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After the fall of soviet regime (all) the prohibites archives were open to historians and Lenin as man and politician was one of the main topics both for historians and readers.There are still a lot of books describing Lenin from a personal, emotional, traditional Soviet point of view, but there is also a lot of unconventional approaches unveiling several episodes in the life of the great lider, so different, unexpected in comparison with the perspective of the official mythology. The paper aims to discuss some of these new aspects revealed both by Russian and western historians.
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Review of: Gordin, Michael D. 2015. Scientific Babel: How science was done before and after global English
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Суровое обаяние индустриальной культуры имеет ограниченный круг адептов. Я, несомненно, из их числа. Стержни возвышающихся над горо- дом труб ТЭЦ, заводов и фабрик, порой скрываю- щиеся за стенами высоток, скрепляют с небом про- странство моего родного города и значительной части остального мира. По звукам локомотивов и нарастающему гулу приближающихся железнодо- рожных составов я сверяю время, оказавшись в лишённой времени моей загородной Аркадии. С неизбежностью мы включены, а порой и за- ключены, в сферу индустриального, и, пока мы не удалились в пустыню, тундру, тайгу или джунгли, где ещё не ступала нога Homo Industrialis, она почти всегда где-то рядом, в пределах досягаемости — её объекты и продукты можно увидеть и услышать, к ним можно прикоснуться и ими можно воспользоваться.
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For centuries, the amanat (hostage-taking) institution was an important attribute of diplomatic relations between the Russian state and countries located to the south and east of it (Caucasus, Volga region, Siberia, etc.). This institution existed discretely during the period of 1553–1864 in Circassian–Russian relations, including Kabardian–Russian ones. By the year 1722, the amanat institution was renewed following the rupture of Kabardian–Russian relations that lasted for 25 years. The analysis of Kabardian–Russian relations on the eve and during the Persian Campaign undertaken by Peter I was carried out in this paper on the basis of the documents introduced for the first time into scientific circulation. The archival materials made it possible to reveal previously unknown aspects of the strategy and tactics used during the Persian Campaign of 1722. First of all, they concern the role of Kabarda in the Caucasian policy of the emperor and the amanat institution in bilateral relations during the 1720s, as well as the influence exerted on Kabardian–Russian relations by the renewal of the diplomatic amanat institution.
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The article discusses the possibility of the existence of images of St Parascheva of Epivates (St Petka) with wings. The question came up in connection with an image from St Petka Church (1636) in the city of Vidin, Bulgaria, which has been previously wrong identified by the author as winged St Parascheva. In order to clarify the problem, a brief survey of the development of the saint’s imagery is made with special attention to 15th and 16th century examples kept today in Polish and Ukrainian museums. Some details concerning the earlier stages of the visual aspect of St Parascheva’s cult are examined and a correction is made concerning the image from the church in Vidin and another image from St Petka Church (1580) in Trnava, Serbia, which was indicated in the literature as an image of St Parascheva with wings. As a result of the research it is established that to represent St Petka with wings has not been a common practice in Orthodox art. The one and only instance of the winged St Parascheva, known to the author, comes from a much later epoch, being represented in the 19th-century paintings of St Constantine and Helena Church (1865) in the city of Plovdiv, Bulgaria, but it remains an exotic exception even in the practice of those times. The hypothetic image of St Parascheva with wings is juxtaposed to the image of the winged St John the Baptist, which became something habitual in Orthodox art, on the basis of some common connotations of their images revealed in hagiography and hymnography. In addition, the text includes some considerations on the factors that trigger the emergence of a certain iconographic type and on the mechanisms of visualization of hymnographic motifs in medieval art.
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From our writings one should not reach to conclusion that we are against thoughts (ideologies) and we are defending the notion of ideologies are collapsed. Every person with some degree of knowledge, who reads and writes would certainly develop a thought system of her own, and she should. But the Gödel Theory shown that any single line of thinking is not able to summarize final and ultimate truth. And thus revealed the humanity would not stop at a final destination but would always accumulate knowledge throughout the future which would create new questions and searching for answers to them continuously, in the process developing new thinkings and evolve.
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Ottoman Empire that was containing different ethnic structures suffered major damages to due the nationalism movement that began both in the Balkans and in the Middle East in the aftermath of the French Revolution of 1789. The Arabian met with the idea of nationalism firtstly in Lebanon via a number of Arab Christian authors and philosophers. Ibrahim el-Yazıcı and his colleagues who are known as one of the pioneers of the idea of this movement called as "The Arab Literary Renaissance" tried to spread their ideas with essays and poetry in various journals they issued. In this study, with the aforementioned poet’s brief biography, some examples associated with Arab nationalism in his various poems will be given.
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A politician’s discourse is shaped by both the ideological position of his party as well as his views of the world and his style interpreted as a way of being. Styles reveal identities and, in their turn, identities influence the political discourse, making it more accessible, more in tune with the position of the general public or more abstract, more remote. As a politician, Tony Blair has carved a particular style, an interesting mix of features that aims to, and often seems to reveal both the public individual and the private person. Unlike Margaret Thatcher who, in her own words, was a conviction politician, Blair claimed to be a consensus politician, able to bring together both Left Wing and RightWing values in a discourse of reconciling themes.
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IX – XV yüzyıllarda Orta Asyanın kültürel gelişme seviyesi Batı Avrupa ülkelerinden üstün olup, bu devrin Türk halkları için Uyanış Çağı olduğu tarihten malumdur. Özellikle X – XII yüzyıllarda Orta Asya ile Kazakistan halklarının dili ve edebiyatının büyük çapta gelişmesindeki yeni yükseliş, müslümanlar için “ilerleme devri” olmuştu [1, 4]. XI – XII yüzyıllarda Karahanlı devletinin güçlenmesiyle birlikte kültür ve edebiyat yeni bir gelişim seviyesine yükseldi. XI yüzyılda Türk İli – Türkistanın kültürel gelişme seviyesinin daha üstün olduğunu gösteren yadigarlar az değildir. Bu asırlarda yaşamış olan baba Türkler gelecek kuşaklarına çok büyük edebikültürel miras bırakmışlardır. Türklerin manevi-kültürel ve tarihi geçmişinde bu yüzyıllarda yaşamış büyük düşünen fikir ve ilim sahipi şahsiyetler, şairler ve dil uzmanları Türk edebiyatının yükselişine, gelişine ölçülmeyecek kadar emek harcamışlardır. Şöhreti dünyaya yayılmış El-Farabi, Ahmed Yükneki, Yusuf Balasağunlu (Has Hacib), Mahmud Kaşgarlı yapıtları o devirdeki ileri fikrin yüksek zirveleriydi. Ta o zamanlarda “Türkçülük” bayrağını yükselten bilginler, öz yapıtlarıyla dünya edebiyatının ileri gelen şahısları tarafından iyi tanılıyordu.
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Bir hareketin büyük mütefekkirlerinden Yüksek Türk yetisine, kurtuluşun tek yolu İslâm ahlâk ve fâziletini yerleştiren bir münevver. Kendi deyimiyle "İslâm imân ve ahlâkına göre yaşamayı en büyük saadet bilen, büyük Türk milletini iki cihanda aziz ve mesut görmek isteyen ve böylece İslâm'ı gaye edinen Türk milliyetçiliği şuuruna sahip" birisi. Seyyit Ahmet Arvasi... Türkiye'nin en yüksek noktası ünvanına sahip Ağrı Dağı'nın adını aldığı il olan Ağrı şehrinin, Doğubeyazıt ilçesinde; 15 Şubat 1932'de dünyaya gelir. Köyü, soy isimlerine ithafen “Arvas” adını taşır. Babası Anadolu'da ki büyük âlimlerden ve peygamber soyundan gelen Seyyit Abdulhâkim Arvasi'dir. -Abdulhâkim Arvasi, Üstat Necip Fazıl'ın İslâmlaşmasına ve fikriyatının oluşmasına vesile olarak bilinir.- Altı çocuklu bir ailenin ferdi olan Ahmet Arvasi, ilk ve ortaöğretimini Van-Doğubeyazıt- Erzurum arasında tamamlar. Liseye Erzurum Erkek Okulu'nda adım atar. Erciş Öğretmen Okulu'ndan mezun olur. 1952 yılında Konya'nın Doğanbeyli nahiyesinde öğretmenlik hayatına başlar.
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The article presents and analyzes the relationship between ethnology and missionary work in the sphere of empirical studies implemented by missionaries and the collections of objects created by them as a result of the study of "exotic cultures". The author raises questions about the possible uses of the collections in modern times overcoming aesthetization by exposing and presenting these objects with a view of their importance in the context of the respective culture.
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120 years ago, from 19 to 28 March 1895, a unifying Congress was held in Sofia, which established the Macedonian Committee (MC) as the governing body of a general organization which was joined by the Macedonian societies in Bulgaria and Romania and student societies in Western Europe and Russia.
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Ethnic cartography is a tool developed to legitimize the concept and the arguments of the national state. Ethnic cards, which often simplifies and even distort reality and national identity, too complicated in itself, cannot be regarded as an impartial source. Balkan nations in turn are trying to use the opportunities of ethnic cartography and interpretation of certain sources to legalize their territorial aspirations.
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Before becoming history, war was delivered to memory on the conditions that this great tragedy is felt purely personal, individual. The memorial war“bill” is accomplished, then, after a imprescriptibly "privatization" of the tragedy, under the sovereign view on the war, from the official point of view, that remains detached from bomb on earth launched at the height of the plane or at the height of the “objectivity” of war strategies. The lower part of war, combatants and civilians directly affected by the tragedy has a punctual concrete look as a very personal experience marked by a strong “behavioral and emotional identification”. This method of transferring the history of war in memory of participants, as processing and takeovers of “living history” defines the memory of war as war of memory.The historiographical outline of the reconstruction of the war through memory, stages and inflections, the emergence of memory in historiographical discourse as a first concentric delimitation and the typology of the „bottom” memory or, more precisely, the possible thematic or generic dissociation of this memory, as the second concentric circle, can argue descriptive and interpretative valences of the war played between history and memory.
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This text is part of a bigger research, which examines the irrational principles within the origins of human thought and the world of literature.The object of this part of the research is Gorgon Medusa, more specifically the signs of irrational principles present in her mythology, the purpose being a new attempt at exploring the messages within, which shed light on forgotten aspects of existence.There are many interpretations and presentations of Medusa, but the special emphasis is placed on archaeological finds in Bulgaria. The figure of Medusa can be further interpreted as the embodiment of the irrational itself, connected with the secret knowledge of life and death as well as the human nature – the basic problems in literature.This text is part of a bigger research, which examines the irrational principles within the origins of human thought and the world of literature. The object of this part of the research is Gorgon Medusa, more specifically the signs of irrational principles present in her mythology, the purpose being a new attempt at exploring the messages within, which shed light on forgotten aspects of existence. There are many interpretations and presentations of Medusa, but the special emphasis is placed on archaeological finds in Bulgaria. The figure of Medusa can be further interpreted as the embodiment of the irrational itself, connected with the secret knowledge of life and death as well as the human nature – the basic problems in literature.This text is part of a bigger research, which examines the irrational principles within the origins of human thought and the world of literature. The object of this part of the research is Gorgon Medusa, more specifically the signs of irrational principles present in her mythology, the purpose being a new attempt at exploring the messages within, which shed light on forgotten aspects of existence. There are many interpretations and presentations of Medusa, but the special emphasis is placed on archaeological finds in Bulgaria. The figure of Medusa can be further interpreted as the embodiment of the irrational itself, connected with the secret knowledge of life and death as well as the human nature – the basic problems in literature.
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In May 1896, the Hungarian Police Gazette felt it incumbent upon itself to devote an entire article to a contemporary phenomenon that was not only glaringly present, but also a source of moral outrage to many crimes committed by women. Examining the years 1888 and 1893, the “moral statistician” Miklós Rédey found that nearly 30 percent of all criminals were women. The situation was actually worse; as he writes: “time and time again we see that sin was born of woman, but she lacks the necessary strength and determination, and so she encourages man to commit it.” It sounds like the biblical story come to life: women make men their partner in crime. Matters are further complicated by the fact that woman “in her very nature is unfathomable, almost inscrutable.” The author nevertheless attempts to uncover the mystical driving force behind crimes committed by women.
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In a recent article, Gh. A. Niculescu raises the question of the relation between culture-historical archaeology and the so-called “production of knowledge” on ethnic phenomena. He targets the works of Volker Bierbrauer, Sebastian Brather, and Florin Curta. At a closer examination, however, Niculescu’s paper is based on a distorted understanding of what culture history actually is, and on wrong assumptions about such fundamental concepts as ethnicity or (material culture) style. Besides flaws in this line of thinking, his paper reveals Niculescu’s dishonest citation practices, his efforts to create a straw man, and his weak credentials for assuming any critical position in terms of the “production” of archaeological literature in the culture-historical mode. Beyond rhetorical tricks and smearing tactics, Niculescu does not in fact advance any solution to the problem, and remains ambiguous, if not altogether confused about the role of “social sciences” in the archaeology of (medieval) ethnicity.
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The mismatch between the human paleoanthropological ‘tree’ and the paleo-cognitive ‘ladder’ has been recently attributed to epistemological biases affecting the mainstream narratives on cognitive evolution. The present paper takes issue with such a perspective and argues for a rather continuous cognitive development along the human lineage, as documented archaeologically by the early emergence of a ‘familiar’ human mind and by the cumulative features of Pleistocene cultural evolution in general. These facts seriously question the paleo-cognitive relevance of the acknowledged branchy taxonomy and point strongly towards a more anagenetic view on human biological evolution. Moreover, as the prerequisites for complex behavior and a consistent ability for cultural transmission were already among the capacities of the Homo erectus grade, the scope of further major cognitive changes, as usually invoked in connection to the emergence of Homo sapiens sapiens, appears limited.
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