![Съборът на народното творчество „Пирин пее“ в архивни документи, съхранявани в Националния център за нематериално културно наследство при ИЕФЕМ – БАН](/api/image/getissuecoverimage?id=picture_2019_51768.jpg)
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The article deals with the known transcripts of Paisii’s Istoriya Slavyanobolgarskaya (Slavonic-Bulgarian History), originating from the town of Pirdop. One of them is the manuscript made by Daskal Todor Pirdopski. Another one was found in the library of Hadji Ivan Hadjidimitrov, and the latest one was made after the liberation by the teacher Dimitar Odzhakov. The earliest one is from 1772 and is the work of the Rila monk Nikifor, and was owned by a resident of Pirdop for decades. It was this transcript that was purchased by Professor Marin Drinov upon his visit to the city at the end of 1878 or the beginning of 1879 and thus became available to Bulgarian science. Due to uncertain information about Prof. Drinov’s stay in Pirdop, the article provides additional sources to clarify the timeline of his visit to the city and when he most likely purchased the Nikifor’s copy of Paisii’s history.
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Vasil Aprilov (1789–1847) is an illustrious intellectual of the Bulgarian National Revival and contributor to the foundation of modern Bulgarian education. His works and heritage have been published and analyzed in various publications; however, the data concerning his family and genealogy are so far contradictory and inaccurate, being of subordinate importance for the major works, dedicated to Aprilov. The author resumes the publications, concerning Aprilov’s life and family, juxtaposes the genealogical data and analyzes its credibility in search of the correct family links. Besides the publications on Aprilov, the author reveals unpublished family tree of the Aprilovs, composed by Gabrovo’s local historian Iliya Gabrovski in the 1970s, stored in the State Archive – Gabrovo. Based on the analysis, the article offers a possible reconstruction of the Aprilovs’ genealogical tree.
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We continue to publish, in a series, the book THE SECRET OF GENIALITY (Yerevan, Armenia,Noyan Tapan Printing House, 2002) by our colleague Robert Djidjian, not only because we all must know the philosophical research and creation (in our domain of epistemology and philosophy of science and technology) from a wider geographic area than that provided by the established fashion in virtue of both extra-scientific reasons and a yet obsolete manner to communicate and value the research; but also because the book as such is living, challenging and very instructive.The title of the book is suggestive enough to make us to focus on an old problem: the dialectic of the insight, of the discovery –its psychology moving between flashes of intuitions and knowledge stored in memory– and its logic of composition of knowledge from hypotheses to their demonstration and verification. The realm of science is most conducive to the understanding of this dialectic and the constitution of the ideas which are theproofs of what is the most certain for humans: the “world 3”, as Popper called the kingdom of human results of their intellection, and though transient and perishable in both their uniqueness and cosmic fate, the only certain proof of the reason to be of homo sapiens in the frame of multiversal existence. Therefore, the power to create is the secret of the human geniality, and how to create science is a main part of this secret.
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The two authors dwell on the much commented in recent years interesting medieval Fortress of Urvich near the village of Kokalyane in the vicinity of Sofia. According to the findings of the archaeological excavations, a fortification was built on the steep slope as early as the 4th–6th centuries to safeguard the important road. Abandoned in the time of the Barbarian invasions, it was reconstructed during the First Bulgarian Empire in the 10th–11th centuries. The fortification developed rapidly and flourished particularly during the Second Bulgarian Empire in the 12th–14th centuries. There are documents evidencing that Urvich was involved actively in the defence of Sofia against the Ottoman invasion and suffered the same unfortunate fate as the big city. The excavations show that in the 15th–17th centuries an important Christian monastery was founded on the ruins of the fortress; the monastery was burnt to ashes by the Ottomans during the Bulgarian uprisings inspired by the Austro-Turkish Wars in the late 17th – the first half of the 18th centuries. Information from various historical sources on the fate of the Urvich Fortress is gathered and analysed in this article. The earliest is a seal from the 11th century, belonging to the Byzantine aristocrat Nikolay Οὐρβίτζιον – the Greek spelling for the Bulgarian “Urvich”. Worthy of note is the rich Bulgarian folklore tradition, describing the resistance of the Bulgarians against the Ottoman invasion, where the Urvich Fortress is repeatedly mentioned. In this regard, it is mentioned also in the Slavo- Bulgarian History completed in 1762 by Paisius of Hilendar. A definite contribution of the two authors is the discovery that Urvich was mentioned as Oruitro in several Western European travelogues and road maps from the 17th and18th centuries. Their descriptions and designations make it clear that at that time the walls of the ancient fortress were preserved in good height, and that there was a “beautiful monastery” within the walls. This description corresponds and corroborates fully the data from the archaeological excavations.
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The article aims to show the value that Protestant parish registers kept in the State Archives in Szczecin have for demographic research. The paper will also examine the internal structure of the Pomeranian and New Marchian parish registers, showing the changes that took place in the records over a period of more than 350 years (from the end of the 16th century to the mid-20th century). The material is also intended to encourage academics to use the sources in their research work.
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Autobiography is often writing about how a “self” forms over time as it is affected by the conditions it encounters. This definition can be problematic for Holocaust autobiography, because hiding one’s self from others and repressing one’s desires and impulses became crucial to survival. This essay traces the processes by which a “self” emerges for one Holocaust writer and survivor, Helen S., through archival documents, testimonies and memoirs over time. Helen S.’s example demonstrates how an effaced self can have a textual presence before the writer can allow herself to fully inhabit a traumatic personal history.
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The article advances an approach to studying 20th century Jewish experience in the former Pale of Jewish Settlement that foregrounds individual biographies and places them in a larger cultural and historical context. Drawing on interviews and various other sources, this approach reveals, among others, how individuals challenge familiar categories of identification and thereby appeal to flexible research agendas.
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The subject of the paper is a unique autobiographical text written in interwar Poland by a Jewish anarchist. A small booklet in Yiddish, Memuarn oder shpliters fun a lebn fun Leybn (also known as Memuarn fun Leybn) was published in 1933 in Łódź; the Polish translation appeared in 2017 under the title Memuary albo okruchy z życia Lejba. In the first part of the paper the author of the text, Leyb Berkenvald, known as “Leyb the Anarchist,” is identified and described, with a focus on the social milieu to which he belonged, and his position on the map of interwar anarchism. In the second part, Leyb’s autobiography is analyzed from the perspective of the microhistory of affects to reveal an alternative form of male subjectivity emerging from the text, which countered the dominant, heteronormative model of masculinity. This specific form of subjectivity is interpreted – both in its hopes and disappointments – in the context of an unattainable messianic community which Leyb strove to conceive.
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