West

Paper version https://www.amazon.com/dp/1481060465
This work is dedicated to problems brought about by the presence of Muslims in Switzerland. Even though the precise data for these problems differs slightly from one country to another, these problems are practically identical in Western countries where between fifteen and twenty million Muslims live. After a description of the Muslim view of minorities, this work presents Muslims' demands to find out to which level these demands can be taken in account: recognition, freedom of religion and worship, school, family law, food prohibitions and cemeteries. If the Muslim community continues at its present growth rate without adopting a more tolerant system of values, this community will represent a serious risk to the future of the democratic and legal system of Western countries, and will be able to endanger their territorial unity, as in former Yugoslavia. This work is written on a critical topic in this period of extreme global ten-sions. It is exceedingly beneficial for the Muslim community as well as the West. Both groups must learn to co-exist if we are to survive. To analyse problems is the first step in their solution.
Sami A. Aldeeb Abu-Sahlieh. Christian of Palestinian origin. Swiss citizen. Doctor in law. Habilitated to direct researches. Professor of universities (CNU-France). Responsible for Arab and Islamic Law at the Swiss Institute of Comparative Law (1980-2009). Visiting professor in different French, Italian and Swiss universities. Director of the Centre of Arab and Islamic Law. Author of many books, including a French, English and Italian translation of the Koran.

The presence of the World Bank and IMF in developing countries dates back as early as 1960s. Having similar structure and membership, both institutions attempt to provide more stability and certainty for the globalized world-economy by providing technical and financial assistance to developing countries, and to those nations struggling with economic and financial difficulties. However, their claims of assisting developing countries are often questioned and castigated. This study examines whether these institutions are contributing to the growth, development and well-being of developing countries or undermining their activities and achievements. Despite that developing countries are marginalized in power sharing, decision making and designing policies and projects in these institutions, they are imperialism tools used to exploit resources of the developing world and to protect interests of the west. They provide painful and destructive financial and technical support leading to retarded growth, expanded inequality, and occasionally global instability. We argue that it is time for the developing countries, to join and contribute the improvement of existing alternative financial and development institutions such as the New Development Bank established by BRICS countries.

""In the context of rapidly expanding English-medium higher education in the UAE (United Arab Emirates), this thesis investigates how a group of native speaker English language teaching professionals perceive the social aspects of the environment in which they are working and the extent to which these perceptions affect the conceptualisation of their professional identities. Specifically, it focuses on how a complex interplay of cultural, economic, religious and political ideologies may impact upon the working lives of the respondents.
This research was carried out at eleven higher educational institutes in the UAE and data was gathered through interviews with English language teachers, teacher trainers and managers. The study’s findings reveal a complex, diverse and often conflicting picture of the way the respondents perceive the context in which they are working and a wide variety of attitudes regarding the ideological issues identified as impacting upon ELT in the region. However, emerging from the data was a dominant discourse of fear related to issues of power, religion, gender and money, maintained by uncertainty regarding the extent to which a censorial approach to teaching was required. The perceived precariousness of the respondents’ employment was also identified as the source of practises which raise ethical questions about the construction of professionalism in a context dominated by a discourse of fear and, in turn, implications for both practitioners and institutions.
Overall, this study reveals that in a context where ‘Gulf Arab/Muslim’ students interact with ‘Western native-speaker’ teachers, the preconceptions that often adhere to such labels in their respective societies may bear little resemblance to the attitudes, actions and beliefs of the individuals concerned. This raises implications both for the training of English teachers in the importance of contextual considerations and for the construction of the native speaker teacher in the literature.
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Öz Bu makalede Batı ezoterik geleneği içerisinde kendisine önemli bir yer bulan " teosofi " kavramı ve bu kavram adı altında oluşan öğretinin tarihi süreci ele alınacaktır. Günümüzde daha çok Helena Petrovna Blavatsky liderliğinde ortaya çıkan bir modern okültist hareket olan Teosofi Cemiyeti ile özdeşleşen teosofi kavramının, gelenekte daha farklı bir konuma sahip olduğu belirtilmelidir. Etimolojik olarak " ilahi bilgi/bilgelik " anlamına gelen teosofi kavramı, Tanrı'nın tecrübî, aşkın, gizli, doğrudan bilgisine işaret eder. Bu anlamda teosofi düşüncesi kökleri antik döneme kadar uzanan dini, mistik ve felsefi karakteri olan bir anlayışı ifade eder. Teosofinin Batı geleneğinde Hermetizm, gnostisizm, kabala, yeni-Platonculuk ve Hıristiyan mistisizmi ile ilişkisi vurgulanır. Bu çalışmada teosofi kavramı Teosofi Cemiyeti'nden soyutlanarak gelenekteki anlamıyla ve İslam düşüncesindeki iz düşümleriyle değerlendirilecektir. Abstract In this article will be approached that the concept of " theosophy " which finds itself a significant place in Western esoteric tradition and will be discussed that the teaching which has occured under the concept of theosophy and its historical process. Nowadays the concept of theosophy identify with the Theosophical Society which is an occultist movement led by Helena Petrovna Blavatsky. But it should be noted that the concept of theosophy had an different location in tradition. Etymologically, theosophy means “divine knowledge/wisdom”; with this meaning it indicates the experiential, transcendent, secret and direct knowledge of god. In this sense the notion of theosophy dating back to ancient times which expresses a sense of religious, mystical and philosophical character. And in Western tradition the relation which theosophy has with Hermetism, gnosticism, kabbalah, neo-Platonism and Christian mysticism is emphasized. In this study the concept of theosophy by isolated from Theosophical Society will be evaluated with its traditional meaning and with its projections in Islamic thought.

Ibn Baṭūṭah (Arabic: أبو عبد الله محمد بن عبد الله اللواتي الطنجي بن بطوطة‎, ʾAbū ʿAbd al-Lāh Muḥammad ibn ʿAbd al-Lāh l-Lawātī ṭ-Ṭanǧī ibn Baṭūṭah), or simply Ibn Battuta (ابن بطوطة) (February 25, 1304 – 1368 or 1369), was a Moroccan explorer of Berber descent. He is known for his extensive travels, accounts of which were published in the Rihla (lit. "Journey"). Over a period of thirty years, Ibn Battuta visited most of the known Islamic world as well as many non-Muslim lands. His journeys included trips to North Africa, the Horn of Africa, West Africa and Eastern Europe in the West, and to the Middle East, South Asia, Central Asia, Southeast Asia and China. Ibn Battuta is considered to be among the great travellers of all time.

Our overarching context, the socio-cultural framework out of which we experience the world, largely determines the resulting content of our lives, the way we see the world. Our views about God tell us more about ourselves than about God, for they expose the context out of which we operate and the resulting content that emerges. David R.Hawkins suggests that “context is all inclusive of the totality of the person and the process—the mind, the body, the style of the practice, the person, the setting, the room, the building, the city, the country, the state, the continent, the world, the sky, the planets, the galaxy, the universe, the mind of God.”  Thus the parameters of context extend from the mind of man to the mind of God, from the smallest to the greatest. An atheist, then, merely reveals a context so small that there is only room for the content of personal ego. The same can be said of the theologies, urban theories, and methodologies of ministry that emerge to meet the challenge of urban ministry. If their context is too small, many well-meaning programs are found to be ineffective. Thus, the need arises for a perspective of wholeness to meet the global challenges of the task at hand.

In this article I will introduce a conceptual model for understanding today’s urban world and the challenges that such an understanding poses for missiology in an urban context. I will first introduce the model and then discuss its implications to the mission of the urban church.

The malaise of Islamophobia has wide-ranging symptoms and calls for a sustained critical response. Islamophobic ideologies seem to have been operating on the assumption that Muslim societies suffer from some kind of cultural lacuna which eventually prevent them from ‘progress’ and increasingly draw them to violent and reactionary modes of resistance. With these age-old orientalist and colonial clichés at its back, the present-day Islamophobia is fast assuming the status of a civilizational and cultural racism reminiscent of historical anti-Semitism. Though a complex sociopolitical and demographic phenomenon, most often it tends to be oversimplified at best as a corollary of immigration and multiculturalism and at worst as a ‘Return of Islam’. Of late, Islamophobia has occupied the center stage due to such incidents as the Iranian Revolution, the Bali bombings, the Gulf War, 9/11, just to name a few. Specifically, since 9/11, Islamophobia has been consistently expressing itself in different genres and modalities ranging from verbal abuse and discrimination to physical attack and racial profiling. Today, negative portrayals of Islam and Muslims abound in Western media and public discourses. The present paper examines different manifestations of Islamophobia across a wide spectrum of sociopolitical perspectives taking into account newspaper reporting, anti-Muslim ads, inclusion/exclusion patterns, and racist narratives.

"* Preface *:

What makes laws endure or change? When a law changes, how does a tradition of legal interpretation justify the innovation in light of its legal precedents and foundational texts? What is the function of the reasons given for laws? What relationship does law bear to social values? These interrelated questions fall under the heading of philosophy of law, yet it is mainly through the study of history that they can be probed. Answering these questions in different cultural and historical settings is a prerequisite for developing a general theory of law, for it makes distinguishing universal elements from culturally-specific parameters possible. In particular, a culturally specific feature of Islamic law is its religious character. One may ask, therefore, whether the fact that Muslim legal traditions invoke sacred authority makes an essential difference to the way the questions posed above are answered. In other words, does sacred law operate in a fundamentally different way from secular law? This book explores these questions through a study of the largest legal tradition in Islam, namely the Hanafi school of law.

The book begins by creating a general model of juristic decision making that describes any legal tradition, Islamic or not, in terms of a number of parameters. It does not presuppose that all legal traditions are identical, for the parameters in the model may vary from one tradition to another.  [continued]"""""""

Islam is a religion ofthe soul's harmony and heart's intimacy, but most of the people do not know this reality.In the era of Muslim Caliphs, the freedom of non-Muslims, who had enjoyed with a free living status, protection and safety in Muslim states, was not in return for paying the capital tax. The taken tribute from them was not the price of their freedom, but was for the integrity of the Righteous justice between them and Muslims to protect them and their family members were living with Muslims side by side in the society and were not involved in military services to defend a nation believes in Islam. How they can defend a Muslim country and they do not believe in Islam?

Jihad does not mean killing some one without any reason and right, but it is to recover the rights of vulnerable people from the harshness of powerful oppressors.Stoning of the adulterer and the adulteress in Islam is not an injustice or affront to human rights after the permission granted in polygamy. Islam is not a religion of men only, as some people think, because of their mental illness. The men and women both are created as being two sides of the one soul. The hatred between Muslims and followers of other religions throughout the ages is created by the West for a planned temptation against Islam in the period of the Crusades and purposely for the western colonialism. There are millions of people not crazy if they believe that Islam has no connection to any kind of racialism, colonialism and terrorism. Therefore, we must correct the misconceptions about Islam among the nations to live in peace and harmony in the contemporary World.

The perspective of the West towards the East, its struggle with the East and the legitimization strategies that are used during the colonial processes appear in different forms in the history and become a question of debate over and over again. This article is based on this subject on debate and it aims to give a picture of the image that the West is trying to settle over the East, the production of knowledge and accordingly the popular image
of the East all over the World. Moreover, the main question of the article in particular is what is the vision of the West about the East and what are the dominant legitimization channels of the West? Although the West is plundering the historical heritage of the Middle East, how can it legitimize its plunderer characteristic under the appearance of benevolent or good-willed act? Who is the real protector and plunderer of the historical
heritage? What are the determinant factors which shape this process and provide the maintenance of it for centuries? Does the West have the identity of benevolent and innocent protector of the historical heritage? On the other hand, does the East ever need protection while it does not even generate information and cannot protect its own history? Is this flow of information only a vision formed by the West or a way of legitimization
of its colonial rule?

Abstract.

The use of elephants for military purposes was, for centuries, one of the most important military arms of the armies in the Antiquity. Although, these could get to suppose so many advantages as drawbacks and, for this reason, they were since then denominated by the classic authors as “the common enemy”."

Europe and Asia have been rivals since ancient times; It is the two important world centers in terms of creating, developing and maintaining the civilizations. The civilizations established in Asia set an example for Europe and the civilizations established in Europe set an example for Asia. These two geographies, which have been competitors since ancient times, have seen quite a lot of states and people in their bodies. Although Alexander the Great wanted to connect these two world centers, this eternal competition continued in the future with political, social and religious differences. Even today, it is possible to see the traces of this competition in both geographies. In this article, our aim is to compare Rome, one of the ancient European cities, and Samarkand, the Asian city that was established close to each other in time. To create a perspective on the European and Asian worlds in the light of the history of these two cities.

Knowing and applying correct spelling rules in Persian based on the Arabic al¬p¬¬habet, has been a pressing problem of the day and always challenged thinkers sin¬¬¬ce ancient times. A number of objective changes and processes that occur during the development of the language are in some sense reflected in the spelling.
One of the unchangeable qualities of humanity is development. Man is a thin¬king being and his mind power, in addition to considering the paradoxes of the cur¬rent situation, has always made the parameters of future life parameters the subject of discussion. Modern technology and scientific achievements are formed on the ba¬sis of human thinking ability. From this point of view, there are periods in the his¬tory of mankind that are imprinted in memory as a beginning of the new century or a cer¬¬tain stage, carrying the benchmark features. As such a concept, the term “reform mo¬ve¬ment” remained in history. The reform, which represents the radical changes in society and social life, expresses the innovative activity, reconstruction, and in¬no¬va¬tive thoughts achieved through the implementation of progressive ideas. Re¬for¬mism as an event in terms of universal cultural and spiritual values has often been ref¬lected in the world literature. So, the heyday of medieval Western culture and the Euro¬centric tendencies of social and cultural reality, defined “as the greatest pro¬gre¬ssive revolution” (F. Engels), were denoted in the Western world by the French word “Renaissance”. Those who consider this process as a stage in the world his¬tory and world culture taking place in the East, call this advanced movement and re¬la¬ted changes the “Eastern Renaissance”. In fact, the Muslim East often used spe¬ci¬fic terms in defining reforms. The fast development of urban culture in the new di¬rec¬¬tion, the uniqueness of the universal processes or values that give impetus to the de¬¬velopment of the history of mankind, having acquired a specific character in the con¬text of the East at the common methodological level, has always been expressed in accordance with oriental principles. From this standpoint, the reformist mo¬ve¬ments in the Muslim East are noted within the scientific community under various terms. Thus, the concept, which is a movement by its meaning, is expressed in pe¬rio¬di¬cals and in the scientific community of both the Muslim East and other societies, in different terms that have the same meaning. These include the terms ehya / الاحياء, is¬lah / الاصلاح, nahda / النحضة, tajdid / التجديد and tajaddud / التجدّد,  along with such con¬cepts as Revival, Renaissance, Reform, Enlightenment and others in the Azer¬bai¬jani scientific circles. The article consists of an analytical observation of these terms.

Europe and the Islamic World sheds much-needed light on the shared roots of Islamic and Western cultures and on the richness of their inextricably intertwined histories, refuting once and for all the misguided notion of a "clash of civilizations" between the Muslim world and Europe. In this landmark book, three eminent historians bring to life the complex and tumultuous relations between Genoans and Tunisians, Alexandrians and the people of Constantinople, Catalans and Maghrebis--the myriad groups and individuals whose stories reflect the common cultural, intellectual, and religious heritage of Europe and Islam.

Since the seventh century, when the armies of Constantinople and Medina fought for control of Syria and Palestine, there has been ongoing contact between the Muslim world and the West. This sweeping history vividly recounts the wars and the crusades, the alliances and diplomacy, commerce and the slave trade, technology transfers, and the intellectual and artistic exchanges. Here readers are given an unparalleled introduction to key periods and events, including the Muslim conquests, the collapse of the Byzantine Empire, the commercial revolution of the medieval Mediterranean, the intellectual and cultural achievements of Muslim Spain, the crusades and Spanish reconquest, the rise of the Ottomans and their conquest of a third of Europe, European colonization and decolonization, and the challenges and promise of this entwined legacy today.

As provocative as it is groundbreaking, this book describes this shared history in all its richness and diversity, revealing how ongoing encounters between Europe and Islam have profoundly shaped both.

Lo studio prende le mosse dall'idea di come si possa tradurre ciò che viene considerato intraducibile per pudore; il motivo della moglie di Putifarre, di ascendenza biblica, è stato variamente impiegato nei testi letterari del Medioevo, specie a partire dal Libro di Sindbad che tanta diffusione ha avuto in Occidente.

Was Iraq’s heritage British, or Ottoman?  Between 1922 and 1958, the country was a constitutional monarchy under Hashemite rulers; external observers considered its organic law one of the most advanced among all the Arab states, and its diplomats to have exercised an independent foreign policy unmatched in the region. On such a basis, Bernard Lewis observed that democracy fared well under the region’s constitutional monarchies, established under British guidance. The elections of September 1954 to Iraq’s Chamber of Deputies provide the means to assess Lewis’s observation; three factors are considered (the electoral law, the status of the opposition political parties, and status of Kurdish populations) in a general discussion of Britain’s influence on political modernity in the Middle East. The data consulted includes government documents, memoirs, and transcripts of contemporary radio broadcasts; as an alternative to Lewis, the Hashemite monarchy is assessed using Rashid Khalidi’s description of 1912 elections to the Ottoman Chamber of Deputies.

Lack of public administration theory for Islamic Republic State in academic, administrative, Policy and decision making fields are felt. Why, it seems that between the State and public administration are common values. This paper seeks to investigate this issue. For this purpose, using comparative-historical analysis first, the historical relations and correspondence between state and public administration in the West and Iran were investigated. Second, The common values between the theories of state and public administration was extracted and modeled. Third, the relationship between state and public management in the West and Iran based on the values emphasized in both theories was explained. The results showed; first, there is correspondence between the theories of state and public administration. Second, theories of state and public administration in the West established for the problems, conditions and needs of its societies. Third, until the Constitutional Revolution and the tr...

Crisis of Epistemological Mind and Fature of West Dr. Ali Öztürk Abstract Every global civilisation bases on its epistemological mind. But epistemological mind, which we understand likewise in today, especially depend on west world. West world via modern worldview, has taken superiority of west from concrete conditions to theoretical state and thus provided ground for the philosophical and scientific acceptance. This fact shows that when western relation and struggle with the other civilizations taken into account, the stable influence of western superiority or myth is not only the outcome of gun technology, industry and economy but itself is a very significant on ideological and world view levels. West had a very sparkling and attractive era due to constant affect of its worldview. West enlarged its power to direct world politics and shift to the axis on the systematic and paradigmatic axis. It dealt with its crises with a globalised methodology so that successfully decreased negative outcomes of crises while taking other rival civilisations into its own powercenter. In this context, west applied and used crises axis as an instrument of the renewal and thus in its crisis axis is historically depended to the jumping assumption. Thus to avoid the negative impacts of the structural problems and dilemmas, that can be named as obstacles for its world hegemony, west developed transformation mechanism. It used these obstacles or crisis as tools for its world supremacy. However, so as to protect its world hegemony, while dealing with these problems, west has a strong rationalisation pain which arisen from the dilemmas of theoretical reason or reasoning. For his reason, west can not produce new arguments and intellectual remedies for the both local, regional and global problems apart from revisiting borderline of offered theories. This reveals the fact that west instead of confronting crises as a dominant civilization, today it is a victim of theoretical crisis to which there is no remedy in its hand.On the other hand, this process does not only include teorical crisis but also it includes-" great crunch "-increasingly uncertain of epistemological mind. Maybe it will be impossible that we can menagement a subject of study as systematically. This study investigates whether or not a new type of the internal crises of west orientated world lead the theoric collapse of western myth or world view. It is also disputable that this theoretical crisis leads the collapse of concrete crises.

Published in Szavay, Laszlo (ed.), "Vidimus enim stellam eius" - Proceedings of The Second International Conference of Young Researchers Fellows; hel in The Károli Calvinist University, October 14-15, 2011. [Fiatal Kutatók és Doktoranduszok II. Nemzetközi Teológuskonferenciája, tanulmánykötet, szerk.] Szávay László.ISBN: 978 963 236 485 8 Földvári Sándor: pp.118- 129.

Intercultural communication as a topic of researches has evolved due to the activity of The Foreign Service Institute (FSI) and its failures in communication with another nations or civilisations although with purposes to help them recover after the World War II. In parallel with the unfolding of intercultural communication as a field of research, the church evolved its own theory and paractice of intercultural communication, as Ecclesiam Suam by Paul VI and Dives in Misericordia or the Redemptoris Missio by John Paul II, whose entire pontificate was an intercultural action that led to the culmination of the interfaith communication in his address to the Muslims in the Umayyad Mosque in Damascus, May 6, 2001 The ‘azan recited by the muezzin, that is the loud call at pray-time in the Muslim world is an inevitable act. However, during the time of the address told by John Paul Second, the former head of the Roman Catholic Church in Damascus, the muezzins were in silence while the pope was speaking. — While the addresses by the recent pope Benedict XVII are calling ambiguous and sometimes heated reactions by Muslims, his predecessor’s communication has been more accepted even respected by the Islam world.
Another good example of the intercultural communication was the alliance between Benazir Bhutto and John Paul II on the United Nations Conference on the Development in Cairo, 1996. The later assassinated Pakistani Muslim politician-woman, whose book “Reconciliation” demonstrates the Islam culture is not in opposite to the dialogues and the democracy, was the supporter (which other Muslim allies, too) to the Christian Pope while the then-President of the United States refused to discuss on the human life with John Paul II.
In the past decades, the city of Baku also joined the centres of Islam and played significant role in interfaith dialogues. Its great mufti’s Allahshükür Hummat Pashazade played an important role in the Jewish-Muslim dialogues in the Caucasus, and on his initiative a three-side interreligious meetings was held in Baku, 2010, with participation of Garegin II, the Armenian Catholicos and Moscow Patriarch Kirill, the head of the Russian Orthodox Church. At the same time, an international and interreligious meeting were held with participation of Cardinal Jean-Louis Tauran, the chair-person of The Pontifical Council for The Interreligious Affairs in the Vatican, the most supreme organ of the Roman Catholic Church for dialogues with the other religions. He confirmed that Muslims in Azerbaijan are remarkable for their tolerance. The head of the Muslim community was “a very kind man, well related to the Catholics and believers in general, and especially to the Holy See. I think he is a model of harmony,” said Cardinal Tauran. 
Dialogues between Christians and Muslims have been carrying since the early 2nd millennium, though their value have remained in the shadows because of terrible wars. The situation improved due the flourishing culture at the court of Abbasid caliphs. A brief historical survey of the Muslim-Christian intercultural communications is to be given, too. — The perspectives, opportunities, expectations and recent roles of other Near- and Middle-East Muslim countries in intercultural dialogues are to be analysed in the paper.

Keywords:  Vatican, Pashazade, Benazir_Bhutto, Pope_John_Paul_II, globalization, interfaith_dialogues, peacemaking

This article examines some of the changes that took place in Tajik literature in the second half of the XIX century and the beginning of the XX century, the linguopoetic features of the language of poetry of the period, the factors of its formation. This article analyzes the historical trends in the literature of the peoples of the world and the influx of Western symbols in all types of works of art in the context of the literature of the Renaissance of Western European peoples and their share in the language and style of poetry. In addition, the researcher discusses in detail the formation of literary and aesthetic views in the cultural life of the period under study, the gradual development of fiction in terms of form and quality, as well as significant changes in the creative style, weight and rhyme structure of poetry.

This article examines some of the changes that took place in Tajik literature in the second half of the XIX century and the beginning of the XX century, the linguopoetic features of the language of poetry of the period, the factors of its formation. This article analyzes the historical trends in the literature of the peoples of the world and the influx of Western symbols in all types of works of art in the context of the literature of the Renaissance of Western European peoples and their share in the language and style of poetry. In addition, the researcher discusses in detail the formation of literary and aesthetic views in the cultural life of the period under study, the gradual development of fiction in terms of form and quality, as well as significant changes in the creative style, weight and rhyme structure of poetry

Abstract: The series of droughts of the past three decades that affected the Sudano-Sahelian zone of West Africa, particu-larly Niger, Volta and Senegal basins impacted the water resources, ecosystems and the fragile economies of at least 13 of the 16 countries of the region. Declining rainfall, highly variable in time and space has resulted in more than proportionate decrease in river discharges, and declining level of freshwater bodies. This situation translated into falling groundwater levels and accelerated desertification process, hence major crises of food insecurity and massive migration, which often leads to conflicts. The challenges and uncertainties associated with the impacts of future climate changes on water re-sources in West Africa are further compounded by many other factors, including regional demographic factors, non-existing or inadequate water policies, inefficient management strategies and lack of reliable and adequate data. This paper synthesizes the state of a...

This article examines some of the changes that took place in Tajik literature in the second half of the XIX century and the beginning of the XX century, the linguopoetic features of the language of poetry of the period, the factors of its formation. This article analyzes the historical trends in the literature of the peoples of the world and the influx of Western symbols in all types of works of art in the context of the literature of the Renaissance of Western European peoples and their share in the language and style of poetry. In addition, the researcher discusses in detail the formation of literary and aesthetic views in the cultural life of the period under study, the gradual development of fiction in terms of form and quality, as well as significant changes in the creative style, weight and rhyme structure of poetry.

This article examines some of the changes that took place in Tajik literature in the second half of the XIX century and the beginning of the XX century, the linguopoetic features of the language of poetry of the period, the factors of its formation. This article analyzes the historical trends in the literature of the peoples of the world and the influx of Western symbols in all types of works of art in the context of the literature of the Renaissance of Western European peoples and their share in the language and style of poetry. In addition, the researcher discusses in detail the formation of literary and aesthetic views in the cultural life of the period under study, the gradual development of fiction in terms of form and quality, as well as significant changes in the creative style, weight and rhyme structure of poetry.