![Книги 2014–2015 г.](/api/image/getissuecoverimage?id=picture_2015_22142.jpg)
Книги 2014–2015 г.
Selected bibliography in the field of Bulgarian Studies published in 2014-2015
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Selected bibliography in the field of Bulgarian Studies published in 2014-2015
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Selected bibliography in the field of Bulgarian Studies published in 2015-2016
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Selected bibliography in the field of Bulgarian Studies published in the current year.
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Content of the main Bulgarian scientific journals for the current year in linguistics, literature, history, folklore, ethnography, archaeology and art studies
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Selected bibliography in the field of Bulgarian Studies published in the current year
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In this article the application of Sharia law over the Muslim population of Vardar Macedonia is demonstrated. The application of Sharia Law form the establishment of Ottoman rule until the end of the Second World War is directly related to functioning of state Sharia courts. In this era the Sharia law is part of the positive law. With the change in the historical and political context in the aftermath of First World War, the Sharia court have been included in the Yugoslavian secular state as a structure, relatively independent form the Muslim religious authority, which is based on principles of spiritual hierarchy. Its application have had a positive impact, preserving the Muslim population`s identity. After the Second World War the Sharia court are dismissed. From the legal-normative point of view it is not possible to state that this is Sharia law, because there is a lack of state coercion, which is one of the prerequisites to talk about law. After this point, the essence of sharia ruling is preserved via moral relations and obligations, customs and traditions and the work of the religious institutions as well.
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On the basis of unpublished source material, the present text attempts to reconstruct the administrative procedures through which the request of the Malaysian Bulgarians living in the villages of Kodjubunar and Aladjabaira must be passed before a statuary is issued with permission to build or repair an Orthodox temple.
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The Scientific Archives of the Bulgarian Academy of Sciences began its work with the foundation of the Bulgarian Literary Society in Braila in September 1869. Its task is to find, process and offer for use all the materials on the history of the scientific thought in Bulgaria and the history of the BAS. The Scientific Archive preserves the archival documents of the institutes of the BAS as well as the personal collections of academicians, corresponding members and professors; it does scientific and technical processing, estimates the value of the archival documents and restores them. The archive organizes the use of the archival documents for scientific research, reference and other purposes, prepares documentary publications and exhibitions of documents.The cultural heritage preserved in the BAS is a national treasure and we are responsible for its protection.This article examines only archival collections with ethnographic materials and researches. It is an invitation to researchers for future studies.
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The article provides a brief description of the history of the Balkans in Modern and Recent times. At the beginning of this period, the Balkans became part of the pan-European international system. First as an object, and then more and more of its subject. After the Berlin Congress, many Balkan countries gained independence, and during the First Balkan War, for the first time in history, the Balkan states acted together and independently, and not to support certain actions of the great powers. The Balkan allies were even called the “seventh great power”. However, at the same time, almost all the Balkan states experienced national disasters. Their return to Europe turned out to be incomplete and the lag behind the advanced part of the continent did not decrease either then, or in the interwar or post-war periods. It remains today, despite the accession of most of the Balkan countries to the European Union.
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Bulgarian historiography did not find to date a documentary source based evidence that firmly establishes 6 July 1837 as the birth date of Vasil Levski. Therefore, other hypotheses placing the birth of Levski in 1846 or 1843 have lately been put forward. The present article examines data from the population registers of Karlovo, kept in the Ottoman archives in Istanbul, and argues that 1840 is Vasil Levski’s most probable birth date.
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The article outlines the relations between the Patriarchate of Constantinople and the Bulgarians in the 14th century. It is divided into three parts. The first part examines the relations between the Patriarchate of Constantinople and the Patriarchate of Tarnovo, and an attempt is being made to present not only the cases of opposition between the two institutions, but also the interaction and spiritual ties between them. The second part presents the relations between the Patriarchate of Constantinople and the Bulgarians in the context of the political and ecclesiastical life in the Balkans in that period. The third part presents the relations of the Patriarchate of Constantinople with high-ranking Bulgarian clergy, who developed most of their activities outside the Bulgarian lands. They are evidence of the spiritual growth and influence of the Bulgarian Church before its destruction, as well as an example about the traditional contacts of the Bulgarians with the Byzantine Church.
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My previous research has shown that Orthodox monasteries, as compared to the Catholic Mounts of Piety, were functioning in the logic of medieval banks. For instance, they served as places of deposit through donations of real estate; the surplus of annual revenues was in turn channelled, on the one hand, for the liturgical commemoration of the donor and, on the other hand, for the assistance to the poor. Donors were thus investing in their salvation while contributing to the common good of the Christian community as well. The “Romanian” monasteries dedicated as metochia to the Eastern Patriarchates fell within the same pattern, except for particularities which stemmed from the specific profile of the donors. Most often they and their descendants were Christian subjects of the Ottoman Empire residing in the Romanian lands or they were ruling princes appointed by the Porte and attached to power networks in Constantinople and Rumelia. Consequently, sacred investing went towards the great monasteries located in the places of origin of the donors, that is, under the jurisdiction of the “Greek” Patriarchates. The double goal of donors was first to secure themselves prayers of commemoration in their place of origin, in prestigious and lasting places of worship, and then to protect the “invested” patrimony from the vicissitudes of time. Furthermore, tacitly donations assisted their poor compatriots and maintained the common weal of their native community, which was the Church itself. I have sustained this argument by comparing the practice of the dedication of “Romanian” metochia to the Holy Places of Orthodoxy to the communal evergetism displayed by the members of the Greek community in Venice via the deposit of large sums of money in Venetian banks. Based on this comparison, it appears that the economic activities of the “Greek” monasteries, which administered the metochia acquired north of the Danube, consisted in putting to work the real estate of the metochia through farming, trade, rental, or pawn brokering, just as money produced profit in Venetian banks. All these peculiarities, which characterized the Wallachian and Moldavian churches dedicated to the Greek Patriarchates, i.e., being founded and subsidized by migrants, accommodating travellers, or practicing trade, explain the concentration of the metochia in and near the urban centres of Wallachia and Moldavia, more precisely in proximity to markets and to migrant communities. The present study examines closely this ingenious system put in place by the Greek monks, consisting, on the one hand, of channelling the income from the lands scattered throughout Wallachia and Moldavia to the metochia situated in the towns, which in turn devoted themselves to reinvesting the gains in urban real estate, commercial, and financial affairs and, on the other hand, to attract donations from wealthy migrants and from their descendants concentrated in urban centres.
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By the end of the 19th century approximately a quarter of the Orthodox Bulgarians in the historical and geographical area of Macedonia remained loyal to the Patriarchate of Constantinople, which served the Greek national idea. Both, in the past and today, this fact has raised the issue of the national affiliation of the Bulgarian-speaking population in the European dominions of the Ottoman Empire. Why did these people remain loyal to the Patriarchate, despite the long-lasting efforts of the Bulgarian Exarchate to attract them to itself? The author highlights the unequal status of the two ecclesiastical institutions in the Ottoman administrative system as a leading factor that hindered the normal functioning of the Bulgarian Church and severely limited its ability to guarantee the political, religious, cultural and educational rights of the Bulgarian Exarchists. On the border between the two centuries, being at the heart of the struggle for the distribution of the Ottoman inheritance in the Balkans, the Bulgarians in Macedonia were faced with difficult choices, which determined not only their personal well-being, but sometimes even their lives.
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