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Bratislav Ivanov's new book is dedicated to the values and traditions of the Japanese culture. Already in the early twentieth century, French scientist Henry Dumolard draws attention to the fact that the Japanese people are guided by their logic and draw conclusions that are often incomprehensible to Europeans. To understand the Japanese people, we need to know the values that form the core of their culture. A key to their understanding is the geographical environment, mythology, religion, and Japan's history.
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The book studies the Ancient Egyptian religion. The author describes the creation and its driving forces through the view of Egyptian concepts. The idea of God and the divine manifestations, the place of man in the world and the ways to achieve immortality are explored. The exposition is based on the study of ancient hieroglyphic texts and is illustrated with numerous examples. The book is intended for a wide range of readers who are interested in the religion and culture of Ancient Egypt. It contains three chapters: the world of gods, the creation of the world and the world of men. Special attention is paid on the concept of the kingship in Ancient Egypt. The Egyptian terminology and the names of gods and goddesses are formed as a dictionary at the еnd of the book.
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This modern translation of all the surviving literary compositions ascribed to Liudprand, the bishop of Cremona from 962 to 972, offers unrivaled insight into society and culture in western Europe during the "iron century". Since Liudprand enjoyed the favor of the Saxon Roman emperor Otto the Great, and traveled to Constantinople more than once on official business, his narratives also reveal European attitudes toward the Byzantine Empire and the culture of its refined capital city. No other tenth-century writer had such privileged access to the high spheres of power, or such acerbic wit and willingness to articulate critiques of the doings of powerful people. Liudprand's historical texts (the Antapodosis on European events in the first half of the 900s, and his Historia Ottonison the rise to power of Otto the Great) provide a unique view of the recent past against a genuinely European backdrop, unusual in a time of localized cultural horizons. Liudprand's famous satirical description of his misadventures as Ottonian legate at the Byzantine court in 968 is a vital source of information on Byzantine ritual and diplomatic process, as well as a classic of medieval intercultural encounter. Readers interested in medieval European culture, the history of diplomacy, Italian and German medieval history, and the history of Byzantium will find this collection of translated texts rewarding. A full introduction and extensive notes help readers to place Liudprand's writings in context.
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Evliya Celebi was an enlightened man in a variety of ways who believed in equality, freedom of thought and intellectual debate, and found all of these things present in Islamic societies. Over the course of his travels, he wrote ten volumes detailing his adventures. ‘Seyahatname’ – Book of Travels – is a unique and important text, representing one of the few accounts of the 17th century and the Ottoman world from the perspective of a Muslim. These are not just factual accounts, Evliya had a great imagination and just as important as his journal entries were the imaginative storytelling that ran alongside, elaborating, exaggerating, and fantasizing. Through his stories, we are prompted to think more imaginatively about our own travels and journeys to other cities. This 17th-century Muslim traveler can sometimes seem narrow-minded and yet this same man can stand in St Stephens Cathedral in Vienna and be moved by the music he hears. Sometimes these encounters lead to nothing but sometimes they lead to stories which are so deeply felt, and so universally melodic that they leave echoes which can still be heard and felt today. In 2011, the year which would have been his 400th birthday, Evliya is being paid homage as UNESCO’s Man of the Year.
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This book represents a study of the textology, typology, sources and literary peculiarities of the so-called ’miscellanies of mixed content' in the South Slavonic tradition (from the end of 13th – the beginning of 18th c.) – less known or unknown in the Humanities. The problem is closely related to the apocryphal collections in the Balkan Cyrillic manuscripts, as the Apocrypha are a significant part of this type of manuscripts. The scope of the study is to popularize the series and texts that fill the gap in the translation and perception of the Slavonic Apocrypha. New information is presented over the sources of translations, as well as the compilation approach of Slavonic writers, which reproduces a new version of the texts. The copies of the Slavonic texts are published in the supplement. The typology of manuscripts is supported by plectograms produced in the Repertory of Old Bulgarian Literature and Letters (http://repertorium.obdurodon.org/).
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Recently, reduced interest in the diplomatic struggle for the recognizing of the new Yugoslav state in the Russian historiography. The reason is that in Soviet times the topic of relations AVNOJ and the USSR in this period has been given sufficient attention. And despite some discussion, the topic is fairly investigated. However, the problem of international recognizing of the new Yugoslavia is beyond the scope of relations between the USSR and the partisan commanders. It includes a set of international issues related to the struggle between the great powers for the organization of the postwar European order. In the Soviet historiography begins researching of this topic in a short time after the Second World War end. But the majority of researcher studied the soviet struggle for new Yugoslavia recognizing only. Moreover owing to peculiarity of the soviet archive system were almost all of the soviet sources without attention. Besides were not well-known the British sources. Consequently there are some questions, which are some discussion and now there about. The Soviet-Partisans relations in November–December 1943 connected with the summit in Jajce The Change of the British-American strategy towards Yugoslavia and their Michailovich give up The Tito summits with Churchill and Shubashich in the summer of 1944 The Tito secret visit to Moscow in September 1944 and the contents of his speaking to Stalin The British-Soviet negotiations in autumn of 1944 and the „procent agreement”. Consequently is this topic of present interest. But its researching isn’t possible without renovating of source base, especially without using the sources of the soviet foreign policy on the end of the Second World war. Moreover is also necessary to change the methodology and examine this problem in the context of relations between the great powers.
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In the postsocialist regimes the rehabilitation of the quislings is a part of the useful new past. The article deals with the Serbian conservative attempts to rehabilitate serbian quislings in WW 2. The paper presents some forms of actually anti-antifascism. The former prescribed communist antifascism is replaced by anticommunist anti-antifascism. It was supposed the connection between economic privatization and a strong shift to the right awareness of the past. Quislings should be rehabilitated not only for normalizing nationalism but also because of the suppression of the Left, which should deprive her important moralpolitical capital – antifascism.
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Considering the chronological framework of modern times and the so-called “long 19th century” with reference to the Balkans, the author comes to the conclusion that, for the Balkans, the 19th century was actually “short” and fit into 36 years - the period between the Congress of Berlin in 1878 and the beginning of World War I in 1914. History allotted quite a short period for the Balkans to pass their way back to Europe, from gaining independence to the “Europeanization” of all life aspects. Being very important for the history of the Balkans, this period has attracted the researchers’ interest and has led to the appearance of numerous scientific works devoted to this period.
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Пре разматрања једне овакве теме, читалац мора увек имати на уму да не постоји нешто јединствено што би назвали „српска историографија“ и њој насупрот „светска историографија“. Једна – априорно претежно „традиционална“ (често обележена као „националистичка“ или „митоманска“), друга – модерна, баштиник нових метода, избалансирана. По нашем разумевању и искуству постоји низ индивидуалних подухвата на обе стране, али и трендови, вододелнице међу њима које са много скрупула треба идентификовати и обележити. Дебате о традицији и модернизацији на овом простору не воде се само у крилу историјске науке, подједнако су укључени социолози, антрополози, правници, економисти и други. Ако су историчари обзирни према карактеру извора (нажалост не сви) код других дисциплина често мањкају знања из историје општег друштвеног контекста неког времена. Историчари, с друге стране, нису понекад обзирни према социолошким, економским или социопсихолошким категоријама. У више радова упозоравали смо на непознавање, али и олако баратање теоријама и моделима који су развијени на основу потпуно друге историјске емпирије од оне на коју их поједини аутори шаблонски примењују. [...]
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Теорије модернизације су у основи теорије трансформације националних држава и друштава, па су и радови о трансформацијским процесима заправо најчешће посвећени разним појавним облицима модернизације. Постоји сагласност теоретичара да је модернизација вид друштвене промене који је и трансформациони (по свом утицају) и прогресиван (према својим ефектима). Иако сложен процес широког обима, она не мора нужно захватити сваку институцију, али би требало да, попут ланчане реакције, трансформише једну институционалну сферу на такав начин да ова произведе комплементарне трансформације у суседној сфери. У покушају да што прецизније дефинишу модернизацију аутори углавном посежу за дешифровањем контрастног поља које раздваја традиционално од модерног. [...]
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This article is an attempt to determine three different concepts of historiographical explanations of the history of Yugoslavia during the period of socialism (1945-1991), and how those concepts and different paradigms over history of socialistic Yugoslavia: paradigm of historicism, paradigm of modernization, and totalitarian paradigm - are changing scientific contextualization of contemporary history of socialistic Yugoslavia.
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Kada čovek uđe u špenglerovsku misao i odomaći se u njegovoj viziji istorije, odista se u našoj istoriji otvaraju nove i verovatno plodne perspektive, koje su kadre da osvetle naše probleme na jedan nov i svež način. Kada kažem "naši problemi", mislim na istoriske probleme Južnih Slovena uopšte, koji čine jednu nesumnjivu celinu, naročito pod špenglerovskom perspektivom; jer tu ne može biti govora o nekim "posebnim kulturama", imajući u vidu pojam i značaj kulture u smislu Špenglerovom, kao velike i moćne morfološke istoriske jedinice. I pitanja o mogućim pseudomorfozama, o felaštvu, i pitanja o "uticajima" velikih kultura špenglerovskih, o sferi njihovoj, o pritisku njihovom na naše ljudstvo, i pitanja o više ili manje problematičnoj samosvojnosti i originalnosti – jednaka su i ravnoznačna za sva južnoslovenska plemena, koja u tom smislu čine neodvojivu celinu aspekta. Posle jedne špenglerovske "revije" naših južnoslovenskih istorisko-kulturnih problema, uveliko se mora promeniti uobičajeni aspekt pod kojim su oni, u većini slučajeva, dosada promatrani; tu se ne radi o više ili manje direktnoj primeni stranih evropskih formulacija na naše probleme, budući da špenglerovska vizija istorije oslobađa od uske i jednostrane evropske perspektive (u čemu i jeste njen veliki prinos modernoj istoriskoj misli) i stavlja ljudstva, plemena, nacije duhovna stremljenja njihova pod šire vidike, dopuštajući da se obazremo po šiem istoriskom terenu no što, je to običavalo biti dosada. T
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In seinem Beitrag betont der Autor die Tatsache, dass in der bosnischherzegowinschen Historiographie, aber auch im ganzen Raum des ehemaligen gemeinsamen Staates, Professor Đurđev einer der wenigen Wissenschaftler war, die sich mit den Problemen der Geschichtsphilosophie auseinandersetzte, indem er versuchte, methodologische Ansätze dieser Wissenschaft aus dem Verständnis der Geschichte und deren Charakter herauszuarbeiten. Der Autor ist der Ansicht, dass gerade dieses Segment seines Schaffens, im Sinne der Aktualität und Weritgkeit des Beitrags zu unserer Geschichtswissenschaft, das bedeutendste im ganzen Opus von Professor Đurđev ist. Der Autor stimmt einigen Kritikern zu, dass jenes Segment seines Werks, das sich auf die Rolle der Serbisch-Orthodoxen Kirche zur Zeit der osmanischen Herrschaft in unserer Region, auch auf die Probleme der Wallachen, insbesondere im Rahmen der Geschichte Montenegros, bezieht, weniger bedeutend ist als der Beitrag, den Đurđev mit seinen Erörterungen zum Begriff der Weltgeschichte, zur Natur der Geschichtswissenschaft und der Methdologie der Geschichte und zu ihrer Beziehung zu anderen Wissenschaften leistete.
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Die marxistische Lehre stellt eine der komplexesten Fragen der modernen Zeit dar, vor allem deswegen, weil nach dem Tod von Karl Marx (1883) eine ganze Reihe von Historikern auftauchten, die sich als seine konsequente Anhänger darstellten. Unter ihnen gab es “verfehlte” oder “falsche Marxisten”, deren Einstellungen völlig von den grundsätzlichen Position des Marxismus abwichen, es gab auch solche, die diese Lehre nur in Ansätzen annahmen, aber auch konsequente Historiker, die in ihre ganze Wissenschaftsphilosophie originäre marxistische Prinzipien einführten. Einer der Protagonisten der letzten Gruppe war auch der bosnisch-herzegowinische Historiker Branislav Đurđev. Seine marxistische Geschichstauffassung brachte er in einer Reihe von Aufsätzen, Studien und Abhandlungen zum Ausdruck, in welchen er explizite seinen Standpunkt verteidigte und jene heftig kritisierte, die von dieser Auffassung abwichen.
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Diese Arbeit versucht eine Übersicht über die langwierige, umfassende und teilweise scharfe Polemik über theoretische Fragen der Geschichtswissenschaft, die zwischen der kroatischen Historikerin Mirjana Gross und dem bosnisch-herzegowinischen Geschichtswissenschaftler Branislav Đurđev geführt wurde, zu geben. Die Polemik begann nach Đurđevs Kritik des Buchs von Mirjana Gross unter dem Titel “Historijska znanost” („Geschichtswissenschaft”) aus dem Jahr 1976 in der Sarajevoer Zeitschrift Prilozi (Beiträge). Die Polemik kulminierte kurze Zeit nach dem Auftrit der Mirjana Gross am Kongress der jugoslawischen Historiker 1977 in Novi Sad, in den polemischen Schriften beider Autoren in der Zagreber Zeitschrift für moderne Geschichte (Časopis za suvremenu povijest) 1978 und wurde schließlich 1980 beendet. Der Haupteinwand Branislav Đurđevs war, dass Gross ini hren theoretischen Arbeiten und Auftritten von der ursprünglichen marxistischen Geschichtslehre abgewichen und unter den Einfluss der westlichen nichtmarxistischen theretischen Tendenzen, vor allem des Strukturalismus und Funktionalismus geraten ist. Gross beschuldigte wiederum Đurđev des marxistischen Dogmatismus.
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I first met Josef Sebastian in 2008. Actually, that wasn’t the very first meeting. I had previously been drawn to a study from the mid-20th century by the Brno historian Michael Vaňáček dedicated to admirers of the French Revolution among the clergy in the Znojmo region. It is rare enough to find revolutionary sympathisers among the Catholic clergy, but the fact that this story was also set in my native region meant that I couldn’t ignore it. However, I’d never wanted to get involved in ecclesiastical history and in any case this was only of marginal interest. In the spring of 2009, my friend Jarda from the Catholic Theological Faculty and I were organizing the biennial for the Czech Society of 18th Century Studies, which we decided would focus on the Catholic Enlightenment. We were working with our friend Claire on a project about the dissemination of information on the French Revolution and so it occurred to me that I could have a closer look at these troublesome south-Moravian priests and thus connect the theme of the biennial with that of my own research. This would also satisfy the curiosity which is always awoken in me by such ‘red priests’. There was no doubting though that it would be in the form of a brief paper, as such a marginal issue was certainly not allowed to divert me from my central theme of the dissemination of information on the French Revolution, propaganda strategies and the formation of public opinion which I wanted my book to be about! Anyway, I said to myself, his ‘ideas’ will no doubt be naïve and predictable. What could a village priest at the other end of the world, as the Znojmo region was at the time, know about the French Revolution!
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It is almost bordering on the banal to state that historical research often involves a great deal of chance. Of course, seldom does a document turn up that pushes the boundaries of a discipline, as happened to Carlo Ginzburg in the Venice archives, which became the starting point for his study of the ‘benandanti’. However, sifting through collections which are not directly related to the researcher’s current project might bring unexpected stimuli.
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The first part of this text focuses on revision of epistemological postulates, theoretical conceptions and methodological procedures of historical discipline which have been generated by the linguistic and cultural turns during the last two decades. On the epistemological level, these revisionist tendencies are marked by an attempt to establish a dialectic relationship between discursive and non-discursive practices as well as to “embody” historical actors and “materialize” culture. Alongside, “experience” and “practice” have been inaugurated as dominant metatheoretical categories of the contemporary historical discipline. Second part of this text deals with the impulses that historical discipline can absorb from transdisciplinary exchange with various approaches and paradigms of humanities and social sciences (cultural theory, sociology of emotions) as well as of life-sciences (neuroscience) on the example of neurohistory and history of emotions. It is argued that, in this manner, history will be able to increase its own cognitive and interpretative potentials and become creative and imaginative research practice.
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A great discussion about the notion of revision of history can recently be followed. Many researchers (Thomas Kuhn, Michel Foucault, Michel de Certeau, Ronald Hutton, Arthur Marwick, Ernst Nolte, Deborah Lipstadt, François Furet, Gabrielle Spiegel, Jonathan Gorman, Ethan Kleinberg etc.) approach this problem from theoretical and methodological point of view. Even the notion of revision itself is under discussion. Other topics include methods of revisionism, evolutionary / revolutionary aspects of this process of history revision, (un)necessity of consensus among historians and other researchers regarding the change of paradigm, problem of interpretation, and territorial / temporal framework of revision. On the other hand, the problem of historical revision in the Croatian historiography has not been discussed theoretically as legitimate part of historiography, but only as a part of ideological or political paradigms. Namely, the notion of revisionism is tightly connected with negation of notorious historical facts, primarily in relation to (war) crimes. Such aspects of revisionism in fact can be covered by some other terms such as negationism, misuse, distortion, falsification, ideologization, and political manipulation / control of history. By the same token, with such a precise usage of terminology regarding the notion of revisionism one could avoid misunderstanding and misusage of terms. At the same time, historiography would not be burdened with political or ideological boundaries that limit scholarly investigation and interpretation of historical facts. However, disapproving of historical revisionism often does not argue impartiality of historical facts but aims at defending of some historical interpretations, treating them as historical truth, which basically leads to ideologization that cannot be scholarly acceptable since such approach prevents scientific development of historiography. Of course, history has its social and political role, but as a scholarly discipline it must not become “storage” of historical facts and “acceptable” interpretations. The basic meaning of term “revision” is “re-view”, that is interpretation and re-interpretation, thinking about history from different angles and perspectives and such an approach is distinctive scholarly tool of historiography. New scholarly methodologies and methods enable historiography to detect new historical facts, sources and other testimonies of the past times. However, this does not mean that we should avoid reinterpretation of existing interpretations and theses, since new methods impose new sets of questions that can change / broaden our perspective of research of the historical events / past. Some of historical sub-disciplines have already empirically demonstrated what new can be done if we only take a different angle of monitoring the historical facts. For example, women’s history has completely redefined modernists’ paradigm of the European male political elite history. Similarly, reinterpretation of the Middle Ages, renaissance, French revolution, American civil war, Eurocentric historiographical approach opened a completely new vision of global historical development, and, as we speak, discussion about revisionism regarding the World War One, World War Two, and Cold War period goes through tremendous change. Regarding theoretical discussion one can notice the recent examples of post-modern revision of post-structuralism, and such radical position of post-modernist supporters mainly was provoked by an unjustified glorification of objectivism in historiography, since post-modernists have revealed that “objective discourse” is basically another ideological construction. Namely, modernists’ empiricism thought of historical facts as something that was “found” in the past, unrelated to any interpretation, and consequently that historical cognition is absolute and independent from our perspective. However, such point of view basically leads to the instrumentalization of historiography with imposition of absolute essential concepts, often heavily burdened with political and ideological positions. Istrumentalization of history for some political reasons produces questionable and limited knowledge that is subjected to a political power. Various political and socially engaged groupations seek in history their own “acceptable past”, their identity, legitimacy and continuity. Historiography in their eyes represents only a tool for their non scholarly shaped goals. Such an approach towards history can be traced within dominant and marginal parties equally, but it is particularly evident among those who control institutions and educational system. Consequently, historical events and processes are put into present-day context, and historiography becomes a kind of tool and authority for legitimacy of the past. As George Orwell said: He who controls the past controls the future. He who controls the present controls the past.
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