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How to be authentically modern? This was the pervasive question behind the ideological elaborations of numerous religious and nationalist movements toward the end of the nineteenth century. Many of them attempted to find the answer in an imaginary past. This article claims that Islamist movements are not an exception, but rather an affirmation of this rule. The orientation towards a “golden age” of Islam and its allegedly authentic Islamic way of life has been a crucial feature of Islamist thought across all national, sectarian and ideological divides. The article traces this invocation of the past historically back to the construction of specifically Islamic forms of modernity by representatives of Islamic modernism in the second half of the nineteenth century. Interpreting their modernist thought in the context of more global nineteenth-century concepts and narratives, the article argues from a comparative perspective that Islamic modernism laid the foundations for the ways in which Islamist thinkers have constructed both individual and collective forms of Muslim identities.

During fieldwork in Ladakh in July–August 2018, three authors from Asian studies, anthropology, and religious studies backgrounds researched “multiple Buddhisms” in Ladakh, India. Two case studies are presented: a Buddhist monastery festival by the Drikung Kagyü Tibetan Buddhist sect, and a Theravada monastic complex, called Mahabodhi International Meditation Center (MIMC). Through the transnational contexts of both of these case studies, we argue that Buddhist leaders adapt their teachings to appeal to specific audiences with the underlying goal of preserving the tradition. The Buddhist monastery festival engages with both the scientific and the magical or mystical elements of Buddhism for two very different European audiences. At MIMC, a secular spirituality mixes with Buddhism for international tourists on a meditation retreat. Finally, at MIMC, Thai Buddhist monks learn how to fight the decline of Buddhism through missionizing Theravada Buddhism in this land dominated by Mahayana and Vajrayana Buddhism. Paying attention to this multiplicity—to “multiple Buddhisms”—we argue, makes space for the complicated, ambiguous, and at times contradictory manner in which Buddhism is positioned in regards to secularism and secularity.

The work by G. Boeskorov is done on state assignment of DPMGI SB RAS. This project was supported by the University Paul Sabatier IDEX Chaire d’Excellence (OURASI); Villum Funden miGENEPI research programme; the CNRS ‘Programme de Recherche Conjoint’ (PRC); the CNRS International Research Project (IRP AMADEUS); the France Génomique Appel à Grand Projet (ANR-10-INBS-09-08, BUCEPHALE project); IB10131 and IB18060, both funded by Junta de Extremadura (Spain) and European Regional Development Fund; Czech Academy of Sciences (RVO:67985912); the Zoological Institute ZIN RAS (АААА-А19-119032590102-7); and King Saud University Researchers Supporting Project (NSRSP–2020/2). The research was carried out with the financial support of the Russian Foundation for Basic Research (19-59-15001 and 20-04-00213), the Russian Science Foundation (16-18-10265, 20-78-10151, and 21-18-00457), the Government of the Russian Federation (FENU-2020-0021), the Estonian Research Council (PRG29), the Estonian Ministry of Education and Research (PRG1209), the Hungarian Scientific Research Fund (Project NF 104792), the Hungarian Academy of Sciences (Momentum Mobility Research Project of the Institute of Archaeology, Research Centre for the Humanities); and the Polish National Science Centre (2013/11/B/HS3/03822). This project has received funding from the European Union’s Horizon 2020 research and innovation programme under the Marie Skłodowska-Curie (grant agreement 797449). This project has received funding from the European Research Council (ERC) under the European Union’s Horizon 2020 research and innovation programme (grant agreements 681605, 716732 and 834616). Domestication of horses fundamentally transformed long-range mobility and warfare. However, modern domesticated breeds do not descend from the earliest domestic horse lineage associated with archaeological evidence of bridling, milking and corralling at Botai, Central Asia around 3500 bc3. Other longstanding candidate regions for horse domestication, such as Iberia and Anatolia, have also recently been challenged. Thus, the genetic, geographic and temporal origins of modern domestic horses have remained unknown. Here we pinpoint the Western Eurasian steppes, especially the lower Volga-Don region, as the homeland of modern domestic horses. Furthermore, we map the population changes accompanying domestication from 273 ancient horse genomes. This reveals that modern domestic horses ultimately replaced almost all other local populations as they expanded rapidly across Eurasia from about 2000 bc, synchronously with equestrian material culture, including Sintashta spoke-wheeled chariots. We find that equestrianism involved strong selection for critical locomotor and behavioural adaptations at the GSDMC and ZFPM1 genes. Our results reject the commonly held association between horseback riding and the massive expansion of Yamnaya steppe pastoralists into Europe around 3000 bc driving the spread of Indo-European languages. This contrasts with the scenario in Asia where Indo-Iranian languages, chariots and horses spread together, following the early second millennium bc Sintashta culture. Peer reviewed

The origin, development, and legacy of the enigmatic Etruscan civilization from the central region of the Italian peninsula known as Etruria have been debated for centuries. Here we report a genomic time transect of 82 individuals spanning almost two millennia (800 BCE to 1000 CE) across Etruria and southern Italy. During the Iron Age, we detect a component of Indo-European–associated steppe ancestry and the lack of recent Anatolian-related admixture among the putative non–Indo-European–speaking Etruscans. Despite comprising diverse individuals of central European, northern African, and Near Eastern ancestry, the local gene pool is largely maintained across the first millennium BCE. This drastically changes during the Roman Imperial period where we report an abrupt population-wide shift to ~50% admixture with eastern Mediterranean ancestry. Last, we identify northern European components appearing in central Italy during the Early Middle Ages, which thus formed the genetic landscape of present-day Italian populations. Steppe ancestry among the non–Indo-European–speaking Etruscans challenges previous hypotheses on their recent Anatolian origin. Description

Monasticism was introduced to Denmark in the 11th century. Throughout the following five centuries, around 140 monastic houses (depending on how to count them) were established within the Kingdom of Denmark, the Duchy of Schleswig, the Principality of Rügen and the Duchy of Estonia. These houses represented twelve different monastic orders. While some houses were only short lived and others abandoned more or less voluntarily after some generations, the bulk of monastic institutions within Denmark and its related provinces was dissolved as part of the Lutheran Reformation from 1525 to 1537. This chapter provides an introduction to medieval monasticism in Denmark, Schleswig, Rügen and Estonia through presentations of each of the involved orders and their history within the Danish realm. In addition, two subchapters focus on the early introduction of monasticism to the region as well as on the dissolution at the time of the Reformation. Along with the historical presentations themselves, the main and most recent scholarly works on the individual orders and matters are listed.