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Medieval ceramics from Paterna and Manises were highly prized and very widely traded in the Mediterranean and Atlantic Europe during the Middle Ages. Although a decline in their presence can be observed in the sixteenth and seventeenth centuries due to the boom in Italian majolica, they continued to be distributed, despite the fact that they now represented old-fashioned styles and tastes. The eighteenth century saw the beginnings of a certain commercial recovery, thanks to tiles from the factories in the city of Valencia. The Royal Factory at Alcora (Castellón), in the north of the Valencian region, played an important part in this revival of taste, and its products came to be widely distributed throughout the Spanish-speaking world. This study presents a general overview of the commercial distribution of Valencian ceramics between the sixteenth and eighteenth centuries based on archaeological and historical evidence.
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This study consists of initial observations made upon Byzantine, Seljuk, Begliks and Ottoman pottery finds from the Aphrodisias excavations since 2013. Chronology of the pottery finds uncovered in the North Avenue, South Agora, Hadrianic Baths, Theatre and Temple of Aphrodite will be presented briefly. To resolve the contexts in which the potteries belong to, the emphasis is on the history of the city and political events that could have potentially caused considerable changes to the economy. By establishing analogies and considering the chronology of the city, an attempt is made herein to put the pottery finds into their possible contexts.Through the end of the 9th century in Aphrodisias, a sudden rise in the quantity of Byzantine potteries is observed. The city was in commercially connected to Constantinople and centers such as the Adriatic Coasts or Corinth. Pieces of Fine Sgrafitto Ware, Green and Brown Painted Ware and Slip Painted Ware produced from the middle of the 12th century and the beginning of the 13th century have been found in many areas of the city. Very few pottery finds belonging to the Seljuk period have been uncovered. In Aphrodisias, glazed pottery production probably started during the Byzantine or Begliks period.There was a period of growth in Aphrodisias from the first quarter of 15th century to the mid 16th century. In excavated areas, a large number of pottery finds have been found. With the change of commercial routes in the 17th century, the city was increasingly reduced into a rural settlement and has subsisted to the present day.
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Whereas historical, political and cultural studies reach the postmedieval period in Lebanon, interests for archaeological artifacts remains neglected.The archaeological excavations undertaken in 1996 and 1997 in Beirut, sites Bey 070, Bey 071 and Bey 111, led to the discovery of tableware ceramics (in the surface layers) dated to the 16th —19th centuries.In this paper, we examine tableware ceramics of various origins: Didymoteicho and Çanakkale (Thrace), Kütahya and Iznik (Analolia), Pisa and Montelupo (Tuscany), Albisola in Liguria, Varages in Provence, European porcelain, as well as local and/or regional ceramics.
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The article offers an analysis of main stages in development of glazed ceramics of Uzbekistan: Samanid, Karakhanid and Timurid periods, the period of the late medieval Uzbek Khanates and the modern period. The author characterizes local ceramic schools and centers and reveals traditional elements in development of pottery. She discusses reasons behind the spread of glazed ceramics during the first centuries of Islam. Its further specific development is explained within the context of social-historical development of the region.The ceramic industry of Uzbekistan is shown as a vibrant and dynamic process, which has maintained sustainable archetypical features through time. These include: conventional pattern, contrast colors, basic repertory of decoration: floral motifs, stylized images of animals and birds, simplistic geometric ornamentation.
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The book presents various aspects of literary representations of post-Holocaust trauma in texts of Polish and German literature. The phenomena of transgenerational memory transmission or – as Marianne Hirsh puts it – "postmemory" are an important element of the author’s reflections.
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The book presents various aspects of literary representations of post-Holocaust trauma in texts of Polish and German literature. The phenomena of transgenerational memory transmission or – as Marianne Hirsh puts it – "postmemory" are an important element of the author’s reflections.
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The book presents various aspects of literary representations of post-Holocaust trauma in texts of Polish and German literature. The phenomena of transgenerational memory transmission or – as Marianne Hirsh puts it – "postmemory" are an important element of the author’s reflections.
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The book presents various aspects of literary representations of post-Holocaust trauma in texts of Polish and German literature. The phenomena of transgenerational memory transmission or – as Marianne Hirsh puts it – "postmemory" are an important element of the author’s reflections.
More...
The book presents various aspects of literary representations of post-Holocaust trauma in texts of Polish and German literature. The phenomena of transgenerational memory transmission or – as Marianne Hirsh puts it – "postmemory" are an important element of the author’s reflections.
More...
The book presents various aspects of literary representations of post-Holocaust trauma in texts of Polish and German literature. The phenomena of transgenerational memory transmission or – as Marianne Hirsh puts it – "postmemory" are an important element of the author’s reflections.
More...
The book presents various aspects of literary representations of post-Holocaust trauma in texts of Polish and German literature. The phenomena of transgenerational memory transmission or – as Marianne Hirsh puts it – "postmemory" are an important element of the author’s reflections.
More...
The book presents various aspects of literary representations of post-Holocaust trauma in texts of Polish and German literature. The phenomena of transgenerational memory transmission or – as Marianne Hirsh puts it – "postmemory" are an important element of the author’s reflections.
More...
The book presents various aspects of literary representations of post-Holocaust trauma in texts of Polish and German literature. The phenomena of transgenerational memory transmission or – as Marianne Hirsh puts it – "postmemory" are an important element of the author’s reflections.
More...
The book presents various aspects of literary representations of post-Holocaust trauma in texts of Polish and German literature. The phenomena of transgenerational memory transmission or – as Marianne Hirsh puts it – "postmemory" are an important element of the author’s reflections.
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During the 19th century a new idea of a different belief system began to take root. The formation of this system took place with the help of a more serious approach to the treasure of folk traditions, skills, knowledge and practice. However, the system was also modernized by occultism, following contemporary culture and society, and very soon became adaptable to changes in the world. The name for both the system of faith and the members of that system is Wicca and it functions according to the vertical system. The aspiration is to grow upwards, towards the spiritual experience of the divine in and out of oneself. This movement is based on the philosophy of the religions of nature, folklore and mythology, adding the experience of the ancient, the arrangement of the occult, and the need to create a relationship with the modern world. The system is linked to the Code — set out in the Wiccan’s Rede (basic Wiccan ethical rules), and The Thirteen Principles of Wiccan Belief adopted in April 1974. In the Principles, in points 1., 2., and 13., they emphasize intellectual responsibility towards the environment, harmony of life with nature and ecological balance, and that within the Nature we should look for everything that contributes to our health and well–being.
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In order to understand social reforms regarding women’s rights in nineteenth century India, one needs to begin by taking a look at the ideas of “rule of law” and at the “rule of colonial difference”, which animated legislation initiatives in the field of gender and discrimination in colonial India.
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Ireland has nearly one hundred and seventy examples of cheek-pieces, two examples dating from the Later Bronze Age, the rest from c. sixth to seventeenth centuries AD, the great majority of which are of insular design and manufacture. There is a highly distinctive class that has been categorised as “horse pattern,” by far the greatest number being in the collections of the National Museum of Ireland, It is clear, however, from the basic anatomical details depicted that the animal incorporated into the design is a male deer, a red deer stag or a fallow deer buck. It is a distinct group, but one without immediate parallels, datable provenances or associations, and it is very difficult to find any convincing precursor inside or outside Ireland, or to use stylistic features to provide a reasonably close date-range. Metal analysis would tend to indicate later rather earlier mediaeval, a view that might be supported by ceramic motif parallels and, by the dating of the introduction of fallow deer to Ireland at the start of the thirteenth century AD.
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In the 16th century, the Croatian Protestant authors at Urach printed the texts in Glagolitic, Cyrillic and Latin script, in an effort to reach a wider audience. One of those texts is Spovid i spoznanie prave krsztianske vere, translated in 1564 by Antun Dalmatin and Stipan Konzul, and published in Glagolitic and Latin script. That literary work is the translation of the critical edition of The Augsburg Confession written by Philipp Melanchthon. It is a non-liturgical text divided into two parts: the first part contains 21 printed articles or „artikul“ and the second one consists of longer articles on religion, good deeds, bad habits, etc. The previous research of Croatian Protestant texts was principally centred on the study of the New Testament, while only recently have non-liturgical Protestant texts come under scientific scrutiny. It has already been known that the languages of liturgical and non-liturgical texts differ, the former having considerably more Old Church Slavonic features. In this paper I am going to study linguistic, primarily morphological features in the text not previously linguistically processed (Spovid i spoznanie prave krsztianske vere), and compare them to the New Testament linguistic features. The findings will help me establish the extent of variety between the language of non-liturgical and liturgical Protestant texts published by Croatian Protestants in the same period.
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A proverb is a concise, structurally complete saying formed as a reflection of a life experience or a speaker’s wisdom within a certain socio-cultural space. Based on tradition, in other words, on extralinguistic, real and concrete experience of a speaker, proverbs, through their constant use, become a constituent of collective experience and assume general meanings. Therefore, they serve an important didactic and moral-educational function in the language of the community. The paper explores the representation of proverbs (wise sayings) in the journal of the Croatian Association for the Protection of Animals „Živobran“ (1894–1904). The analyzed corpus consists of proverbs whose subject is most frequently an animal, or a human and their relationship towards animal world. The analysis of zoonymic paremiology will raise moral-ethical issues, such as speciesism and empathy, in the context of cultural zoology and biethics. Zoonymic paremiology on the pages of „Živobran,“ the journal of the Croatian Association for the Protection of Animals reveals historical-cultural cognitions on animal world of Croats at the turn of the 19th and 20th centuries.
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