Kersti Merilaas ja August Sang 100
Report on the conference “Kersti Merilaas ja August Sang 100” held at library of the University of Tartu on 7th of December.
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Report on the conference “Kersti Merilaas ja August Sang 100” held at library of the University of Tartu on 7th of December.
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Review of: Udo Kolk. Folkloori olemust otsides. Koostanud ja toimetanud Madis Arukask. Tartu: Ilmamaa, 2013. 519 lk.
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Review of: Hugo Raudsepp. Mait Metsanurk ja tema aeg. Ühe vaimsuse kroonika kaasaegse sulest. Tartu, 2013. 519 lk
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Retrospektiivne rahvusbibliograafia - mis asi see veel on, oleksin mõni aasta tagasi kirjanduse ja kultuuriteaduste doktorandina täiesti süüdimatult küsinud. Kurb, aga samas on tõsiasi, et Eesti praeguse aja humanitaarteadused, nagu ka teaduse hindamise süsteem, ei pane suurt rõhku käsikirjade või tõlkeeditsioonide, käsiraamatute, entsüklopeediliste ülevaateteoste ega bibliograafiate väärtustamisele. Nagu on tõsi ka see, et tänapäeva Eesti ülikoolides ei pea (võõr)filoloogid reeglina enam õppima n-ö filoloogilisi käsitööoskusi.
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Review of: Mall Hiiemäe. Endis-Eesti elu-olu V. Lugemispalu kodusest ja perekondlikust elust. (Eesti Rahvaluule Arhiivi toimetused 30.) Tartu: Eesti Kirjandusmuuseumi Teaduskirjastus, 2013. 396 lk.
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Review of: Balti kirjasõna ja kultuurielu valgustusajastu peeglis. (Eesti Ajalooarhiivi toimetised = Acta et commentationes Archivi Historici Estoniae 21 (28).) Koostanud Katre Kaju. Tartu: Eesti Ajalooarhiiv, 2014. 486 lk.
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Review of: Cornelius Hasselblatt. Eesti kirjanduse ajalugu. (Heuremata. Humanitaarteaduslikke monograafiaid.) Saksa keelest tõlkinud Mari Tarvas, Maris Saagpakk, Ave Mattheus. Tallinn–Tartu: Tartu Ülikooli Kirjastus, 2016. 735 lk.
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Review of: Ю. М. Лотман, Б. А. Успенский. Переписка 1964-1993. (Bibliotheca Lotmaniana.) Составление, подготовка текста и комментарии О. Я. Кельберт и М. В. Трунина. Под общей редакцией Б. А. Успенского. Таллинн: Издательство ТЛУ, 2016. 821 lk.
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This paper focuses on one of the Illyrian people that played a large role in the study of ancient Bosnia and Herzegovina. It is important to make an overview of ancient sources and their information about the Iapodes as people in order to get a broader picture. In addition, there were many controversies both in historiography and in the information provided by classical authors regarding the territory where the Iapodes lived. It is very difficult to determine the exact border today, so for that reason, the paper presents the opinion of several authors who addressed this issue. One of the most important events, when it comes to the Illyrians, was Bellum Batonianum, commonly known as Bato’s Uprising (AD 6–9), and the paper presents a discussion about whose side the Iapodes were on. It is difficult to draw any major conclusions based on all the texts. Attention was also paid to the administrative arrangements of the Iapodes and their territory after the establishment of Roman rule, which is very important given the differences between the Iapodes and other Illyrian peoples. This paper is an interdisciplinary study combining the ethnological, history of art, architectural and written perspectives.
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Review of: Salmedin Mesihović, Iliri – Postanci, Udruženje za proučavanje i promoviranje ilirskog naslijeđa i drevnih i klasičnih civilizacija “BATHINVS”, Sarajevo, 2021, 120 str.
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The intention of this analysis is to continue the discussion (from the previous issuees) of some parts of the history of what is declared or titled „Islamic art”, within the critical and theoretical framework of both OccidentalWestern and (some) Muslim perspectives. The analysis and establishments of limits in line with the prevailing authorities will contribute to the vital modalities of qadar/ṣināʿat discourse which are resolutely Islamic and in line with their source (ar. al-marjaʿ or al-maṣdar). Particular attention is drawn to advocating differences, due to Occidental-westernized academic efforts to ignore the spirit of unity and the self-reflective Islamic constants of qadar/ṣināʿat discourses and impose the artificial dichotomy of the sacral and profane, and due to paradigmatic views on the evaluation of the aestheticized achievement of the originator/designer of representation, (i.e. homo islamicus) as absolute western ownership. Finally, it should be noted that the Occidental-westernized manner of academic thinking in this area, and of any other theories applied within the borders of index order and taxonomy, including the concept of current globalization, also represent systematic patterns of authority, control and evaluation, and thus exclusion of others. However, such a form of imposing a linear or cyclic way of interpretation still faces very real challenges typical of writing a global “history of art” and the complete absence of understanding other and different forms of creative expression.
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The 'DOBRE VODE' ('GOOD WATERS') complex is located in the municipality of Foca (Geographical coordinates: 43º35'12.91''N, 18º39'34.56''E, elevation: 1043). It is about 13 km from Foča, about 28 km from Goražde, and about 40 km from Sarajevo (by air). The nearest villages to this locality are Kolun and Zarudine. The theme 'WATER' is present in a large capacity in the daily life of people in Bosnia and Herzegovina. Its meaning in the 'philosophical-religious sense' is particularly specific, where it has a sacred-symbolic meaning, as the 'source of life'. In this paper, one geographical area is presented – 'Place of outdoor prayer Dobre Vode' ('Dovište Dobre Vode'), with the status of 'sacred place'. The aim of this paper is to promote the meaning and role of water in people's daily lives, but also as a fundamental resource for life on planet Earth. The topics are elaborated according to the scientific methodology that is covered in the author's book: Hadrovic, A. (2007). Defining Architectural Space on the Model of the Oriental Style CityHouse in Bosnia and Herzegovina, Serbia, Montenegro, Kosovo and Macedonia, Booksurge, LLC, North Charleston, SC, USA.
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The article presents major historiographical perceptions of the Habsburg Empire: the so-called „classical” thesis, according to which the Empire was an anachronistic, artificial construct condemned to destruction, and the more recent approach by such scholars as Pieter M. Judson, who re-evaluate the role that national identity played in the empire’s life and argue that the empire was in fact more viable than historians had thought before. Furthermore, the article compares the major concepts of the new trend with those of Moritz Csáky, whose immense work concentrates on culture, a field that the major scholars of the new trend tend to ignore. The article argues that with his impressive theoretical knowledge, Csáky manages to offer a concept of culture that surpasses the traditional essentialist interpretation of the notion, providing new framework for interpreting cultural frontiers, transfers and adaptation in the empire. Finally, the author offers a case study which demonstrates the merits of Csáky’s approach. In conclusion, the article emphasizes the importance of examining cultural interactions and transfers for a better understanding of the empire and of the lessons that its history can provide for us.
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Review of: Драгичевић, П. (2021). Баштине обласних господара у средњовјековној Србији (историјско-географска студија). Бања Лука: Филозофски факултет Универзитета у Бањој Луци, стр. 305.
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The Romanians of Western Banat experienced three turbulent decades between 1918 and 1948. Within just one generation they lived to see the break-up of the Habsburg Monarchy, creation of Yugoslavia, its demise in WWII, communist liberation, imposition of communist system and eventual split with the Soviet Union. Being a real minority, they were denied self-determination and become subjects of a country in which they, like all national minorities, were second-class citizens. Then, the leading communists were willing to grant equality to all – within the framework of their system that was equally oppressive for all citizens. Due to Romanians’ isolationism and conservativism, they could never be firmly integrated in the socialist system – even when it gradually became more liberal than in other East European countries.
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Depuis l’Antiquité, la création de témoignages destinés à attester des situations sans existence réelle (qualités, actions, propriétés, descendances, parentés etc.) a constitué une activité fréquente, bien „récompensée” et sévèrement punie (v. Lex Cornelia de falsis, de l’année 81 av. Chr.). Une des principales sciences soit disant auxiliaires de l’histoire, la diplomatique, a consacré un chapitre spécial aux documents faux et a développé, depuis quelques siècles, des méthodes efficaces pour les identifier. En même temps, le domaine des forgeries s’est élargi, en joignant des „artefacts” dont l’étude revient aussi à d’autres sciences (la sigillographie, la numismatique, la généalogie, l’héraldique, mais aussi l’histoire de la littérature, l’histoire du droit, l’histoire de l’art etc.). Parmi les forgeries célèbres, avec un grand impact politique, social ou culturel, on peut citer la Donatio Constantini, les documents pour le comté d’Artois (affaire racontée dans le roman Les Rois maudits), les Protocoles des Sages de Sion et, avant que le XXe siècle s’achève, les journaux de Hitler.De tels témoignages, intégralement ou partiellement faux, ne manquent pas à l’histoire roumaine, mais personne ne s’est hasardé à démarrer une recherche globale et détaillée. Du point de vue du temps de leur création, les forgeries qui intéressent l’histoire roumaine appartiennent, il va sans dire, aux siècles dominés par la culture écrite, mais les grandes „pièces” datent des XVIIIe et XIXe siècles ; du point de vue du temps de référence, ils couvrent une très longue période, depuis l’abandon de la Dacie par l’administration romaine, au temps de l’empereur Aurélien (271 ap. Chr.) jusqu’à l’époque moderne. Dans le cas de la principauté de Moldavie (où s’est cantonnée la communication de l’auteur), à côté des forgeries „banales” (les actes de propriété), on peut ranger une chronique et un fragment de chronique, les forgeries „patriotiques” de B. P. Hasdeu, la „correspondance” du prince Étienne le Grand avec l’archevêque d’Ochrid (1456), les actes du Synode de l’Église moldave qui aurait eu lieu à Jassy (Iaşi) en 1752, plusieurs témoignages d’intérêt généalogique, et d’autres encore, jusqu’à une autobiographie entièrement inventée au XXe siècle.
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Les recherches des dernières décennies ont mis en évidence encore une fois le rôle que l’aide accordé par les princes des pays roumains a joué dans la survivance au fil de temps des établissements religieuses trouvés dans l’espèce de l’Orthodoxie, tout en contribuant à une meilleure compréhension du phénomène de la transmission de l’héritage byzantin après la disparition de l’Empire, au milieu du XVe siècle, sous les coups d’armé ottoman. Dans cette perspective, la présente étude offre des nouvelles informations sur les contacts des principautés roumaines, au XVIIIe siècle, avec deux établissements du Mont Athos: les monastères Karakalu et Lavra (Saint Athanase). Pas moins de sept nouvelles chartes princières identifiées par l’auteur dans les fonds d’archives roumains, sont en mesure de souligner une fois de plus l’intensité de ces liens au XVIIIe siècle, une période qui n’est pas encore suffisamment étudiée. Dans l’annexe de l’étude, l’auteur publie le contenu intégral de ces documents, dont trois se réfèrent au monastère de Karacalu (11 mai 1765; 26 septembre 1776; 1782) et les quatre autres (ou cinq!) au monastère Lavra (1 octobre 1781; 16 janvier 1784; 30 novembre 1792; 13 septembre 1793, reconfirmé en 19 septembre 1799).
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The present study deals with the origins, the arrival in Moldavia and the vast activity of the engineer and architect Johann Freywald. Until recently he was considered Austrian, but the recent discovery of two passports issued to the architect in 1802 and 1811 has allowed new research to be initiated into its origin. It came from Moravia, being associated with cities such as Prostějov (Prossnitz), Povel (Povl), Olomouc and Brno. He was the son of Johan Feiwald (1721-1825) and Marianne (1734-1807), his father being a well-known builder from Prostějov. After his studies, Johann Freywald distinguished himself in 1791, when he bought the Salm palace in Olomouc’s market square. He expanded it and tried to bring the city theater here, without success. Indebted, he declared bankruptcy in 1801, in the following years having problems due to debts or unfinished constructions.In these conditions, Freywald goes to Moldavia for the first time (1802), probably called by a great boyar for a project. He soon entered the service of Prince Alexandru Moruzi, who hired him to rebuild the palace in the center of the Moldavian capital of Iaşi, which had burned down in 1784 and was abandoned. The building, the largest in the country, received in 1803-1806 a new, neoclassical style, which will be highly appreciated in Moldavia in the following decades. Freywald will work in this style in the following period: on the arrangement of the theater hall in Iaşi, on the repair of the Cazimir house for the Academy, on the Palace Roznovanu in Iaşi, on the Sturza palace and the church in Ruginoasa, on the construction of the new church at the Neamţ monastery, on the new metropolitan cathedral in Iaşi, at the church at the Frumoasa monastery or at the church of St. George in Moghilău, in Podolia. He was also involved in setting up some monuments: in 1809, an obelisk in memory of a Russian officer, Aleksandr Engelhardt, who died in 1770 in Puţeni, in Covurlui county, and another in memory of Potemkin (probably the one from Rădenii Vechi, in Bessarabia); after 1832, Freywald worked together with Gheorghe Asachi and Nicolai Sungurov to erect the lions obelisk in the Public Garden in Iaşi.He will then move for a while to Bucharest, in Wallachia, where he will work on numerous projects: the reconstruction of the Catholic church, the landscaping of the banks of the Dâmboviţa River, the paving of streets, numerous houses in the city. In 1816 he went to Ioannina, Epirus, where he was to help erect some buildings and bridges for the famous Ali Pasha. Freywald will return to Wallachia where he will deal with the restoration of some churches, such as that of the Câmpulung monastery and, probably, that of the Sărindar monastery. He was also involved in business: in 1804, he returned to Moravia, being commissioned by the great boyar Săndulache Sturza to bring craftsmen for the cloth factory he established in Ruginoasa, in Moldavia, which operated until 1813-1814. He also built military hospitals, barracks, made plans, even drew the Balş family crest. He did not break away from his native places: later in life, his name is associated with the building of St. Bartholomew’s Church in Vrahovice, a suburb of Prostějov in 1831-1837. He was not exempt from challenges. Three problems arose in his constructions – more precisely in the church in Moghilău-Podolia (which collapsed), in the new church of the Frumoasa monastery (where intervention was made to save the building) and in the metropolitan cathedral in Iaşi (where, later, the vault collapsed) – which suggests that there were deficiencies in the structure, probably in the calculation of the weight of the vaults. With his wife, Ludowika Brenschütz von Schützenau, he had a girl and two boys (Julius and Gustav), the latter two very active as architects in the years 1840-1850 in the two Romanian principalities. It is possible that Johann died around 1847-1848 in Vienna (unconfirmed information). Johann Freywald remains the first important foreign architect to be active in the Romanian area, his legacy being partly visible to this day.
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This paper focuses on the school reform attempts in Moldavia during 1844-1847. The subject hasn’t been offered the proper attention by literature. Except for a somewhat superficial inquiry (which started interestingly enough but was prematurely discarded) by Alexandru Lapedatu, the specialists in the history of education didn’t venture to investigate this controversial topic, only mentioning its finality (the reform project imposed by prince Mihail Sturdza in 1847) and indiscriminately criticizing all its provisions. Such a simplistic approach disregarded the fact that, besides controversial chapters, that did not cater to the fundamental interests of public education of a civilized state, others were adequate to be included in the 1851 progressive law. The century’s debate reminds of the atmosphere of a popular novel, with intrigue, twists, intimidation and secret influences. The matter didn’t lack tension and hard confrontations between the Public Assembly (Adunarea Obştească) and the Commission for Public Education (Epitropia Învăţăturilor Publice) or even tensions inside the latter organism. There were also many analyses, accusations and propositions from some honoured teachers (Theodor Stamati, Alexandru Costinescu, Damaschin Bojincă şi Ioan Albineţ) who attentively followed the lacking educational system. So, was that a “first reform”, as Lapedatu stated, or not? According to our research, that is not the case. Such attempts to renew and improve the educational system existed before, however, it is true that this time, the involvement of the political body brought additional visibility to the debate and its key actors.
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The present study is a reconstruction of the events on the occasion of the centenary of the birth of I. C. Brătianu and is part of a wider research of the year 1921 and its role in creating a collective memory of political and cultural personalities from the 19th century. The objectives of the study aim to “build” the process of remembering the personality of the liberal leader, in a year in which three centenaries brought to public attention three important figures: Ion C. Brătianu, Vasile Alecsandri and Tudor Vladimirescu. Without entering into a competition of recollection, the three characters were part of a process that is as similar to public recognition as it is different due to the specific features of each one. Highlighting the actors who supported the collective and social memory around a character like I. C. Brătianu, of the mechanisms by which the liberal leader is relocated from the past to the present of the beginning of the 20th century are some of the objectives of the text. At the same time, the reaction of public opinion to the anniversary of the 1821 revolution and the commemoration of I. C. Brătianu is presented in a context where everything that happens in the public space has a supreme rationale, namely the offering of new models of civic conduct. The present study is intended to be one of analysis and understanding of the construction of the social memory of a character such as the former prime minister of Romania (1876-1888), remembered one hundred years after his birth alongside events such as the 100th anniversary since the revolution of 1821 and the birth of Vasile Alecsandri.
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