Music is an art form that has evolved significantly over the years. From classical compositions to modern-day genres, every generation brings forth new trends and styles. The evolution of sound is an ongoing process, influenced by technological advancements, cultural shifts, and the creativity of musicians. In this article, we will delve into the latest trends in music and how they have shaped the industry.
Electronic music has experienced a meteoric rise in popularity in recent years. What started as a niche subgenre has now become a dominant force in the music industry. The combination of synthesizers, computer-generated sounds, and intricate production techniques has revolutionized the way we consume music. Genres like techno, house, dubstep, and EDM (Electronic Dance Music) have gained mass appeal, dominating airwaves, festivals, and even mainstream pop charts.
The accessibility of technology has played a significant role in the rise of electronic music. With the advent of home studios and software programs, budding musicians can now create intricate beats and melodies from the comfort of their homes. This democratization of music production has empowered artists from diverse backgrounds to experiment and bring new sounds to the forefront.
Furthermore, the rise of electronic music has led to the blurring of genre boundaries. Artists are now more willing to fuse different styles and experiment with unconventional sounds, resulting in a melting pot of influences. This blending of genres has given rise to subgenres like trap, future bass, and tropical house, showcasing the ever-evolving nature of sound.
The Power of Streaming and Digital Platforms
Another significant trend in music is the dominance of streaming and digital platforms. The advent of platforms like Spotify, Apple Music, and YouTube has not only changed the way we consume music but also how artists create and promote their work. This shift from physical to digital formats has had a profound impact on the industry.
Streaming platforms have given artists a wider audience reach, enabling them to connect with fans globally. It has also provided a space for unknown or independent artists to share their music without relying solely on record labels. The focus has shifted towards creating catchy singles and engaging with fans through social media rather than relying solely on album sales.
Furthermore, streaming platforms have altered the way artists earn revenue from their music. With the decline in physical album sales, artists now rely on streaming platforms for income. However, the economics of streaming are still a topic of debate, as artists earn a fraction of a cent per stream.
According to a study, on Spotify for a monthly subscription paid for 9.99 euros: 6.54 euros would be donated to intermediaries (70% to producers, 30% to the music platform), 1.99 euros for the State (VAT), 1 euro for royalties, finally the artists listened to would share 0.46 euro57.
The ranking of streaming platforms according to the number of listens necessary for an artist to obtain one euro:
Napster : 59.
Tidal : 89.
Apple Music : 151.
Deezer : 174.
Spotify : 254.
Amazon Music : 277.
YouTube Music : 1612.
This has led to discussions about fair compensation for artists and the need for industry reform.
The evolution of sound in music is a dynamic process driven by technology, culture, and the creative instincts of musicians. From the rise of electronic music to the dominance of streaming platforms, the industry continues to evolve at a rapid pace. As new technologies emerge and global influences intertwine, it is exciting to think about the future trends that will shape the music we hear tomorrow. Artists are pushing boundaries, collaborating across genres, and constantly redefining our auditory experiences. Undoubtedly, the evolution of sound is an ever-unfolding narrative that keeps music vibrant and alive.
Scientists analysed data from studies involving nearly 380,000 individuals aged 40 to 69.
In recent years, several studies have been published on the impact of daytime sleep on health. For instance, it is suggested to be linked with a heightened likelihood of stroke among older individuals. If daytime sleep exceeds 8 hours, there is a risk of reduced life expectancy. However, researchers from the USA and Uruguay hold contrasting viewpoints. In the journal Sleep Health, they present arguments advocating the advantages of daytime sleep.
These scientists examined data from studies encompassing nearly 380,000 individuals aged 40 to 69. The primary objective was to establish the correlation between daytime sleep and brain health. The researchers observed that individuals who tend to nap during the day possess a greater total brain volume.
Especially in the elderly, this serves as an indicator of good health, as a decrease in brain volume is typically associated with dementia and other cognitive disorders. With age, the organ diminishes in size, leading to a decline in cognitive functions. The findings revealed that the brains of individuals who nap were 2.6 to 6.5 years “younger.”
In conclusion, a definite connection indeed exists between daytime sleep and larger brain volume. The practice of taking a 10-15 minute nap during the day, according to scientists, enhances cognitive abilities, slows down the aging process, and improves memory.
This isn’t the first instance of disparate scientific opinions regarding the same phenomenon. Such contradictions and disparities are intrinsic to the development of science. But what is an ordinary person to do? The simplest advice, perhaps, is to avoid extremes and prioritize one’s own intuition.
By the way, the afternoon nap is a centuries-old tradition in many Mediterranean countries.
Nonetheless, sleep quality holds greater significance for one’s overall quality of life than sleep duration. This was established by a study conducted by Czech researchers and reported by Neuroscience News in the open-access journal PLOS ONE.
While numerous studies have connected sleep quality to an individual’s overall quality of life,
there is limited research on the relative influence of changes in sleep duration, quality, and timing on long-term quality of life.
To delve into this query, Michaela Kudrnachova from the Faculty of Social Sciences at Charles University in Prague and Aleš Kudrnach of the Institute of Sociology of the Czech Academy of Sciences employed data from the annual Czech household survey spanning from 2018 to 2020. Diverse adults within the same household participated in the survey; a total of 5,132 Czech adults responded in 2018, 2,046 in 2019, and 2,161 in 2020.
The authors analysed responses to queries related to life satisfaction, well-being, happiness, subjective health, and workplace stress, alongside self-reported responses concerning sleep duration, sleep quality, and instances where socially determined sleep patterns conflicted with innate biological rhythms (e.g., starting a new job with different working hours).
At the individual level, reported sleep quality displayed significant associations with all five quality-of-life measures, excluding workplace stress. Furthermore, sleep quality exhibited a significantly positive relationship with all measures of quality of life.
The study revealed that sleep duration was significantly linked to subjective health and happiness, while the misalignment between the biological sleep rhythm and the rhythm dictated by social obligations was notably associated with life satisfaction and workplace stress.
Photo by Pixabay: https://www.pexels.com/photo/apartment-bed-carpet-chair-269141/
In a summer marked by extremes, dangerous weather events have wreaked havoc across the Northern Hemisphere, inflicting severe damage on both human health and the environment. According to the World Meteorological Organization (WMO), this summer has witnessed a series of alarming occurrences, including intense heatwaves, record-breaking rainfall, wildfires, and marine heatwaves. Let us delve into the WMO’s report, featuring expert voices and quotes from their study, to gain deeper insights into the implications of these extreme events.
“The extreme weather – an increasingly frequent occurrence in our warming climate – is having a major impact on human health, ecosystems, economies, agriculture, energy, and water supplies. This underlines the increasing urgency of cutting greenhouse gas emissions as quickly and as deeply as possible.” – WMO Secretary-General Prof. Petteri Taalas.
“In addition, we have to step up efforts to help society adapt to what is, unfortunately, becoming the new normal. The WMO community is providing forecasts and warnings to protect lives and livelihoods as we strive to achieve our goal of Early Warnings for All.” – Prof. Petteri Taalas.
China experienced a new national daily temperature record in July, with the Sanbao weather station in Turpan City in China’s Xinjiang province registering a temperature of 52.2°C on 16 July, setting a new national temperature record according to a report by the China Meteorological Administration.
Europe and North Africa reported new maximum temperature records. In Catalonia, Figueres recorded a new temperature record of 45.4 °C on 18 July (provisional all-time maximum). Similarly, a station on the Italian island of Sardinia recorded a scorching 48.2°C on 24 July.
Iran faced a staggering 50°C in early August, topping the list of extreme temperatures.
North America’s Battle with Heatwaves
Parts of the USA endured extensive heatwaves, and Phoenix, Arizona, suffered through the hottest July on record, with an average temperature of 102.7°F (39.3°C). According to the US National Weather Service, Phoenix recorded 31 days, as of 30 July, of daytime temperatures above 110 °F (43.3 °C). The overnight low temperatures were repeatedly more than 90°F (32.2°C).
Health experts have emphasized the importance of considering minimum temperatures in addressing the impact of heat waves on human health and infrastructure. “We need to broaden the focus beyond maximum temperatures because the minimum temperature is most important for health and critical infrastructure,” said WMO’s extreme heat senior advisor John Nairn.
Wildfires: A Trail of Destruction
Canada faced its worst wildfire season in history, with over 650 wildfires raging and more than 11 million hectares already burnt in 2023 – compared to the 10-year average of about 800,000 hectares. The resultant emissions significantly impacted air quality, affecting millions of people across North America.
“The total estimated wildfire carbon emissions for the year to date reached double the previous Canadian annual total,” reported the Copernicus Atmosphere Monitoring Service (CAMS) as of the end of July.
Marine Heatwaves: Oceans in Crisis
Rising sea surface temperatures have led to severe marine heatwaves, with the Mediterranean Sea experiencing exceptionally high temperatures, exceeding 30 °C in some parts, and more than 4 °C above average in a large part of the western Mediterranean.
“The impacts of marine heatwaves include migration of species and extinctions, arrival of invasive species with consequences for fisheries and aquaculture,” stated the WMO.
Heavy Rains and Floods: Asia’s Ordeal
China’s capital, Beijing, and the province of Hebei experienced record-breaking rainfall induced by tropical cyclones, leading to significant casualties and prompting major relief and rescue operations.
“As the planet warms, the expectation is that we will see more and more intense, more frequent, more severe rainfall events, leading also to more severe flooding,” said Stefan Uhlenbrook, Director of hydrology, water, and cryosphere at WMO.
In northern India, heavy monsoonal rainfall and flooding caused dozens of fatalities, with the mountainous state of Himachal Pradesh being badly hit, along with the regions of Punjab, Rajasthan, and Uttar Pradesh. New Delhi reportedly marked its wettest July day in 40 years, with 153 millimetres (6 inches) of rain falling in one day.
Urgent Action Needed
The WMO’s report sheds light on the severity of extreme weather events and underlines the necessity for global efforts to combat climate change, adapt to these new challenges, and protect lives and livelihoods. As we strive to achieve the goal of early warnings for all, our ability to mitigate the impact of such events will depend on immediate and collective action on a global scale. The summer of [current year] has served as a stark reminder of the urgent action needed to address climate change and its far-reaching consequences.
Lalish, a tiny mountain village in Kurdistan with a population of just 25, is the holiest place on earth for the Yazidi people. It is to the Yazidis what Mecca is to Muslims. The Yazidi religion is known to be secretive, and Lalish is a place of pilgrimage for Yazidis from all over the world.
The Yazidis are an ancient Kurdish minority faith whose members have been in flight since early August, scattered by the tempestuous advance of Islamic State (IS) insurgents into Sinjar, a majority Yazidi town in northwestern Iraq, and its surroundings. Yazidis are branded by many Christians and Muslims as devil worshipers and have often been persecuted. The sect follows the teachings of Sheik Adi, a holy man who died in 1162, and whose crypt lies in the shrine in the Lalish Valley, about 15 miles east of Mosul. The shrine’s graceful, fluted spires poke above the trees and dominate the fertile valley. Yazidis are not allowed to harm plants or animals in the valley, and pilgrims reverently wash themselves in the streams in purification rites before visiting the shrine.
The Yazidi faith is a syncretic religion that combines elements of Zoroastrianism, Islam, Christianity, and Judaism. Yazidis believe in one God who created the world and entrusted it to seven angels, the most important of whom is Melek Taus, the Peacock Angel. The Yazidis believe that Melek Taus refused to bow down to Adam, the first human, and was cast out of heaven by God. Yazidis believe that Melek Taus repented and was forgiven by God, and that he is now the intermediary between God and humanity.
Lalish: The Sacred Site
Lalish and its temples are about 4,000 years old. Its main temple was built by ancient Sumerian and other early Mesopotamian civilizations. In 1162, the temple became the tomb for Sheikh Adi Ibn Musafir, considered by Yazidis to be a “peacock angel” – one of seven holy beings to whom God entrusted the world after creation. The temple complex is the holiest place on earth for Yazidis.
When visiting Lalish, one can feel the sense of cheer and happiness in the air. Children’s laughter floats through the trees, families picnic on hilltops, and people stroll without urgency. The Yazidis believe that Lalish is where Noah’s Ark first hit dry land after the flood and that it sits in the region they believe was the garden of Eden.
The Current Situation
In 2011, the mountain shrine of Lalish was an idyllic place, with old men sitting in the sunshine in prayer and conversation, women and children using their bare feet to crush olives for oil in ancient stone troughs, and the ancient temple that sits atop the holy site surrounded by shaded courtyards. However, the situation has changed drastically since then. The Yazidis are in exile from their spiritual homeland in Iraq, which dilutes their ancient culture. The situation is very bad, and people are very afraid about Lalish. Many of the families currently sheltering there are in immediate danger and might try to flee further from the ISIS advances.
The Persecution of Yazidis
The Yazidis have been persecuted for centuries, and their religion has been misunderstood and misrepresented by many. In August 2014, the Islamic State (IS) attacked the Yazidi community in Sinjar, killing and enslaving thousands of people. The Yazidis were targeted because they were seen as infidels and devil worshipers by the IS militants. The IS militants also destroyed Yazidi shrines and temples, including the Lalish temple complex.
The persecution of the Yazidis has been condemned by the international community, and efforts have been made to provide aid and support to the Yazidi refugees. However, the situation remains dire for many Yazidis, who have been displaced from their homes and forced to live in refugee camps.
The Future of Lalish
Despite the destruction of the Lalish temple complex by the IS militants, the Yazidi people remain committed to their faith and to their sacred site. Efforts are underway to rebuild the temple complex and to restore the shrines and temples that were destroyed. The Yazidis are also working to preserve their ancient culture and traditions, which have been threatened by the violence and persecution they have faced.
The future of Lalish and the Yazidi people remains uncertain, but the resilience and determination of the Yazidis give hope that they will be able to overcome the challenges they face. Lalish will always be the heart of the Yazidi faith, a place of pilgrimage and a symbol of hope and resilience for the Yazidi people.
Conclusion I would finish by summarizing that Lalish is a sacred site for the Yazidi people, and it is a place of pilgrimage for Yazidis from all over the world. The situation in Iraq has made it difficult for Yazidis to visit Lalish, and many are in exile from their spiritual homeland. Despite this, Lalish remains a symbol of hope and faith for the Yazidi people. The persecution of the Yazidis has been condemned by the international community, and efforts have been made to provide aid and support to the Yazidi refugees. The future of Lalish and the Yazidi people remains uncertain, but the resilience and determination of the Yazidis give hope that they will be able to overcome the challenges they face.
The sky wells, also known as “air shafts,” serve as a means of ventilation and provide shade from the sun!
The sight of the massive residential complexes, which accommodate a significant portion of China’s population, is astonishing.
Just by looking at the enormous concrete buildings and imagining thousands of people living in confined spaces, one can feel overheated and claustrophobic.
This is the contemporary appearance of the country’s vast megacities. However, centuries ago, when life was quite different, the Chinese had their own method of constructing buildings that were environmentally friendly.
One aspect of this approach was the incorporation of sky wells in houses, similar to patios or atriums found in the southern regions of Spain. These are small courtyards, sometimes featuring water, designed to provide a cooling effect.
The traditional houses in southern and eastern China often feature a characteristic known as the “heavenly well.” Unlike the courtyard architecture seen in other parts of the country, this design is small, narrow, and less exposed to the elements. The upper part of the house is composed of elongated roofs, and this style of construction was common during the Ming and Qing dynasties from the 14th to the 20th century. The main feature of these houses is a small rectangular courtyard in the centre, with rooms surrounding it on all sides. The roofs of the building form the boundaries of this courtyard.
One of the main purposes of this architectural design was to maintain lower temperatures. When the wind blew over the building, it would enter through the opening of the courtyard and create an airflow that displaced the heated air. This airflow would then exit through the well. Additionally, the design allowed for better ventilation and the collection of rainwater. The well also served as a transitional space between the indoors and outdoors and acted as a heat buffer. It was most effective when filled with water, as the evaporation of the water would cool the air. Rainwater was collected in the well through gutters installed on the roofs.
In recent years, there has been a revival of interest in traditional Chinese architecture, including houses with sky wells. People are recognizing the benefits of these designs, and some buildings are being restored or newly constructed to incorporate sky wells. The return to these old methods is also in line with the government’s policy of promoting greener construction and energy efficiency. Architects are now incorporating the principles of sky wells into new buildings to improve ventilation and reduce electricity usage.
While the use of sky wells in modern architecture can be seen in buildings like the National Heavy Vehicle Engineering Technology Center, reviving these techniques is not without its challenges. The shape and size of traditional wells vary depending on the specific location and climate, so research and a tailored approach are necessary for their successful implementation today. However, apart from their practical benefits, the nostalgia associated with these courtyards also stems from the sense of togetherness and communication they fostered among families.
Illustrative Photo by Maria Orlova: https://www.pexels.com/photo/tropical-resort-spa-with-moroccan-bath-pool-4916534/
As of December 2019, all alcohol bottles have energy content information on their labels
Manufacturers in Europe must declare the calories in alcohol on bottle labels. This comes after Brussels called on the industry to introduce its own rules to improve healthy habits.
If we have to give, as an example, the calories in a bottle of wine, which is equivalent to a few donuts or two greasy burgers, and a large whiskey – to two slices of cake.
They say that people who drink a lot of beer get fat. And there’s a good reason for that. Have you ever wondered how many calories are in a beer? Of all the alcoholic drinks on the market, we have compiled a table of the most suitable so that you can see the number of calories in different alcoholic drinks. Explore how calorie counts vary (mainly due to sugar content) in different types of beer and liquor, and decide how alcohol might affect your diet this year.
Although drinking alcoholic beverages has long been a human ritual, it is difficult to recommend it because of its nutritional value. Moreover, alcohol depletes the most important vitamins and minerals in the body: vitamins of group B, C, K and minerals – zinc, magnesium and potassium.
How many calories are in alcoholic beverages?
Pure alcohol is called ethanol. Its content in alcoholic beverages varies greatly, starting at 4.5% (beer), going through 13.5% (wine) and reaching up to 90% (absinthe). Not to mention that there are also drinks whose alcohol content is 96% (Polish Spiritus vodka), but this is pure alcohol for us.
The calorie content of ethanol is as many as 7 calories per gram. This is almost double the caloric content of proteins and carbohydrates, which contain only 4 calories per gram. Of course, this does not mean that 100 grams of vodka contains 700 calories. However, for the most part (at least most), alcoholic beverages are made up of water, which has zero energy value. To calculate the exact calorie content of a given drink, we need to do a few simple calculations.
Let’s take beer for example. The alcohol content in the beer is 4.5%. This means that there are 4.5 grams of ethanol in 100 grams (or milliliters). Since we already know that 1 gram of ethanol contains 7 calories, we can easily calculate that the calorie content of 100 milliliters of beer is 31.5 calories (7 x 4.5). This means that one beer (0.5 l) contains nearly 160 calories, and that’s just from ethanol (some drinks have some sugar and other nutrients that add to the caloric content).
Table of calories of alcoholic beverages
Product/Quantity -Energy value (kcal) -Proteins (g)- Lipids (g) -Carbohydrates (g):
Light beer/100 ml – 42 – 0.3 – 0.0 – 4.6
Brown beer/100 ml – 48 – 0.3 – 0.0 – 5.7
Beer without alcohol/100 ml – 27 – 0.2 – 0.0 – 5.2
Semi-sweet white wine/100 ml – 92 – 0.0 – 0.0 – 4.4
Dry white wine/100 ml – 73 – 0.0 – 0.0 – 2.4
Port wine 20%/100 ml – 167 – 0.0 – 0.0 – 13.7
Semi-dry wine/100 ml – 78 – 0.0 – 0.0 – 3.7
Madeira wine 18%/100 ml – 139 – 0.0 – 0.0 – 10.0
Semi-sweet red wine/100 ml – 96 – 0.0 – 0.0 – 5.5
Sweet red wine/100 ml – 106 – 0.0 – 0.0 – 8.2
Dry red wine/100 ml – 75 – 0.0 – 0.0 – 3.0
Vodka 40%/100 ml – 235 – 0.0 – 0.0 – 0.1
Whiskey 40%/100 ml – 220 – 0.0 – 0.0 – 0.0
How do alcohol and alcohol calories affect human health?
Alcohol has an adverse effect on health, which is why it is prohibited for pregnant and lactating women. Even moderate alcohol consumption reduces the liver’s ability to metabolize glucose and remove toxic metabolic products. Heavy drinking leads to damage to the liver and brain, blood vessels, has a negative effect on blood clotting processes, leads to varicose veins, hemorrhoids, blood clots, prostate diseases and infertility. It increases energy intake through its high caloric content and helps to accumulate extra pounds.
Alcohol also accelerates the development of age-related diseases and conditions such as heart rhythm disorders or cataracts, as well as wrinkling of the skin. It promotes mental illnesses such as phobias, depression, emotional and intellectual disorders. It leads to disorders in the functioning of nerve cells and the brain, impairs memory, makes it difficult to remember and store new memories, disrupts balance, weakens reflexes, makes it difficult to concentrate and make decisions. It dulls the senses: sight, hearing, smell, taste and feel, and can even lead to hallucinations. Last but not least, it seriously affects sleep health by reducing its positive effects.
Drinking wine and beer in moderation, which is typical of French cuisine, especially in social situations, can be enjoyable and help reduce stress. Alcohol, consumed in accordance with the principles of table service, in small quantities (500 ml of beer or 200 ml of wine for men and 330 ml and 150 ml for women, respectively), increases blood pressure. When the amounts exceed the limits recommended above, alcohol acts as a vasodilator – it lowers blood pressure and the full spectrum of negative effects occurs. Alcohol leads to addiction.
However, the effect becomes negative (and quite a bit) when we start to overdo it with alcohol intake. High blood pressure, impaired liver function, increased risk of developing heart disease, cancer and type 2 diabetes are just some of the pathological conditions associated with excessive alcohol consumption. This is well known and proven by numerous scientific studies.
But there’s something else that’s less well-known about alcoholic beverages. Are you ready? They can be more caloric even than food. Yes, that’s right – alcoholic beverages can significantly increase your daily calorie intake, contributing to weight gain and obesity.
What is the permissible daily intake of alcohol?
The World Health Organization recommends that the daily intake of alcohol should not exceed 1-2 alcoholic units for women and 2-3 alcoholic units for men. It is also advisable to give yourself at least 2 days off during the week ie. minimum 2 alcohol-free days per week.
1 alcohol unit equals 10 ml. or 8 g of ethanol. In 50 milliliters of vodka, which contains 40% pure alcohol, there are 20 milliliters of ethanol, which means that small vodka is equal to 2 alcohol units. A large glass of wine or a pint of beer of 0.5 liters equals about 3 alcohol units.
Photo by Magda Ehlers: https://www.pexels.com/photo/person-poring-cocktail-on-clear-drinking-glass-1189257/
A valuable archaeological find on the banks of the Danube, not far from Bulgaria – Serbian miners discovered an ancient Roman ship with a 13-meter hull in a mine.
An excavator in the Dramno mine near the town of Kostolats unearthed a fully preserved ancient ship. According to experts, it dates back to Roman times.
“I have to admit that this was a surprise because it shows that the Romans were already stationed here in the early years of our era. This suggests that they were apparently already present at the time of the Caesars or shortly before,” says Miomir Korac, who is the chief archaeologist of Viminacium Park.
Not far from the find is the archaeological park Viminacium – remains of an ancient Roman city, which probably had a population of 45,000 people, as well as a hippodrome, a palace, an amphitheater, a forum. According to historians, the discovered vessel was probably part of the city’s river flotilla.
“Every discovery we make here – and we make discoveries every day – teaches us something about life in the past,” says Miomir Korac.
Discoveries in the archaeological park so far include gold tiles, sculptures, mosaics, weapons and the remains of three mammoths.
The Panagyurishte Treasure is included in the exhibition “Luxury and Power: From Persia to Greece” at the British Museum.
The exhibition explores the history of luxury as a political tool in the Middle East and Southeast Europe in the period 550 – 30 BC.
In the announcement about the exhibition on the website of the British Museum, the presence of the exceptional Panagyurishte treasure from Bulgaria is explicitly emphasized.
Exhibition curator Jamie Fraser enables us to trace the relationship between wealth and politics through the first millennium BC, presenting dazzling objects from Europe to Asia.
“This exhibition has brought together artefacts from many different cultures that have existed over time to tell us much more about the history of luxury. As we look at these extraordinary objects we see how connected and permeated by different cultures the Greco-Persian world is. The Thracians, the Turco-Anatolian kingdoms and many others that present a highly connected cultural world,” said Dr. Jamie Fraser.
The Panagyurishte gold treasure was discovered on December 8, 1949 and consists of nine vessels with a total weight of just over 6 kg. It is believed that the set belonged to a ruler of the Odrisi tribe from the end of the 4th and the beginning of the 3rd century BC. and was used for religious ceremonies.
Its style and decoration combine Thracian and Hellenic influences. The Bulgarian golden treasure is visiting London for the first time since 1976.
“I am extremely pleased that we can have the Bulgarian treasure as part of this exhibition. It is the pinnacle of this exhibition and the star that garners the most applause. I have no doubt about it. Every visitor who sees this exhibition will leave it with the memory of the dazzling, spectacular, gorgeous Panagyur treasure. However, this treasure is more than just a remarkable array of objects. It brings together the narrative of this exhibition – that things are connected when it comes to luxury. Because this hoard represents just such a bridge of Greek, Persian and local influences in culture and art,” said Dr Jamie Fraser.
The exhibition was opened on the 4th of May in the presence of the Vice President of Bulgaria, Iliana Yotova and the Minister of Culture, Nayden Todorov, and their host was the director of the British Museum, Hartwig Fischer.
“To have the treasure in this exhibition is an extraordinary privilege. But in order to have it here in the British Museum, we are extremely grateful for the help and cooperation of Ambassador Marin Raikov and the Bulgarian Embassy in London, as well as our wonderful colleagues from the National History Museum in Sofia, they were extremely cooperative and I think this is just the beginning of a long cooperation”, he added.
The exhibition can be seen at the British Museum until August 13.
Photo: The official opening on May 4 this year was attended by the Vice President of Bulgaria Iliana Yotova / Presidency of the Republic of Bulgaria.
Matthew 6:24. No one can serve two masters: for either he will hate the one and love the other; or he will be zealous for one, and neglect the other. You cannot serve God and mammon.
Instead of “to be zealous for one”, it is better to “prefer one and neglect the other” (in the Slavic translation: “either it holds on to one, but it will start negligence about a friend”). First of all, the real meaning of the expression draws upon itself: does it really happen that a person cannot serve two masters? It can be said that there is no rule without exceptions. But it usually happens that when there are “many masters,” slave service is not only difficult, but also impossible. Even for practical purposes, therefore, the concentration of one power in one hand is carried out. Then pay attention to the construction of speech. It is not said: “he will hate one (τὸν ἕνα) and despise one”, because in this case an unnecessary tautology would result. But one will be hated, one will be preferred, another will be loved, another will be hated. Two masters are indicated, sharply different in character, which, apparently, is expressed by the word ἕτερος, which (unlike ἄλλος) in general means a generic difference. They are completely heterogeneous and diverse. Therefore, “or” “or” are not repetitions, but sentences inverse to one another. Meyer puts it this way: “He will hate A and love B, or he will prefer A and despise B.” Different attitudes of people towards two masters are pointed out, starting with complete devotion and love on the one hand and hatred on the other, and ending with simple, even hypocritical, preference or contempt. In the interval between these extreme states, various relations of greater or lesser strength and tension can be implied. Again, an extremely subtle and psychological depiction of human relations. From this, a conclusion is drawn, justified by the images taken, although without οὖν: “you cannot serve God and mammon,” not just “serve” (διακονεῖν), but be slaves (δουλεύειν), be in full power. Jerome explains this place very well: “For he who is a slave of wealth guards wealth like a slave; and whoever has thrown off the slave yoke, he disposes of them (wealth) as a master. The word mammon (not mammon and not mammonas – doubling the “m” in this word is proved very weakly, Blass) means all kinds of possessions, inheritances and acquisitions, in general, any property and money. Whether this late-formed word was found in Hebrew, or whether it can be reduced to an Arabic word, is doubtful, although Augustine states that mammona is the Hebrew name for wealth, and that the Punic name is consistent with this, because lucrum in the Punic language is expressed by the word mammon. The Syrians in Antioch used to have the word, so that Chrysostom did not consider it necessary to explain it, substituting χρυσός (gold coin – Tsan) instead. Tertullian translates mammon as nummus. That mammon is the name of a pagan god is a medieval fable. But the Marcionites explained it mainly about the Jewish god, and St. Gregory of Nyssa considered it to be the name of the devil Beelzebub.
Matthew 6:25. Therefore I say to you: do not worry about your soul what you will eat and what you will drink, nor about your body what you will wear. Is not the soul more than food, and the body more than clothes?
The connection with the previous verse is expressed through διὰ τοῦτο – therefore, “therefore”, for this reason. The Savior here says something like this: “Since you cannot collect treasures both on earth and in heaven at the same time, because this would mean serving two masters, therefore, leave thoughts about earthly treasures, and even about the most necessary things for your life.” According to Theophylact, the Savior “does not prevent here, but prevents us from saying: what shall we eat? So say the rich in the evening: what shall we eat tomorrow? You see that the Savior here forbids effeminacy and luxury. Jerome notes that the word “drink” is added only in some codices. The words “and what to drink” are omitted from Tischendorf, Westcott, Hort, the Vulgate, and many others. The meaning hardly changes. The words “for the soul” are opposed to the further “for the body”, but they cannot be taken in the meaning of only the soul, but, as Augustine correctly notes about this, for life. John Chrysostom says that “for the soul” is not said because it needs food, and that here the Savior simply denounces a bad custom. The next word cannot be translated as “life”, isn’t life greater than food and a body of clothing? So ψυχή has some other meaning here. One must think that something close to soma is meant here – a living organism, and that yuc ”is used in some common sense, like how we say: the soul does not accept, etc.
Matthew 6:26. Look at the birds of the air: they neither sow, nor reap, nor gather into barns; and your heavenly Father feeds them. Are you much better than them?
Is it possible for a person to live like the birds of the sky? The impossibility of this led the ancient interpreters to explain the verse in an allegorical sense. “So what? – asks Chrysostom. – Do you need to sow? But the Savior did not say: one should not sow and do useful work, but that one should not be cowardly and uselessly indulge in worries. Later writers (including Renan) even allowed themselves to scoff at this saying and said that Christ could be preached in this way in a country where daily bread is obtained without special worries, but that His words are completely inapplicable to people living in more severe climatic conditions, where care for clothing and food is necessary and sometimes involves great difficulties. In popular usage, the expression “to live like the birds of the sky”, which has become almost a proverb, has come to mean a frivolous, homeless and carefree life, which, of course, is reprehensible. The true meaning of these expressions lies in the fact that the Savior only compares human life with the life of the birds of the air, but does not at all teach that people should live like them. The thought itself is correct and expressed vividly. Indeed, if God cares about the birds, then why should people put themselves outside of His care? If they are sure that the Providence of God cares for them no less than for birds, then this confidence determines all their activities regarding food and clothing. You need to take care of them, but at the same time you need to remember that food and clothes for people are at the same time the subject of God’s care and care. This should turn the poor man out of despair and at the same time restrain the rich man. Between the complete lack of care and excessive, let’s say even painful care, there are many intermediate stages, and in all the same principle – hope in God – should operate in the same way.
For example, the birds of the sky are chosen, in order to more clearly express whom a person should imitate. The word “heavenly” is not superfluous and indicates the freedom and freedom of the life of birds. Birds of prey are not understood, because expressions are chosen to characterize such birds that feed on grains. These are the most gentle and pure of birds. The expression “birds of the sky” is found among the Seventy – they render the Hebrew expression “yof ha-shamayim” in this way.
Matthew 6:27. And who among you, by taking care, can add even one cubit to his stature?
The Greek word ἡλικία means both growth and age. Many commentators prefer to translate it with the word “age”, i.e. continuation of life. In a similar sense, a similar expression is used in Ps. very short days. But it is objected to such an interpretation that if the Savior had in mind the continuation of life, then it would be very convenient for Him to use instead of “cubit” (πῆχυς) some other word denoting time, for example, an instant, an hour, a day, a year. Further, if He were talking about the continuation of life, then His thought would not only be not entirely clear, but also incorrect, because with the help of care and care, at least for the most part, we can add to our life not only days, but whole years. If we agree with this interpretation, then “the whole medical profession would seem to us a mistake and absurdity.” This means that the word ἡλικία should be understood not as age, but as growth. But with such an interpretation, we encounter no less difficulties. A cubit is a measure of length, it may also be a measure of height, it is approximately 46 cm. It is unlikely that the Savior wanted to say: which of you, taking care, can add at least one cubit to his height and thus become a giant or a giant? There is one more circumstance added to this. Luke (Luke 12:25-26) says in a parallel place under consideration: “And which of you, taking care, can add even one cubit to his height? So, if you cannot do the slightest thing; what do you care about the rest? An increase in height by one cubit is here considered the smallest matter. To resolve the question of which of the two interpretations given is correct, little can be borrowed from the philological analysis of both words (age – ἡλικία, and elbow – πῆχυς). The original meaning of the first is undoubtedly the continuation of life, age, and only in the later New Testament did it acquire a meaning and growth. In the New Testament it is used in both senses (Heb. 11:11; Luke 2:52, 19:3; John 9:21, 23; Eph. 4:13).
Thus, the expression seems to be one of the difficult ones. In order to correctly interpret it, we must first notice that verse 27 certainly has a close relationship to the preceding verse, and not to the next. This connection in the present case is expressed by the particle δέ. According to Morison, the exegetes paid little attention to this particle. This is the connection of speech. Your Heavenly Father feeds the birds of the air. You are much better than them (μᾶλλον there is no need to translate the word “more”), therefore, you can fully hope that the Heavenly Father will feed you too, and, moreover, without special care and care on your part. But if you give up hope in the Heavenly Father and you yourself put a lot of care about food, then it is completely useless, because you yourself, with your cares, cannot add even one cubit to a person’s growth with “your food”. The correctness of this interpretation can be confirmed by the fact that verse 26 speaks of bodily nutrition, which, of course, primarily promotes growth. Growth happens naturally. Some kind of enhanced nutrition cannot add even one cubit to the growth of an infant. Therefore, there is no need to assume that the Savior is speaking here of giants or giants. The addition of height per cubit is an insignificant amount in human growth. With this explanation, any contradiction with Luke is eliminated.
Matthew 6:28. And what do you care about clothes? Look at the lilies of the field, how they grow: neither toil nor spin;
If a person should not be overly concerned about food, then he is also overly concerned about clothing. Instead of “look” in some texts, “learn” or “learn” (καταμάθετε) is a verb that implies more attention than “look” (ἐμβλέψατε). Lilies of the field do not fly through the air, but grow on the ground, people can more easily observe and study their growth (now – αὐξάνουσιν). As for the field lilies themselves, some understand here the “imperial crown” (fritillaria imperialis, κρίνον βασιλικόν), growing wild in Palestine, others – amaryliis lutea, which with its golden-purple flowers covers the fields of the Levant, still others – the so-called Guleian lily, which is very large, has a magnificent crown and does not imitated in its beauty. It is found, though rare, it seems, on the northern slopes of Tabor and the hills of Nazareth. “Having spoken about the necessary food and showing that it is not necessary to take care of it, He goes on to what is even less necessary to take care of, because clothing is not as necessary as food” (St. John Chrysostom).
Matthew 6:29. but I tell you that even Solomon in all his glory was not dressed like any of them;
(For the glory of Solomon, see 2 Chronicles 9:15ff.)
All human jewelry is imperfect compared to natural jewelry. Until now, man has not been able to surpass nature in the arrangement of various beauties. Ways to make jewelry completely natural have not yet been found.
Matthew 6:30. But if the grass of the field, which is today, and tomorrow will be thrown into the oven, God dresses like this, how much more than you, you of little faith!
The grass of the field is distinguished by its beauty, it is dressed in a way that Solomon did not dress. But usually it is good only for being thrown into the furnace. You care about clothes. But you are incomparably superior to the lilies of the field, and therefore you can hope that God will clothe you even better than the lilies of the field.
“Little faith” – the word is not found in Mark, but once in Luke (Luke 12:28). Matthew has 4 times (Matthew 6:30, 8:26, 14:31, 16:8). This word does not exist in pagan literature.
Matthew 6:31. So do not worry and do not say: what shall we eat? or what to drink? Or what to wear?
The meaning of the expressions is the same as in verse 25. But here the thought is stated already as a conclusion from the previous one. It is brilliantly proved by the given examples. The point is that all our cares and concerns should be imbued with the spirit of hope in the Heavenly Father.
Matthew 6:32. because the Gentiles are looking for all this, and because your Heavenly Father knows that you need all this.
The mention of pagans (τὰ ἔθνη) here seems somewhat strange from the first time. John Chrysostom explains this quite well, saying that the Savior mentioned the pagans here because they work exclusively for the present life, without thinking about the future and heavenly things. Chrysostom also attaches importance to the fact that the Savior did not say God here, but called Him Father. The pagans had not yet become filial to God, but the listeners of Christ, with the approach of the Kingdom of Heaven, were already becoming. Therefore, the Savior instills in them the highest hope – in the Heavenly Father, Who cannot but see His children if they are in difficult and extreme circumstances.
Source: Explanatory Bible, or Commentaries on all the books of the Holy Scriptures of the Old and New Testament: in 7 volumes / ed. A. P. Lopukhin. – Fourth edition, Moscow: Dar, 2009 (in Russian).
Islam is a monotheistic Abrahamic religion which was founded in the 7th century in Arabia by the prophet of Islam Muhammad, peace and salvation be upon him. The followers of Islam, called Muslims, believe in one God, Allah, and consider the Koran as their holy book.
Islamism, on the other hand, is a term used to describe political ideologies that seek to establish a state based on a strict interpretation of Islam. Islamist groups can vary in terms of ideologies and goals, ranging from political militancy to armed violence.
It is essential to distinguish between Islam as a religion and Islamism as a political movement. The vast majority of Muslims practice their faith peacefully and reject violence. However, some radical Islamist organizations have perpetrated acts of terrorism in the name of their political ideals.
It is important to keep informed of the nuances between Islam and Islamism to avoid any confusion and prejudice towards Muslims. Dialogue and mutual understanding are essential to promote peaceful coexistence between different communities.
The fit between Islam and modern society is a complex subject that generates debates and varied opinions among thinkers, clerics and members of society in general.
Some Muslims believe that there is a fit between Islam and modern society, arguing that the fundamental tenets of Islam can be interpreted in ways that suit contemporary realities and challenges. They argue that Islam promotes the values of social justice, equality, tolerance and respect for human rights, which are essential values in a modern society.
Others may have concerns about the adequacy of certain Islamic teachings or practices with modern societal norms, particularly regarding issues of women’s rights, freedom of expression, sexual diversity, etc. . These issues may be subject to various interpretations and internal debates within Muslim communities.
It is important to note that Islam is a diverse religion with multiple schools of thought and interpretations, which means that views may vary depending on beliefs and cultural contexts.
Ultimately, the fit between Islam and modern society will depend on how Muslims and society as a whole interpret and approach religious teachings in light of the values and norms of today’s society. Dialogue, mutual understanding and the search for solutions that respect everyone’s rights are essential to achieving peaceful and harmonious coexistence.
Islam and living together
Yes, Islam can live in harmony with other religions and beliefs in Europe, and this is already happening in many European countries. Europe is a diverse continent that is home to a plurality of cultures, religions and beliefs, and peaceful coexistence is possible through mutual respect, tolerance and inter-religious dialogue.
Many Muslims live in Europe as religious minorities and are engaged in the social, cultural and economic life of their host countries. They have fundamental rights guaranteed by the laws and constitutions of European countries, which protect freedom of religion and freedom of belief for all citizens.
Harmonious cohabitation also depends on everyone’s ability to respect the democratic values and principles of the society in which they live. This involves respecting the laws of the country, promoting interreligious and intercultural dialogue, and finding common ground to foster mutual understanding.
It is essential that members of different religious communities and beliefs work together to overcome prejudices and misunderstandings, strengthen social cohesion and contribute to the diversity and cultural enrichment of Europe.
It is important to recognize that challenges may arise in some situations, but by promoting inclusion, respect and recognition of the rights of all, Islam and other religions can live together peacefully and productively in Europe.
Islam and secularism
Yes, it is possible to be Muslim and secular. Secularism is a principle that separates the affairs of state and religion, guaranteeing freedom of religion and the religious neutrality of the state. Being secular means that the state does not adhere to any specific religion and guarantees freedom of belief for all its citizens.
An individual can be both Muslim and secular by adhering to their religious faith while supporting the principle of secularism in the functioning of the state. This means that while he practices his religion in his personal and spiritual life, he also supports respect for the religious freedom of all people, regardless of their beliefs or beliefs.
Many Muslims in secular countries around the world live this duality, integrating their faith into their daily lives while respecting the laws and principles of secularism in their country.
It is important to recognize that the interpretation of secularism and religion may vary across countries and cultural contexts. However, it is entirely possible to be Muslim and secular by adhering to the fundamental values of respect, tolerance and peaceful coexistence.
The Fear of Islam in Europe
Fear of Islam in Europe today can be attributed to several complex and interrelated factors. It is essential to note that this fear does not concern the whole of the European population, but that it can be present in certain segments of society.
1. Terrorist attacks: Terrorist attacks perpetrated by individuals claiming to be radical Islamists have marked Europe in recent years. These acts of violence have raised security fears and helped stigmatize some Muslims, despite the fact that the vast majority of Muslims reject violence and condemn terrorism.
2. Media and disinformation: The media can sometimes play a role in creating or amplifying fear by disseminating biased information or highlighting isolated incidents involving Muslims. Misinformation can fuel prejudices and stereotypes.
3. Ignorance of Islam: A limited or erroneous knowledge of Islam can lead to fear of the unknown. Preconceived ideas and stereotypes about Islam can lead to a negative perception of this religion and its followers.
4. Rise of nationalist movements: Some nationalist and xenophobic movements in Europe have exploited fears related to immigration and Islam to promote their political agenda and inflame social tensions.
5. Culture shock: In some cases, cultural differences can create a feeling of mistrust towards Muslims in Europe, especially when it comes to different religious or cultural practices.
It is essential to recognize that fear of Islam is often based on generalizations and misperceptions, and that Islam is not homogeneous, but diverse, with many streams and practices. To overcome these fears and promote a more inclusive society, it is important to foster intercultural dialogue, educate about religious and cultural diversity, and promote mutual understanding and respect between communities.
Islam and anti-Semitism
The attitude towards Jews in the context of Islam is a complex and nuanced subject. The history of Islam includes periods of peaceful coexistence and tolerance towards Jewish communities, but also periods of tension and conflict.
In the Koran, the holy book of Islam, there are positive references to Jews as “People of the Book” and calls for cooperation and mutual respect between Muslims, Jews and Christians. However, there are also passages that can be interpreted negatively towards Jews. As in any religion, the interpretation and understanding of these texts varies between individuals and schools of thought.
Throughout history, there have been periods when Jews were welcomed into Muslim societies, notably during the golden age of medieval Islam, when they flourished intellectually, economically and cultural.
However, there have also been periods of discrimination and persecution of Jews in some Muslim-majority countries, just as in other societies throughout history.
Today, anti-Semitism unfortunately exists in different parts of the world, including among certain Muslim groups. However, it is essential to remember that anti-Semitism does not represent all Muslims, and it is important not to generalize or stigmatize the entire Muslim community because of the actions of a few.
The promotion of inter-religious dialogue, education and mutual understanding is crucial to overcoming prejudices and divisions and to fostering peaceful coexistence between different communities, including between Muslims and Jews.
