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Heil-Aberglaube der Zigeuner
re-digitized issue 31 from March, 1936 of the house journal of pharmaceutical Company CIBA
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re-digitized issue 31 from March, 1936 of the house journal of pharmaceutical Company CIBA
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In mankind history all nations had discovered a variety of forms for manifestation of their outlooks and religious beliefs, for the preservation of the created by them culture and maintaining of their cultural memory. Heralds of the cultural and historical memory of every nation and tradition community are the created by them poetic stringed instrument are an important aspect of the religious customs of the Alevi-Bektashi community in Bulgaria, in the regions where it is localized. Apart from being a part of the religious custom, this has been transformed in a form of manifestation of this community and preservation of its identity. Verses with mystical-religious content, called nefesi, divans, ilahi, and performed with an accompaniment of a stringed musical instrument (saz) of their religious and domestic ceremonies, they reflect to the greatest extent the religious doctrine, beliefs, outlook and ethical system of this community; are an important source of the exploration of its history, religious and social tradition, of the specific character of the followed interpretation of the Islam. For ages, these verses have been handed over in a verbal manner and recorded by the adepts of that community. Among the most performed with an accompaniment of saz by the Alevi-Bektashi in the Ludogorie region are the nefesi of the most popularrepresentatives of that tradition - Pir Sultan Abdal, Shah Khatai, Kul Himmet, Kul Himmet Ustazim, Kul Hatmim, Kul Huseyin and etc. Rewritten and read are verses of Yunus Emre as well, his followers, using the same pseudonyms, and etc. Here were born, too, local creators of the mystic-religious verses in the casual style and music to them that Alevi-Bektashi perform, the most ardent of which is Muhyddin Abdal. Among the authors of nefesi, recorded by the Alevi-Bektashi in the Ludogorie region are also Abdal Musa, Kaygusuz, Shemsi Boba and etc. The performance of nefesi and ilahi at the meetings of the Alevi-Bektashi community in the Ludogorie region, for ages has played a social part, too, and it has a uniting function between the members of the jam. The moving and deep suggestions, expressed with these verses, inspire deem emotional awareness on the audience. They appear priceless heralds of the culture of the community. The article discusses some issues, uncovering that aspect of the Alevi-Bektashi culture in the Ludogorie region, for example, the place of the jam in the preservation of the poetic-musical memmory; the authors, whose nefesi were recorded by its adepts; the subjects covered by the nefesi. The connection of that tradition with the music was emphasized as well and it was closely connected with the music tradition of the Turk Central Asia, and on the role of the zakir for the handing over of the tradition to the generations. It was asserted, too, that these verses were a universal system of values, which the Alevi-Bektashi had been following for ages.
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The article traces the history of the oldest building still functioning in Sofia, the Rotunda in the centre of the ancient city, with a focus on its Ottoman period. Special attention is paid to the date of its conversion into a mosque around 1500, and to its fate in the late 17th century when, due to destruction, it was abandoned as a house of worship. A third focus of the article is the transformations of the neighbourhood around it through the centuries. The study is based on a variety of sources, some of which newly-discovered, in the collection of BOA-Istanbul and of the Oriental Department at the National Library in Sofia, and unpublished - single Ottoman documents, excerpts from kadi sicills, atik sikayet defters, tapu tahrir defters, others - well known and widely used, such as the travel accounts of Stephan Gerlach, Evliya Celebi, Viktor Grigorovich, K. Jirecek, as well as texts produced bu the Bulgarian community.
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The image of Ottoman invasion of the Bulgarian lands, the Tarnovo Patriarchate, in its capacity as the "Mother of All Bulgarian Churches", maintained international contacts throughout the Greek Orthodox world. The Patriarchate enjoyed high prestige among Orthodox Slav on account of its consistent anti-Unite stance, adopted after the Church Union of the Council of Lyons (1247). This stance differed drastically from the contradictory policy of Byzantium and the Church of Constantinople which were inclined to make compromises with the West and the Papal institution in Rome as part of an attempt to forge an alliance and oppose the invading Ottoman forces. The Tarnovo Patriarchate strongly adhered the Orthodoxy and resisted Roman Catholic attempts at penetration in the territories under its pastoral care. The Bulgarian Orthodox Church by all probability had a major role in spreading Christianity among Cumans and some Tatars in Wallachia and Moldova in the 13 th and 14 th centuries . The high status of the Head of the Tarnovo Patriarchate was borne out by the participation of Patritach Simeon in the coronation of the Serbian monarch Stephen Dusan (1331-1335) and his Bulgarian wife Elena as Tsar and Tsarina and the transformation of the Serbian Archbishopric into a Patriarchate in 1346. Around the middle of the 14th c. the Tarnovo Patriarchate was established contacts with Russia. In 1352 Patriarch Theodosius II of Tarnovo took part in the ordination of Theodorit, Metropolitan of the Principality of Galicia-Lithuania, as Metropolitan of Russia. For Russia Tarnovo was obviously an important spiritual centre holding authority over all Orthodox Slavs. At more or less the same time we encounter the appellation "Tsarigrad-Turnov" which reflected the idea of the Bulgarian capital as a "Third Rome" and "Second Constantinople". Further proof of the high status of Bulgarian clerics among Orthodox Slavs is provided by the enthronement, in the year 1375, of three patriarchs originating from Tarnovo: Euthymius (Evtimii) of Tarnovo (1375-1393), Ephraem of Pec, Patriarch of Serbia (1375-1380; 1389-1392), and Cyprian, Metropolitan of Kiev and all of Russia (1375-1406). The survey of Bulgarian-Russian spiritual ties presented above aims at correcting a view still current in historiography according to which, between the 16th and 18th centuries, church influence followed a North-South (rather than a South-North) axis. While we may assume that such a view reflects the state of affairs in the 18th century, the earlier times of Ottoman domination (15th-17th cc.) were marked by attempts on the part of Tarnovo clerical elite to take part in the most important initiative aiming to increase Russia's prestige as the only independent and most powerful Orthodox Slavonic state. Higher clerics made a point of mentioning the names of Russians monarchs in church services intended for Bulgarian Christian congregations and thus seered Bulgarian expectations of political liberation in the direction of Russia.
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It has already become a truism among some cultural historians that the crucial and foundational identificational symbols and narratives of the South- East Slavic nations – the Serbian and Bulgarian1 nations, for example – function as recent-time, compensating imaginary constructs. Yet, they have been conceived in the last two centuries and are still postulated as ancient “natural” attributes of the “real” ethnic past, which could be or should be used as an ultimate ground of personal and group self-identification. Such is the case with some recent historical studies, centered on the foundational ethyological myth of the Serbian nation – the myth of the Kosovo plain (Kosovo polje) – which dare to oppose the predominant Serbian historical narratives. I would not claim that some new or intentionally concealed data-discoveries prove that the existing Serbian story about Kosovo is not “scientifically true”. In fact, in the last 20 years, when the “Kosovo problem” has turned out to be again a focal point of Balkan and European historical development, there have been no new findings concerning it. Moreover, different researchers are digging into roughly the same compendium of textual and ethnographic sources while building their conclusions. Apparently, the reasons for the completely contradictory resulting statements about and assessments of the historical role of Kosovo could be sought anywhere but in the so-called “sources” and “proofs”. In this sense, I would not share the opinion that at the onset of the 21st century we are still able to believe in and disclose some solid and autonomous “reality” lying beyond the “Kosovo myth”, whereby we could defend our stories and self-projections as reasonable and well-grounded. The main objective of my paper is rather different. I am not going to discuss the relation between the “Kosovo myth” and “historical reality”, or the discrepancy between the fi ctionality of the former and the truthfulness of the latter. I am not going to demystify the deceptiveness of the national phantasm “Kosovo”, and thus argue for the impeccability of some reality over there. In the last years so many people have indulged in confronting the shamefulness and anachronicity of the “Kosovo myth” that it seems as if the contemporary world is saturated by the self-evidence and predominance of advanced and civilized rationality, which brings us to the invincible principles of happiness and justice. On the contrary, I believe in the mytho-genesis of most of the contemporary political and historical establishment. Yet, it is not my goal to prove this here. What I am rather interested in are such simple questions as how people are attached to space, what is their relation to the territory, what it is that they call “Kosovo” for example, why they are so eager to envisage some strip of land as their own “possession”, “homeland”, “source of identifi cation” and so on. [...]
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The article seeks to revise the current mainstream interpretation of the relations between the Balkans and the West as it has emerged from the mirror reading of the Balkanism paradigm. It interrogates the grounds for interpreting the Western discourse about the Balkans in terms of Said’s Orientalism and the Balkan visions of Europe in terms of the hegemonic Western discourse.
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The main objective of the research paper is to develop an analytical theory of identity, which in turn would make possible the study of identity on a textual level. Another objective is to show that Balkan identity is traumatic and current research on the topic does no more than perpetuate this trauma. And fi nally, drawing on the analytical theory of identity developed in the fi rst part of the study, the paper embarks on describing the identity games played by various actors involved in the Balkan presentations at the Chicago 1893 World’s Exposition. The current abridged version of the paper has only the humble goal of presenting the theoretical framework of the study and its general fi ndings. The presentation will go along the following lines: (1) I will try to describe the settings of the Chicago 1893 World Columbian Exhibition (which will be my object of study); (2) I will try to explain how we can study identity in the case of World Expositions; (3) I will try to give an account of the visual presentation of Bulgarian identity at the Chicago World Fair.
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This text will focus on the identity of the Karakachans in Bulgaria – a former nomadic community forced to settle down at the end of the 50s and the beginning of the 60s of the last century. The Karakachans are Orthodox Christians and speak a specific Greek dialect. That, together with their former way of life and cultural tradition, makes them different from both Greeks and Bulgarians. This particular group gives a unique opportunity to outline the constant mental mapping and re-mapping carried out under specifi c national and transborder circumstances. The Karakachan case is, in a way, comparable to the “ethnic revivals” or “re appearances” of other small Balkan ethnic groups on the social, economic and political scene of the changing region1 Nowadays the small ethnic (local, ethno-confessional) groups (Karakachans, Gagauz, Gorani, Yuruks, Armenians and others) are not at the centre of the most severe Balkan confl icts. Some of them, the Vlachs/Aromanians, for example, have occasionally been in the focus of international contradictions; however, the gradual social integration, assimilation and emigration have reduced them in number and importance during and after the clashes of the “big” nationalisms. The very survival of some of the small Balkan ethnicities in the near decades is under question. Given the fact that both many of the Bulgarian Karakachans and quite a few authors share this view, the presentday situation proves to be much more complex and controversial. [...]
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In national ideologies and definition of the nations, the issues of „race“ and ethnicity were in many cases central ones. In the 19th century the emerging national consciousness in many cases received rational shape through a scientific revolution. At that time nationalism was, in fact, the driving force behind „racial“ differentiation. In the scientific investigations one obvious area was that of „race,“ which often had political objectives as an attempt to assert the existence of a national identity based on innate „racial“ characteristics. As Barkan emphasizes, the intensification of national rivalry in Europe in the latter part of the 19th century stimulated pursuit of still greater „racial“ differentiation as a mode of justifying nationalism that was sanctioned by the growing repute of biology and evolutionary theory. Part of this process of constructing national ideologies in the 19th century was the search for racial antiquity, „ancestors“ and common descent. Special importance had been assigned to different branches of modern science where the idea of inherent difference found legitimacy, and „race“ was perceived primarily as a scientific concept.2 Inasmuch as national ideologies played a crucial role in the public political domain, the intersection between „race,“ „ancestors,“ ethnogenesis, science and politics was quite obvious.
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The history of the different national traditions of social and political thinking in Southeastern Europe is usually examined in their relationship with the developments in the leading European nation states. This is certainly a legitimate approach, but it should be added that beside the multiple interactions between the "marginalized," "small nations" in the "periphery" and the "European core" there was one more major actor – the multinational empires in the Eastern part of the continent. They had their identity politics, which failed in the long run, but had a considerable influence during the 19th century. In what concerns the Ottoman Empire, almost all studies mention these politics, usually referred to as "Ottomanism," but very few of them examine it. This article focuses on "Ottomanism" as a problem in its own right, but also raises the question of the impact of these politics on the national discourses in the region.
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As in most European cases, some aspects of the Romanian discourse of national peculiarity can be traced back to the humanist genre of "Descripţia" of the land, narrating the origins and political history of the respective people, a genre which in the Danubian Principalities reached its climax in the works of the erudite Moldavian prince-scholar Dimitrie Cantemir (1673–1723).1 The works rooted in the humanist chorographical paradigm of course had a very different discursive function and referential basis than the characterological constructions underpinning the projects of modern nationhood and statebuilding, emerging from the late 18th century onwards, making "national individuality" a key argument of political self-legitimization. Some references to this national individuality can be identified in the political and cultural works of the Transylvanian Greek Catholic elite, which sought to anchor the historical-institutional identity of Transylvanian Romanians in a genealogical construction. They were stressing customs and behavior as the proof of continuity with the Roman colonists of Dacia and accidentally, even the concept of "character" surfaced in some of their writings. Simultaneously, the culturalgeographical literature stemming from the Danubian Principalities (often by travelers or cosmopolitan intellectuals, whose work can be related to more than one national tradition, such as the Greek Daniil Philippide or Dionisie Fotino, both of whom authored geographical descriptions of these lands, or the French Encyclopédiste, J. L. Carra) sought to put these polities on the map of Europe, making references to the customs of the inhabitants. Significantly, the concept of character was already able to become politicized in the late 18th century, as was the case with the reformist discourse of the Moldavian boyar Ionică Tăutul, who deplored the loss of patriotic identification and the growth of egoism on the part of the ruling elite.
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Offprint drawn from „GLASNIK MUZEJA KOSOVA I METOHIJE, KNJ. I, PRIŠTINA 1956“ [Bulletin of the Museum of Kosovo and Metohija, Vol I, Priština 1956] // This work deals with a Gipsy folk-tale noted down at Prizren, which tells how once a wife has had two husbands simultaneously. In connection with this motive, a consideration is made to the occurrence of multi-husbandry or polyandry, to be suppose finally that this tale as well — with such subject — could be a confirmation of Gipsy’s origin from India, where we find such occurrences today, too.
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Svojevremeno sam, sa Jovanom Ćirilovim, radila u komisiji Uneska na zaštiti manastira na Kosovu, da skratim, znam šta bi sve trebalo da izgovorim i u ovoj prilici, i koliki je bio proces učenja da od „spomenika kulture“ dođemo do svih oblika kvalifikovanja i izražavanja, e ne bi li se postigao cilj da se manastiri zaštite, i to u stepenu opasnosti.
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Autoarea analizează pe baza informaţiilor de arhivă schimbările demografice complexe care au loc la Dunărea de Jos (Bugeac) în contextul schimbării stăpânirii otomane cu cea rusă. Pornind de la cazul oraşului Ismail, sunt analizate originea locuitorilor stabiliţi în nordul braţului Chilia, structura socială şi familială, originea etnică, pe baza numelor păstrate în documente.
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Instituţiile vechi de învăţământ fac parte dintre depozitarele patrimoniului cultural şi ştiinţific al unei societăţi. Valorificând sursele inedite ale Arhivelor Naționale a Republicii Moldova, surse ce ţin de trecutul şi evoluţia unor instituţii de învățământ cu cele mai vechi tradiţii din spaţiul dintre Prut şi Nistru, suntem în măsură să afirmăm că istoria școlii este o oglindă a societății, ea conservând mentalitatea și cultura unei epoci uitate.
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Simion Mehedinți was a pioneer of Romanian science and culture in the first half of the twentieth century – when he militated for national renewal through education and culture in a Christian spirit; he was also a reformer of the Romanian educational system, but also a genuine Christian educator. As a researcher, he highlighted the educational value of science, professing himself a science out of conviction. His pedagogical conception contains two special nuances – the Christian one and its application to one’s own ethnic space – and he introduces the concept the school of work, as area and instrument of modeling the student’s character. In his ethnographic approaches we discover the recovering and pedagogical function of history and in the analysis of Romanian Christianity those valences which can be considered modern and democratic today.
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Pragmatics has been a paramount part in the field of intercultural communication for linguists. It concerns the study of linguistic interaction between people and it analyzes conversation and the speech acts. The present article focuses on the speech acts as a way to express in universal ways and with appropriate knowledge and, namely, on the usage of compliment expressions. We have taken as a basis Manes’ definition of compliments as those speech acts which have the reflection and expression of cultural values because of their nature as judgments, over expressions of approval or admiration of another’s work, appearance or taste. The objective of compliment expressions is to establish or to reinforce solidarity. Many of the values reflected through compliments are personal appearance, new acquisitions, possessions, talents and skills. The conclusions that we have drawn are made on the results that we have got from the online survey that referred to the following variables: compliment form (syntactic patterns), tone used by speakers, compliment frequency, relationship between the compliment speaker and hearer, gender relationship, speakers’ age, and attributes praised. Participants consisted of native speakers of English interviewed in the United States and native speakers of Russian and Ukrainian from all over the Ukraine.
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With the restoration of Bulgarian statehood the various ethnic and religious communities, incl. and Gypsies, become full-fledged Bulgarian subjects. In the announcement, we are addressing only the specific moments outlining the place of the Gypsies in a Bulgarian state in the period from the end of the 19th century to the mid-twentieth century. We fix on the actions of the executive to them as regards of migration processes, nomadism and the territorial settlement of their neighborhoods. We look at the institution of cheribashiata – the proxy who presents the gypsies in front of the municipal administrative authorities as well as the place of the Gypsies in the institutions responsible for external and internal security and public order in Bulgaria.The process of globalization and the mobility of human resources pose new tasks and challenges towards the foreign language education in theoretical and practical aspect nowadays. It focuses on the development of competences outside the classroom that help smooth interactions and co-existence between members in multicultural societies. The aim of the present paper is to: 1) Introduce to the reader some of the methods used in teaching Japanese language as a second language in higher education institutions in Japan; 2) Focus on contemporary methods that meet the requirements of the process of globalization.
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