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At the start of Second Balkan War First Army, which was leading by General Vasil Kutinchev was provided for operations in the north from Balkan. There was an order First Army and Vidin Garrison to be drawn off to the Berkovitsa pass because of difficult situation of other front lines.
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The annual public urban festival called the grape harvest festival, which was created in the 1930s as a marketing event aimed at supporting the sale of Small-Carpathian wines, was restored in 1958 after a period of recession during World War II. Following the Communist coup in Czechoslovakia in 1948, the ruling regime suppressed the original aim of the restored festival. After some formal and conceptual adjustments, the common and popular form of urban festivity became a means for the promotion of collectivised agriculture and the presentation of the successes of the socialist regime. The conceptual background of the three-day event moved from ritual-staged allegoric scenes referring to the traditional work habits of wine-growers to a manifestation form celebrating the work of socialist farmers. The thoroughly organised Sunday manifestation of workers marching down the main street of the town with political slogans, in front of a stand with state and Communist functionaries watching them, and the images on allegorical cars presented and celebrated the achievements of socialism. The same objective, but with a looser structure and contents reminiscent of traditional regional grape harvest festivals, was pursued by the festive part of the parade and by elements of the public entertainment forming the programme of the grape harvest festival. During the period 1958–1989, Small-Carpathian grape harvest festivals were organised regularly on an annual basis. The course of these festivals and the contents, controlled by the ruling regime, were reproduced with ritual consistency and programmatically focused on promoting the socialist regime. With respect to the reference period it can therefore be considered a socialist holiday.
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The purpose of the research is to study the participation of Ukrainian theaters in social and political life and show their position in the coverage of the most important moments of the history of the country and its social problems of the 60-80s of the XX century. The research methodology lies in the use of comparative and historical-logical methods. While solving the problems the author was guided by the principles of objectivity and historicism. The author's worldview was formed on the works of T. Shevchenko, M. Gogol, P. Kulish, M. Dragomanov, I. Franko, Lesya Ukrainka and other lumi-naries of the Ukrainian theater. He also used the principles elaborated in the works of V. Vernadsky, P. Florensky, L. Gumilyov and other eminent scientists and took into account the achievements of sociology and Ukrainian studies, including works created by the Diaspora, – O. Subtelny and A. Kaminsky. The specified methodological approach and scientific principles of eminent thinkers and masters of the stage allowed the author to justify his views on the problem solution. Scientific novelty of the work lies in the fact that in the Ukrainian theatre studies it is the first historical researchof the problem of stage impersonation of foreign drama on Ukrainian stage, conducted by the author in early 90s of theXX century. It examines one of the most important problems that arosed before the Ukrainian masters of the stage – the embodiment of the national character of a hero. Conclusions. The article shows how Ukrainian theaters while producing foreign plays and dramas have appropriately used different principles of conveying a national character and national spe-cifics, going deep into the aesthetic world of various national cultures and as a result enriching their own art.
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The aim of this article is to study the phenomenon of intergenre dialogicality in chamber music of Ukrainian composers of the late XX – early XXI centuries. Methodology. In this study were used musicological, structural-semantic, comparative and textual methods in the analysis of genre and style parameters, artistic sphere, symbolic language of chamber music. The scientific novelty of the research is formulated in the following positions: identified the main trends of genres creation in the context of postmodern technical and compositional practice; highlighted the typological genreinnovation in Ukrainian chamber music; introduced the content of the phenomenon of genre interference in chamber music; justified the influence of the phenomenon of intergenre dialogicality on the process of forming a new hierarchy system of ensemble genres in Ukrainian chamber art. Conclusions. On the turn of the XX – XXI centuries the polystylistic search of musical art, combination of technical, compositional and expressive features of different kinds of arts were significantly affected on the process of genre creation. An analysis of typological genre innovation of chamber music by contemporary Ukrainian composers reveals the particular importance of the phenomenon of intergenre dialogicality in the process of genre creation, which is as follows: creating dialogical axis (complementary or antithetical character) by updating the "monogenres" of old tradition in terms of expressive possibilities of the modern style and musical instruments; reflection of the principle of free dialogue in the synthesis or interference the musical and extra-musical genre features in "librogenres" of new music without sustainable genre mark; appearance of the phenomenon of genre interference as an aspect of intergenre dialogicality in synergic integration of genre features of chamber and vocally-chamber or orchestral music, which leads to "poligenres" of hybrid structure; inclusion the chamber music in macrocycles – the general dialogical field of cultural-historical, stylistic and genre memory.
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Modern Ukrainian musicology is characterized by high researchers’ interest to the period of the first quarter of the 20th century; and by the necessity to learn about unknown facts before, their generalization at the level of systematic theory of musical and historical process. This article is aimed at reconstructing and showing the personality and tragic fate of a composer, teacher and public figure M.G. Ivanov. He had been working in Katerynoslav (now Dnipro) from 1914 till 1919. The new archival materials’ research, the articles’analyses in literature magazines “Storm of Revolution”(1921), “Dawn”(1925) of the author and publicist V. Atamaniuk, who was persecuted during Stalin period (1897-1937 ) – all that above helped to present the personality of M.G.Ivanov. Some additional information from I.Mazepa’s memories is taken into account: “Ukraine In the Fire And Storm of 1917-1921 Revolution” as well as P.Fedenko memories: “Isaak Mazepa – the Fighter For Ukraine’s Freedom”, which in its turn characterizes the political and public situation in Katerynoslav. Thus, the personality and fate of M.G. Ivanov is presented as a constituent part of the problem “Uklrainian Idea – Ukrainian Issue – Ukrainian movement of the first quarter of the 20th century”. The research methodology lies in using retrospective principles, relying on sources, comparative analysis,discourse analysis of musico-historical process. Scientific novelty of the article lies in restoring the figure of one the representatives of Ukrainian Executed Renaissance into national historic musicology M.G. Ivanov. His musical and public activity, his creative legacy washighly appreciated by his contemporaries and like-minded people who were crossed out unfairly from the descendants’ memories during the years of “bourgeois Ukrainian nationalism” fight. The conclusions made give us a possibility to consider the personality of M.G. Ivanov in the row of the representatives of Ukrainian Executed Renaissance.
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The objective. The research is dedicated to the review and analysis of the publication "Mykola Lysenko. Days and years" by R.N. Skorulska and M.V. Chujeva. The article refers to other publications of Lysenko's knowledge and describes the content of individual sections of the latter. It has defined the sources, used in the publication, analyzed their reliability and impact on the character of the text and the presentation of the material in the book. The article names the researchers, who have provided the necessary materials, determines the primary readership of the edition and defines categories of persons, described in the name lists, as well as some events and facts, commented in the notes. The methodology of the study is the use of such scientific methods as dialectical, relatively-historical and comparative. Specified methodological approach allows to identify the prerequisites of appearance of such edition, to reveal its value to the scientific-research community of Ukraine and to compare it with the previous editions, relating to the study of the life and creation of the composer and also to analyze the content of the book. The scientific novelty of the work consists in the review of the book, which was recently published – “Mykola Lysenko. Days and years” by R. Skorulska and M. Chujeva. Conclusions. The publication “Mykola Lysenko. Days and years” by R. Skorulska and M. Chuj eva is of interest for researchers of different areas of science. It introduces a large number of documents, previously unknown in Lysenko's life study and provides new opportunities for the study of the personality and activity of the composer.
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There are discussions about the concept of death, earliest grave applications and the purpose of primitives to bury their dead. Findspots which are associated with symbolic world of Paleolithic Age primitives and defined as graves are quite interesting. Defined as graveyards findspots are known for at least 100.000 years on settlement areas in continental Europe, Africa and Asia. The purpose of our study is to analyze findings described as graveyards on these settlement areas, evaluate associated data in the light of information available, and to summarize significant processes required to explain the above. Tried to be explained with symbolic thoughts, religious rites and rituals as well, Paleolithic age graves and findings do not also provide information about abstract and spiritual world of people that lived in that era, but also points to the fact that these implementations may have started in very early times. Concepts including ‘sense of soul’ and ‘hope for rebirth’ which are tried to be explained on the basis of findings such as ‘cannibalism’, ‘skull cult’ and Ochre put forth importance of the issue. Findings described as the earliest grave belong to Middle Paleolithic (Mousterian) age and it can be observed that these findings become much more complex in Upper Paleolithic period (Gravettian and Magdelenian stages). Our article is limited to the Paleolithic Era and deals with Homo sapiens and Homo neandertalensis looking anatomically modern and dating to Mid-Paleolithic period as well as grave findspots of Homo sapiens dating to Upper Paleolithic period.
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This study ancient Hellenic culture and civilization in the wide geography, extensive experience as a result of expansion and special events as a process to build a colony on the stand is intended. The first groups who came to the Hellas (Greece) İndo-European origin which called Achean Greeks (Mycenaeans) they invaded the region and established the Achean confederation. Hellas, covered West Anatolian coasts and Crete Island. Achean, disseminated their culturel and commercial influence on BC 2nd millennium. Achean people of the liquidation, with the region a prevalent political authority vacuum formed, Dorians and the other Greek in length (Aeolians, İonians), this proper historical backdrop emigrated to the different parts of the Aegean region. Hellen’s geography who Hellen people lived, riven by mountains and valleys, coastal bays and coves surrounded by deep was a structure. This situation by emphasizing local fragmentation of national political authorities have prevented the integration of Hellenic around. As a result, the fragmentation of Hellen (to particularism) ‘police’ called their geographical boundaries, political institutions and laws that in the ‘city-state’ has embodied. Greece’s geograpy in terms of this fragmented situation of this country’s Division of Government large and small political aspects as it is also effective on the mainspring has been cultural development. Geography of Greece was a structure of local independence can be maintained easily.The Hellen’s 8 BC mid- 4th century BC a new settlement activities overseas have access to. At the head of caused of new colonization movement; Hellen’s Hell in community nutrition and livelihood challenges arising from rapid population growth, inter-party political wrangling that breed discontent and the ensuing political-induced migration has played an important role. As a result of all this ancient history of literature ‘Great Colonization Period’ as the last; Aegean, Sea of Marmara, Mediterranean and Black Sea coasts of many of the colony was founded, BC 750 to 550 between the years of 200-years period began on. The largest colony of Southern Italy and Sicily in the ‘Great Hellas’ (= Megale Hellas) was formed. At the beginning of colony-forming center, the İon cities in Western Anatolia (especially Miletus and Phocaea) was coming. The Mediterranean and the Black Sea, which surrounded around the colony and the Hellen’s here as Plato says, is like a sitting around the pool frogs are settled.
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Werbung für Exogamie im Nassoder Gebiet (regiunea Năsăud) Der im Rumänischen als „Lăturenia“ bezeichnete Brauch war eine in den vier Regionen des Verwaltungskreises Bistriţa-Năsăud/Bistritz-Nassod (aber auch im nördlichen Gebiet des Kreises Mureş/Mieresch und im Osten des Kreises Cluj/Klausenburg) spezifische Form der Gastfreundschaft und zugleich eine Werbung für Exogamie. Im Rahmen der meist drei Tage währenden „Lăturenia“ wurden die Burschen eines Dorfes von den Burschen eines anderen Dorfes zu einem Festessen eingeladen. Der Brauch wurde in der Weihnachtszeit ausgeübt und setzte am zweiten Weihnachtstag ein. Es war eine Art „institutionalisierte“ Gastfreundschaft. Dabei ging es vor allem um das Kennenlernen und Schmieden von Freundschaften zwischen den Burschen aus verschiedenen Dörfern, aber auch darum, dass junge Menschen beider Geschlechter einander kennenlernen konnten und es zu Eheschließungen mit Partnern kam, die aus einer anderen (nicht der eigenen) Dorfgemeinschaft stammten.
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The Romanian Village in Speciality Literature contours the image of the village as featured in creative writings, Romanian Academy membership acceptance speeches, the research made by the Bucharest Sociological School, as well as in various other scholarly works. It addresses village aspects mirrored by Dimitrie Gusti, Liviu Rebreanu, Romulus Vuia, Simion Mehedinți, Lucian Blaga, Henri H. Stahl, Ernest Bernea, Traian Herseni, Constantin Noica, etc. The study also deals with the major research and studies made on the rural world, which have theoretically and methodologically inspired the organizing the open-air ethnographic museums in Romania. An important issue is the typology of rural settlements, in view of the geographic diversity of Romania and the historic conditions under which villages emerged and got organized. Another aspect being discussed is the necessity of a comprehensive, unitary system of dealing with the typology of villages, flexible enough to apply to all villages and permanently update the information on the transformations affecting these human settlements.
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An important moment in human history was marked by the process of transforming raw food into cooked or roasted one. Hence, every nation has created its own consumer food practices and rules, its own food philosophy. Focusing on the habits, tastes and food preparation technologies in Arad County, in order to know the culinary tradition of the place and people's attitudes towards food, we are facing a context of a mixture between traditional Romanian, German, Hungarian, Slovak etc. cuisine, a shared vision of food and unitary behaviour. Due to its specificity, this has led us to a central European food model, with certain consumption habits and menus containing fatty and sweet soups, sauces or stewed schnitzels, cakes, creams, etc., suggesting the variety of local tastes in comparison to those originating from Southern Romania and the Balkans.
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În mentalitatea tradiţională, moartea este percepută ca un eveniment dureros, apărut, adeseori, în clipe neaşteptate. Departe de a reprezenta un final, „Marea Trecere” este resimţită de către membrii colectivităţii ca un prag, ca o graniţă dincolo de care este Adevărata Viaţă. Orice trecere presupune, pe de o parte, o ruptură de vechea stare, o anulare sau o depăşire a acesteia, iar pe de altă parte, iniţierea sau pregătirea individului pentru accederea la o nouă identitate. Această trecere se dovedeşte a fi, de cele mai multe ori, anevoioasă, deoarece individul trebuie să depăşească o situaţie liminală, aflată între două condiţii existenţiale. Actele şi manifestările ceremoniale care însoţesc „Marea Trecere” sunt performate tocmai în vederea asigurării restabilirii echilibrului pierdut odată cu părăsirea statutului existenţial anterior. Intenţia prezentului studiu constă în descoperirea sau reactualizarea ideilor şi a credinţelor religioase legate de nemurirea sufletului şi cultul morţilor, precum şi în nuanţarea funcţionalităţii actelor şi practicilor ritualico-magice, care nu sunt altceva decât parte a unui complex sistem al vieţii spirituale specifice omului tradiţional.Within traditional mentality, death is perceived as a painful, frightening occurrence, which appears unexpectedly. Far from representing an end, but only the lack of physical absence, the Great Passing is being regarded by members of a community as a threshold, as a boundary, beyond which True Life is being displayed. Any passing implies, on one side, a breach in the old state, an annulment or an exceeding and, on the other side, the initiation or the preparation of one individual for acceding towards a new identity. Most of the time, this passing proves to be laborious, because the individual has to overcome an intermediary situation, between two existential conditions. The ceremonial acts and manifestations that accompany the Great Passing are mainly performed for the reestablishment of the balance that was lost along with the ceasing of the former existential condition. Our intention for the present study has been to discover or bring forward the religious ideas and beliefs related to the immortality of soul and the cult of the dead, along with the intent to present the functionality for these acts and ritual-magical practices, which are nothing more than a part of a complex system of the spiritual life, specific for the traditional individual.
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The concept of social resilience seems to place INSTITUTIONAL STABILITY in its centre (here “institution” bearing a sociological meaning) when confronting with pressures and economical, judicial, political, environmental hazard. In this context, the socio-ecological resilience translates a relation of double implication: the institutional dependence towards the ecosystem but also the ecosystem's dependence towards institutions. But is it possible to mistake the institutional resilience with the community resilience (or even with an ethnical one)? In my opinion, the first one represents an important dimension of the second one, without being its only one. Of equal importance is also the dimension of the SYMBOLICAL RESILIENCE, actually engaging the CULTURAL RESILIENCE as well. Social and cultural anthropological studies carried out in the communities from Guatemala, Guinea, India, Japan and amongst Indians living along the North-Western coast of North America etc., totally or partially dependent on the forest ecosystem, have managed to bring into the light the value of the set of symbols, believes, and representations related to the forest and of associated rituals for both conservation and stability of the forest ecosystem and of the communities and communal institutions. Modifications of the cognitive level resulted in modifications of the ecosystem’s balance. This can be observed by drawing the forest’s resources into the market economy circuit, a phenomenon that presupposes a particular symbolic projection. A FORCED drawing into this circuit, with all the implications for the ecosystem’s resilience, has in its turn consequences for the cultural resilience, namely presenting a need to adapt the initial symbolic universe to the new ecological realities.
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The war in Croatia in 1992-1995 drew special attention of the world public opinion to the problem of Serbian minority in this country. However, the third largest ethnic group in Croatia, Muslims1 was given less space. Soon after the Republic of Croatia declared independence (25.06.1992), they landed in political and legal vacuum. The Muslims stopped to be treated as a national minority and people aimed at their assimilation. More and more often the Croatian mass media started to define them as an invented or vague2 nation. The increase of anti-Muslim feeling led to socio-political revival of that community. More and more organization and political parties were established in Croatia, which stood up for the Muslims’ interests.
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The emigration process of the Muslim community (hidżra) followed the Balkan Peninsula for economic, political and religious reasons since the nineteenth century to the present day1. Today Muslim emigrants (muhadżir) we can find in Germany (about 200 thousand), Austria (about 50 thousand), France (about 60 thousand) Switzerland (about 30 thousand), Denmark (about 20 thousand), the Netherlands (about 25 thousand) Norway (about 12 thousand), Sweden (about 65 thousand), Italy (about 15 thousand), the UK (about 8 thousand) and even in Ireland and Finland (five hundred)2. Moreover, in the Republic of Croatia, according to the census of 1991, lives about 40 thousand Bosnians. The similar number of them live in Slovenia3. The Bosnian diaspora is also strong outside Europe: in the United States (about 300 thousand), Australia (about 50 thousand) and Canada (about 300 thousand).
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One document on emigrating Muslims from Pljevlja districts
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Prema podacima Organizacije za ljudska prava (International Helsinški Federation for Human Rights) broj muslimana u Evropskoj uniji (EU) procjenjuje se na više od 20 miliona. Prezentacija muslimana u Evropi predstavlja jedan poseban izazov za aktuelnu politiku i društvo kao i sve veći broj muslimana i džamija. Broj učenika koji uzimaju učešće na vjeronauci u javnim školama predstavlja, također, izazov za politiku i ekonomiju kao i za zakonodavce. Novim proširenjem EU povećava se pritisak na aktuelnu politiku u cilju razvitka novog koncepta za integraciju muslimanske manjine. U Bosni i Hercegovini (BiH), Albaniji i na Kosovu muslimani su većinsko stanovništvo. Države kao Bugarska, Grčka, Hrvatska, Makedonija, Crna Gora, Rumunija, Srbija i Slovenija, koje već stoljećima žive sa muslimanskim manjinama, su faktički prisiljene da definišu novu poziciju naspram religija. Poseban značaj u ovom procesu zaslužuje odgoj i obrazovanje muslimanske omladine u Jugoistočnoj (JI) Evropi, koji treba da povežu nadolazeće generacije muslimana sa jednim evropskim identitetom i modernim vrijednostima kao što su demokratija, ljudska prava i pluralizam u društvu. Islamsko obrazovanje i odgoj imaju zadatak pomoći i pojasniti mlađim generacijama da je evropski identitet moguć u jednom sekularnom pluralističkom društvu u otvorenom dijalogu sa vlastitom tradicijom. U ovom procesu posebnu ulogu ima zajednički rad i aktivnosti obrazovnih institucija u JI Evropi, sa ciljem da se pokušaju pronaći odgovori na pitanja koje Evropa iz svoje sopstvene historije ne poznaje, kao npr.: Koje probleme i pitanja predstavlja zajednički život ljudi različitih religijskih shvatanja i kakvu ulogu u ovom procesu ima islamska pedagogija? Na koji najbolji način je moguće etablirati islamsko obrazovanje i odgoj? Kako je moguće uskladiti islamske vrijednosti sa modernim vrijednostima kao što su ljudska prava, pluralizam, demokratija, sloboda mišljenja?
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Karadenizin fındığı, mısırı, Adana yöresinin pamuğu gibi belli yerlere damgasını vuran; bölge ekonomisini, folklorunu, canlılığını derinden etkileyen ürünler vardır. Türkiye Etnolojisinin belli başlı kültür komplekslerinden bir kaçının ana öğeleri olan bu bitkilerin ekseninde, ekonomisinden araç-gerecine, giyim – kuşamından konutuna, türküsünden masalına, şenliğinden töresine kadar dönenen elli ayaklı bir hayat kaynaşmaktadır.
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Poslije Berlinskog kongresa, muslimani su se većim dijelom odlučivali da napuste Crnu Goru, i da se nastane na teritoriji koja je pod upravom Osmanskog Carstva. Po Ugovoru kojim je završen Velji rat (1876- 1878), njima je garantovana bezbjednost svojine, članom 30.1 Pored toga oni su odlazili. Osnovni razlozi njihovog iseljavanja su bili: druga vlast, druga vjera, strah od odmazde, oduzimanje imovine. Tako da po njima nije bilo nikakvog razloga da na svojoj zemlji ostanu. Engleski konzul u Skadru smatra da je najveći razlog to što bi ostankom, sada u crnogorskoj ržavi, morali da idu u crnogorsku vojsku.
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