![Feral Tribune No 1134](/api/image/getissuecoverimage?id=picture_2007_1320.jpg)
A large number of motives of folk tales and poems, and especially of fairy-tales, is common to many peoples distant from each other both in time and space. In most of the cases they have a general human character, but they can also deal with fantastic images and ideas which may have a common source, or they may also appeare in an identical form, without any influence from any other side. This is proved by a large number of common themes in Arabian Nights and in the Collection of folk tales and poems of Vuk St. Karadžić. At the beginning of this study, in its introduction, a short survey is given of the history of studies of Arabian Nights in Europe, pointing, at the same time, to the relatively small interest for those tales in the Arab world. With regard to Yugoslavia, although a good number of translations of certain tales from Arabian Nights exist, and in spite of even a complete translation of the whole book, to be true not from Arabic original, but from the Russian translation of Sale, so far nobody occupied himself with the problems related to Arabian Nights. In that respect the present study is an innovation. After a short introduction, the full list of the titles of all the tales from Arabian Nights is given from the Bulaq edition which was the only source for this work. The chapter which deals with some peculiarities of Arabian Nights explains in a few words its origin and its development through centuries (from VIII to XVI century) up to the moment when it was written in the present form. Different phases through which the collection has passed have been pointed out, as well as the three main layers of sources from which it had its origin (Persian, Indian and Arabic). The Arabian Nights stories are specific in that they form one whole connected by the story of Shahrazade, although the collection is made up of different material (novels, animal stories, fables, fairy-tales, legends, short stories, long short-stories and anecdotes) in which even some verses can be found. However, regardless of the popular origins of these stories like of all other falk-tales, their author, namely, being unknown, they differ from the genuine folk-tales by the adoption of certain charasteristics of writtien literature, since along with their oral transmiasion they were also written down whereby they experienced a certain change by additions and revisions made by individual writers or scribes in agreement with their own taste and the spirit of their age and partly under the influence of written literature.
More...Ante Armanini - “Sarajevo/kazalište/okrutnost” Almir Bašović - “Rat i vrijeme u romanima Tvrtka Kulenovića” Muris Bajramović - “Metaprozni aspekti u romanima Tvrtka Kulenovića" Muharem Bazdulj - “Romaneskna esejistika ‘Jesenje violine’ ” Davor Beganović - “Bolest, smrt i melankolija. Autofikcionalna trilogija Tvrtka Kulenovića” Lada Buturović - “Imaginarni svijet i poetika fragmentarnosti u Kulenovićevom djelu" Boro Drašković - “Na putovanju i u predstavi” Muhidin Džanko - “Tvrtko Kulenović kao lektirski pisac ?!” Muhamed Dželilović - “Problem pripadnosti i identiteta u djelu Tvrtka Kulenovića" Željko Grahovac - “Umjetnost putopisa Tvrtka Kulenovića” Enver Kazaz - “Slika ljudskih krhotina” Ferid Muhić - “Gledanje neprolaznog: hermeneutika kontingentnog i perenijalnog u djelu Tvrtka Kulenovića” Jasmina Musabegović - “Tvrtko Kulenović – Saputništvo” Edin Pobrić - “Istorija bolesti od lektire(a) do rezimea" Dragana Tomašević - “Tvrtko Kulenović: Razaranje žanra” Alma Skopljak - “Umijeće pamćenja” Ljiljana Šop - “Svetlosti antimemoara” Fahira Fejzić-Čengić - Simulakrumi i pregršt zemlje. Između Baudrillarda i Kulenovića
More...Keywords: gay; homosexuality; history of homosexuality;
Svaka historija homoseksualnosti bi trebala početi suočavanjem dvije povezane, ali razdvojene problematike vezane za seksualnost. Na prvom mjestu se nalazi odnos “prirode nasuprot vaspitanja”. Naime, da li je preferiranje suprotnog spola, ili istog, rezultat genetske predispozicije ili je u pitanju vaspitanje? Bilo bi primamljivo, i suviše lako, odgovoriti kako je u pitanju vjerovatno kombinacija ovo dvoje te naprosto krenuti dalje. Kakogod, ovo je previše pojednostavljeno te ignoriše pravo pitanje postavljeno (i pretpostavljeno) ovom raspravom. Iako bi se moglo raspravljati o tome da je “priroda” (tj. genetika), primarni faktor pri određenju seksualne orijentacije, to ne znači da će se pojedinac ponašati u skladu sa “genetskom predispozicijom”. To znači da bi osoba mogla biti genetski sklona privlačneju istog spola, ali da ona tu žudnju sublimira, stupa u brak, ima djecu i nikada ne ostvari istospolni odnos. U ovakvim uslovima vlastita kultura, religija, zakoni i vrijednosti mogu dovesti do kratkog spoja u predispozicijama.
More...Keywords: Johann Wolfgang von Goethe; Leo Tolstoy; Hasanaginica;Alexander Pushkin; Serbian songs; Serbian poems; Serbian literature;
More...Keywords: Arabic stylistic in Bosnia; Orientalisms; Literary theory; Bosniak literature; The Ottoman Empire; Military administration; History of education;
Review of: Marina Katnić-Bakaršić; Muhidin Džanko - Esad Duraković, ARAPSKA STILISTIKA U BOSNI. AHMED SIN HASANOV BOŠNJAK O METAFORI, Orijentalni institut, Sarajevo 2000., 127 str. Kerima Filan - Fatma Erkman-Akerson, Şeyda Özil, TÜRKÇEDE NİTELEME SIFAT İŞLEVLİ YAN TÜMCELER, Simurg, İstanbul 1998., 359 str. Adnan Kadrić - Doğan Aksan, ANLAMBİLİM KONULARI VE TÜRKÇENİN ANLAMBİLİMİ, Engin Yayınevi, Ankara 1998., 232 str. Sabina Bakšić - Cemal Mihiçoğlu, SÖZCÜKLERİN ÖYKÜSÜ, Kültür Bakanlığı, Milli Kütüphane Basımevi, Ankara 1996., 539 str Kerima Filan - Hanka Vajzović, ORIJENTALIZMI U KNJIŽEVNOM DJELU - LINGVISTIČKA ANALIZA, Sarajevo 1999., 407 str. Adnan Kadrić - Mehmet Rifat, XX. YÜZYILDA DİLBİLİM VE GÖSTERGEBİLİM KURAMLARI (I. Tarihçe ve Eleştirel Düşünceler, II. Temel Metinler), İstanbul 1998., 223 + 341 str. Adnan Kadrić - Fatma Erkman-Akerson, ANLAM - ÇEVİRİ - KARŞILAŞTIRMA (Bizim dilimizden öteki dile - Öteki dilden bizim dilimize), ABC Kitabevi A. Ş. (İkinci baskı), İstanbul 1997., 149 str. Adnan Kadrić - Mehmet Hengirmen, DİLBİLGİSİ VE DİLBİLİM TERİMLERİ SÖZLÜĞÜ, Engin Yayınevi, Ankara 1999., 448 str. Adnan Kadrić - SÖYLEM ÜZERİNE (Hazırlayan: Ahmet Kocaman), Hitit Yayınevi, Ankara 1996., 170 str. Adnan Kadrić - Süheylâ Bayrav, FİLOLOJİNİN OLUŞUMU (Çağdaş Dilbilim - Eleştiri Sorunları), Multilingual, İstanbul 1998., 200 str. Adnan Kadrić - DİL DERGİSİ (Laııguage Journal, sayı: 82), A.Ü. TÖMER - Dil Öğretim Merkezi, Ankara, Ağustos 1999., 112 str. Alena Ramić - Jale Parla, BABALAR VE OĞULLAR, İletişim Yayınları, İstanbul 1993., 157 str. Adnan Kadrić - Leylâ Karahan, ERZURUMLU DARÎR KISSA-İ YÛSUF (YÛSUF U ZÜLEYHÂ): İNCELEME METİN - DİZİN, Türk Dil Kurumu Yayınları: 597, Ankara 1994., 431 str. Alena Ramić - Tansu Bele, ERKEK YAZINDA KADIN, Kaynak Yayınları, İstanbul 1998., 84 str Adnan Kadrić - BOŠNJAČKA KNJIŽEVNOST U KNJIŽEVNOJ KRITICI. Knj. 1, Starija književnost (priredili: Enes Duraković, Esad Duraković i Fehim Nametak), Alef, Sarajevo 1998., 974 str. Sabaheta Gačanin - KIZ DESTANI (hazırlayan: Halil Eısoylu), Türk Dil Kurumu, Ankara 1996., 106 str. Lejla Gazić - GAZI HUSREV-BEGOVA BIBLIOTEKA U SARAJEVU, KATALOG ARAPSKIH, TURSKIH, PERZIJSKIH I BOSANSKIH RUKOPISA, SVEZAK ČETVRTI, Obradio Fehim Nametak. AI-Furqan, Fondacija za islamsko naslijeđe - Rijaset Islamske zajednice u BiH, London - Sarajevo 1998., XVIII+ 534+19 st. Kerima Filan - OSMANLI DEVLETİ VE MEDENİYETİ TARİHÎ, İslam Tarih, Sanat ve Kültür Araştırma Merkezi (IRCICA), Editör ve Önsöz: Ekmeleddin İhsanoğfu, 1 - İstanbul 1994., XXVIII + 868 str.; II - İstanbul 1998., XXXVI + 849 str. Olga Zirojević - Hans-Jurgen und Jutta Kornrumpf. FREMDE IM OSMANISCHEN REICH 1826-19! 2/13. Bio-bibliographisches Register, Stutensee 1998., 445 str. Fehim Nametak - BOSNA I HERCEGOVINA OD SREDNJEG VEKA DO NOVIJEG VREMENA, Međunarodni naučni skup 13-15. decembar 1994., Istorijski institut SANU, Beograd / Pravoslavna reč, Novi Sad, Beograd 1995., 470 str. Sabim Bakšić - Adnan Ađivar, NAUKA KOD OSMANSKIH TURAKA (s turskog prevela Kerima Filan), Islamska pedagoška akademija, Zenica 1999., 323 str. Elma Korić - Michael Robert Hickok, OTTOMAN MILITARY ADMINISTRATION IN EIGHTEENTH-CENTURY BOSNIA, Leiden; New York; KÖln: Brill, 1997., XXIII + 190 str'. Dino Mujadžević - IMPERIAL LEGACY: THE OTTOMAN IMPRINT ON THE BALKANS AND THE MIDDLE EAST (urednik: L. Carl Brown), Columbia University Press, New York 1996., 337 str. Hatidža Ćar-Drnda - OSMANLI (I. ve II. SİYASET, III. İKTİSAT, IV. ve V. TOPLUM, VI. TEŞKİLAT, VII. DÜŞÜNCE, VIII. BİLİM, IX.-X.-XI. KÜLTÜR VE SANAT, XII. HANEDAN; Editör: Güler Eren, Bilim editörleri: Kemal Çiçek / Cem Oğuz), Ankara 1999., 9.244 str. Mubera Bavčić - Hatidža Čar-Drnda - Ismet Kasumović, ŠKOLSTVO U BOSANSKOM EJALETU ZA VRIJEME OSMANSKE UPRAVE, Islamski kulturni centar Mostar, Mostar 1999., 319 str
More...Keywords: millenium of the Croatian glagolitism; 750th anniversary; letter of the Pope Inocent the Four; Bishop Filip of Senj;
In the first part, the author gives a brief presentation of dioceses, whose districts were for a long time under the jurisdiction of the Bishop of Senj. Those dioceses were: Senj, Krbava, Modruš and Otočac. The Bishop of Senj was for the first time mentioned in the letter of pope Innocent the First (402 - 417) and after that again only in 1169. The diocese of Krbava was founded in 1185. Its administrative centre was at Krbava. Mostly for the danger of Turks, bishop's headquarters were moved to Modruš and in 1493, the year of battle at Krbava, bishop was forced to escape to Novi Vinodolski. That diocese was around 1630 legally united to the diocese of Senj. For some time (1460 - 1534) in Gacka existed special diocese of Otočac. After liberation from Turks, under the administrative control of the Bishop of Senj came Lika and Krbava. Glagolitic script and old Slavic service were in use on thewhole area outside diocese headquarters since the 9th c. When in the 13th c. it seemed to the pontifikate that the old Slavic liturgy might prove useful in uniting orthodox Slavs with the Catholic church, pope Innocent the Fourth on the 29th March 1248 granted to Bishop Philip of Senj permision to glorify the God in old Slavic language wherever such a practice had already been in use. Thus, in the glagolitic circles entered also the Bishop of Senj and all his canons. Such a support to the glagolitism reflected very favourably on the religious and cultural activities of the Croatian glagolitic priests laying so the foundation to the golden age of the Croatian glagolitic culture. On that region will very soon develop numerous glagolitic codes of high artistic level and will also appear our first glagolitic printing-houses. The author further gives the survey of all clerical and printig activities and most of all the activities associated with Senj. He presents also his own reflections on the role of Martin Živković, the goldsmith from Senj, in the activities of the glagolitic printing-house at Senj. He introduces also one written document wherefrom some have deduced that before the foundation of printing-house from Senj there was one still older at Kosinj. When the glagolitic priests of modern world were not able to prepare required glagolitic books for printing, that task was then taken over by the Congregation for the Propagation of Faith at Rome (Propaganda), but under the influence of the Ruthenian monks our liturgical books have been russianized. For that reason, priests from our territories were hardly prepared to accept them and they gradually passed in liturgy to latin script and national language. In view of the fact that in those times it was not able that such a practice would get a consent from Rome, Dragutin ParČić prepares in 1893 glagolitic missal in which he restored Croatian editing. Likewise, since in those times the question of the old Slavic language in liturgy was a bit politicized, the people in dioceses of Senj and Modruš did not want to use in liturgy old Slavic instead of their national language. There were opposition even among some priests. Although the glagolitic missal was in the end in general accepted, it was nevertheless clear that the clergy was loath to learning glagolitic script. So, in 1927 Josip Vajs prepared new glagolitic missal but with latin script. In the first part of the 13th c. glagolitic monuments were occuring seldom which somehow suggested that glagolitism on our territory was on its beam ends. After the pope's letter to the Bishop Philip of Senj, the relations towards the glagolitism were changed in its favour, which may concede the conclusion that pope Innocent the Fourth and Bishop Philip of Senj were restorers of the glagolitism and old Slavic liturgy.
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