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Based on the research of a prayer list found in an old church from a village in Moldavia, namely Zăpodeni, in Vaslui county, written in 1881 and subsequently supplemented, the present study identifies old, archaic family structures preserved in a Romanian rural world found at the heart of the modern civilization, a state similar to that of the Mediaeval Occident’s peasant communities, but also in other spaces located in the periphery of modernity. The cult for the dead was very powerful in the Romanian villages, where all the inhabitants believed that they were the descendants of a common ancestor and the organization of such communities was based on groups of kindred families. In this context, the inheritor of the house, regardless of being the son or the son-in-law, took over its funerary responsibilities, having the duty to commemorate the dead of the family, because in the archaic communities of different geographic areas, the house transcended the particular destinies of the individuals living in it.
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The paper is based on the study of the ethno-folkloric materials published in the journal “Bulletin of the Chișinău Eparchy”, issued between 1867-1917. The author’s main aim was to assess the scientific role and importance of the investigations carried out by clergies in the second half of the 19th and early 20th century. It was a period of increased scientific research in various domains, including in the ethnographic one. The descriptions of several parishes from the districts of Hotin, Soroca, Orhei, Chișinău, Bender and Akkerman were identified and examined. The concept of the structure and narration of these accounts is based on the topics reflecting the material culture and the spiritual culture of the Bessarabians from that time. The data obtained after the analysis of the descriptions published in the journal show the presence of a rich and valuable material, having a substantial impact on the process of scientific study and making use of the cultural heritage.
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Za turizam kakav je potreban savremenom društvu neophodno je raspolagati prostorom izvorne fizionomije i funkcija, sa dobro organizo- vanim osnovnim i dopunskim djelatnostima u njemu. Turizam je svojevrstan potrošač prostora. Često koristi one površine, objekte i pojave koje nisu interesantne za čitav niz drugih djelatnosti. Prilaz problemu sa aspekta teorije i operative na terenu je veoma složen, jer se ispoljava u velikom broju varijanti. One zavise od zonalnih i azonalnih elemenata u prirodi, lokalnih i globalnih modifikatora procesa, kolizionih odnosa, ekonomske moći regije i države, kompetentnosti postavki prostornih planova, zakonske regulative, ali i sve naglašenijih potreba stanovništva urbanih i industrijskih zona i regija za rekreativnim turističkim kretanjima. U navedenim relacijama od posebnog je značaja činjenica da su stvaralački, kao i destruktivni odnosi, pojave i procesi u sistemu čovjek - životna sredina, davno izašli iz okvira proučavanja samo jedne nauke i jedne operativne djelatnosti na terenu. Zaštita, revitalizacija i unapređenje životne sredine za opšte potrebe društva, a samim tim i za turizam, predstavljaju polje multidiscipliniranih istraživanja. Riječ je o utvrđivanju osnovnih zakonitosti i iznalaženju optimalnih mogućnosti regulisanja odnosa u prostoru, koji je istorijski uslovljena, prirodno definisana, dijalektički zakonita pojava. Zaštita, na koju se nadovezuje turistička valorizacija, zahtijeva širok dijapazon znanja, kako iz teorije, tako i iz prakse i za svaki prostor uvažavanje lokalnih osobenosti. Štititi i unapređivati životnu sredinu za potrebe turista, znači istovremeno njeno unapređenje i zaštitu za domicilno stanovništvo, ali i od domicilnog stanovništva.
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U ovom radu, u istorijskom kontekstu, objašnjeno je ustanovljavanje službe imama u Bihor gradu. Tu službu ustanovila je osmanska vlast sa čijim učvršćivanjem i stabilizacijom u istoimenoj nahiji će ona uspjeti da se odomaći, razvije i unaprijedi. Djelovanje imama bilo je vezano za obredoslovlje, ali i za niz drugih poslova koji su bili u njihovoj nadležnosti. Važnu ulogu imami su imali i u procesu širenja islamskog učenja i religije uopšte. Bivajući u ulozi vjerskog vođe, oni su morali voditi računa o svojim stavovima, odlukama i interesima stanovništva sa kojim su stalno bili u kontaktu i koje su usmjeravali u njegovim stremljenjima. Upravo zato je na prvim imamima u Bihor gradu bila velika odgovornost. Od njihovog odgovornog pristupa sopstvenim obavezama, zavisilo je stvaranje pretpostavki za kulturno-vjerske uticaje Osmanske imperije koje je ona nastojala da ostvari na područjima u kojima je uspostavila svoj administrativno-činovnički aparat.
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Saint Dujam (eng. Domnius), although a patron saint of the city of Split, is also revered in the town of Trogir, thus honoring the Early Christian tradition. According to this tradition, the first Christians congregated in the vicinity of the southern town gates. It was no surprise, thus, when the remains of the simple rectangular-shaped old Church of St. Domnius were unearthed below the foundations of St. Nicholas’ Church, within the St. Nicholas Benedictine convent, during archeological excavations undertaken at the end of the 20th century. Ivan Lucić refers to a document dating from 1064, in which the townsfolk of Trogir gave the nuns of St. Domnius the small church of St. Domnius next to the Lord’s Gate (Porta Dominica), at the urging of Bishop Ivan, the town’s patron. It is one of the oldest churches which existed, alongside St. John the Baptist and St. Leo churhes, before the settlement was ravaged by the Saracens in 1123 and by the Venetians in 1171. Around the time of the abbess Strija in 1194, the monastery and the church were consecrated to St. Domnius and St. Nicholas, and in time only St. Nicholas remained as the church’s name. The memory of St. Domnius was also preserved through Trogir’s artistic heritage, that is, in numerous paintings preserved in the church collections. A valuable holding of the Trogir City Museum’s Garagnin-Fanfogna Library, among other books thematizing St. Domnius, is the book Missae propriae trium santorum patronum metropolitanae ecclesiae Spalatensis, published in Venice in 1690, with a colored copper-plate engraving on its cover, depicting St. Domnius. For centuries Trogir families have kept the custom of naming their children after St. Dominus – Duje / Dujam / Dujka. Aristocratic families such as the Celio Cega family still keep the custom to this very day, while having in mind their Trogir and Split origins, as Thomas the Archdeacon tells us in his chronicles. We also come across the name Dujam in other social classes of Trogir, including of course the members of fraternities. Let us not forget that Trogir-born Ivan Luka Garagnin, after serving as Bishop of the town of Rab, was appointed the Archbishop of Split in 1765. While serving in this function he would be remembered for arranging the completion of the new chapel consecrated to the city’s patron saint, and for taking care that St. Domnius’ relics were transferred, in a formal ceremony, to a chest on the new Baroque altar in 1770, built by the Venetian sculptor Giovanni Maria Morlaiter (1699-1781). Lyrics written in honor of Archbishop Garagnin are preserved in a manuscript dating from the late 18th century, and kept at the Trogir City Museum / the Garagnin-Fanfogna Library. In the Library there are also a couple of books on the life and role of St. Domnius. All of this proves that St. Domnius had his place in the religious, as well as secular life of Trogir. Although his memory faded with the passage of time, St. Domnius was never entirely forgotten, and today the people of Trogir join the people of Split in the festivities on St. Domnius Day.
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The name of the town of Pučišća derives from the Latin word puteus, denoting a potable water spring, which was located in the nearby area known as Soline. The largest towns on the island of Brač today are Supetar and Pučišća, the latter of which is located at the lower end of a deep bay which splits into two smaller bays - Pučiški dolac and Stipanska luka. It is generally believed that during the Middle Ages Pučiški dolac bay served as a port to Pražnice, a settlement in the island’s interior, while Stipanska luka was used as a port by the inhabitants of the Straževik settlement. After Dalmatia fell under Venetian rule in 1420, the people of Brač were finally relieved of the pirate attacks from the corsairs of the present-day town of Omiš, located on the mainland across the Brač channel. However, an even greater danger became an imminent threat – the Ottoman conquests and their attacks from the sea. It is for this very reason that Ciprijan Žuvetić decided in 1467 to erect a fort for the defense of his house in the port. Others followed in his footsteps - Mate Aquila and the families of Prodić, Mladinić, Pinešić, Andrijević- Ivellio, Davidović, Čipčić, and Bokanić built the total of 13 forts. Because it was such a fortified place, in 1600 Pučišće thus received the status of a fortification or castrum, castel. The rule of Austrian Emperor Franz I (1792-1835) during the first half of the 19th century has left a large mark on Dalmatia. Namely, the military and strategic interests of Austria have contributed to the reorganization of the State, that is, the transformation of former proprietary and fiscal relations. In order to introduce a general property tax, on December 23, 1817, Emperor Franz I issued a Patent for the Introduction of a Stable Cadaster which initiated the first official survey of lands in the Habsburg Monarchy.
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Medem Sanatorium in Miedzeszyn was one of the most famous establishments of TSYSHO, the Central Yiddish School Organization, in interwar Poland. Although not officially associated with the Bund, it unofficially promoted Bundist ideals through its teaching staff. This article aims to examine the educational methods of Medem Sanatorium in Miedzeszyn. Medem served as a central space for Bundist ideology, attracting such figures as Polish radical socialist Wanda Wasilewska, and hosting, among others, a young Marek Edelman, the future leader of the Warsaw ghetto uprising. Showing the activities and struggles of the institution the author touches different problems of the Polish interwar period: the entanglement of Bundist ideology, everyday life, religious practices, and, last but not least, politics towards Yiddish. Ultimately, the author underlines that the Medem Sanatorium was a part of a broader action concentrated on creating a new secular Jewish culture.
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For the vast majority of Americans, the mention of Warsaw conjures up images of the Holocaust and World War II. In comparison with other Central European capitals such as Berlin, Budapest, Prague, and Vienna, Warsaw remains fixed as a site of wartime suffering and destruction in English-language publications. In part, these impressions stem from the fact that interwar Warsaw was a major center of Ashkenazi Jewish culture, and stories of this center’s flourishing and destruction attract the largest number of American readers. Because the Holocaust relentlessly reduced this Jewish center to a ghetto and then a ghost town, tributes to the Polish Jewish dead and memoirs of the Holocaust’s survivors naturally dominate Englishlanguage tales of the city.
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In the turbulent context of interwar Polish politics, a period bookended by the rightwing nationalists’ repression of an ethnically heterogeneous state, several popular highquality cabarets persisted in Warsaw even as they provoked and defied the nationalists’ harsh criticism. In their best, most influential incarnation, Qui pro Quo (1919–1932) and its successors, these literary cabarets violated the right’s value system through their shows’ insistent metropolitan focus, their stars’ role-modeling of immoral behavior and parodic impersonation, and their companies’ explicitly Jewish–Gentile collaboration. In the community of the cabaret, which was even more bohemian and déclassé than that of the legitimate theater, the social and ethnic antagonisms of everyday Warsaw society mattered relatively little. Writers and players bonded with each other, above all, in furious pursuit of fun, fortune, celebrity, artistic kudos, and putting on a hit show. This analysis details how the contents and stars of Qui pro Quo challenged right-wing values. Its shows advertised the capital as a sumptuous metropolis as well as a home to an eccentric array of plebeian and underworld types, including variations on the cwaniak warszawski enacted by comedian Adolf Dymsza. Its chief female stars—Zula Pogorzelska, Mira Zimińska, and Hanna Ordonówna—incarnated big-city glamour and sexual emancipation. Its recurring Jewish characters—Józef Urstein’s Pikuś and Kazimierz Krukowski’s Lopek—functioned as modern-day Warsaw’s everymen, beleaguered and bedazzled as they assimilated to city life. Qui pro Quo’s popular defense against an exclusionary nationalism showcased collaborative artistry and diverse, charismatic stars.
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The article is devoted to the consideration of the sites of the Catacomb culture, which are located between the Middle Dniester and Prut rivers, as well as on the left bank of the Dniester. Structure of the grave, position of the buried, funeral assemblage, with other sites of this culture from the North-Western Black Sea region are analyzed. The researchers note the infiltration of the population of the Yamna and Catacomb cultures into the Syan River basin, which was reflected in the ritual site Swente (Poland). Probably, the ways of moving of part of the steppe population to Central Europe in the early and middle Bronze Age could pass through the territory of the Middle Dniester. The proposals concerning the correspondence of civilization experiences of community groups, settling the north-western Black Sea Coast and the Baltic basin, should be treated as an important voice in the possible further discussion. It puts a «Сentral European perspective» on the Dniester Contact Area of interest to us. The data of radiocarbon dating of the Catacomb sites of the Middle Dniester region are also analyzed.
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This text seeks to present an overview of the main directions in the research on modern city in the Balkans, from mid-nineteenth to the mid-twentieth century, which has been carried out during the last three to four decades. The aim is to offer a possible typology of this research and, in addition, to suggest a few conceivable perspectives of future investigations in some areas of urban life, which have not been substantially covered by now.
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Numri 1-2 i vitit 2017 i revistës sonë “Arkivi Shqiptar” paraqiti aktet e Konferencës së Parë Mbarëkombëtare të Arkivistikës, e cila u krye në bashkëpunim mes Drejtorisë së Përgjithshme të Arkivave të Shqipërisë dhe Agjencisë Shtetërore të Arkivave të Kosovës. Konferenca dhe revista ishin një hap që afroi edhe më pranë institucionet tona arkivore kombëtare, proces i cili ka filluar prej pothuaj 2 dekadash. Ky numër i revistës sonë nuk është më “Arkivi Shqiptar”, në numrin njëjës, por “Arkivat Shqiptare”, një titull në numrin shumës, dhe ka qëllim të paraqesë edhe më qartë bashkëpunimin de facto mes dy institucioneve më të larta të fushës së arkivistikës, në dy shtetet shqiptare të Ballkanit. Po ashtu, ky numër i “Arkivave Shqiptare” sjell edhe një ndryshim tjetër: është rezultat i bashkimit të dy organeve tona periodike të fushës së arkivistikës, “Vjetarit” të Prishtinës dhe “Arkivi Shqiptar” i Tiranës. Për këtë arsye, tashmë viti i botimit nuk është më XIX (numri i parë i revistës në Tiranë doli më 1999), por 54, numri që do të kishte këtë vit “Vjetari”. Numri i parë i organit zyrtar të Arkivave të Kosovës u botua më 1965 nën titullin (shqip dhe serbisht) “Buletini / Godišnjak”. Që prej numrit II-III, i cili u botua në vitin 1970, mori emrin “Vjetar / Godišnjak”. Për shkak të rrethanave politike të Kosovës si dhe masave të dhunshme ndaj Arkivit të Kosovës, mes viteve 1988 – 2000 revista “Vjetari” e ndali botimin. Rifilloi të botohej më 2001 me titullin “Vjetar”, tashmë vetëm në gjuhën shqipe. Deri në vitin 2017 shënoi numrin 54 që prej botimit të parë. Në këtë numër të “Arkivave Shqiptare” botohen aktet e Konferencës së Dytë Mbarëkombëtare “Arkivat dhe Puna Arkivore në Trevat e Shqiptarëve në Shek. XX-XXI” që u zhvillua në Prishtinë më 9 qershor 2018. Sikundër edhe në numrin e vitit të shkuar, në këtë numër paraqesim veprimtaritë e DPA dhe ASHAK për periudhën janar – tetor 2018. Po ashtu, po ribotojmë edhe dy Vendime të Këshillit të Ministrave të Shqipërisë, “Për licencimin e arkivave privatë” dhe rregulloren “Për organizimin dhe funksionimin e Drejtorisë së Përgjithshme të Arkivave”. Për shkak të kërkesës së madhe në Shqipëri, në këtë numër të revistës po ribotojmë edhe “Manualin e trajnimit për punonjësit e zyrës së arkivit dhe protokollit të njësive të qeverisjes vendore”, i hartuar dhe përdorur në kuadër të projektit të “Konsolidimit të reformës administrative dhe territoriale – STAR2”.
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Paradoxes of history helped Istanbul become a focal point of the European humanitarian elite in the 1930s and in particular one of the topoi of literary theory. A key location in a number of individual destinies, it played an essential role in the establishment of distance as a critical method and served as an excellent observatory – due to its borderline status – for tracing literary processes diachronically and synchronically. As a result, Istanbul became not only the homeland of significant literary studies, but also an important stage in conceptualizing literature as a global phenomenon: a place where banishment goes beyond personal fate and becomes part of the biography and philosophy of comparative literature.
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The Young Turk Coup of July 1908 unleashed an unsuspected social energy and a previously unseen livening of urban social and political life in European Turkey. The negative trends in relations between the Bulgarian Revolutionary Organisation and the Young Turk Committees mobilised wider public circles and new political figures to seek adequate forms of political expression. The Union of Bulgarian Constitutional Clubs developed as the most popular national party, formed in accordance with the European model in the spirit of modern political liberalism. Leftist international ideas of consolidating all democratic forces in the Empire based on a unified radical platform made a second line, albeit fainter, in Bulgarian political activity. With their numerous programme documents and journalistic materials in a colorful ideological and political palette, Bulgarians left a specific trace in the new political life, which despite the efforts of the Young Turks to channel and unify it, in reality replicated the national fragmentation of the urban public space existing up to 1908.
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The sundial is the oldest device for measuring time. It has been used in Transylvania since the Middle Ages to this day. After showing how we can determine if a sundial is working correctly or not, the article makes an overview of the Transylvanian sundials: how many are they, of what kinds they are, where we can find them and why there, as well as how exactly do they work.
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According to Strabo, after the plot against the Getic king Burebista and his assassination, the kingdom was divided between the conspirators into four, later on, five parts (Str. 7. 3. 11). The study is focused on the disputes concerning the different identifications and ethnic belonging of some dynasts, who were assumed as Burebista’s successors or the dating of their rule over separate military and political formations that had emerged immediately after Burebista’s death. The text also provides a brief overview of the different approaches in discussions about the localization and the territorial limits of the 4 parts, mentioned by Strabo. The aim is not to give categorical answers, but rather to substantiate the need for presenting the problems in a more flexible variant.
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The article deals with a curious event, described by Cassius Dio – a bacchic procession, led by certain “deamon”, “spirit” that claimed to be Alexander the Great, passed through the Roman provinces of Moesia and Thrace and crossed the strait of Bosporus. The event is approached in scientific literature as an imitation both of Alexander of Macedon’s campaign in Thracian lands and Caracalla’s own version of imitatio Alexandri, but there is more to be added. Caracalla’s imitatio probably intended to present a good omen for his campaign against the Parthic Empire and thus, the procession of Pseudo-Alexander seems to be organized as an imitation of Caracalla’s pompous travel and is probably organized by the Bacchic adherents nearby the camps of the Roman legions – an inscription from Boutovo (Nedan), near the Roman camp of Novae seem to present a documental evidence for one of the societies concerned.
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Since the arrival of Islam to Bosnia and Herzegovina in the fifteenth century, people of this country have, like in many other countries throughout the Islamic world, expressed their loyalty and devotion to the Islamic faith through learning the text of the Qur’an by heart and through the practicing its teachings in their everyday life. History and the oral tradition bear witness to a number of notable figures amongst the Bosnian u’lama, huffaz who left on Islamic heritage significant trail of our country. Islam and the love for the Qur’an have always played a special role in lives of Bosniaks. Even under the pressure of the ruling atheist regime of the former state there have always been a number of Bosniaks who memorised the Qur’an and who sought to spread the love of Islam and the Qur’an amongst their fellow countrymen. In the past three decades this trend has been strengthened resulting in fast growing number of people memorising the Qur’an and a significant rise in the progress thereof. Today in Bosnia and Herzegovina we have few hundreds of huffaz and that number is growing every day.
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In der folgenden kurzen Darstellung wird auf eine wirtschafts- und sozialgeschichtlich interessante Quelle hingewiesen, auf ein Steuerverzeichnis des Stadtviertels (quartale) „Corpus Christi“ von Kronstadt aus dem Jahr 1491, das im Stadtarchiv von Kronstadt aufbewahrt wird. Der Fundort ist ungewöhnlich, da der Archivfonds „IV E“ 214 Dokumente enthält, die zur Sammlung „Schwarze Kirche“, Unterabteilung Archiv der evangelischen Kirchengemeinde A. B. Kronstadt (Colecția Bisericii Negre, subdiviziunea Arhiva comunității evanghelice C. A. Brașov) gehören, wo man eigentlich nicht nach einer Quelle sucht, die von der städtischen Verwaltung produziert wurde. Wahrscheinlich ist sie deshalb den Forschenden zur Wirtschafts- und Verwaltungsgeschichte von Kronstadt entgangen und auch nicht in die Quelleneditionen zur Stadtgeschichte aufgenommen worden. In den Jahren 1973/1974 musste das Evangelische Stadtpfarramt A. B. von Kronstadt das von ihm aufbewahrte Archiv des Burzenländer Sächsischen Museums an das damalige Staatsarchiv Kronstadt (Arhivele Statului Brașov) abgeben.
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