The World of the Orient

Chinese Secret Societies in Ukraine in the 1920s–1930s

2025-07-11T21:37:47+02:00

The paper explores the emergence and activities of secret organizations within the Chinese diaspora in Ukraine during the 1920s–1930s – a period marked by the most significant presence of the Chinese in Ukrainian society. It examines the roots of fraternal organizations in the Chinese culture and their transformation as they spread beyond China in the 18^th – 20^th centuries. The study analyzes the shared characteristics of such organizations in China and Ukraine, particularly their structure, functions, and influence on local communities. The research incorporates archival sources, including NKVD dossiers, documenting the activities of the Chinese convicted in Ukraine in 1935. The findings reveal the existence of a Chinese network of organized criminal groups based primarily in Kharkiv and Kyiv, engaged in drug trafficking, the operation of opium dens, robberies, and assassinations across Ukraine and the USSR. Structurally and organizationally, this network resembled secret societies found in China and among Chinese diasporas in other countries. Members of the organization were bound by brotherhood and united through a traditional ritual. Given that the primary information on these groups derives from investigative records, the paper adheres to critical approach in analyzing archival documents, separating factual data from investigators’ subjective interpretations. The research materials are useful both for studying Chinese secret societies and understanding the history of the Chinese diaspora in Ukraine and other countries. To date, no comprehensive history of the Chinese in Ukraine has been developed due to an objective lack of sources and historiographical research. The paper examines the social status of the Chinese community in Soviet Ukraine during Stalin’s Great Terror, its internal dynamics, and its interactions with the local population. The study opens new avenues for interdisciplinary research on this underexplored topic.

New Data on the Jewish Community in Late Byzantine Chersonese (Crimea)

2025-07-12T18:43:34+02:00

In 2010 a fragment of a flanged tile with menorah graffiti was found during the excavations of block 45 of medieval Chersonese (Crimea). It dates back to the 2^nd half of the 13^th – 1^st half of the 14^th centuries. This archaeological finding gives grounds for a new discussion about the existence of the Jewish community in Chersonese in Byzantine times. The aim of our research is to determine a connection between the manufacture of tiles with Jewish symbols and Jewish community in Chersonese. We have proposed a methodology for the research, carried out a semantic and iconographic analysis of graffiti, localized tile production center where the flanged tile with menorah had been made, and identified other Jewish symbols on the tiles. The ceramic analysis ascertained that flanged tile with the menorah had been made in Chersonese workshops. The technology of tile production (argillous raw material processing) was unchangeable during the entire medieval period. However, Chersonese workshops introduced some shifting changes and variations in the technology of clay processing in the 2^nd half of the 13^th – 1^st half of the 14^th centuries. The study of the Mountainous Crimea tile production centers showed that the variability and instability of clay formula in Chersonese was not connected with the relocation of tile makers within the South-Western Crimea in the 2^nd half of the 13^th – 1^st half of the 14^th centuries. The analysis of the iconography of the graffiti and organization of the tile-making process showed that graffiti of menorah had an apotropaic meaning. Other relief marks that had been found on chronologically synchronous flanged tiles of the same tile production center had other Jewish symbols. This confirmed our conclusion that representatives of the Jewish community were involved in the tile production.

The Sources and Features of “A Brief History of the Crimean Khans” Content

2025-07-12T18:44:26+02:00

The paper presents the results of the study of a small manuscript on the history of the Crimean Khanate, known under the conventional title of “A Brief History of the Crimean Khans”. Based on the study of the Kyiv and Berlin manuscripts, the features of the writing’s content were examined, and the sources of information were identified.

The analysis of the manuscript content proves that it can be divided into 4 parts, containing the genealogy of the founder of the Giray dynasty, Khadzhi Giray Khan, and a list of his sons, a commented chronology of the succession of Crimean khans in 1475–1654, an uncommented chronology of the succession of khans in 1666–1724, and a description of certain historical events that took place in the Crimean Khanate between 1725/6 and 1730.

It is found that the source of the conventional first part of “A Brief History” is “Shejere-i Turki” by Abu-l-Ghazi. The main source of the conventional second part of “A Brief History” is “Taqwīm al-tawārīkh” by Katib Celebi. The odds are that he used “Fadhlakat al-Tawārīkh” by Kâtib Celebi, and “Ta’rīkh al-Djannābī” and “Tanqih-i Tawarikh-i Muluk” by Hezârfen as additional sources. The source of the conventional third part, most likely, was an uncommented chronology of the change of power in Crimea, written in the high style Ottoman language, which has not survived to our time or has not yet been found. The study suggests that this part of “A Brief History” and the corresponding part of Seyyed Muhammad Riza’s “Seven Planets”, originate from the common source. The conventional fourth part of “A Brief History of the Crimean Khans” most likely belongs to the pen of the author himself and from this point of view deserves special attention.

The list of the manuscript’s sources and the content of its small fourth part written by the author himself allow us to get to see him as a person well-versed in history and well educated for his time, and assume that he was an ethnic Nogai or Crimean Tatar from the retinue of one of the Giray dynasty sultans in the North Caucasus.

The results of the research also include the transcriptive text of the manuscript based on a comparative study of the Berlin and Kyiv manuscripts and its translation into Ukrainian, which are attached hereto.

Three Tukarams: Studying Differences between the Translations

2025-07-12T18:45:40+02:00

This paper undertakes a comparative analysis of three English translations of Tukaram’s abhangas, verse compositions of the 17th-century Marathi saint-poet. It interrogates the role of linguistic strategies and metaphorical transpositions in shaping the reception, interpretation, and intertextual positioning of translated texts. While prior scholarship has foregrounded the cultural and spiritual significance of the bhakti movement, the translational operations that mediate the transmission of its poetics and ethos remain underexplored. This study interrogates how different translational strategies shape the intertextual positioning and cultural resonances of Tukaram’s poetry within Anglophone literary sphere. Through a comparative study of translations by Dilip Chitre (1991), Jerry Pinto, and Shanta Gokhale (2023), the paper delineates shifts in metaphorical articulation and linguistic mediation, foregrounding their broader implications for processes of intercultural transmission and reception. By situating these translations within a framework of plurality and multiplicity, the research addresses a critical gap concerning the impact of translation practices on the reception and circulation of devotional literature. Ultimately, the study argues that Tukaram’s poetry, by virtue of its linguistic, cultural, and spiritual density, necessitates a plurality of translational approaches, foregrounding the contingent and dialogic nature of both devotion and poetic expression.

Arabic Magic Bowl from the Velyki Kuchugury Hillfort

2025-07-12T18:48:33+02:00

The paper examines the cultural and chronological attribution of the Arabic magic bowl discovered in 1966 in the areas of the Golden Horde-era hillfort of Velyki Kuchugury destroyed by the Kakhovka reservoir. The bronze piece with silver inlay has Arabic inscriptions, images of people and animals. Zodiac signs are missing. Protective magical formulas, reinforced by verses from the Quran, may be activated using some substances (water, oil, milk) when poured into the vessel. It was believed that the bowls helped to cure certain diseases and bites of poisonous animals. For this reason, some researchers call them “poison bowls”. Astral images of the signs of the Zodiac had a different effect than the figures of people and animals.

“Absorption” of magical formulas and images with the help of liquid has been used in religious practice since the times of ancient Egypt, pre-Christian and pre-Islamic traditions of the Judeo-Aramaic population of the Middle East. Between the 7^th and 10^th centuries, this healing method became widespread among the Muslims of the region, eventually resulting in the production of metal magic bowls in Syria and Egypt from the 12^th century. It is assumed that they were designed for pilgrims, and the healing and therapeutic qualities could be transmitted through an intermediary.

In the late 14^th and early 15^th centuries, depictions of people and animals were banned and then resumed only in the early 17^th century, mainly in Iran and India. This gives reason to consider early magic bowls as purely Arabic. The dates of most of the known Arabic magic bowls, including the “poison bowls”, do not go beyond the 12^th–14^th centuries. Dating of these types of objects in museums in Europe, Egypt, and Canada proves the correctness of these conclusions. Given the closeness of the analogies, the bowl from the Velyki Kuchugury hillfort can be dated to the middle – second half of the 14^th century, which corresponds to the time of the existence of the Golden Horde city. This is the only find known to us from this archaeological site. The publication of the bowl from the funds of the Khortytsia National Reserve proves that its manufacturing place is probably Syria or Egypt.

Crimean Tatar Embroidered Pouches from the Late 18th to Early 20th Century in the Collection of the National Museum of the History of Ukraine: Origin, Attribution, and Cultural Context

2025-07-12T18:49:32+02:00

The paper is dedicated to the results of the study of nine embroidered Crimean Tatar pouches (original name in singular – kise, or kese) from the collection of the National Museum of the History of Ukraine; it supplements information about pouches attribution. The study of these museum artifacts reveals the features of their manufacturing and everyday use by the Crimean Tatars. The utility, social, and cultural context of the pouches is highlighted in the paper. Along with other items of artistic textiles, the pouches have played (and in some cases still play) an important role in the culture, traditions, and rituals of the Crimean Tatars, particularly in wedding gears. A special point of interest is the origin of the pouches: most of them were transferred in 1956 to the National Museum of the History of Ukraine from the Bakhchisaray Historical and Archaeological Museum for permanent storage as part of a small collection of everyday items, as museum archive records testify. In the context of the topic under study, attention is drawn to deeper problems, in particular the fate of museum collections and the cultural heritage of the Crimean Tatars, the negative consequences of the loss of attribution of museum collections after the deportation of 1944, conceptual approaches to the representation of the culture of indigenous peoples in the museum space today, etc.

Pre- and Post-2022 Migration Dynamics of Ukrainian Nationals in Turkey

2025-07-12T18:51:50+02:00

This exploratory case study investigates the dynamics of Ukrainian migration to Turkey following the Russian invasion of Ukraine in February 2022, while addressing the migration dynamics prior to the invasion. Drawing on both literature review and a small-scale field research conducted in Istanbul from October 20–28, 2023, the paper explores Turkey’s policies towards foreigners, with a particular focus on Ukrainian nationals, and their potential future within the country. In the initial stages of this conflict, approximately 844,000 Ukrainian nationals entered Turkey. However, by May 2023, around 822,000 had left. Despite this decrease, Turkey continues to host a number of forcibly displaced Ukrainian persons, exceeding the figures in several European countries. Presently, it is estimated that around 38,500 Ukrainian nationals are living in Turkey, either holding valid residence permits or being under international protection. The research primarily aims to shed light on their future in the country by focusing first on the legal procedures and support measures directed towards them. Additionally, the article delves into the distinct resettlement processes for Turkic ethnic groups, particularly Meskhetian Turks and Crimean Tatars, within the broader scope of Ukrainian forced migration. These groups, while part of the larger displaced population, follow different legal procedures due to their ethnic ties with Turkey. The study also addresses the different types of residence permits chosen by Ukrainians and argues that many of these individuals are more accurately described as “refugee-like” rather than fitting the formal refugee definition under international law. By evaluating Turkey’s response to the Ukrainian migration crisis, this article aspires to serve as a foundational source on this topic, which has been scarcely addressed in the literature.

Current Trends in Labor Immigration in the Gulf Cooperation Council States

2025-07-12T18:54:47+02:00

The GCC states currently rank 3^rd in the world in terms of the total number of migrants, whose absolute majority are labor migrants. The number of international migrants in the states of the association tripled since 2000 to 2020, from 10 million to almost 31 million people, which amounted to 11 % of the global flow. Saudi Arabia, the UAE and Kuwait are among the 20 most popular countries for immigration in the world. The migration policy of these countries is determined by: absolute dependence on migrants, the widespread presence of the Kafala system (recently it has been undergoing reform), preferential employment for indigenous residents, temporary status of migrants and stay on the basis of temporary work visas, absolute dominance of indigenous residents in the public sector and in management positions of high-profit companies, the absence of prospects for obtaining citizenship or refugee status, and a strict policy towards illegal or unauthorized labor migrants. The wars in Kuwait, Iraq, Yemen and Syria have changed the migration pattern, reorienting it from other Arab states to the states of South and Southeast Asia. Among the Arab states, migrant workers from Egypt have not only maintained but also increased their presence. The India-UAE, India-Saudi Arabia, Indonesia-Saudi Arabia migration corridors are among the twenty largest migration corridors in the world. Mainly due to the religious factor and the employment of foreign workers in the so-called “3D sector”, the gender structure of the migration flow is significantly dominated by men. All ten of the world’s largest male-dominated migration corridors are directed towards the GCC countries. In the total flow of migrants to the GCC states, women make up only 28 %, 87 % of which are distributed between Saudi Arabia, the UAE and Kuwait. The main flows of remittances from the region are directed to India, Egypt, Pakistan, the Philippines, and Bangladesh.

Koryo-saram in Their Ancestral Homeland Self-Perception and Complexities of Relations with South Korean Society

2025-07-12T18:55:47+02:00

The Koryo-saram associations in post-Soviet countries declared the revival of national traditions, customs, culture and language as a key objective in preserving Korean identity among their members.

On the other hand, South Korean citizens, inspired by their country’s “success story”, readily embraced the role of cultural “authorities”. According to the researcher Valeriy Khan (2001), South Korean businessmen, professors and pastors believe that Koryo-saram should follow the patterns of behavior and consciousness of South Koreans. However, this raises an important question: who has the authority to define what is being “Korean” and what is not? And what is “Korean culture” itself?

At the same time, integration into the globalized world has influenced South Korea’s social structure. In an effort to “embrace” ethnic Koreans – whether to address demographic decline or for other reasons – the South Korean government implements various programs that appeal to Korean identity values. Additionally, ROK laws regarding overseas ethnic Koreans grant certain advantages to Koryo-saram.

Many ethnic Koreans arrive to the homeland of their ancestors primarily in search of a better life. Interestingly, Koryo-saram associations also emerged in South Korea. If preserving their “Korean-ness” within the ROK is not the point, then what does motivate the newcomers to unite?

In order to address the questions raised above and examine the current state of relations between the Koryo-saram and their “ancestral home”, this paper analyzes relevant South Korean official discourses on “overseas Koreans”, explores testimonies on the acceptance of Koryo-saram by South Korean society, and revises evidence from Koryo-saram regarding how they perceive their position within South Korean society.

The Philosophical System of the All-Under-Heaven in the World Discourse of Geopolitical Science

2025-07-12T18:57:39+02:00

In modern geopolitical science, attempts to systematically explain the establishment of a new world order, carried out by researchers from China as a country that not only claims economic world hegemony, but also offers a new model of international relations, attract increasing attention. Using the example of a comparative analysis of the Chinese philosophical model of systemic globalization with leading Western systemic models of globalization, a reconstruction of the world discourse of geopolitical science has been carried out. Currently, the world is not only experiencing economic, political, or military competition between leading geopolitical players – we are talking about a world discourse on the most successful systemic conceptualization of international relations. The purpose of this paper consists in an attempt to compare the Chinese version of the All-Under-Heaven system with leading Western versions of the systemic approach in geopolitics – neoliberalism, conservatism, and social systems theory. Zhao Tingyang’s concept of the All-Under-Heaven system is chosen as one of the most recognized in modern Chinese philosophy of globalization. The concept of trust as a social virtue and the theory of the end of history, created by Francis Fukuyama, presents a neoliberal model of globalization. Immanuel Wallerstein’s world-system theory is considered to be a critical attempt to conceptualize a conservative model of globalization. Niklas Luhmann’s social systems theory presents a functional approach to explaining globalization as a special way of ensuring social communication. The strengths and weaknesses of Western systemic models of globalization are identified, as well as the prospects for the development of the concept of the All-Under-Heaven system in the direction of conceptual rapprochement with Niklas Luhmann’s social systems theory. The prospects for the modern understanding of the traditional Confucian idea of the All-Under-Heaven are outlined.

Li Qingzhao. Chapters V–VI / Translation from Chinese, Introductory Paper and Commentaries by H. Dashchenko

2025-07-12T18:59:52+02:00

This publication presents the Ukrainian translation of chapters V–VI (episodes 58–81) of the historical novel “Li Qingzhao” (“李清照”) written by the Hong Kong writer Nan Gongbo (南宮搏, 1924–1983). These episodes were published from June 23 to July 21, 1960, in Taiwan in the Central Daily News (中央日報). The events depicted in this part of the novel took place between 1113 and 1129.

There are 11 complete shi and ci poems by Tang and Song poets as well as certain lines from five poems (from the pre-Qing period to the Song dynasty). Since Nan Gongbo uses poetry as the basis for the plot, some of these poems describe the life of the Song aristocracy in the capital, while others are devoted to the contemplation of nature, thoughts about the past, and longing in separation, which generally corresponds to the events depicted in the novel.

The introductory paper presents the artistic and compositional features of this part of the novel and explains some mistakes made by the author in depicting the events. The notes provide explanations of terms and realities, and brief information about historical characters mentioned in the text as well.