Научна конференция, посветена на 90-годишнината от рождението на Анастас Примовски
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The article proves the existence and proposes an interpretation of some modern myths and the mechanisms of myth creativity, characteristic for our tradition. The diachronic relations between modern mythology and ancient (mainly Indo-European) myths and symbols are revealed: - myths about origin of world and man, extraterrestrial intelligence and supernatural forces; - myths about unity of world and spiritualization; - myths about miracles; - myths about space and time. Some of the basic features of modern myths are studies (truthfullness, formularity, sacraliness, oral distribution), having analogues in ancient times. Some of the reasons for the creation of new mythology are revealed. The general conclusion from the analysis is, that the humankind enters a new mythological cycle, creating a mythology, which is not only a new repetition ancient mythologies, but a repetition on a higher level and using new means of expression.
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In the article an attempt is made to outline some basic psychological features in the ethno-picture of Bulgarian woman on data from European travel notes from Bulgarian lands during the Ottoman Rule. Those sources allow to analyse the problem from two aspects. The first aspect is connected with the identification of psychological features in the character and behaviour of Bulgarian woman, made by foreign travellers, and in comparison with women from other ethnoses in the Ottoman Empire. This allows to reveal typical ethnic specifities in the mentality of Bulgarian woman on the principles of ethnodifferentiation and opposition. The second aspect is connected with the self-identification of Bulgarian women through self-assessment of their behavious and the strive to maintain their national consciousness and ethnic identity. The interweaving of those two aspects represents a generalized image of Bulgarian woman from the past, without taking into consideration her social and confessional identity. This image has preserved the specifities and richness of Bulgarian mentality, and has become an important factor for the maintainance of Bulgarian ethnic identity and the traditions of Bulgarian national culture.
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This paper represents a critical review of the article of Yordan Ivanov „The Cult of Perun Among the South Slavs" and once more provokes the question about this cult. The most convincing and up-to-date is that part of the work of Y. Ivanov, in which he presents the proofs for the existence of traces of South Slavic cult of Perun on toponimic and onomastic data. Nevertheless those are only indirect proofs. The passage cited and analysed by Y. Ivanov from the „History" of Spiridon (1792), where the name of Perun is mentioned, cannot be taken as a historical evidence for the existence of the cult of the Thunderer among Bulgarians. The citation is separated from its context while its wholesome analysis shows that the monk historian Spiridon has made a mythological etymology of the Bulgarian rain ritual „Peperuda", probably under the influence of medieval Russian chronicles. The folk notions about this saint are based on biblical sources of the biography of the Prophet Eliah to a much larger extent than it is presumed in scholarly works. Despite the fact we have at our disposal much more factological data, than Y. Ivanov had at his time, part of them support the scepticism about the characters in the South Slavic higher pantheon, but others comprise arguments „in favour" of this pantheon.
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The changes in the house interior of the intelligentsia in big Bulgarian towns in 1878-1912, are closely connected with the now planning and functions of the house, but in some cases they are ahead of, or lag behind them. In fitting-up their houses the people from this social group introduce many innovations, but still do not give up the tradition. The replacement of old house furnishing with a new one is a rapid, but nevertheless a smooth process, as intelligentsia shows differentiated attitudes towards the achievements of Bulgarian traditional material culture. The leading role in the innovative processes is lead by those from Bulgarian intelligentsia, who have studies abroad, or those, for whom the house interior is important for their professional success. In the late 90-ies the last group shows a special interest for folk fitting-up of the house and start to study, preserve and accommodate it to modern everyday life. The changes in the interior of Bulgarian intelligentsia in big Bulgarian towns reveal the increased self-consciousness of this social group, the wish to demonstrate their connection with prestigious European culture, but without losing their national identity; their devotedness to Renaissance traditions and the strive to improve the everyday life standart for the entire Bulgarian society.
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The origin of the Mediterranean race is considered on the basis of the conception of race as an aggregate of populations. The initial stages of race genesis are traced, connected with the process of sapientia, the role of adaptation factors being considered as well as that of isolation and the mixing of races which changes the genetic structure of the human population. An answer is sought to the question of the source at which the Mediterranean race appeared and its great age. A detailed study is made of its different variants which were differentiated and developed as mankind spread and settled in definite regions. The development of Mediterranean types is traced and its racial types on the territory of Bulgaria from the Neolithic Age up to the present. On the basis of Palaeonthropological studies the conclusion is drawn that the Balkan Peninsula should be included in the area, where the Mediterranean race was formed. The development of racial types in the Neolithic, Chalcolithic and Bronze Ages gives groups for the assertion that the basic mass of the Balkan population was of local origin. The Mediterranean features brought later by the Slavs (with an admixture of the Northern race) and by the proto-Bulgarians, from their Iranian and Turkic roots (mixed with the Mongolian race), are also traced.
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The national wooden house of the 17th to the 19th century is a unique and interesting phenomenon. A study of it brings to light new data not only about its architectural history, but also about Bulgarian ethnography, about the way of life, the traditions of architecture and construction, culture, mores and customs of the Bulgarian people. Questions concerning the territorial spread and forms of the individual groups of these houses within the boundaries of Bulgaria are dealt within this study. On the basis of the terrain (for the present studies cannot be carried out in those parts of the Bulgarian historical and ethnic territory which are outside the State frontiers) and of archive documents, the national wooden house is systematized in five large geographical regions. The study examines houses widespread in the Eastern Stara Planina (Bulgarians call the Balkan Range Stara Planina = the Old Mountain) and the typological groups formed there (the Zheravna house, the Starareka house, a transitional one, and the Yablanov house, also a transitional form). An attempt has been made in the study to examine the models preserved to this day in individual towns and villages in their architectural-artistic and plan development. The common features which characterize the houses of every type are indicated.
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Review, Criticisms, Books Bagra Georgieva, Ivan Ivanchev, Lilia Peneva. The National House. Interior Architecture, Arrangement and Furnishings. S., Publishing House of the Bulgarian Academy of Sciences, 1980, 29-3 pp.
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From the history of ethnography On the History of the Study of the Bulgarian Emigran ts' Settlements in Romania in the National Revival Period (On the occasion of the Centenary of St. Romanski)
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