Kazanie jako źródło historyczne
Artykuł wieloaspektowo rozpatruje kwestię kazania jako pełnowartościowego źródła historycznego.//The article discusses the multiple aspects of the sermon as a fully valid historical source.
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Artykuł wieloaspektowo rozpatruje kwestię kazania jako pełnowartościowego źródła historycznego.//The article discusses the multiple aspects of the sermon as a fully valid historical source.
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Etnomüzikolojinin geçmişinde uzun bir süre boyunca, sözlü ve yazılı aktarım biçimleri arasındaki farkların tanımlanması meselesi önemini korumuştur. George List gibi bazı yazarlar etnomüzikolojiyi, sözlü gelenek içerisinde yer alan müzikler ve halk müziği üzerine çalışan bir bilim olarak nitelendirerek, bu iki gelenek türünün arasına keskin bir sınır çizmişler, ayrıca bu bilimin en önemli saptamalarının ağızdan ağıza yayılan müzikler üzerine olduğunu belirtmişlerdir. Bundan önce, bu alanda söz sahibi olan başka kişiler meselenin bundan daha da karmaşık olduğunu, hafıza olgusunun işleyiş biçimi söz konusu olduğunda “ağızdan ağıza” terimi yerine “işitsel” (duyma yolu ile) teriminin kullanılmasının daha yerinde olduğunu belirtmişler, ayrıca çok çeşitli aktarım biçimlerinin de bulunduğunu önemle vurgulamışlardır. Ben de burada, bu tavsiyeye uyacağım.
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Introduction to the collection of Jewish identity research
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The article deals with verb lexemes meaning 'seek' and 'want' in Bulgarian folk dialects: търся, диря, терам, шетам, барам, сакам, рана.
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The text is about the findings of fieldwork in Razmetanitsa on how thetraditions, customs and way of life of locals keep the cultural memory of KingSamuel (Samuil) and his time. It is looked at in several aspects. The first fo-cuses on toponyms. The second aspect (the most typical) presents the material,making of the legend part of everyday life, expressed in the transformationsof objects. The memory of Samuel is grounded in the specifics of the familiarmundane, the material. The third aspect relates to the secularization and cus-tomization of the neomythological settlements of cultural memory and focuseson festive rituals and imaginary stories.Key words: Bulgarian kings, Samuel, cultural memory.
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The paper discusses the question of the existence of Hungarian fairy magicians. Fairy magicians is a term to denote magicians who sustain a mediating connection with the fairy other world. One type of Hungarian fairies, usually called a szépasszony (fair woman), is closely related to the fairy world of the Balkans. The paper also analyses the way in which fairy beliefs radiated from the Balkans toward Hungary. The question is whether along with the fairy beliefs and narratives the Hungarians also appropriated the various methods of mediating communication with the fairies. In the light of a few recently published data and of recently discovered historical documents it can be stated that at least two types of Hungarian magicians (healers and weather magicians) as protégés and initiates of the fairies, did exist. There are a number of questions that can be answered better now than earlier, although even the totality of the old and the new data do not allow for a full reconstruction of the presumed system of Hungarian fairy magicians. However, the new data have outlined the geographic area where it is worthwhile to add further fieldwork to the research on contemporary issues. This is the contact zone between Hungarians, Croatians and Slovenians on the south-western borders of the Hungarian speaking area.
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In the State Archive of Bologna there are registers of salaries paid to the professors of the University of Bologna, staring from 1470. They were paid quarterly, usually in April, July, October and December. Every register includes the names of all lecturers, who were employed in a given academic year, beginning with the university of law (citramontans and ultramontans), then the medical university and artists, and at the end are those who held various university dignities and offices. Among all professors in the analysed period (from 1470 till the end of the 15th century) there are names of four Poles, who lectured in Bologna at the time and received salaries for that. They were: Jakub of Zalesie, Jan de Bossis, Jerzy Koternak of Lviv and Mikołaj Wódka of Kwidzyn, later excellent astronomers. Jan de Bossis, although he most probably came from the Bossi family of Milan, is listed in Bologna records as Polonus. Besides the registers of salaries, in the archive of Bologna there also survive lists of punishments for not holding the classes. These were financial penalties, diminishing a professor’s salary. The paper discusses briefly the lives of the Poles mentioned, with special attention to their stay and activities at the University of Bologna. All of them were counted as members of Polish intellectual elite of the last three decades of the 15th century.
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The Biblical glossary is one of the most important phenomena in the history of medieval scholarship, it combines the text of the Scriptures with a commentary in a special graphic layout. It played an important part in the popularisation of the Biblical studies. The glossary appeared around the turn of the twelve century in northern France in the milieu of cathedral school at Laon, with the key figure of Master Anselm. Already before the mid-twelve century glosses to individual books of the Bible gained huge popularity, and had hundreds of copies. At a certain time – it is thought today that it was the early thirteenth century – the text of the Glossary got stabilised. And although in the thirteenth century its popularity began to fade, it was copied to the end of the medieval period, and then many times published in print.Modern research into the glossary, although initiated in the nineteenth century, has in fact been developed in the 1980s. But ambitious source research and comparative analyses have shown that the Biblical glossary is a very difficult discipline. It was comparatively easy for researchers to have got through hagiographical legends that grew up around the glossary (for example the alleged authorship of Walafrid Strabon), but despite all the efforts only one book (Song of Songs) and some other fragments were published in a critical edition. In the course of ongoing studies more and more apparently “sure” points in our knowledge about the glossary are discredited, such as, for instance, the conviction that the glossary text had stabilised at one point of time. What hampers the research is mainly an enormous number of manuscript copies containing glosses, amounting to thousands of them. What is more, the production of those manuscripts was strictly standardised, making it difficult to establish not only their actual chronology, but also their place of origin. The research into the Biblical glossary is still a growing field of study.
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On the basis of three typical stories of ordinary citizens’ commitment to Maidan protests, this article sheds light on the representations and endured experiences which motivated them and many other Ukrainians to join the marching revolution. It also depicts the modalities of those citizens’ common protest action, in particular, within their minigroupings (AutoMaidan, “Hell barrel”, “Hromads’kyï Sector”), as well as the politicization process that they have experienced at the protest place and that turned them into revolutionaries who were determined to resist.
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The paper presents the so far unpublished part of the„War History of Montenegro”. Its author is Mitar Martinovic, an important figure of Montenegrin political and public life at the end of XIX and early XX cent. The author, as well as the very topic that the text tackles certainly presentan important historical source in the contemporary historical research
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Folk ballad of immurement or as it is known Ballad of walled-up wife, considered as one of the folklore pearls, despite its early presence in the spiritual culture of the populations, continues to preoccupy folklorists and scholars of literary science. Its presence in the folklore of the Balkan populations, because it was related with legends known about many buildings in the Balkan countries, have provoked always scholars of this region to treat it, aiming to prove its autochthonic version as vision of their own culture (according to theory of monogenesis). Such approach no doubt that was criticized from non-Balkanic scholars, who proved the origin of this ballad far from the Balkan region. In this paper I will focus in some interpretations, the known and unknown one, with the idea to see the complexity of the origin issue of a folk creation in its entirety.
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The transfer of power in Sarajevo from the last Austro-Hungarian governor, general Potjorek, to the deputy of the main committee of the national council on the 1st of November 1918 was followed by the transfers of the local authorities. The transfer from the “outgoing” to the “coming” administration, which was represented by the national government in Sarajevo, even though it was strictly organized by the instruction of said government, could not have been implemented without problems and political complications on the ground, especially when it comes to district administrations and centers of the district branches in Bosnia and Herzegovina. The transfer of power was officially confirmed by the signature of the transfer protocol, which was then sent to Sarajevo. This article brings the example of such a protocol which was signed in the district offices of Gračanica on the 25th of November 1918.
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Ali Ulvi Baba, who is from Çerkeş, lived in Izmir for about half a century. He was buried in Izmir upon his death. He was committed to his family. He loved his children and grandchildren and had a protective attitude towards them. He listened to the secrets of Bektashism, which he knew very well, from the most competent fathers. He always remained faithful to those secrets. He was fond of books. He had a big library and a lot of books. He collected his thoughts, ideas, and knowledge in his books. With his printed books and sheikh of a Balpınar Dervish Lodge, he made significant contributions to Izmir’s culture and Bektashism. He left his mark. Hence, I have taken writing an article about my great-grandfather as a duty. I have wanted to illuminate the unclear points about his life through Ali Ulvî Baba’s photos, the original of his certificate of approval the foundation certificate and sketch of Balpınar Dervish Lodge, the certificate showing his position as a mounted captain, documents and photographs about his children and grandchildren, and the family’s genealogical tree. I hope that this article will be a step to future research about Ali Ulvi Baba.
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The article is devoted to the type of a fairy tale plot about three kingdoms (gold, silver and copper) popular in the Russian folk tradition and known in two versions: in one of them the kingdoms are situated under the ground, and in another one they are located on the mountain. The appearance of the second version is related to the very first Russian fairy tale published in 1782 and entitled “The Tale of the Golden Mount, or The Wonderful Adventures of Idan, Prince of the East” which is full of a specific oriental flavor. Later, the text was russianized and published in various cheap popular editions of numerous copies during 150 years (the end of the 18th — the beginning of the 20th century). A book fairy tale still existed in the oral tradition: its versions used to be recorded in various corners of Russia and are included in many collections of Russian folk tales, published in the last quarter of the 19th century, in the first half of the 20th century and even in the early 21st century.
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The fate of Sartoyo, an Indonesian asylee among thousands of Indonesian youths who came to study in the USSR in 1962–1965, was studied. His desire was to come back after finishing his studies and use his knowledge for the benefit of his homeland. However, a coup attempt on September 30 – October 1, 1965, which was considered to be planned by the Indonesian Communist Party, changed his fate. This tragedy had a major influence on Sartoyo’s life. Despite the fact that he had not completed his studies yet, Sartoyo, as well as Indonesian students who were abroad, including in the USSR, were ordered to pass an interview procedure at the Indonesian embassy and then return to Indonesia. Those who refused to follow this procedure got their passports revoked, and they, like Sartoyo, became asylees, people with no citizenship. Under this condition, Sartoyo stayed in the USSR / Russian Federation for 30 years and was granted the Russian citizenship in 1997. The sources used in this research were interview materials, conversations and personal testimonies, and legal acts. It was concluded that the life story and experiences of survival of an ordinary person – an eyewitness, an actor, or a victim of political processes – can be summarized by using the oral history methods. The additional sources are used to compare the testimonies. This study can be an alternative source for reconstructing Indonesian historiography after the fall of President Suharto.
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Nogay Turks, the subject of our research, is a Turkish community known as the ancestral homeland known to the Caucasus and migrating to Ankara and Konya in the mid-19th century under the various pressure of Russians. The Nogays brought many literary items to the square with the Nogay Turkish talk they talked about, mostly verbal. One of these literary products is şins, which have grown up in a tradition with their own characteristics and come up to daylight. In this study, the etymology of the word şin and şinşi has been examined. Pronouns and meanings of these words in other Turkish dialects were investigated. We have given information on Nogay’s oral literature şins and tradition of şins, which is a form of verse based on mutual couplets.
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