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This paper is devoted to the taxonomy of the visual cluster of Muslim ritual namaz and its analogs in other religions and cultures.  At the heart of the visuality of the ritual is the posture with the sticking of the forehead or ‘chela’ - the location of the pineal gland, which can be seen as an external projection of the pineal gland, to the ground. A comparative semiotic analysis of this visual pattern allowed us to find parallels of visual re-presentation in different cultures  and various regions, such as shashanka (Indian subcontinent), chelobitnaya petition (Russia), mano-pantea (Egypt), and also highlight their cultural dimensions.  Thus, among the Turkic-speaking peoples, the word namaz is a prismatic translation based on the community of visuality and semiotics of a rite.  For example, the rite of Ash Wednesday had its roots in the sacred traditions of Hinduism, such as the burning of a tree as a sign of fate sacred object, Wednesday in Scandinavian mythology, a forehead as a sign of fate, also resembling the Crown Chakra (enligtenment) – the comprehension of Om through awakening divine bliss Om, which unites the cognitive semantics of variations of the visual image, including namaz, bindi, Ash Wednesday. The decodification of the semiotic cluster (Islamic and Hindiustic) of this modern term of Turkic-speaking peoples reveals intercultural elements, based on the previously dominant semiotics, constituting the gestalt of this visual image. The lexical and visual components of this visual have been functionally closely intertwined with each other on different tiers of history and regions, thus forming a gestalt.   

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Rahilya Geybullayeva (Azerbaijan) 10784
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