Езиковедски материали в първата годишнина на сп. „Македонски преглед"
This publication considers materials with linguistic issues included in the book of the first anniversary of the magazine "Macedonian Review".
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This publication considers materials with linguistic issues included in the book of the first anniversary of the magazine "Macedonian Review".
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First Bulgarian celebration of Slavic Apostles St. St. Cyril and Methodius in Rome was organized on 24 - 25 May 1924 at the initiative of prof. Lyubomir Miletic, the future president of the Bulgarian Academy of Sciences and the Macedonian Scientific Institute.
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The study analyzed eleven articles of the famous Bulgarian poet Peyo Yavorovpublished by him in the newspaper "Pravo" ("Law") (Publication of Macedonian-Adrianople interests) from August 1902 to January 1903.
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Created in the second half of the nineteenth century evangelical churches and communities among the Bulgarians in Macedonia are the result of the work of the American Board of Congregational Churches in the Ottoman Empire.
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Centenary activities of Community Centre "Miladinovi Brothers" are filled with significant educational and cultural events known at home and abroad.
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In the X century, when numerous representatives of scientific and cultural life of Muslims appeared, a secret philosophical-political group Ikhwan al-Safa was formed whose members tried to ideologically oppose the central caliphate leading political set. Believing that it is imperative that Muslim society should move towards ideals established back in the VII century the prophet Muhammad, and that Umayyad and Abbasid Caliphates did not advocate those ideals, they tried in their works – published under the name of Rasa’il Ikhwan al-Safa (Epistles of the Brethren of Purity) – to clarify in detail their philosophical, social and political attitudes. The Epistles is an encyclopaedic review of almost all previously known scientific disciplines. They are 51 or 52, if we count the last one that offers a short overview of all the previous ones. In their Epistles, the Ikhwan al-Safa representatives wrote about a variety of scientific disciplines, such as philosophy, physics, astronomy, mathematics, geometry and music. Still, they did not neglect social sciences, and they extensively discussed the relationship between man and society, the role of government in the community, the issues of social justice, of bliss, the relationship between politics and religion, social life models, and many other topics. In this article we will try to look at the basic features of their social thought. It should be noted that the views of this group representatives significantly influenced the development of various scientific disciplines in Islam, and the way they worked had an impact on many theological branches such as Ismaili Muslims. In fact, in the Ismaili fortresses of Gazarhan, Lambasar, Shahdej, Tabas, and Qohestan, many historians have noted traces of covert activities of the Ikhwan al-Safa group members.
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Intertextuality is accompanied with the conditionings of the socio-political history as well as the cultural and ideological indicators of every certain historical period. Considering the Turkish social history, it is possible to see these conditionings as ‘data of the same era’ in the relationship between literature and cinema. There are links between the Kemalist ideology, which had been one of the constitutive tendencies in Turkish political life approximately up until the 1980s and which takes the problematics of ‘progress, enlightenment and development’ as the departure point of its politics and the discourse of the ‘social-realistic’ literature of 1950’s. This discourse was reproduced between the years 1960-65 in connection with the New-Kemalist ideology in ‘social-realistic’ films, one branch of which is literary adaptations. This intertextual transfer from literature to cinema can be detected in Yılanların Öcü. This paper intends to associate intertextuality with the indicators and conditionings pertaining to the Turkish political life. To this end, firstly, it will focus on the fundamental assertions –peculiar to the Turkish political life- of the politico-ideological context nourished by this intertextuality, which are also echoed in the aesthetic culture. Next, Yılanların Öcü, both the novel and movie, will be analyzed in connection with the ideology and the fundamental assertions of the historical period they are shaped in with respect to a Bakhtinian perspective of intertextuality, which is based upon the interplay between different discursive genres materialized in a certain “historical period”.
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Erisirgil, a positivist intellectual who believes that social development is possible only when it is accompanied by science, states that social causes that effect revolution must be analysed through a scientific attitude in order to be able to form an understanding of the Turkish Revolution and to make assumptions on its future. To Erisirgil, we can perceive the occurrence of revolution as we experience it. However, perceiving it may not be enough to understand and relate it. Unless we contemplated the causes of the perceived thing, systematized it and determined its philosophy, it would not be possible for it to be understood and adopted. That’s why, a stream of thought or a social change may possibly turn back to its position in the past if its ideology is not soundly established. Through a holistic perspective, Erisirgil defines the Turkish state as a whole with its new social understanding, the institutions that are based on this understanding and its approach to economy. And this whole must be scientifically analysed. Explaining the relation between modernity and secularity, Erisirgil asserts that “Revolution has necessitated the secular state”. To him, state, in this century, appears to be a secular institution. For a state to be an institution serving ethereal purposes, It must be devoid of ıts an entity as a state. It is not possible for a state to survive today if it is devoid of a secular content. To Erisirgil, for a state to preserve its existence, it has to struggle to rid itself of the dominance of ideas and groups that exert themselves as ethereal. This also complies with the nature of religion. From a secular viewpoint, Erisirgil also suggests that religious issues must be treated separately from state matters and revolution maintains the state independence as well as offering freedom to religion by directing it to its own premise.
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Macedonian Orthodox Church (MOC) is one of the newest hierarchies in the Orthodox world. Its' appearance is largely a reflection of the processes in Eastern Europe after World War II related to the dominance of atheistic regimes over religious institutions. MOC was founded by Church-People's Assembly (CPA) convened in March 1945 by the Initiative Committee.
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In this context, ideology of family, as a construction, identifies both what is “normal” family and also defines women’s position in private sphere. In addition to that the ideology of family makes a distinction among women and identifies “independent” women who has no family bonds as a threat to the institution of family. The main aim of this study is to understand the crises of family and how patriarchy is legitimised in the process of solution of crisis by analysing some examples of social realist cinema, which produced during the years between 1960 and 1965 in Turkey. Ideology of family has been reproduced by the representation of ‘tamed woman’ and ‘independent woman’ and the critics of bourgeoisie family. Sexual division of labour, motherhood, sexuality, and honour are used in order to understand patriarchy and ideology of family.
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Culture and civilization concepts have changing meanings in Ziya Gökalp's ideas in regard to the issues Turkey laces, which are to get over „Western Problem“ and to reach a level of „modern civilization“. Therefore, he could not always attribute a valid meaning and function to these concepts, instead his expressions and definitions of these concepts are usually conflicting ones. He thought the principal way to solve civilization problem was to be Turkized and Westernized. While doing this, he tried to harmonize Islam with those two ideas and approached civilization issue from this aspect. As every Turkish intellectual who had born in „golden age“ of European Civilization, Gölkap saw this civilization's unpreventable rise and thought the only way was to adopt Western (European) civilization instead of Eastern (Ottoman), the representative of Eastern civilization. While doing this, he sought to find ways of reviving Turkish culture with modern approaches and to protect it against Western culture. Gökalp explained these searches in short, as „turning to the people/culture“, a synthesis was found in that „to be from Turkish nation, Islamic (...) and European civilization“ synthesis.
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On 23 and 24 May 2013 a delegation of scientists of the MSI in Sofia visited for the first time the Bulgarian Orthodox monastery "St. George Zograph" of Mount Athos.
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The basis of this article is the written in Macedonian magazine review, just tenyears ago. The reason for the continuation of research deepening into the subject is the Jubileecommemorative celebrations in Bulgaria and Macedonia, the living public interest andsignificant European dimension of Balkan ethno-cultural and historical heritage.
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The article analyzes an aspect of the Sofia foreign policy to Yugoslavia and its successor in 1991, the Republic of Macedonia, which was not previously the subject of special research attention - the question of the rights of Bulgarians in Vardar Macedonia.
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