![Международна научна конференция „Героично изкуство и социалистически реализъм. Памет и репрезентации на социалистическото минало в България“](/api/image/getissuecoverimage?id=picture_2016_28297.jpg)
We kindly inform you that, as long as the subject affiliation of our 300.000+ articles is in progress, you might get unsufficient or no results on your third level or second level search. In this case, please broaden your search criteria.
One of the typical and relatively stable features of the everyday life of the Bulgarianimmigrants in the historical and cultural region of Bessarabia are the patronal festivalsand customs held within the frameworks of the village, neighbourhood or familyand referred to as zbor/sabor (збор/събор), hram (храм), kurban (курбан), tsarkva(църква), panagir (панагирь), cherkuvane (черкуване), moleben (молебен) etc. Asfor the designation збор (a fair), it is clear that it precedes the Russian designationхрам (a patron saint’s day) which penetrates the region under study later on andwhich is widely used at present. What stirs up bigger interest is the fact that exceptfor village church festivals this term (as well as some of the other above-mentioned) was also used for intervillage festivals held at the landmark of the territories of two,three or more villages – the so-called fairs at the landmark also known as moleben orcherkuvane for rain and good health.As far as the patron saint’s day is a universal Christian phenomenon and stilla general practice in the villages of the region studied here, it could be assumedthat the gathering itself, the making of zbor (or moleben) at the landmark (at theborder between a group of villages), which is neglected today almost everywhere,is a form typical only of the immigrants (Bulgarians and Gagauzians) in Bessarabia.This practice attracts the attention with respect to its nature and development as partof the all-Bulgarian system of patronal village festivals as well as with relation tothe influences, changes and specifics through which it inevitably goes under theconditions of the many-tounged and polycultural environment of Bessarabia and theRussian Orthodox Christianity.The fieldwork materials collected so far do not allow a coprehensive and thickdescription of the phenomena intriguing us as well as a more elaborate analysis.That’s why the article only poses the problem or rather interpretes it in connectionwith some concepts of the kin and family-territorial patronal festivals and customswhich were formulated a long time ago in the Bulgarian science but which are stillrelevant.
More...
On the basis of written sources and field materials, the article examines the phenomenonof the “Odessa cuisine” as a regional complex of food. In the context of thehistorical dynamics, it shows the role of the Balkan traditions in the formation anddevelopment of the everyday culture of the inhabitants of Odessa. Special attentionis paid to the current state of the trade subculture and, respectively, to the systemof the food traditions in Odessa. In particular, the article shows that there are manyproducts introduced by natives from the Balkans (first of all, Greeks and Bulgarians):eggplants, tomatoes, cheese, corn, mutton, grapes, etc. The regional dishes perceivedas “Odessaian” but having roots in the ethno-cultures of the above-mentioned communities,are developed on this basis. The text shows also the “blue” (eggplants) invarious variations of preparation and the “pshonka” (corn). Beside the national, theprofessional mass cuisine is also analyzed (restaurant); in it the Balkan substratumhas found its place a long time ago along with the Jewish, Ukrainian and Moldavian.In the menu of these institutions, there are surely a number of dishes with Balkanorigins. On the other hand, it is worth characterizing the special national restaurantsof Odessa (Bulgarian, Gagauzian, Greek).
More...
In the folklore of many peoples, the luminous bodies and phenomena are related tothe traditional concepts of the world structure. In the Bulgarian popular astronomythe Milky Way is seen as a Straw Road. The folklore texts present the “road” as both aborder and a bond between the “own” and the “alien” space, between the earthly andthe “divine” world. It is a process of movement in the mythological space but it couldalso be a place where the worlds in this space meet. Such development of the conceptof the “road” in the Bulgarian popular tradition is related to liminal rituals typical ofcalendar festivals including Christmas.
More...
The article makes a brief historical review of the development of Roma publicationsin the countries in Eastern Europe by emphasizing the processes in each country andthe interrelations between their policies regarding the Roma culture and the Roma literary production. The aim of the article is to show that the development of Roma literature is related to the political, social and cultural context in the country or region of its creation. The comparative historical approach is the most appropriate for the purpose since the tendencies in the development of the Roma literature are related to the policies of identity (in general or directed to the Roma population) in different historical periods and regions.
More...
The purpose of the present article is to trace the history and to show the activities performedby the gypsies/Romani organizations in Shumen, Bulgaria during the period between 1944 and 1990. The history of these organizations is going through several periods which match the political periods regarding the gypsy population in Bulgaria.It was founded in 1946, when Bulgaria was leading a policy of ethnical recognition of the gypsies and a wide consideration of their cultural and historical identity. Inthe beginning of the 1950s, due to the fear of the so-called “turcheene” (i.e. public demonstration of the Turkish ethnic identity) among a large part of the gypsies, there was a turning-point in the public policy – the Cultural and Educational organization of the gypsies was forbidden and they got into the hands of the “Fatherland Front” (“Otechestven front”). In spite of the restrictions and interdictions, in 1967 the leaders of the Gypsy movement in Shumen restored their organization by the name of “Roma”, but they didn’t get the recognition and validation from the government. In spite of this, they continued to work for the protection of the Gypsy community in Shumen and in all of their activities in several basic directions (socioeconomic, political, educational and cultural) were performed by the organization’s name. This continued until the beginning of the 1990s, when the organization was recovered, andalong side this a number of new organizations arose.
More...
The article examines the movements from Bulgaria to Norway and is based on anethnographic fieldwork. Using the methods of the oral history, the article analyzes the road to the north and the settlement in an almost unknown and cold country. Th epersonal stories of the Bulgarians present their visions of the road, their views onNorway and the founding of home as a personal experience in the context of the complexmigratory situation there. The specifics of the Bulgarian settlement in Norway predetermine the understanding of home and road. The successful and relatively fast realization, the high standard of life, the social model and the opportunity for quicklybringing together the separated families transform the migration to the north from amovement into a fixed way of life. For the Bulgarians, the new home in Norway has different aspects – it is the heart of the family, of calmness, cosiness and security. For the emigrants, the road to the north is both a road and a way back to the “native” andthe “Bulgarian” which could be seen in the founding of a “Bulgarian home” by different emigrant institutions and organizations. The new transnational and transcultural home of the Bulgarians in Norway becomes their comfort zone.
More...
The migrations of the Turks from Bulgaria to Turkey in the 20th century are subject of broad academic and pubic discussions; the greatest attention is paid to the last wave of migration of 1989. The article directs the attention further back in the history, to the period from 1950 to 1951 when the Bulgarian and Turkish authorities organized for the first time a mass deportation of over 150 000 Turks. The study discusses the macro and micro framework of that migration flow in the light of the scientificanalytical approach of histoire croisée/entangled history. By means of it, the author analyses the “entangled” policies presented on the basis of Bulgarian, Turkish and other historical sources and compared to ethnographic fieldwork materials collected among the Bulgarian migrants in the city of Izmir. The study works out new issues and issues insufficiently examined of the written and oral history of the Turkish migrants related to the ideas of homeland, the influence of social and kin networks and the reconstruction of identity in the processes of migration, adaptation and integration.
More...
Основната цел на този текст е да представи концепцията за деколонизацията на психичното здраве чрез изследване върху началото на този процес по време наСтудената война. Поради тази причина е въведена дискусията за появата на глобални илокални проекти в транскултурната психиатрия. Като обект на основен документаленанализ избрахме окончателния доклад на транскултурния проект на Световната здравна организация, проведен между 1965 и 1973 г. в Глобалния юг и Глобалниясевер, озаглавен Международно пилотно изследване на шизофренията (СЗО, IPSS1973). Нашата цел е да идентифицираме, чрез анализа на този глобален междукултуренпроект на СЗО, как психичното здраве и културата са били третирани като медико-политически проект, целящ да създаде общ език за психиатрията чрез универсалисткаепистемология. СЗО е обвързана със социалните проблеми на следвоенния период,търсейки в епистемологията на универсалността потвърждение на обстоятелството, чевсички сме равни, а също и възможност да бъдат избегнати бъдещи конфликти междуотделните нации. Световният мир, световното гражданство и универсализмът са важнимедико-политически програми на IPSS и особено на СЗО. По отношение на структуратана психиката, деколониалният подход смята, че всички хора са еднакви, респективно наедно и също ниво. Въпреки че универсалността на шизофренията изиграва важна ролякато критика на колониалната психиатрия, IPSS поема по много рискован и ограниченпът. Проблемът е, че не всички сме еднакви. Заложени са на карта субективността, разнообразието и различни културни и социални аспекти, които трябва да бъдат взети под внимание. В този смисъл опитът да се създаде общ и универсален език за шизофренията повдига въпроси за някои постколониални и транскултурни подходи.
More...
The 2003 Convention and Its Implementation in Bulgaria
More...
Book review: Балканските култури: диалог, трансфер, метаморфози. Под ред. Орлин Събев, Лора Тасева, Антоанета Балчева. София, ИБЦТ – БАН, 2023, 234 с., ISBN 978-619-7179-38-5 [The Balkan Cultures: Dialogue, Transfer, Metamorphoses. Ed. Orlin Sabev, Lora Taseva, Antoaneta Belcheva. Sofia, IBSCT – BAS, 2023].
More...
In the present article we examine mythological legends on imps, belonging to a specific genre of Georgian folk prose. They are new and have occupied their autonomous place in Georgian folklore since the 80s of the XIX century. During investigation we used the methods of secondary analysis and comparison. We used the texts of oral histories comparing them with published texts and with those kept in the Folklore Archive of Shota Rustaveli Institute of Georgian Literature. Oral histories are also recorded during our field-work in 2009 and kept as video materials in the mentioned archive. Unpublished archival materials contain the beliefs of the “low mythology” that have universal character. Mythological narratives on imps are based on real stories that are later transformed into unknowable events by folk imagination. In order to gain an understanding of this folk character, it is necessary to consider a number of key questions. These include: where do they try to meet people, how do they look – in terms of their appearance – when they are activated, how do they relocate, what is their function, what kind of relations do they have with human beings, and how can people get rid of them. In addition, it is important to consider the modern people’s attitude towards this character. Their habitation is proximate to that of humans, in narrow gorges, dark, abandoned and jinxed locales. They meet people in uninhabited places, attempting to intimidate them, but as the area becomes settled, they leave. In popular imagination, the imp is a diminutive malevolent spirit, resembling a man’s offspring. It may also take the form of a wild animal. They emerge from the second half of October to the middle of November, posing a significant threat to people, even causing madness. If a man knows how to get rid of a chinka, the chinka cannot cause harm; if not, a man will become ill for a long time or up to the end of his life. Imps are afraid of fire. If anybody threatens him with a firebrand, the imp immediately runs away. In modern language, the name of this mythological figure is used for the description of a quick, astute, nimble person. The investigation revealed that the imp of the third generation, an evil spirit, left a lasting impression on the population and continues to be a topic of interest to this day. The research demonstrated that texts on imps are accompanied by a narrator’s synoptic marking.
More...
Folklore is regarded as one of the sources of Shota Rustaveli’s worldview. The folk wisdom was reflected in the Knight in the Panther’s Skin as emanation of the national consciousness and being and, at the same time, general cultural paradigms that occur in the literature of various nations. In Rustaveli’s narrative the folk wisdom is frequently accompanied formula “it is said” that emphasizes old age of the idea, its oral widespread nature and anonymity. Many Rustaveli’s aphorisms are very close to the folk proverbs with their ideas though they are formulated with Rustaveli’s eloquence. The semantic and stylistic closeness of Rustavelian aphorisms and folk proverbs evidences that along with the brilliant education of his time, Rustaveli had deep folk wisdom. It is due to this reason that the source of some aphorisms is folk sayings. At the same time, a number of Rustaveli‘s aphorisms became the basis of folk saying.
More...