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The Gračanica monastery is one of the Serbian King Milutin’s last monumental endowments, a beautiful Byzantine building. In fact, it is a Serbian Orthodox monastery, located in Kosovo, built in 1321. The village of Gračanica itself is a Serb enclave nearby Priština.
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The paper deals with the field research of the village of Prijanovici near Stupari, municipality of Kladanj, which was carried out in October 2023 with the aim of surveying archaeological sites and documenting cultural and historical assets. In addition to the previously known and registered localities, the field reconnaissance team recorded four new localities where there are material remains dated to the medieval and Ottoman periods. It is about three stecak necropolises, one of which is adjacent to an Ottoman cemetery, and a potential archaeological site called "Grkovik" where traces of a brick building were found. A significant number of recorded archaeological assets and interesting toponyms in Prijanovici and its surroundings, especially from the medieval period, points to the conclusion that this is an extremely old settlement that was inhabited for centuries. Since most of these monuments and material remains are today buried in the ground, forgotten or deliberately damaged, it is necessary to adequately research, protect and present them to the public in the future.
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This work includes a description of the origin and development of stecak, then technical and photographic recording of stecak and sights at the locality of Mramorje in the Suceska settlement, Srebrenica municipality. The analysis of tombstones in the field enabled the collection of basic data about the monuments. Cemeteries with stecak and niches, their archaeological and historical context, the variety of types of tombstones and decorations as well as the content of inscriptions represent the entire aspects of their appearance and study. The integrity of the tombstones is reflected in their physical integrity, homogeneity and completeness as cemetery units and authenticity.
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The paper talks about the appearance of plague in Bosnia and Herzegovina, in town of Zavidovici, plague cemeteries and legends about the plague. The paper was written on the basis of published sources, oral traditions and field research. Cadastral parcels, geographic coordinates and photos of plague cemeteries are given.
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Review of: Tomislav Matić, Bishop John Vitez and Early Renaissance Centar Europe: The Humanist Kingmaker. Beyond Medieval Europe, ARC Humanities Press, 2022, 248 str.
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Review of: Jean-Baptieste Évariste Pricot de Sainte-Marie, Hercegovina: geografska, historijska i statistička studija (prevod s francuskog jezika Almira Drina). Federalno ministarstvo obrazovanja i nauke/znanosti, Mostar, 2023, 161 str.
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Naslov rada jasno govori o čemu je riječ kao i povod njegova nastanka. Profesor emeritus dr. Michael Ursinus već nekoliko godina neumorno istražuje Arhive franjevačkih samostana u Bosni osobito njezinu povijest osmanskoga razdoblja što mu je uža specijalnost. Rad je u neku ruku i najava opsežne knjige o istoj temi, a na kojoj je također aktivno radio, na žalost prerano preminuli fra Stjepan Duvnjak, bivši gvardijan ovoga povijesnoga samostana i profesor na Teologiji te jedan od osnivača časopisa Bosna franciscana i njezin član uredništva. Njemu u čast, kao i svim njegovim predšasnicima sutješkoga samostana matične provincije Bosne Srebrene, priređujemo ovu studiju.
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This article considers the role of the oath of Russian citizenship as confirmation that foreigners become naturalized as Russian citizens. The concepts of “cross kissing”, “cross-kissing record”, and “oath” are examined in relation to the procedure of citizenship acquisition in Russia from the 15th to the early 20th century. Particular emphasis is placed on the genesis of the essence and scope of the oath institution in Russia. A comparative analysis is performed on the oaths taken by foreigners to assume the positions of public officials and subjects of the Russian emperors. The obtained results show that the change of citizenship did not entail compulsory religious conversion as long as the 17th century. All applicants for Russian citizenship had the right to take the oath in their native language and in front of the clergy member representing the religion they professed. As the oath of citizenship gained legitimacy and popularity in Russia, the lawmakers tried to unify the procedure, while ensuring that the oath text and ceremony remain sacred.
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The painted Menologium in the narthex of the Diocesan Church in Rădăuți (cca. 1488/89) is the most extensive produced in late-15th-century Moldavia. However, this Menologium is not complete, but selective, like those in the narthexes of the Lujeni and Voroneț churches, dating back to the same century. In general, it is a representative Menologium, illustrating on average 7–9 days of each month, but giving priority to September – the beginning of the liturgical year, to March – the beginning of the second half of the year, and to August – the last month of the liturgical year, by illustrating 14, 18 and 27 days respectively. The first day of the illustrated Menologium, September 1st, is preceded by the introduction to the versified Hagiography (Prologue) of Middle-Bulgarian, Tarnovian redaction. A study of the composition of the Rădăuți Menologium indicates that its primary textual source was this redaction of the versified Prologue. For the most part, this Menologium follows a known repertoire, especially for post-Byzantine art in the Romanian and Greek area, but it also contains some rare or unique representations. Establishing the content of the Rădăuți Menologium disproves its supposed evolution in Moldavia from selective to complete. Like the Lujeni Menologium, it shows that the painters were equipped with all the possibilities to represent a Menologium of any extent, the only limit being the available painting surface.
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This study examines the ties that expanded between Moldavia, Wallachia, and the Monastery of St. Catherine at Mount Sinai between the 15th and 17th centuries under the guidance of Romanian voivodes, including Stephen the Great, Neagoe Basarab, and their heirs. Looking at the existing material and textual evidence, this study addresses the way in which the Romanian voivodes shaped their princely image and their gifts to the monasteries located beyond the borders of their domains, and especially to the monastery of Saint Catherine at Mount Sinai. The monastery’s collection preserves several key texts and objects that elucidate aspects of patronage, royal identities, and orthodoxy among the Romanian voivodes. Their gifts to Sinai and other spiritual places (such as Mount Athos) had the collateral effect of contributing to the formation and promotion of significant forms of Byzantine spirituality in Moldavia and Wallachia, especially in the post-Byzantine period.
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This article delves into a analysis of the treatment of prisoners of war during the late 14th and 15th centuries. The study not only examines the challenges encountered by the prisoners themselves, as documented in their letters, but also sheds light on the difficulties faced by the officials of the Teutonic Knights and lords involved in their release and care. The work highlights the most salient aspects of captivity, including the deprivation experienced by the prisoners, the means by which they were able to obtain basic necessities such as food and clothing, and the types of places in which they were typically detained. Moreover, the article explores the various factors that influenced the behavior of both captors and captives, and distinguishes between the appropriate and inappropriate treatment of prisoners based on the established norms of medieval times.
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The ethnic and demographic situation on the borderland of the Grand Duchy of Lithuania and the Crimean Khanates is analysed on the basis of narratives (Michalon Lituanus, Marcin Broniowski, Marcin Bielski, Bartosz Paprocki) and documentary sources (publications “Lithuanian Metrics”, “Archive of South - Western Russia”, documents of the Russian State Archive of Ancient Acts, Central State Historical Archive of Ukraine). The boundaries laid by the local prince of Kiev Simeon Olelkovich in the 15th century were significant for a later time as a precedent for ideas about the boundary between the Black Sea Tatars and Ukrainian Cossacks. The Zaporozhian Host at the early 18th century referred it as “Vytautas borders”. However, this “boundary” was conditional. The steppe space between the rivers Southern Bug and Dnieper was occupied by the Ukrainian Cossacks (later the Zaporozhians) in the summer, and by the “Perekop Tatars” in the winter. The seasonal migrations, set by the conditions of the first half of the 16th century, persisted until the middle of the 17th century. The notion “Tatars” is a conventional designation for the Turkic-speaking population in the Black Sea steppe before the migration of the Noghais to this region in the second half of the 16th to early 17th centuries. “Perekop Tatars” were not nomads, but a semi-sedentary population. Economic occupations and the degree of settlement of this population differed according to gender, age and social position. Women, children, clients and slaves lived in stationary settlements, were engaged in agriculture and horticulture. Full-fledged men led an mobile lifestyle, were engaged in stockbreeding, hunting and war. The economy was based on sheep and horse breeding. Particular attention is paid to the male groups of the “Perekop Tatars”, which had a changeable and often multiethnic composition, combined shepherding and war, and for a long time were without a family and permanent place of residence. Some demographic data (cited by Gilles Veinstein) indicate a significant excess of the number of men relative to women. These male groups in the sources of that time are designated as “Kazak” and “Çoban”.
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This article is dedicated to the history of the Tatars in the Grand Duchy of Lithuania. Tatars in the Grand Duchy of Lithuania played an important role in border guarding. They carried out border, ambassadorial and castle service. Interpreters of Tatars and Tatar beks were sent on important missions to estab- lish diplomatic relations with strong Turkic states. Apostates (apostates from Is- lam) Glinskie played an important role in protecting the Ukrainian border from Crimean raids. Representatives of this family went on diplomatic missions to the Big Horde. The rulers of the Great Horde and the Crimean Khanate did not con- sider it shameful to write to the apostate and the provincial prince. The Tatar origin of the clan, on the contrary, was a plus in the eyes of the Jochids and the Glinskie were generally perceived as their own people. The adoption of Christian- ity opened up broad career prospects. Tatars managed to preserve their identity in places of compact settlement of Tatars in Belarus and Lithuania, as well as in Volyn. However, many Tatars who received land in the Grand Duchy of Lithuania quickly lost their ethnic and religious identity.
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Along with the development of settlement, first borders were drawn, moreover the strengthen-ing of the order of tribal authority allowed for more effective management and enlargement of the occupied territories. The first borders were natural borders and ran along rivers, mountain peaks, forests, sea shores, etc. The border was a transitional belt located at the edges of the sovereignty of individual tribes or rulers. With time, the borders were protected not only thanks to natural obstacles, but also defensive systems in the form of strongholds, earth embankments, wire entanglements and other fortifications.The aim of the considerations is the organization of protection of the borders of the Polish state in the period of the First Polish Republic in the face of changes taking place in the environment of external and internal security. In the methodological aspect, the historical and comparative methods were used, based on the analysis of source materials and the subject literature. As a result of the above, it has been established that the borders of the First Re-public of Poland were formed differently and were subject to significant changes, ensuring the security of the state and its citizens at a different level
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The theoretical system of Ottoman music was developed through the works of Safi al-Din alUrmawī (d. 693/1294) and ʿAbd al-Qādir Marāgī (d. 838/1435). Considering the first period, although the 24-tone sound system was not developed in theory, it is clear that it was used in practice. However, in a theoretical sense, the 17 sound system initiated by al-Urmawī continued to be used until the 20th century. In this century, the Turkish theoretical musical system evolved into a different point with the efforts of Raūf Yektā (d. 1935). Here we have an unequal 24-track sound system. The first written traces of the 24-tone sound system can be seen in the work of La Borde (d. 1208/1794). Later, Muhammad al-‘Attār (d. 1243/1828) and his student Mīkhāʾīl Mishāqah (d. 1305/1888) found fame with their 24-tone sound system. Mishāqah's work named Riṣālah alShihābiyyah fī al-ṣināʻah al-mūsīqiyyah, which also includes this system, has become an important cornerstone in the shaping of modern Arabic music. Raūf Yektā, who noticed this system through a newspaper article, determined that this note system, which is divided into 24 equal parts, provides great convenience in Turkish music, especially in naming intermediate sounds. This determination of Yekta is largely similar to the note names in Mishāqah's system, despite some differences. The main difference between this system that Yektā introduced to Turkish music and Mishāqah's system is that Yektā prefers unequal sounds. In this study, information about who first introduced the 24-tone sound system is included. However, no clear data on this subject has been found. From the perspective of Turkish music, this systematic breakthrough succeeded by Yektā - although not put forward by Yektā - enabled him to lay the foundations of today's theory with the Arel-Ezgi-Uzdilek trio. In this research, it has been determined that some of the concepts included in Mishāqah's work are the same in terms of content with the concepts in Turkish music. The focus of this study is the work named Riṣālah al-Shihābiyyah fī al-ṣināʻah al-mūsīqiyyah, written by Mīkhāʾīl Mishāqah, which Murat Bardakcı clearly stated in an article and which we think Raūf Yektā used in creating the sound system of Turkish music. The aim of the article is to reach the first traces of the 24-tone sound system and to reveal its connection with Turkish music. In the literature study, it is founded that no detailed study has been conducted on both Mīkhāʾīl Mishāqah and where the traces of the 24-track sound system can be traced. In this respect, seeking answers to these questions constitutes the originality of the article. Qualitative research method is used and, the information obtained through literatüre review was discussed with data analysis.
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Michael/Mihály Székelyhídi ist kein Einzelfall bei seinem Bemühen, seine Bildung weit entfernt von seiner Heimat zu vervollkommnen. Dass er sich dazu gezwungen fühlte, hing vor allem damit zusammen, dass er evangelisch und aller Wahrscheinlichkeit nach ein Mitglied der reformierten Kirche war. Da diese in den katholisch geprägten Ländern der Habsburger eine Außenseiterstellung einnahm, vielfach bedroht war und sich der junge Ungar anscheinend beruflich der Theologie verschrieben hatte, blieb ihm nichts anderes übrig, als sein Heil dort zu suchen, wo dieser Glaube ungehindert gelebt werden konnte. Diese Vermutung ist vor allem darin begründet, dass sich Székelyhídi bei seinem Aufenthalt im Westen an Orten aufhielt, die reformiert geprägt waren, in jedem Fall aber evangelisch. Das macht vor allem sein langer Aufenthalt in Bremen und eine sich daran anschließende Reise durch die Niederlande deutlich.
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Vom 21. bis 24. September 2023 fand die 55. Jahrestagung des Arbeitskreises für Siebenbürgische Landeskunde e. V. Heidelberg (AKSL) in Passau statt, die gemeinsam mit dem Bundesinstitut für Kultur und Geschichte der Deutschen im östlichen Europa an der Universität Oldenburg (BKGE) und der Kommission für Geschichte und Kultur der Deutschen in Südosteuropa e. V., Tübingen (KGKDS) veranstaltet wurde. Erstmals tagten diese drei wissenschaftlichen Einrichtungen, die sich der Erforschung der Geschichte des DonauKarpaten-Raumes verschrieben haben, in gemeinsamer Form. Gastgeber der Tagung waren der Lehrstuhl für Neuere und Neueste Geschichte Osteuropas und seiner Kulturen der Universität Passau sowie die Zweigstelle Passau der Südosteuropa-Gesellschaft e. V. (SOG).
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Auf Initiative des Hermannstädter Arbeitskreises für siebenbürgische Landeskunde hat es eine Vielzahl von Mitveranstaltern und Kooperationspartner (Institut für deutsche Kultur und Geschichte Südosteuropas/IKGS, Bundesinstitut für Kultur und Geschichte der Deutschen im östlichen Europa/BKGE, das internationale Wissenschaftsnetzwerk REFORC, das Institut für Geisteswissenschaften der rumänischen Akademie in Hermannstadt/ICSU, das Klausenburger Geschichtsinstitut „George Barițiu“ der Rumänischen Akademie, das Demokratische Forum der Deutschen in Siebenbürgen, das Departement für interethnische Beziehungen der rumänischen Regierung, die Heimatsortsgemeinschaft Heltau, die evangelische Kirchengemeinde Heltau) ermöglicht, diese Tagung zu planen, zu finanzieren und durchzuführen. Ziel war es, neue Forschungsfragen und Untersuchungen zur siebenbürgischen Geschichte im Spätmittelalter im internationalen Kontext zusammenzuführen und zur Diskussion zu stellen. Die Internationale Konferenz in Heltau und Michelsberg fand in der Öffentlichkeit weite Beachtung.
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Oryahovo is a border fortress of the Kingdom of Tarnovo, so it is not surprising that in the sources its name is found mostly in connection with military conflicts. The most comprehensive are the accounts of the crusades of King Sigismund in 1396, of Władysław of Varna in 1444, as well as the action of Valerien de Wavrin in 1445. The information is contradictory, but it paints a picture of destruction and ruin. The fortress is partially destroyed and gradually loses its strategic importance, and its name disappears from the sources.
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