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The paper aims to investigate the life and reign of King George VI as a cultural personality. Firstly, I will look at the personal aspect. Destined for life as a Prince, he was marred from early childhood by a terrible stammer, thus being regarded with pity by his subjects. However, soon after the death of his father, Prince Albert was crowned King. Secondly, historically speaking, the prospects of WWII were already looming in the horizon and the British Monarchy needed a trustworthy King. That was when his figure stepped into the light and he became symbol of British resistance. [ABSTRACT FROM AUTHOR]

The article deals with one of the earliest Christian interpretations of the supreme secular power created by Eusebius Pamphilus, Bishop of Caesarea, during the life of the first Christian emperor Constantine the Great. It is proved that the concept by Eusebius contains mythological ideas transformed in a Christian context. In particular, the main focus of the interpretation of the Lord is the recognition of Him as Pantocrator [Παντοκράτωρ – the Lord of all] endowed with infinite power and authority over the Universe. Such an interpretation reconstructs archaic ideas about the deity as the centre of power and says nothing about his mercy and justice. This concept became the basis for the argumentation of the absolute nature of the Christian emperor’s supreme power – Basileus [Βασιλεύς]. The Lord, communicating with Basileus through His Son, Christ the Logos, gives him the sacred right to reign and thus makes him godlike [Friend of God – Θεóς, divinely favoured] – an icon of the Lord of all. Another mythological feature of Eusebius’ interpretation of supreme power is the solution to the problematic relationship between the reign and the priesthood. Eusebius believed that the Lord’s endowment of Basileus with the right to reign obliges him to perform priestly functions at the same time. The purpose of Basileus’ priesthood was to enlighten his flock about the essence of the Word of God, and not to observe religious rituals. In this way, the role of the basileus-priest differed from the Patriarch. Thus, the mythological nature of the concept by Eusebius of Caesarea is the fact that he unconsciously replaced various semantic connections. This happened because he could not explain the essence of supreme power and its value to society in a different way. The foundation of Eusebius’ mythological thinking is the beginning of the synthesized rationality (historical understanding of the real past) and myth (substitution of history by religious tradition) of the history of the Byzantine Empire. [ABSTRACT FROM AUTHOR]

Kazakh folklore shows the features of the social structure of Kazakh society, the role of rulers, and the features of their activities in general. Also in the epics of the Kazakh people, you can find natural living skills, social environment, power structure and dialogue between the people and the authorities. After analyzing the content of the famous epics of the Kazakh people, you can find the way of everyday life of the Kazakhs, their social system, the nature of the relationship of power with the people, as well as individual plots of the power structure. In the course of studying the images of rulers in Kazakh folklore, we analyzed the data of khans and sultans, their personal lives and exploits, as well as a number of individual anatomical features. According to the tradition of Kazakh society, Zhyrau-storytellers, outstanding thinkers, sages, testifying to the ruler's childhood and his experiences, were next to the Khan. Zhyrau was directly involved in the management of the state in the Khan's headquarters, gave advice to the khans and batyrs, all the people and took part in the Khan's Council. At any time, each Zhyrau had its own historical place, political and social significance under each Khan. They were not only masters of the verbal art, but also warriors and commanders who were ready to defend their land and people from the enemy. In addition, they were those who called on the soldiers to protect the country and liberate the people, propagandized patriotism or gave advice to the khans and their advisers, exposed their shortcomings and openly expressed them. Under any Khan or Sultan, there were separate Zhyraus. Among them were both opponents and supporters of the policy of the rulers. But all of them, however, were primarily of interest to the people, and in their poems they sang of the problems and needs of the common people. Unfortunately, all their stories were expressed verbally and passed on to the next generation only by word of mouth. Accordingly, with the passage of time, many of these tales have been forgotten and only a small part has survived to the present day. Therefore, this article considers only those preserved tales of zhyraus, which display images of rulers and problems of power. For this reason, the historical period of the article is extensive. As a methodological basis, we mainly used traditional research methods, including systematization of data, comparative analysis, grouping of opinions and conclusions. In the review of research on the image of rulers in a nomadic society, zhyrau's tales were guided by the principles of objectivity. We also showed the phenomena that influenced the formation of the image of khans in the works of zhyrau, the conditions of their occurrence and interaction, using a specific method of analysis. Methods of historical comparative analysis were used to identify historical data, systematic analysis of scientific data, a detailed understanding of individual opinions and conclusions, and to identify the relationships and differences between domestic and foreign research works. The analysis of sources used methods of presentation, interpretation, forecasting, as well as induction (from the general to separately) research in the collection, systematization, analysis and self-assessment of scientific data. [ABSTRACT FROM AUTHOR]

This article undertakes a critical examination of the supposedly abundant expressions in Colossians denoting Christ’s sovereign ruling lordship, and challenges the widely held notion that such lordship is in fact the letter’s leading christological ingredient. We concentrate on the author’s lexical preferences in christological segments, motivated by the question of which vocabulary is eligible for enrollment among the terms for expressing Christ’s supremacy. The argument is carried forward on three fronts. After noting the widespread propensity in secondary literature to speak of Christ’s rule in Colossians, we note, first, that rule terminology, strictly defined, is actually quite skimpy in the letter. Second, we observe that terms employed by Paul elsewhere to describe Christ’s supremacy are conspicuously absent here. And, third, we find that other christological motifs, not Christ’s rule, predominate in Colossians. We conclude by advocating an exercise of prudence when issuing assertions about Christ’s rule in Colossians. The point is that dominion christology is not an adequate description of what this letter is saying about the role of Christ in relation to Christians and creation. Other christological themes, often overlooked, emerge when the text is read with closer attention to the author’s diction. [ABSTRACT FROM AUTHOR]

This article presents characteristics of the prophetic gift as seen in the book of Malachi. Malachi's function is identified as that of a circumstantial messenger of the King Yhwh, sent because of the need of correcting the misinterpretations that the people have of the Torah and to consolidate the covenant relationship that is in danger. Malachi teaches that the prophetic gift is of pastoral, theological, and scriptural character, and that it rises as an initiative of grace on behalf of Yhwh. Malachi is also aware that his activity is part of a prophetic continuity framed in a greater history that advances towards a consummation through the judgment of Yhwh. [ABSTRACT FROM AUTHOR]

While this ‘extraordinary’ book appears as an intermezzo within the Homo Sacer series (Negri, 2008), it supports two fundamental theses with its own philological, epigraphic, liturgical and religious-historical research, and a close reading of figures such as Ernst Kantorowicz and Marcel Mauss. These theses concern political power first as an articulation of sovereign reign and economic government and, secondly, as constituted by acclamations and glorification. These can be approached theoretically through its author’s engagement with Michel Foucault’s genealogy of governmentality and with the Erik Peterson/Carl Schmitt debate on the closure of political theology. Agamben’s reformulation of power and his derivation of liberal governmentality from the theological oikonomia prove convincing. A renewed analytics of power and politics of resistance should be possible, however, without recourse to a project seeking to deactivate all profane powers including those of public bureaucracies. [ABSTRACT FROM PUBLISHER]

Throughout history Turks have established many states in the lands they existed. This tradition of establishing states continued after embracing the religion of Islam. In the first Turkish-Islamic states whose names are frequently mentioned because of the states they established and the roles they played the symbols of reign and sovereignty are divided into two parts as spiritual and material. While spiritual elements are divided into two sections in itself as titulatures and sermon, material elements are divided into various subdivisions such as coin, menşûr, flag, palac, throne, crown, chatr, nevbet, capital, ghashiyah, ring, gold belt, gold buckle, gold handled sword, gold ornamental horse. Although the Abbasid State was in a weak situation with respect to the period it existed, it is regarded as the source of legitimacy and sovereignty for the first Turkish-Islamic states. For this reason, the rulers of the first Turkish-Islamic states felt the necessity of the getting these symbols right from the moment they ascended to the throne. [ABSTRACT FROM AUTHOR]

The objective of this study is to examine the perceptions of 5th grade students concerning the notion of republic, reign, and leadership, and to identify the reasons of these perceptions. In this research, phenomenography method has been used as the data collection and analysis method. A semi-structured interview form has been used as the data collection method. Randomly selected fifteen 5th grade students, who are attending state schools during the spring semester of 2010-2011 education and instruction year in a Southern province of Turkey, constitute the working group of the current study. The findings reveal that 5th grade students do not perceive the notions by themselves. Students perceive the notion of republic as Ataturk, nation, administration, war, rights, freedom, revolution, symbol, and Turkey. Similarly, the notion of reign is perceived as sultanate, sultan, Ataturk and music, and the notion of leadership is perceived as managership, superiority, manuduction, and victory. In conclusion, many students are not able to associate republic with its true meaning, namely administration, but they are able to associate it with other notions to a large extent. It should be noted that various dimensions of the notions should be emphasized to fully teach them. Also, the basic meaning of the notion should be taken as the focal point. [ABSTRACT FROM AUTHOR]