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The article is focused on a very interesting pottery vessel called “podnitsa“ (flat earthen baking dish). On its surface it is written the year of its producing, 1866. The aim of the research is to publish the artefact, to study the rare rite connected to it, to describe the date and its deposition in the pit. The presence of an ornate pot, called podnitsa, marked with a specific year, as well as of other similar dishes without decoration bears record of a preserved old tradition of fertility and harvesting or of reminiscence of one practiced by a limited group of people (several families or a family) which is not a subject of mass tendency. This would probably mean that the personal life cycle of the people who created the podnitsa is deeply marked by sensitive events culminating perhaps on May 1, 1866, on the day of the Jeremiah holiday. The material projection of these processes is a ceramic vessel whose features characterize it as the only one studied so far. This artefact as well as the large set of findings during the archaeological excavations at the site in the region of the village of Velikan add a yet-unknown nuance to the ritual of the Jeremiah feast.
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Scordatura is a tuning of a string instrument, which is different than the standard one. It has been used for both plucked and string instruments since the 16th century and it was quite popular in the Baroque era, especially in the case of violins. Because of their specific tuning – based on the same intervals – it is possible to distinguish two types of violin scordatura. The first one relates to the situation when all strings are tuned up or down in the same interval relations. Such tuning is still based on fifths, but the pitches are different than using standard tuning, so it is called transpose scordatura. In the second one, each string is tuned up or down in different interval relation, in another direction or even only some of them are tuned in the unusual way. In this case, violin tuning is based on different intervals than fifths, usually on thirds and/or fourths, although sometimes there are three dissimilar intervals (thirds, fourths and fifths). The second type of scordatura was a very popular technique in the Baroque era and its functions were variable. The main of them were allowing to perform figures, which are impossible in standard tuning, especially double-notes and chords (technical aspect), and changing sound qualities of the instrument (sound aspect). It does not mean that scordatura was used only to achieve these goals. For example, it was sometimes used to imitate other instrument. There are certain examples of such a usage of this playing technique in the oldest (1679–1686) part of the collection of manuscripts connected with activity of Canonesses Regular of St Augustine in Wrocław (provenance St Anna in Arena). The scordatura can be found there in seven manuscripts, and in four of them it is possible that composers (or composer?) tried to assimilate the violin sound and/or technique with other instruments, such as viola, lute or trumpet.
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Technical documentation is a necessary prerequisite for the protection and preservation of cultural heritage. For the purposes relating to Garić-grad, it has been developed since the beginning of the 1960s. Parts of interdependent documentation have emerged depending on the priorities regarding either the protection or the establishment of the facts necessary for its implementation. The documentation relating to the state as found, as well as to the archaeological and conservational explorations, tends often to intertwine with the projects and the implementation documentation; this is primarily conditioned by the construction state of Garić-grad. Due to the fact that the organising, conducting and financing of the protection and preservation works on this kind of cultural heritage are exceptionally demanding, there had even been disagreements within the profession. The initial major impetus and enthusiasm died off in the early 1980s, much before the complete and only logical restoration of the central tower. This situation had a direct impact on its catastrophic present state. A new cycle of conducting exploration works and developing documentation necessary for launching the reparation process began in 2009, when the programme of the Croatian Conservation Institute was included in the regular financing plan of the Ministry of Culture of the Republic of Croatia.
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The Museum of Moslavina in Kutina was established in 1960, at the time when the initial works on Garić-grad commenced. The found items belong to the current Museum holdings and make the major part of its Mediaeval Collection. The paper describes the history of the research on Garić-grad and the part of the holdings belonging to it.
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The military, and subsequently civic health care had been organised in the Bjelovar area since the mid 18th century, when the town of Bjelovar was founded, the Krajina regiments were inhabited, medical workers employed and the first hospital in Bjelovar opened (1782). The first midwives had been uneducated or self-educated (quack-) midwives, but this situation changed after the formation of the new military town of Bjelovar, when in the town and its surroundings, the midwifery was taken over by experienced and attested professionals. They were qualified for providing complete health care to pregnant and childbearing women, as well as to the newborns and their mothers in the whole territory, i.e. they performed regular child deliveries and a minor number of pathological ones. However, were an obstetrical intervention needed, either a doctor or an obstetrician would be called to perform the child delivery or the childbearing woman sent to hospital, in order for the necessary obstetrical operation (turn; embryotomy; forceps; Caesarean section) to be performed. The first maternity unit was opened at the Vila Marija private sanatorium in the 1930s, whilst the first hospital maternity ward was formed at the beginning of the Second World War. Doctors and obstetricians (magister obstetritiae) had performed pathological child deliveries and obstetrical interventions either at (a childbearing woman’s) home or at hospital. This had been the modus operandi of over 120 military and civic doctors and surgeons, active in Bjelovar during the 18th and 19th centuries, and of the first female obstetrician (at the beginning of the 19th century). Gynaecological operations (operations of malignancies and benign tumours; corrective vaginal operations; abortions on medical indication, etc.) and the Caesarean section started being performed in the early 20th century, when the first surgeon gynaecologists and obstetricians were employed at the hospital. Gynaecology patients, pregnant and childbearing women, as well as the newborns, had initially been admitted to the first and the second old hospital in Bjelovar to the women’s unit of the mixed ward, later to the surgical gynaecology ward (after the opening of the so-called new hospital building in 1924), and following to an independent gynaecology and obstetrics ward. The first residency in gynaecology began in the 1950s. In 1956, a separate gynaecology and obstetrics ward, headed by a surgeon gynaecologist, was formed. In 1958, the first specialist in gynaecology and obstetrics took over the ward, subsequently introducing many new techniques into the gynaecological and obstetrical operational programme, as well as the guiding principle of obstetrics into the delivery room. In the late 1950s, specialists and residents in gynaecology and obstetrics were employed. Consequently, the elevated level of professionalism was directly reflected upon the parameters of vital statistics.
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The professional activities of the clinical nurse are an important risk factor for the rise of infections due to medical service (IDMS), since a great part of them are due to direct contact with the patients.The basic hygienic care is part of the risky activities for the rise of infections, if it does not correspond to the standards of quality and safety.This study has shown a negative tendency to refuse to perform hygiene care, which poses a serious challenge to their optimization.The introduced alternative methods of hygiene for the severely ill in European hospitals, waterless bathing or dry bathing, significantly reduce the risk of infections, saves time, make the activity more attractive and increase the patients’ safety, comfort and satisfaction.
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La mise en perspective des écrits d'Althusser et de la récente biographie par Y. Moulier-Boutang interroge les rapports complexes, voire contradictoires, de l'homme et de son inscription dans la psychanalyse, la politique, et la sexualité. On y repère la structure du fantasme, lié à la nature de sa psychose, qui fait effet dans ses engagements toujours marqués d'une position d'antagonisme et d'isolement
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I will try to address here several questions about issues such as pleasure, (the) good, reality, and (feminine) jouissance, guided in that endeavor by the psychoanalytical discourse and practice. If the main purpose of human life, as Freud argues, is the search for some sort of happiness, clinical experience shows that for any particular individual, the question of the good and that of pleasure are quite distinct. « … The pleasure principle … is nothing else than the dominance of the signifier », writes J. Lacan. Jouissance is that supplement to pleasure which is also transgressive of it. The best description for what jouissance is can be called the void, the chaos which render pleasure and the signifier inconsistent and incomplete. There are several types of jouissance, most of them called phallic. The Other jouissance or feminine jouissance, “not-all phallic” (Lacan), is related to that void. It is synonymous to a particular ethics of the void, a “chaosmotic” ethics (in Joyce’s term), distinct from a “cosmic” ethics which would be that of pleasure and of the signifier
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In this paper I would like to develop the idea that there is a very clear distinction to be made between hysteria, on the one hand, and what psychoanalysis calls the feminine position, on the other hand. It is to the logic of the not whole that this feminine position corresponds, a logic that the hysteric subject contests at his/her turn. In this regard, hysteria is more close to a position attributed to men. What remains to be shown, in what follows, is what position the woman is in. If she does not exist, as the title of my paper suggests, then where is she?
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In establishing the guidelines for an ethical existence, Spinoza offers a theory of the eternity of the mind and differentiates between an intellectual order and the order of the imagination. The analysis and understanding of these notions involves two different approaches regarding the notion of mind and that of existence. A further analysis of the mind’s eternity, together with several key notions of Spinoza’s philosophy as they appear in various contexts - conatus, infinity, essence, the nature of knowledge – leads to a specific contour of this particular philosopher’s view on the notion of consciousness
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The name of Marin Drinov is well-known among the specialists and among the wider audience as the name of a notable scholar, honoured enlightener and public figure. Despite numerous studies, however, his correspondence has not received the adequate attention from researchers and still remains hardly accessible to readers. The study focuses on the fate of the epistolary heritage of M. Drinov in the context of the development of the Bulgarian historical science in the 20th and the beginning of the 21st century. Special attention is paid to the scientists who have made significant contributions to the search, reading and publication of his correspondence. The article outlines the prospects for future research and the preparation for publication of his known and unknown letters.
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Leta 1961 poteka dvajset let, odkar so narodi Jugoslavije v prelomnem letu 1941 stopili na pot ljudske vstaje in revolucije, ki se je končala z zmago nad fašističnimi okupatorji, z ustanovitvijo federativne ljudske republike in prehodom k socialističnim preobrazbam. Tej slavni preteklosti bodo Prispevki za zgodovino delavskega gibanja posvetili v letu 1961 posebno številko. [...]
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Nevertheless, he never considered himself a philosopher, inmy vision Mohandas Karamchand Gandhi – as regards his oeuvre – canbe considered one of the most important Indian thinkers of the 20thcentury. Being a symbol of non-violent resistance and an iconic figure of India’s independence struggle, we tend to look on him as a hero of the anticolonial struggle, as father of the modern India, forgetting that all these appellations are deeply rooted in his special way of thinking and acting, which could be characterized through words like simplicity,truth (satya), non-violence (ahimsa), love etc.In my paper, I will try to synthetize the philosophical thought of Gandhi, so that from the three core concepts of the Gandhian philosophy (satya, ahimsa and satyagraha) at this time the accent to be put on the truth (satya), which constitute in fact the corner stone of the Gandhian philosophy. Analyzing these concepts is very important because of two reasons: first of all because these concepts either are rooted in the Indian religious traditions (Jainism, Hinduism or Buddhism), and semantically redesigned by Gandhi, or concepts created by himself, but being based on categories provided by India’s philosophical-religious traditions. On the other hand, the concept of truth – by the other two core concepts – had a very important role both in awakening nationalist sentiment and shaping the Indian nation in the early decades of the twentieth century, and in the anti-colonial fight characterized by nonviolent resistance.Therefore, it will be analysed in brief the etymology of satya (truth),highlighting the changes made by Gandhi in the semantic content of the concept. It is worth noting that in the Gandhian thought and discourse the old notions taken from the Hindu religious tradition acquires new semantic layers that make possible their interpretation in a new, sociopolitical context and not a religious one.
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In world cultures, the individual’s transition from one stage of existence to the other is marked by specific ceremonies.When a youth is on the verge of entering adulthood, this milestone is touched upon through rites – more or less challenging from aphysical, mental and emotional point of view – meant to prepare him for the active participation in the community’s life, of which he is a member, and take on the specific responsibilities of his new identity.I have used the term identity since, we shall see, the transition from one stage to the other involves the casting off of one’s old garb and bedecking one’s self anew, a fundamental reconfiguration of the individual. Starting from the philosophical framing of the rites, in order to understand the concept of initiatory death we shall, first,reveal the origins of Upanayana, the context of its birth, its development stages, goal, and lastly, stop at some relevant passages for this rite from the sacred texts.
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The history of Central Asia is full of situations where the leadership of the territory was in the hands of a woman.Sometimes she served as a regent, sometimes she held the ultimate power. One of these women was Raziya (1236-1240), who ruled a northern India kingdom that fell into the hands of Muslim invaders.One of the most ambitious historical characters of the Indian subcontinent, an echo of the struggle for gender equality, Raziyaloved and respected the people chosen to govern it regardless of religion, belief, and habits.Raziya was a surprising personality leader with a big ambition, an inherited intelligence in the family, and an overwhelming energy.These qualities have been combined with tolerance to other people,the hardness and the power to continue that made her immortal and memorable in the people’s consciousness.
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At a meeting of the Commission of Inquiry into the Traycho Kostov case and related cases, conducted in the summer of 1956, Kiril Dramaliev – a member of the CC of BCP and a member of the committee – disagrees with some of the main findings and conclusions in the draft report under discussion. K. Dramaliev insists that Traycho Kostov be rehabilitated not only judicially but also politically, and that Valko Chervenkov be removed from the Politburo of the BCP Central Committee, but at the plenary of the BCP Central Committee on September 7, 1956, Dramaliev withdraws his proposal as “inappropriate”.
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