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Reflective essay on the lives and dissonance of Bosnians living in the United States facing the reality of assimilation.
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Reflective essay on the lives and dissonance of Bosnians living in the United States facing the reality of assimilation.
More...Frakcija crvene armije, nemačka jesen i igra smrti
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Draga braćo i sestre, dragi vjernici, štovatelji Gospe Olovske, draga rodbino, znanci i poštovatelji fra Luje Zloušića! Okupili smo se danas ovdje oko lika bosanskoga franjevca i svećenika Luje Zloušića, čovjeka koji je ostavio dubok trag ne samo u životu brojnih franjevaca Provincije Bosne Srebrene nego i drugih ljudi koji su ga susretali, pa i onih koji su za njega samo čuli ili su o njemu čitali. Do sada je napisano nekoliko prikaza fra Lujina života: prije svih fra Ignacije Gavran je već sljedeće godine nakon fra Lujine smrti objavio knjižicu o njegovu životu (o. fra Lujo Zloušić 1895- 1969.), zatim fra Bernardin Matić, autor monografi je o Gospinu svetištu u Olovu, a posljednji fra Lujini biografi su pok. Fra Slavko Topić (Svjetlo riječi, 11/2016) i fra Stjepan Duvnjak (Kalendar sv. Ante, 2019). Svi ovi autori složno ističu da je fra Lujo bio izvanredno krepostan i asketski skroman franjevac i svećenik, mudar i strpljiv pedagog, isto tako neumoran radnik na Njivi Gospodnjoj te vrlo okretan organizator i graditelj, a uza sve publicist i istraživač prošlosti Bosne Srebrene.
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Franjevci su se u osmanskom razdoblju (1463-1878) školovali uglavnom u zapadnim zemljama (Italija, Habsburška Monarhija). Bila su to teška vremena kada se u Bosni nije smjelo graditi ni crkve ni samostane, pa čak niti popravljati postojeće. Na organizaciju školstva nije se moglo ni pomišljati. Tek od sredine 19. stoljeća franjevci pokušavaju organizirati školovanje svojih kandidata na tlu Bosne u samostanima. Ipak, 1905. uspijevaju objediniti školstvo u Livnu, a 1909. godine preseljavaju u Sarajevo. Nas ovdje zanima sarajevsko razdoblje (1909–2019) u trajanju od 110 godina.
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Ustalilo se promišljanje stećaka kao medievalnih nadgrobnih kamenih spomenika. Popisani su i prebrojani, opisani do detalja, fotografirani u različitim scenskim ugođajima, objašnjeni su natpisi na njima uklesani znakovljem bosančice, a malo i u slutnjama tumačeno je kakvi su znakovi sami stećci integralno s onim što je na njima bilo isklesano i vizualizirano. Taj magični ikonološki sloj gotovo u cijelosti je zaobilažen, jer ga je bilo neizvedivo uklapati u ustaljene znanstvene konvencije. Ostavljen je subjektivnim razmatranjima, čiji dosezi su omeđeni imaginativnim mogućnostima kao kod svih uvjerenja i vjerovanja.
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The present paper is trying a futurological exploration of some patterns of human organization in XXIst century, by starting from gender history, combined with alter-globalism concept, as a way to avoid falling again or changing the globalism (as one model of mankind society organization based on objective phenomena of globalization) into a Barbary stage (because no century is spared to face its own failed patterns of organization and its own forms of Barbary, that it need to overpass, during human history, in order to learn again the sublimation to the statue of spiritual civilization). If, at the beginning of XXIst century, the concept of civilization is rather understood as a material dimension, as the scientific-technological or economic-industrial levels, we cannot neglect the spiritual, ethical, legal and cultural dimension, their absence putting in danger even the survival of human species.
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Within the present essay, we intend to debate the apparent ”civilized” nature of the contemporary society, as a society dominated by a pattern called by the doctrine as ”corporatism” or as ”consumerism”, that assimilates and expands over the present conception about globalization and about what it should initially represent (a chance to development for everyone, according to 2030 Agenda- and to its principle ”nobody to be left behind”).Nevertheless, this principle could be used by governances that agree to the police-pattern, in a sense separated from the ethics, spirituality. Through techné and the prototype of the techno-barbarian world, we could be nearer to the Orwellian society, and to the vision of the cage-world, of the prison-world, of the digital world as a type of world refusing itself to spiritual, sacred knowledge and reflection that the so-called by us ”primitive” ancient cultures, had. The Hamangia Thinker and his half are giving us a reply over millennia: where are we all rushing, and who are we really? We are loving to think that we represent the apogees of civilization, but it is nothing that an ordinary arrogance, because a plastic and cement civilization cannot last multi-millenary, especially if it didn’t let behind a specific code of values and spiritual knowledge capable to resist through the times. The consumer of the malls is nothing else that a mammoth’s neo-hunter, a neo-cages man, these luxurious malls where we all are hiding our existence. The present essay is proposing a creative introspection, over postmodern man and what he intends to become.
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Die erst kürzlich an anderer Stelle resümierte neueste Forschungsdiskussion zum so genannten Gallus Anonymus und seinen Cronicae et gesta ducum sive principium Polonorum hält in Staunen erregendem Tempo an. Nicht nur, dass der Posener Mediävist und Hilfswissenschaftler Tomasz Jasiński seine – wenn auch nicht gänzlich neue, so doch gegenüber älteren Varianten in Ansatz und Argumentation erheblich vertiefte – These einer italienisch-venezianischen Herkunft des Gallus weiter präzisiert hat. Ihr sind mit Johannes Frieds Annahme einer Bamberger Herkunft und Jarosław Wentas Verortung des anonymen Chronisten in einem bayerisch-süddeutschen Benediktinerkloster jungcluniazensischer Ausrichtung jetzt auch zwei gänzlich neue Konzeptionen zur Seite gestellt worden, mit denen das bisherige Spektrum der potentiellen Herkunftsregionen – Nordfrankreich, das Rhein-MaasGebiet (Lüttich), Südfrankreich (St. Gilles), Ungarn (Somogyvár), Böhmen, Norditalien bzw. Venedig-Dalmatien – um eine interessante Perspektive erweitert werden konnte.
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In seinem Werk über das Empfinden der Zeit hat Mircea Eliad eausdrücklich zwei getrennte Ordnungen unterschieden: die heilige und die profane Zeit.
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Zakazala mi je sastanak u blizini Luksemburškog parka u Parizu. Bio je juli mjesec. Upravo se vratila iz Prištine na Kosovu, gdje je provela određeno vrijeme u rezidenciji za pisce. Spremala se da otputuje u Sarajevo, svoj rodni grad, zatim u Dubrovnik, prije nego što se uputi u Beograd. Ova stanka u Parizu predstavljala je samo jedan mali interval u nomadskom životu Jasne Šamić. U njenom životu ili u njenim životima? Dok sam prelazio preko praga kafane, spazio sam da pisac koga sam prepoznao iz daljine nosi mnoga sjećanja, kao da se na spisateljskom licu nataložilo previše sudbina, previše priča, previše mudrosti i previše ludosti. Previše duša.
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