mind." It can either manifest its effects in this very life or in the next life or only after several lives. According to the idea of karma in Buddhism, an individual has free will, but he carries the baggage of deeds done in previous lives. HEAVEN, HELL, AND SALVATION For Christians, Hell is a place of everlasting punishment for the unrighteous. Heaven is a union with God, life forever in Christ. Catholics also believe in Purgatory, a temporary period of purification. Moral, loving, and faithful Christians who believe in Jesus and adhere to the teachings of the
Church receive eternal life. The concept of an afterlife in Orthodox Judaism is usually referred to as Olam Ha-Ba, the world to come. The Jewish idea of heaven is generally known as Gan Eden, or as the Garden of Eden, and hell is called Gehinnom. All righteous people, not just Jews, get a place in the world to come, but not all places are equal. A person's status in Olam Ha-Ba depends on actions in this life. Before going to Gan Eden, many people first have to spend time in Gehinnom, which is described by some as a fiery place of harsh punishment and by others as a place where the soul contemplates its past life and repents misdeeds. Except for the worst human beings, the
maximum stay in Gehinnom is one year, after which the soul ascends to Gan Eden. The moral foundation in Judaism and Christianity is a list of religious and moral imperatives that were given by God to the people of Israel from Mount Sinai – The Ten Commandments:
(1) I am the Lord your God; You shall have no other gods before me; You shall not make for yourself an idol, (2) Do not take the name of the Lord in vain, (3) Remember the Sabbath and keep it holy, (4) Honor your father and mother, (5) You shall not kill, (6) You shall not commit adultery, (7) You shall not steal, (8) You shall not bear false witness
against your neighbor, (9) You shall not covet your neighbor' s wife, (10) You shall not covet anything that belongs to your neighbor. In Islam there is hell known as Jahannam and Paradise. Those who observe the Five Pillars of Islam go to Paradise. Jahannam has several levels and a person may not necessarily spend eternity there. In Buddhism, after death, one is reborn in successive incarnations until he/she awakens (as the Buddha did) and becomes liberated from the cycle of life and death (samsara), thus reaching nirvana. Nirvana is not exactly a "state"- it is an awakening to truth. In this "place" one is free from suffering, attachments, and delusions. Although there is a concept of "hell(s)" in Buddhist cosmology, it is not considered a place of permanent damnation. It is understood more as state of mind that
anyone can experience in his/her lifetime. Freedom from suffering and advancing toward enlightenment is possible by practicing the eightfold path. This eightfold path includes: (1) Right view or understanding, (2) Right thought, (3) Right speech, (4) Right action, (5) Right livelihood, (6) Right effort, (7) Right mindfulness and (8) Right contemplation or concentration. Religious groups as well as non-theistic ethical and philosophic systems, like Humanism and Ethical Culture, differ in their concepts of deity, other beliefs, and practices in varying degrees. However, all of the major world religions and philosophic systems have an Ethic of Reciprocity. In Christianity and Judaism, this is called "The Golden Rule." It is often expressed as "Do onto others as you would wish them do onto you." Both theistic ethics and secular ethics set up a structure of morals to help people live in a humane secure and happy society free of war and violence where everyone is equal, has inherent worth, and deserves respect and
dignity. Every religion and system of ethics asks people to be good, ethical and moral persons. By corollary, it translates into "love yourselves and love everyone else". The language and style may be different but this is the basic message. References: Kai Nielsen, Ethics Without God, Amherst: Prometheus Books, 1990, Coogan, Michael D. (ed.) The Illustrated Guide to World Religions. Oxford University Press 2003, Harvey, Peter, An Introduction to Buddhism: Teachings, History and Practices. Cambridge University Press 1990, Esposito, John L., What everyone needs to know about Islam. Oxford University Press 2002, Cohn-Sherbok, Dan, Judaism: history, belief, and practice. Routledge 2003, Brodd, Jefferey, World Religions. Winona, MN: Saint Mary's Press 2003 Zespół Szkół nr 31 im. Jana Kilińskiego In Warsaw – POLAND
RELIGIOUS RULES IN THE UNIVERSAL DECLARATION OF HUMAN RIGHTS The main rules of the monotheistic religions can be find in the Universal Declaration of Human Rights. These means that from its beginnings – religion – doesn’t matter which of them – has an important ethical dimension.
Thereby, the fundamental rules of all the monotheistic religions are actually the same from which the most important of them all is “do no kill”. We can read this rules in the Universal Declaration of Human Rights, Article 3.
“EVERYONE HAS THE RIGHT TO LIFE, LIBERTY AND SECURITY OF PERSON”. Christianity became very popular among the slaves because Jesus Christ promised them that everybody will be equal in Heaven after they die. We can find the idea of equality in Epistle for Coloseni, where Saint Paul, the main ideologue of Christianity writes: “Where there is neither Gentile nor Jew, neither men nor women, Barbarian nor Scythian , bond nor free. But Chris is all and in all” We also find the idea of equality in Islam and Buddhism. With The Universal Declaration of Human Rights the freedom and equality that was promised in Heaven was brought on Earth. Freedom and equality are the most important rights in The
Universal Declaration Human Rights.
of
Article 1. All human beings are born free and equal in dignity and rights.They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood. Further, The Declaration interdicts any type of discrimination. Article 2. Everyone is entitled to all the rights and freedoms set forth in this Declaration, without distinction of any kind, such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status. Furthermore, no distinction shall be made on the basis of the political, jurisdictional or international status of the country or territory to which a person belongs, whether it be independent, trust, non-selfgoverning or under any other limitation of sovereignty. Other articles about freedom or equality:
Article 3. Everyone has the right to life, liberty and security of person. Article 4. No one shall be held in slavery or servitude; slavery and the slave trade shall be prohibited in all their forms.
Article 6. Everyone has the right to recognition everywhere as a person before the law. Article 7. All are equal before the law and are entitled without any discrimination to equal protection of the law. All are entitled to equal protection against any discrimination in violation of this Declaration and against any incitement to such discrimination
Thereby, all monothesitic religions develop the great ideas about the right of life , freedem, equality, noindiscrimination – because all of us are equal in front of God (who can be Jessus Chris, Alah or Budha) whic aree all the great ideas of Enlightement, basis for The Universal Declaration of Human Rights. Vlad Manole – the 10th form National College Octav Onicescu - - ROMANIA
Consequences of the Violation of Human Rights and the Distortion of the Religious Meaning
happened not too long ago, after centuries of massive discrimination between genders.
It’s known the fact that everybody is born free and equal to others. Both faith and law give us this crucial right, among many others, and it is considered to be a natural one, such as the right to live, for example. The idea of human rights is familiar to us from Ancient times, when people realized its importance. On one hand, the Bible says that everyone is born free and equal, so there is no reason for anybody to be considered inferior. There are many organizations that fight for equality between people before the law, in case of any injustice. As we all know, women fought to gain their equality before men for thousands of years, and that
On the other hand, people take religion in a wrong way and some of them, if not too many, end up raping, denigrating and even killing in the name of religion, according to them. For example, terrorists claim that they tortured and killed thousands of human beings and still do it in the name of religion, which indicates the fact that the original and sacred meaning of religion has been distorted and misunderstood. There have also been many conflicts between nations that took off because religion and people started to hate their peers and be xenophobic.
In conclusion, people are given the same rights from birth and they are not supposed to be broken. Also religion should be treated
as it is, a sacred entity and people should stop committing crimes and hurting their brothers and sister in the name of faith. Brian Enulescu, clasa XII E National College Octav Onicescu - ROMANIA
Project meeting Warsaw Poland October, 2011
RELIGIOUS RULES – ETHICAL RULES
At the very bottom of religious rules, lay the 10 commandments. Religion, also having a pedagogical function, contributes to the individual’s development on both the social and intellectual level. And so, it allows him/her to persuade his desire for knowledge, for information, for overcoming the precise existence of the material world and also the ability to enter a spiritual dimension, bonded with divine power, beyond the objective aspects of the surrounding world. The human being, as both a spiritual and material figure, tends to always oscillate between a lay existence and a sacred one. Thus, in reality, you can not find a perfectly rational human being because he tries to respect the religious rule but at the same time, the ethical one, too. Generally, humans act in their advantage, choosing to do good, from an ethical point of view, not a religious one. All these ideas related to “truth” and “faith” that religion and the Church pass
down to the people since the moment of their birth, depend on the age we live in and the level of culture.
Ethical rules stand on the ideas of good and right, to whom the concept of morality is attributed to. Generally, ethics is considered an individual concept, but it be analyzed in rapport to the society. This way, the man shouldn’t act for his personal benefit , but he should conform to those ethical principles necessary for a good working of the society. Ethics applies, in equal amount, both to those who believe in religion and to those who don’t, thus it can never be mistaken for religion and it can’t be fully subordinated to it. Margareta Cupsa National College Onicescu - ROMANIA
Octav
The Universal Declaration of Human Rights is a basic document in force that all countries must be obedient to. There are several law enforcement agencies to which you refer in case of suspicion of the violation of human rights. Human rights which should be treated as a starting point of all human relationships, according to which we have the right to life, happiness, education, work, freedom of thought and religion are, unfortunately, breached very often. It would seem that such situations occur only in Africa, where many people still live in slavery without a chance for a decent existence. However, it turns out that examples of violations of basic human rights are much closer – in our country. Among the most frequently occurring incidents is the so called phenomenon of “wave” in military units or even schools. It involves physical and mental abuse. Older soldiers with greater experience or upper year students maltreat their
younger colleagues. The victims are closed against their will in cramped and dark rooms, beaten and humiliated in front of other people. The media have also talked about cases of forcing a teenager to commit suicide. In addition, much controversy stems from the presence of minorities in our country. There is racism and intolerance against Roma/Gypsies. There have been instances of brutal beatings of Gypsy women and stealing their belongings. It is also not uncommon to hear people shouting insults at them. We should also mention violations in the workplace. Still, many people work in undignified conditions for little money, they are humiliated and sometimes beaten very brutally. Let us remember that human rights belong to all of us, let us not be indifferent to the situations when they are breached. Violating human rights leads to conflicts, wars and hatred towards one another. Paulina Królak – class IILB1, ZS nr 31 in Warsaw – POLAND
EQUALITY BEFORE THE LAW, EQUALITY BEFORE GOD – NONDISCRIMINATION Links between ethics and religious rules Looking from a larger point of view, ethics represent an ensemble of values which define, into a specific society, the character of a human being regarding to a just behavior, dignified and worthy of respect that should never be broken, otherwise punishments are required. The ethics promote some certain values (as honesty, wisdom, courage, etc.) and in the same time indicate a specific code, an ensemble of rules to which every human must obey, because that provides his acceptance in a society. On the other hand the moral totals all beliefs, attitudes, skills, feelings and rules determined historically and socially, that controls the human behaviour and the relationships between
individuals, also the relation between a human being and the community, collectivity (family, groups, class, nation, society), regarding to some categories like the good, the bad, duty, righteousness. All of this are closely related to every human’s consciousness and their opinions about making things work together. The moral depends on the existential conditions of a certain human community and it can’t have an abstract character, being more exactly described by relativity; however, throughout history, from one type of society to another remains valid moral impreratives (such as “Sa nu ucizi!” – Don’t kill!, “Sa nu furi!” – Don’t steal!, “Sa nu minti!” – Don’t lie!, “Sa-ti respecti cuvantul dat!” – Respect your promises!, etc.), rules stipulated for the first time in the “Decalog”, rules that every Christian must know about and respect for his entire life. Between the religious rules and ethic values there are some differences: the authority of the religious commandments is undeniable,
superior to every human knowledge (represented by the God Himself) and it doesn’t have to offer any rational explanations for the imposed rules. The inner consciousness forces every individual to obey to those moral rules without any hesitation or attempts to break them. The main subject for the religious rules is the believer (faithful) himself, while the main subject that stands for the ethics is the rational human being, that assumes all the positive values. Punishments for breaking the religious rules mostly occur after death (in Heaven of Hell), while those for breaking the ethic values belong to the earthly world (either coming from other individuals, either a human being is punished by his own conscience). Narrowly speaking, the moral is always important for everyone (requiring to understand the habits and traditions specific to a society), because individuals have to respect some unwritten laws, including here honesty, equity, impartiality, goodness, kindness, etc.
In conclusion, the religious rules were influenced specifically by ethic values promoted by the biggest philosophical doctrines of Greek Antiquity, or by the “Decalog” itself. From this point the development of some values like wisdom, honor, moderation started, also numerous philosophical concepts were born, in order to change human’s vision about the importance of a society and the world in which individuals evolve. Florea Mihai – Clasa a XII –a E ROMANIA
Echipa de elevi prezentatori:
Șurlică Ana-Maria Enulescu Brian Popa Artur Roșca Ovidiu
Profesori coordonatori ai realizării produsului Laura Burcuș Tania Nicolau Doina Dincă
COLEGIUL NAȚIONAL ”OCTAV ONICESCU” – BUCUREȘTI