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Представить себе Польшу без граффити так же сложно, как без костёлов. Если последнее не вызывает сомнений, то для того, чтобы понять первое мне пришлось объе-хать пол-Польши. Из разрозненных частей, поразительных деталей, случайно увиденных фрагментов постепенно возник целостный образ польских граффити. Помогло этому и знакомство с вышедшим в 2011 году альбомом «Граффити в Польше».
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Не в противовес, а в качестве необходимого дополнения к кропотливой работе М. Ю. Тимофеева по исследованию, упорядочиванию и типологизации советской стили- стики в постсоветское время , особенно в сфере общепита, предлагаю впечатления и заметки не о стилизациях, а останцах подлинно советской общепитовской культуры в Москве. Не будучи коммунистом или, не приведи Господь, сталинистом, автор, тем не ме- нее, считает, что уходящая эпоха оставляет за собой весьма своеобразную культуру, кото- рую уже нельзя переместить ни в пространстве, ни во времени, а потому необходимо запе- чатлеть и оставить не для повторений и возрождений, а в качестве уникального сырья для социо-культурных исследований. Предлагаемы вниманию заметки — лишь несколько, но весьма характерных при- меров остаточных явлений подлинного советского общепитовского быта.
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A difference between Serbia and Britain might be that the former is emptying and the latter is filling, both at speeds which can affect their ability to flourish. Much of the current debate about the European Union, in either place, appears to me to be a distraction from this bigger story. The new global migrations do not listen to national votes.
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Kahire – Bağdat – İstanbul uç noktalı KABAİS ÜÇGENİ ve bu üçgeni çerçeveleyen KABAİS ÇEMBERİ kapsamındaki toprakların hassasiyeti ve odak noktası olan Kıbrıs adasının değerini birçok asker, diplomat, siyasi, iktisadi strateji uzmanı idrak edememiştir. Sadece 21. yüzyıl için değil aynı zamanda son dört yüzyıldır üç şehir üzerinde oyunlar oynanmaktadır. Bu üç şehir 19. yüzyıl sonlarına kadar Osmanlıların elindeydi. Dünyanın merkez ve en stratejik üçgeni olan bu üç şehir şu anda da Müslüman dünyasının elinde görünmektedir. Bu üç şehir, üç kıtanın en stratejik konumunda yer almaktadır. Bu üç kıta Afrika, Asya ve Avrupa’dır. Bu üç şehir ise Kahire, Bağdat ve İstanbul’dur. Her üç şehir de dünyanın en büyük medeniyetlerine başşehir olmuştur. Tarihteki çeşitli Türk Devletleri, bazı dönemlerde bu üç şehri kendilerine başkent yapmıştır.
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Altay sıra dağları, Tanrı sıra dağları gibi Asyanın meşhur, Türk dünyasının kutlu sıra dağlarından biridir. Bu sıra dağlar ve etraf coğrafyası en eski çağlardan günümüze dek, Türk aleminin merkezi, ekseni olmuştur. Türklerin batıya kaymasıyla birlikte Altayların bir kısmı Moğulların hakimiyetine geçmiştir. Altay dağ adının nereden geldiği alimleri iki asırdan beri meşgul etmiş, bu hususta çeşitli fikirler ileri sürülmüştür. Ancak ortaya kimsenin reddedemeyeceği, genel kabul görmüş bir izah konulamamıştır. Bu yazımızda Altay sıra dağ adının nereden, nasıl geldiğini ortaya koyacak ve uzun zaman devam eden bu sorunsalı bitireceğiz.
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Yan cümlelerin temel cümleye bağlanmasında bağlaçlar ve bağlayıcı kelimelerle birlikte –sa, -se eklerinin önemli rolü bulunmaktadır. Türk dillerinin sentaksının (söz dizimi) öğrenilmesine, XX. yüzyılın 50’li yıllarında başlanmış, önce okul gramerlerinde bahsedilmiş, son yirmi yılda ise araştırmanın kapsamı daha da genişlenmiştir.
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Günümüzdeki Türk lehçelerinin birleştirilmesi için üç örneklem seçtik. Kırgız, Saka Türkçeleri ve Türkiye Türkçesi. Söylenişteki ayrımları alfabede birleştirme yoluna giderek dezavantajı avantaj haline getirebiliriz. Çalışmamızda bunun için Y- J, C, Ç, S harflerinin söylenişteki farklılıklarını avantaja dönüştürmek için Ý önerisini sunuyoruz. Böylece gelecek nesiller birbiri ile mesafe uzakta olsa yazışırken daha büyük bir kolaylık yakalayacaktır.
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Ben Gürcistanlıyım, Borçalı'danım. Kafkas Üniversitesi rehberliğinin davetiyle bu üniversitede açılan Kafkas Dilleri ve Edebiyatları Bölümünde çalışmak üzere Karsa gelirken, Türk gözü sınır kapısından geçince gözlerim Çıldır'ı aradı, zaman dilimlerinde buraya göç etmiş soydaşlarımın, yurttaşlarımın meskenlerine bakmak, buranın havasını udum-udum ciğerlerime çekmek istedim…
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Who was Bianca and what is this dusk which falls inevitably whenever she starts talking about something most important? This is the basic question to which Joseph tries to find an answer. She was an Infant Queen and the Messiah at the same time. And both aspects Joseph almost managed to prove or at least acquire faith in their existence realized in terms of abduction and suffering. But Bianca was also a Woman who realized “fully” only her female aspect. That aspect of her Joseph could neither predict or fully understand. He could not bear it or defeat it in the realms “above and beneath” Bianca’s flesh. The Woman won in her and that victory liberated a Demon which brought Joseph to madness, his highest idea to total bankruptcy, andhis love to incessantly falling dusk. Joseph never experienced the erotic womanhood ofBianca, but he experienced its demonism. He failed to revive in her the Infant Queen and the Messiah – she made her own choice.
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The essay is an attempt to describe and interpret three recently discovered photographs taken on October 2, 1938 during the so-called “anti-aircraft and anti-gas defense week”organized by the paramilitary League for Anti-Aircraft and Anti-Gas Defense. In each of the photos one can hardly notice Bruno Schulz hidden among about a dozen people.
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In "Trans-Pacifc Transcendence. Translating Bruno Schulz into Chinese", the Taiwanese poet and translator Wei-Yun Lin-Górecka writes about her journey into "The Age of Genius" – how she fell in love with Bruno Schulz’s book when she read The Book in London, how she decided to come to Poland to learn Polish just to translate his works from the original, and how she finally managed to cross the geographical/linguistic//cultural boundaries to reach the “root” and bring out “spring” out of Schulz’s work and make it flourish fluently, freely, and feverishly in her native language, i.e. traditional Chinese. So far Wei-Yun Lin-Górecka has translated Schulz’s "Cinammon Shops", been published under the title "Street of Crocodiles" by Unitas Publishing Co., one of the leading publishing companies in Taiwan. Her translation of "Sanatorium under the Sign of an Hourglass" will be published in the fall of 2013.
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What I would like to do is to raise some questions. The exhibition has opened, as scheduled, but those of us who worked to mount it are not fully convinced that the way it has turned out is right. Furthermore, from the very beginning, we wanted to avoid even the semblance of “definitive answers”. We wanted an exhibition that would spark off questions and suggest various interpretations—in short—to provoke discussion. The exhibition is based on the concept of “culture” in the anthropological sense. Its focus is the more limited concept of “national culture”, which includes the themes, symbols, legends, myths, sacred places and personalities expressive of a nation's identity. The various themes of national consciousness are synchronous, exist side by side, and they form a complex topological network of interrelations. In everyday life, we often encounter them as totally arbitrary combinations.
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György Jovánovics’s retrospective was one of the highlights of this year’s Venice Biennale, where many of the exhibits, to tell the truth, were something of a disappointment. It was only too obvious that the great creative trends of the ’80s had run their course, and nothing had emerged to take their place. In the French, British, Polish, Czech, and Slovak pavilions, for instance, there were works by “classics” such as Cézár, Kossoff, Opalka, Malich and Jankó vie, artists who, like Jovánovics, had ties to artistic tradition. The works of the Hungarian sculptor, however, stood out with their purposeful coherence, intellectual depth, and powerful forms.
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This is the Year of the Millecentenary Commemoration: Magyar tribes arrived roughly eleven centuries ago in the present “homeland”. It was in 1882 that the Academy of Sciences delegated a committee to decide when the tribes originally arrived. The year 895 was then pinpointed by the committee. Later, when the year 1895 was imminent, and the ambitious commemoration program was somewhat behind schedule, the government decided to postpone the whole event a year: instead of 1895: 1896. So what we celebrate this year is that Hungary is about 11 centuries old.
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The following overview is for the uninitiated, not at all for the expert eye. If you want to know more about Hungarian arts and culture, from the comfort of your armchair, on a regular basis, you can’t do better than to subscribe to The Hungarian Quarterly and/or the present paper. These two quarterlies are truly Platonic shadows on the wall of the cave.
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A part of the town of Srebrenica, which was traditionally named mahala (in English: quarter) Skender is one of the oldest urban settlements. It carried urban tradition from the Middle Ages and represented developed urban quarter throguh the Ottoman period. In this paper a detailed analysis of urban characteristics and appearance of the quarter in the late 19th century will be give, i.e. for the period of the Austro-Hungarian governance. Skender Mahala was the biggest quarter in the town of Srebrenica at the time. Obviously, the most important urban building is Hajji Skender’s Mosque, today’s White Mosque. Several dozens of families with special surnames lived in the late 19th century in the quarter. The most numerous were the Efendić and Siručić families. The paper is almost fully based on, in science until now, unused sources and documents
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A part of the town of Srebrenica, which was traditionally named mahala (in English: quarter) Skenderis one of the oldest urban settlements. It carried urban tradition from the Middle Ages and represented developed urban quarter throguh the Ottoman period. In this paper a detailed analysis of urban characteristics and appearance of the quarter in the late 19th century will be give, i.e. for the period of the Austro-Hungarian governance. Skender Mahala was the biggest quarter in the town of Srebrenica at the time. Obviously, the most important urban building is Hajji Skender’s Mosque, today’s White Mosque. Several dozens of families with special surnames lived in the late 19th century in the quarter. The most numerous were the Efendić and Siručić families. The paper is almost fully based on, in science until now, unused sources and documents.
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Boravio sam u Rusiji, Bjelorusiji i Ukrajini nakon pada komunizma. Obišao sam nekoliko istočnoevropskih zemalja, zadržavajući se u manjim i većim gradovima. Dunavom sam sišao do Crnoga mora i posjetio Odesu, rodni grad moga oca. Jedva sam je prepoznao: ne sliči sama na sebe. Plovio sam Volgom, promatrao njezine obale obilježene bijedom i neredom. Posjetio sam ponovno Prag i Varšavu: Varšava me razočarala, Prag ohrabrio. Bilježio sam dojmove s puta, nisam pisao rasprave. Rijetko sam zalazio u biblioteke, od mjesta do mjesta mijenjao sam radni stol. Povijest komunizma pišu drugi, zanimali su me bivši komunisti, u Istočnoj i Zapadnoj Evropi.
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Tema našeg dvodnevnog simpozija “Dijalog i tranzicija" nužno se treba posvetiti i problematiziranju i samog pojma dijalog, koji je u tranzicijsko vrijeme preinačio i svoj subjekt i objekt. Naime, i jedan i drugi je doživio nužna proširivanja i produbljivanja zbog razvoja političke situacije i novih trendova unutar samog razvoja vjerskih zajednica. Početkom XX stoljeća dijalog se svodio uglavnom na unutarkršćanski ekumenizam, a zatim se krajem šezdesetih godina XX stoljeća proširio na dijalog između kršćana i marksista, da bi se sedamdesetih godina našeg stoljeća proširio na multireligijski dijalog sa posebnim naglaskom na dijalog triju svjetskih objavljenih monoteističkih religija judaizma, kršćanstva i islama
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Bošnjaci Crne Gore su u postkomunističkom razdoblju svoje nacionalno pitanje postavili, prije svega, kao demokratsko, a tek potom kao pitanje vlastitog kolektivnog identiteta. Svoju opstojnost, sigurnost i prosperitet oni usko vežu za demokratizaciju crnogorskog društva. S tog širokog teorijskog i političkog stajališta oni su snažnim zalaganjem za građansku državu težili subjektivizaciji manjinskih naroda kroz uspostavljanje „nacionalne zajednice manjinskog naroda“, čiji bi reprezent bilo nacionalno vijeće sa svojim zastupnicima u parlamentu. Od cjeline bošnjačkih identitetskih procesa u Crnoj Gori, prije svega, nas ovoga puta zanima pitanje renominacije, tj. zamjene muslimanskog imena bošnjačkim. Odmah na početku možemo istaći da je ovaj proces u Crnoj Gori imao svoje specifičnosti u odnosu na ostale postjugoslavenske republike. Pred popis stanovništva o ovom pitanju ovdje se razvila neobično široka rasprava.
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