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The article deals with the image of the world in the works of Russian and Bulgarian symbolists and the development of the Russian and Bulgarian symbolism in XIX-XX centuries. The article reveals the main symbols used in the works of the Russian and Bulgarian poet-symbolists in a comparative perspectives.
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The paper focuses on the some aspects of the poetics of the prose for children in the period 1871-1918. The author uses large number of children periodicals as empirical material. The accent is on the structure of the story - the most popular genre in this period.
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The media played a key role in creating, developing and spreading the government .s propaganda in Poland, Yugoslavia and Bulgaria during the 1930.s. The press was the most disperse and the most used tool, but the use of radio and film increased rapidly, especially in the final years before World War Two. The press was also the oldest instrument of state propaganda, but also practically the only one that was used by the opposition. The governments in these three states tried, but failed to control all newspapers. During the whole period, the opposition and neutral press was active and very powerful and one of the most readable newspapers in Poland, Yugoslavia and Bulgaria was not under the control of the government, or at least not completely anyway. Harsh censorship was deployed that only partly managed to change public opinion completely to the government’s satisfaction. Censorship pressure varied depending on the situation, but this remained a constant enemy of the freedom of the press.
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The “reciprocity” is an ethical and philosophical category revealing the embodied human intention for progress in the long historical development and could be considered as a process itself. Considering all its features this category could be figured as a leading pattern for our present world of globalization and multiculturalism. The Bulgarian culture was bred with the idea of “multiculturalism” from its beginning and was successful only when respecting the principle of reciprocity. The mission of the Sts Cyril and Metodij was a success namely as an expression of .reciprocity. but also as a pattern for .Europeanism. with long term consequences. The first Bulgarian “European” in institutional terms was Prof. Ivan Shishmanov who inherited all the proceeding messages of reciprocity of the significant spiritual leaders. He was among the first politicians - constructors of the “New Europe” after the IWW. “The reciprocal reciprocity” is a concept in accordance with the messages of all .Europeans. of the Bulgarian culture during the centuries who did not only measured their spiritual achievements only on the scale of the national or regional but the ones who acquired the philosophy that the reciprocity should not be only a wish, declaration, advertisement or privilege in the long process of gaining an intimate knowledge of one another but should be situated in a common and equivalent coordinating system. The reciprocity in the dreamt world of cultural unity should be reciprocal. This conscious view and approach is a condition for stability and long life of the legacy of the predecessors - Europeans about whom Prof Ivan Shishmanov talked in Vienna. The application of this view in spite of the political establishment is a historical test or the merited followers of Shishmanov.
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Each era of the Balkan Studies in Hungary has had to deal with a unique set of questions surrounding research, institutions and, to a certain extent, education. In 1942, in an analysis of the institutional and organizational questions regarding Balkan Studies, Lбszlу Makkai expressed that such studies can only be undertaken efficiently within the confines of planned institutional development and he emphasized the importance of the role of universities, the Hungarian Academy of Sciences, as well as state-funded organizations. Unfortunately, to this day, Balkan Studies in Hungary have experienced difficulties with institutionalization.
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The article addresses three problems and one cluster of observations. The first section analyses the challenge of globalization for area studies, the second, more specifically, pays attention to the emerging global history approach for historical area studies and the third one questions the heuristic value of categories such as .Southeastern Europe. and .Balkans. as well as the traditional disciplinary division of Balkan studies and Near East studies, which is only perforated by disciplines such as Byzantine and Ottoman studies. In the fourth section selected observations about the longterm imprint of the Ottoman Empire on post-Ottoman Balkans and post-Ottoman Near East will be offered. // There is an urgent need for re-thinking of Balkan and Southeast European Studies as well as of Middle/Near East studies. The historically grown division of these two big fields with all their sub-divisions becomes contradictious to many ongoing developments. Certain imprints of the Ottoman Empire on the post-Ottoman world are obvious . even nine decades after. Only three examples can be presented here: state autonomy with its low level of mutual social cohesion between the state and its citizens, only weakly rooted institutions of political participation as well as comparatively weak developed economic institutions still constitute remarkable imprints of the Ottoman Empire.
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The object of this study is the changes in the system of the ancient Bulgarian nasal sounds that have led to the contemporary reflexes of the nasal vocals in the speech pattern of Golo Bardo, Albania. The historic development of the ancient Bulgarian nasals is an important element of the typology of that speech pattern for the establishing of its connections with the rest of the Bulgarian dialects and the literary Bulgarian standard. The Analysis of the corpus aims to prove that the dialect of Golo Bardo is a unified system and represents one definite speech type. The established diversity of reflexes of the back vocal nasals does not change its general nature. This is a specific feature related to its geographic position in the periphery of the Bulgarian language area.
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In the present world, due to the global economic and socio-cultural changes, new increasing demands are posed to the modern professional training. A special place in the high education of the modern Europeans is occupied by foreign languages, in particular, by modern Slavic Languages. The promotion and the dissemination of the Slavic languages is one of the most important tasks of the higher education in modern Europe.
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The present article deals with the private religious education in Islam implemented in the mosque of Slaveevo - a small border village in municipality of Ivaylovgrad from the very southeastern part of Bulgaria. The village is traditional Christian settlement populated up to the half of the 20th century entirely by Christian population - inheritors of Bulgarian refugees from Minor Asia. However in the years of communist rule as a result of socialistic urbanization, the border and agriculture policy of communist regime and the processes of migration the village gradually changed its population - the Christian inhabitants who had migrated to the inner part of Bulgaria were replaced by Bulgarian Mislims (Pomaks) and small number of Turks from the region of Krumovgrad. The first part of article traces the relationships of new settlers with the local Christian communities - descendents of Bulgarian refugees from Asia Minor, Turkish and Greek part of Thrace and the other native Christian groups (Orthodox Bulgarians and Albanians, Bulgarian Uniats). The second part is focused on the social and cultural characteristics of Muslim population, the process of infiltration of neosufi ideas among one small “kernel”, the specifics and effects of private religious instruction in Islam initiated by the “kernel” in question.
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The region of Bessarabia is a mixture of different ethnic groups. Historically this region functioned as a buffer zone between the Ottoman Empire and the Russian Empire, later between SSSR and Romania. The most numerous are the Moldavians - the last Romanian population in the East of the Balkans. From the 15th to the 21st century, because of political and cultural reasons, the Moldavians changed several times their alphabet - from Cyrillic to Latin and vise versa. Similar is the situation of the Gagaouzs - Christians, speaking Turkish. At first they were writing in Greek alphabet, later changed into Cyrillic, and by the end of the 20th century changed to Latin. The problem with the alphabets is still actual and painful for constructing the identity of the ethnic groups in Bessarabia till nowadays.
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Family structures in the Balkans have attracted much interest among scholars from the region and also from abroad because of its patterns being different from Western Europe. On the one hand national traditions have been postulated and on the other hand others have rejected this alleged otherness as inventions of Western scholars. The database of the Albanian population census of 1918 is the only database covering a whole country in the Balkans and allows therefore investigating the Balkan family in a thorough way. This contribution deals with household composition, age at marriage, and polygamy. It compares urban and rural people and different regions within the country to show the wide range of variation within such a small country.
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The object of the present study is the journal Turkish Culture on the Balkans which appeared in November 1991 in the city of Bursa as a publication of the Society for Culture and Solidarity of Turks on the Balkans that has been published ever since. The study is the first attempt to analyze the periodicals, published in Turkish in the Republic of Turkey in different periods by emigrants from the Balkans and, more specifically, from Bulgaria. It is a detailed analysis of the goals and intentions of the Journal proclaimed in its first issue and the changes that occurred in its contents and topics under its four editors-in-chief. The articles from 81 issues of the Journal are grouped in five thematic categories and both the merits and the flaws of the Journal are pointed out.
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The force, energy, and scale of the mythological idea of God’s elect people and its unique mission depend on the environment, on the “enemy” that the idea confronts. In the history of the independent national Balkan states (in the 19th and 20th centuries), the periods of good neighbour relations often changed with rivalry - the mega-myth of God’s elect people was broken up into parts to the myths of the “bad other” in the Balkans as opposed to “us, the good ones”; the myth of Macedonia, which has different meanings for Bulgarians and Serbs; the myth of the true faith, of “authentic” Orthodoxy; the myth of the nation that created the Slavonic language, etc. In the present time the myths are entirely under the control and responsibility of the political elite and media. Proof of this is the variety of approaches and usage of each of the above-mentioned myths under the various political regimes in the different Balkan countries. During the totalitarian period most of these myths lost the official support, but survived. They have obviously not lost their vitality and unifying potential, unfortunately used in the recent years at the service of mutual hate.
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The paper discusses the semantic development of loanwords that were borrowed from/ via Turkish both in Bulgarian and Albanian. Some loanwords keep all the meanings of their etyma in Turkish, others have only some of the meanings of their etyma (usually the main meaning). Some loanwords develop new meanings in the receptor languages. The author juxtaposes the semantics of those lexical borrowings that develop new meanings in Bulgarian and Albanian: in many cases in the two languages compared different new meanings are developed of the same Turkish lexemes.
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Only forty years after of Guttengerg’s revolution the orthodox South Slavs came to print books. One of the most important edition is the book usually called “Collection for travelers” first edited in Venice in 1512/1520 which contains at least two pieces written by mediaeval Bulgarian writers: one is the Vita of St. Parascevae (the author is the Bulgarian Patriarch Euthymius (in the XIV century). The other work is the prayer to Theotokos , created by the tenth century author Peter Chernorizec ‘clothed in black’ (who possibly is identical with the Bulgarian tzar Peter, mentioned in another book, printed by Jacob of Sofia in Venice in 1572). Raphael Levacović (circa 1590 - 1650) translated the work of Patriarch Euthymius into Latin and his translation reveals the equivalences of the concepts of medieval Latin and medieval Middle Bulgarian (in the second part of the XX century usually called: Church Slavonic) traditions. The monk Sava edited in 1597 a primer which included exercises for reciting syllables and the exercises’ material obviously shows that the letter jer (Ь) was pronounced in the reading of high style texts. The phonological system presented in such reading included only /u/ as a result of changes of back nasal (ѫ) and a shwa-type vocal as a result of changes of /Ъ / and /Ь/ (in the so-called strong positions; orthographically „Ь”, in some cases „Ъ”).
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The article has two main objectives. The first one is to trace the development of the classic image of Paisij of Hilandar which exists as a person and as a scholar in the Bulgarian literature and historical science. The second objective is to attempt to examine the popular image of Paisij of Hilandar today in the plane of lay notions of “Istorija slavjanobolgarskaja’ for its author and the Renaissance. To get closer to the everyday consciousness of today’s Bulgarians I did 36 interviews. The heterogeneity of respondents (from students to pensioners) gives an idea of how and what do they to think about Paisij of Hilandar.
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