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The Russo-Ottoman war 1877 – 1878 was an important challenge for the peace activists in Europe: for religious war-resistance groups, for pacifists, as well as for supporters of social justice. Pacifists started new iniatives for maintaining peace. They tried to prevent the war by organization of international conferences, to reduce the participation in the war, to find new forms like arbitration or Inter-parliamentary union. For many of the most prominent figures of the peace movement in the second half of the 19th century: Henri Richard, Frederic Passy, Leo Tolstoy, Bertha von Suttner, the experience they achieved during the Russo-Ottoman war was very important for shaping their views. Bertha von Suttner (1843-1914) lived during the time of the Russo-Ottoman war 1877 – 1878 in Caucasus not far from the front line. Traditionally educated to admire military activities, she described in her memoirs how her attitude toward the war started to changeas a result of her experience there. Her expeperience from 1877 – 1878 contributed to the change of her views which made her a leading person in the anti-war movement in Europe in the next decades.
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The article examines the role of women during the war between the Russian and Ottoman Empires (1877 – 1878). The author describes the activities of the Sisters of mercy Communities that have provided medical care for the wounded and sick soldiers at both front and rear. The structural and quantitative management of the Sisters of mercy Communities as well as their administrative and legal position are analyzed. The author examines the large influence of the mass participation of the Sisters of mercy in the war on the further development of nursing education in pre-revolutionary Russia. As a result, it turns out that this war has shown not only the Slavophil and patriotic feelings of Russian women but also reflected their desire to participate actively in social and political life.
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The authors analyze the war experience of two Russian nurses on the Balkan front. Their attitude to the Bulgarians, to their patients, to refugees, to the hospital administration have been followed. Being both religious and patriotic the two aristocratic nurses were loyal to the office al ideology of the Russian Empire and its sacred mission for “God, Tsar and Fatherland”. Yet, being women they were emotionally involved and compassionate to the sufferings of their patients – Russians, Bulgarians, Turks, and very critical to the male egoism, arrogance, cruelty and corruption at the rear of the front. Nevertheless of the prevailing religious – patriotic tone the war experience of the two nurses was ambiguous and often contradictory. Still, they did not overstep the official frames of interpreting the War and were not able to reach to pacifistic convictions.
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The article elaborates on the mechanism used to construct the memory and to mythologize the figure of Hristina Hranova (1851/52 - 1922) who allegedly has taken part in the Russian-Ottoman War of 1877 – 1878. The major focus is on her biographical narrative, created by herself (and latter on used by her "biographers" during different historical periods since 1878 until today. Hristina Hranova’s image has been not only promoted in popular historical writings with more and more exotic nuances. Lately she has been also tacitly institutionalized, which is a significant step towards her mythologization.
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The paper presents the biography and philanthropic activities of Lady Emily Ann Strangford (1826-1887) for Bulgarian peasants (1876-1877) and for Turkish refugees (1877 – 1878). The authors deal also with the way the memory about her surfaced in the next decades. Although streets and schools in Bulgaria were named after her, the memory about her as an important local historical figure is particularly strong in some small places (like Radilovo village). The reasons of the 'regionalization' of the memory about Lady Strangford in Bulgaria are to be found in the characteristics of the memory cultures. She was convinced in her duty as a Christian, as a Victorian British noble, and as a woman to help Christian and Muslim people who suffered before, during and after the Russo-Ottoman war. Her motives for making people of both sides less suffering were not understandable for everybody. Those who expected absolute and unconditional support for their political cause were disappointed. In Bulgaria she was criticized for sympathies for the Turks. In the Ottoman Empire her active charity work in organization of hospitals and orphanages was overshadowed by other great philanthropic projects. The official politics of national memory, as well as the popular memory are similar in Bulgaria and in Turkey. They are similar in their demands of unconditional support for their national causes. Both cultures of memory show more higher appreciation for political than for humanitarian activities.
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The first Soviet-Bulgarian movie devoted to the Russo-Ottoman War was created in 1954 as a Soviet model for the Bulgarian national cinema. "The Heroes of Shipka" is historical chronicle of the war whose messages were directed also to the new enemies of the Cold War. At the beginning of the “golden years” of the Bulgarian cinema (1970 – 1980s) the Russian-Ottoman War became a subject of two co-productions with the Soviet cinematography – the two series movie “Yuliya Vrevska” (1878) of the director Nikola Korabov and the TV movie “The Route to Sofia” (1979) of the director Nikolay Mashchenko. The present analysis is based on the movie archives and the reviews about it in Soviet and Bulgarian official press.
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In Armenia discussions about the socio-political role of women started in the liberal press just before the Russo-Ottoman War 1877 – 1878. To prepare the Armenian public for the incoming war the participation of Armenian and foreign women in Balkan rebellion as the Dutch lady Marcus in Bosnia and Herzegovina received wide coverage. Different women public organizations were getting ready for the coming war. The majority of these organizations operated under auspices of the Russian authorities. Benevolent events were held by women to collect necessary facilities for military hospitals in Transcaucasia. During the period of war operations Armenian women served as nurses in the Red Cross hospitals in Yerevan and Alexandropol. Armenian media writes about these hospitals with admiration and particularly mentions the pious attitude of the nurses working there. After finishing the war women were active in education activities, social work and national enlightenment.
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The authors deal with the oral transfer of memory of women migrated to Ottoman Empire (Muhajir movement) after the annexation of Muslim Ajara by the Russian Empire in 1878. The research is based on study trip in former ethnical territories, which nowadays are part of Turkey, and in the inner provinces of Turkey. From generation to generation, people from different parts of Georgia and outside of Georgia were passing the stories about the "great resettlement". The interviewed women point to the Russian oppression as a main reason for the migration. Some women blame the two rival Empires for the misfortune of the Georgians. Particularly interesting was the information about the secret writing system ‘dedabruli’ created by the Georgian women to safeguard the secrecy of the correspondence under the Ottoman rule. The information about Georgian women serving as nurses or collecting money and cloths to support the Georgian soldiers during the war has also been provided.
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The master-builders and painters of the Boyana church Sts Nicholas and Panteleimon (1259) left their commemorative signatures on places that are symbolic. An painter called Demeter placed his signature at several places in the church. He placed his autograph on the blade of the sword belonging to St. Demeter, his patron, who is the defender of the sinners before Christ Evergetis – the Benevolent Judge, depicted on a throne in the altar area. A memorial inscription in Greek was also placed on the sword of St. Theodore, painted next to St. Demeter. In the narthex of the church the painter Demeter signed the embroidery with fringes of Virgin Mary’s maphorion in the scene called ‘Presentation of the Blessed Virgin’. It was by tradition that the masters signed weapons, clothes and other objects indicating that they were their producers. The painters did something similar in praying for the forgiving of their sins and making a gift of their works to the Mother of God and the saints hoping that they would intercede in their favour before the Lord on Judgment Day. The miniature signature on the maphorion stands in an allegorical connection with the church decorated by the Creator in the spirit of the secret altar prayers. The painter Demeter is also allegorically present in the icon depicting the life of St. Nicholas above the donor’s signature with the scene “The miracle with the Byzantine Demetrius” that is rarely depicted; this is expressed by the matching of the vertical framing lines. In the center above the donor’s signature, Demeter, the victim of a shipwreck, is depicted in a kneeling position, his hands raised in prayer, while St. Nicholas, who by tradition should save him from drowning, is not depicted. Demeter’s name can also be identified on the painted church curtain on the northern wall of the chapel dedicated to St. Panteleimon. Having created the curtain he placed a triumphant dedication with large elegant letters on it: “The Cortina, i.e. curtain, was painted by D[emeter]”. The signing of the curtain of the church has to be seen in connection with the eschatological concept of the torn curtain of the second coming of the Lord (compare Àmos 8:9; Luke 23:44–45; Matthew 27:51–53). The artist commemorates himself in the sublime moment of the resurrection of the dead. He uses the Latin word ‘cortina’, explaining it in Bulgarian in the traditional way of bilingual inscriptions that are typical of the latinophile context of the 13th century. Scholars also point to other western influences in the murals of the Boyana church, for example a crusaders’ ship and the Franco-Venetian hats in the scene “St. Nicholas quiets the sea” painted opposite “The Miracle with Demeter”. The autograph of the type “signed church curtain” is not typical of Byzantium and is only to be found in the church “The Holy Forty Martyrs” in Tarnovo, where the last part of a monumental dedication from the year 1211/1212 can still be seen. This is a proof of the contacts of the painter Demeter with Bulgarian painting in the capital. Finally the fact that a Latin word written in Cyrillic letters is used indicates contacts with the Kutso-Wallahian circle in Macedonia.
More...Mario Capaldо, Cristiano Diddi. Materiali e ricerche per I'edizione critica di Vita Constantini: Mario Capald o. I. Testimoni e gruppi di testimoni. – Ricerche slavistiche (N. s.), 48, 2004, № 2, 49–66; Cristiano Diddi. II. La tradizione del gruppo d
More...Liturgische Hymnen nach byzantinischem Ritus bei den Slaven in ältester Zeit. Beitrage einer internationalen Tagung. Bonn, 7.–10. Juni 2005. Herausgegeben von Hans Rothe und Dagmar Christians. Verlag Ferdinand Schöning. Padcborn–Münchcn–Wicn–Zürich,
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This article suggests theoretical and methodological approach to corporate control system formation in Eastern Europe (case study of Ukraine). It considers historical and controversial aspects of corporate control implementation and suggests the systematization of subjects and objects in terms of corrective actions and outlines of corporate relations. Existing types of corporate control in Ukraine have been investigated on the basis of legal and regulatory framework and corporate practice. The article suggests measures in respect of management of the corporate control system development, based on the improvement of certain components of corporate control implementation and structural peculiarities.
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The main objective of this research is to measure the impact of work accidents rate on the sickness/health care expenses in Romania during 2008-2013. Some of the work accidents might be caused by the professional diseases of the workers, but there is not a database with medical expenses only for professional disease. The statistical analysis proved that in Romania a consistent part of the expenses for sickness and health care are used to solve the health problems of people that suffered from accidents at the place of work. The time series is quite short and a panel data approach is chosen, the cross-sections being represented by these activities of national economy. A panel data approach is applied for all the economic activities in Romania. By taking into consideration all the sectors of the economy, the national perspective is analyzed using the panel technique. A random effects panel model was built for 2008-2013 and there is a positive and significant relationship between the rate of work accidents and sickness/ health care expenses in Romania. If the rate of work accidents increases with 1%, the medical expenses increases with less than 1%. 32.26% of the variation in expenses for sickness and health care in an economic activity is explained by the particularities of the work accidents in each activity.
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