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The dates 20 and 21 June 2017 will remain forever remembered in the history of bilateral relations between the Republics of Bulgaria and Macedonia. These are the dates on which Skopje’s governmental delegation of Prime Minister Zaev paid an official visit to Sofia.
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Born to the famous poets Anna Akhmatova and Nikolay Gumilev, Lev Gumilev achieved fame in his own right, in the social sciences, as the creator of the innovative historiosophic concept called the theory of ethnogenesis. The original and controversial methodology adopted by him ensured that his entire scholarly output and legacy, both during his life and after his death, was subject to interpretation only on his own terms of reference.
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The article analyses images on the ancient Russian breast crosses-reliquaries of St. Nicholas of Myra, one of the most esteemed saints in Russia. The iconography of the ancient Russian encolpia is studied against the background of the Byzantine tradition. The iconography passed through two stages in its development. At the first stage (XI-XII cc.), the central images of Christ and the Virgin are supported by images of saints of the oecumenical church of the highest order and the holy warriors (most often St. George), and St. Nicholas. The exception are encolpia with the central image of St. Boris and Gleb. At the second stage (early XIII c.), encolpia have images of creators of liturgy – St. John, Basil, Gregory, the anargiri Cosma and Damian and other protectors. The study covered a very extensive material (over 1000 objects) to reveal that the changes in the contents and composition of the images on the ancient Russian encolpia reflect: 1. The highest level of respect to St. Nicholas in the ancient Russia (equally to the Apostles, Evangelists, and holy warriors) shown already at the first stage (late XI-XII cc.) of cross-encolpia manufacturing. In Byzantium, a similar tradition can be traced on crosses-reliquaries and processional crosses since IX-X cc. 2. Focus of attention on protective and healing power of St. Nicholas, made null and void after introduction of such saints as Cosma and Damian, St. Sisinius and Sihail, St. Panteleimon, St. Nikita (XIII c.) into the iconographic programme of Nicholas’ encolpia.
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The article studies rather rare but interesting icons of St. George on Throne which appeared in XII-XIII and widely spread by XV-XVII. An icon made of bone recently found in Chersoneses, however, suggests a need to review the theory. From the stylistic and iconographical viewpoint, the artifact found in Crimea is connected with the late Macedonian neoclassicism of the second half of X - early XI c., which supports an earlier origin of the image. It seems to be connected with contamination of iconographies of emperors and saints, which, according to A. Grabar’, can be observed most often. The Medieval written records on St. George do not contain direct references to appearance of the icons with the saint on throne. It is an explanation to their later appearance and limited spread. If this icon was to be met rarely in XII-XIII cc., when along with St. George, St. Dimitri and St. Theodor were depicted in the same way, then already from the late XIV - early XV c. it becomes typical only to St. George. This is the period by which the icon from Sofia was dated, and it is the most delicate image of St. George on throne. So far, this icon has been dated by XVI c., but its style and iconographical analysis reveal late Paleolog stylistic features of the late XIV - early XV c. St. George on Throne icons got widest spread in the late XV - XVII cc. Particularly, on banners, St. George is depicted wearing Moldavian princes’ crown in the form of a lily. Taking into account a downcast dragon lying at his feet, one can see here a contamination of the images of a saint-triumphant and an emperor-triumphant – a tradition with roots already in Byzantine art of X c., spread thereafter from the post-Byzantine territory in XV c.
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«The author from S.-Petersburg identifies the triad «intelligentsia, power, people» with the Indo-European triad «wizards, warriors, workers». The first generation of Russian ‘wizards’ was composed of sorcerers, the second — of orthodox clergy, the third — of intelligentsia (born on December, 14, 1825 as Ehrlich S. assumes). The author wittily treats the heritage of Decembrists as ‘a sacred text’ protected by the intelligentsia just as sorcerers guarded pagan sacred places. In author’s opinion today intelligentsia is dead. What fourth generation of ‘wizards’ is coming to take its place?» Vasilevsky A. (Annotation from the journal «Novii Mir» 1996, N 2, p.255)
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This article outlines the scientific problems with which Bulgarian ethnologists were occupied during the transitional years after 1989. The study of Bulgarians’ traditional culture continued and as a result were published in four volumes from the series ‘Regionalni etnolozhki izsledvania’ [Regional Ethnological Investigations], dedicated to the traditions of the inhabitants in the mountain regions of Strandzha, Rhodope, Sakar and Sredna Stara Planina [Middle Balkan]. Volumes from the series ‘Etnografski problemi na narodnata kultura’ [Ethnographic Problems of Folk Culture] were also regularly published in that period. Seven ethnographic conferences in various towns in the country were carried out. Special attention was paid to the different minorities with whom Bulgarians have traditionally lived – Gypsies, Armenians, Jews, Sarakatsani, Turks and Greeks. Many scientific investigations were dedicated to their traditional and contemporary culture and in the halls of the National Ethnographic Museum there were some respective exhibitions. Other spheres of ethnological research at that time included the study of urban culture, of migration processes in the country and abroad, and gender studies.
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The article compares the relations between Bulgarian and Western scholars in the late 19th and early 20th century and one hundred years later. The author's opinion is that the change in the research paradigm requiring the anthropologist to collect his/her own field materials makes Western scholars to deny the existence or to question the authenticity of their local colleagues regardless of the latter’s will to change. The author thinks that for more than a century local ethnology underwent evolution which made it useful for the present Bulgarian society in a way still inaccessible for anthropology.
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P. Galperin life is followed; leading scientific achievements are examined and examples are given in this article.
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The object of the research of the present article is the tracing out of the diversity in the spreading of the modern economic culture of the Bulgariannation in the epoch of the Bulgarian National Revival period (18th – 19th CC) – a diversity mainly in respect of geography and time. Both in Europe and on theBalkans the modern economic culture springs up and gives its first visible results at the beginning of the New Time. The Bulgarians are no exception to thatprocess, although it appears with them later in comparison with some of the peoples on the European continent. As with the nations on the Mediterranean andin Western Europe it is the trade among the Bulgarians which is the economic sphere to be the earliest and most notably affected by modernisation. That is why the article deals mainly with the modern trade culture of the Bulgarian National Revival period on the basis of which to a great extent appear and develop the other economic areas of the post-Renaissance society – the protoindustries and industry, services and credit. An attempt has been made to enlarge the research in that direction as well. The results of the research show that the highest degree in the spreading of the modern economic culture among the Bulgarian society was achieved during the third quarter of the 19th C (50ies – 70ies of the century) in the following centres and regions: among the Bulgarian community in the capital of the Ottoman empire – Istanbul, in the sub-Balkan settlements (Kalofer, Klisura, Sopot, Kazanlak, Koprivshtitsa and others), Central Northern Bulgaria (mainlyGabrovo and Turnovo), the Sliven-Kotel region (Sliven, Kotel, Zheravna, Gradets, Medven), the towns along the Danube (Rouse, Svishtov, Lom,Silistra,Toulcha), in some of the centres of the Bulgarian Diaspora in Wallachia, Moldova and Bessarabia (Bucharest, Krayova, Braila, Galatz, Giurgiu, Yash,Bolgrad, Focşani). Other regions are represented only partially on the map of the Bulgarian economic modernisation during the Bulgarian National Revival period with certain separate town centres: South Bulgaria (Stara Zagora and Plovdiv), South-Western Bulgaria (Samokov and Sofia), the north-eastern territories and the Black sea region (Varna, Shumen and Burgas) and there are certain regions which are missing completely from this map: North-Western Bulgaria,Macedonia, the south-eastern territories, a large part of Dobrudzha.
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The main purpose of this scientific article is evaluation and critical review of the international instruments for the protection of the Mesta river.
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Roman Dmowski (1864 – 1939) was an outstanding political leader, and an evocative and efficient publicist; he authored works that had great influence on his generation’s way of thinking. He was one of those with greatest merits for Poland regaining her independence, but he lost the rivalry for power with Józef Piłsudski. However, when it comes to influencing people’s minds, the result of this competition is much more balanced.
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The present article seeks to explain whether the programme of the Lithuanian national movement of the late nineteenth and early twentieth century included an alternative to the model of nation state, as has often been argued in the Lithuanian literature on the subject. Research reveals that the Lithuanian national movement, like a majority of ethnic nationalisms in Central and Eastern Europe, was oriented towards the model of thenation-state.
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The purely introspective philosophy, based on reasoning and that from centuries has analysed the mental activity of man needs the scientific research of brain, the only real method of objective investigation of the mental processes. I called this association ‘neurophilosophy’. In this paper, the cerebral processes involved in the knowledge of truth are described: he phenomenal analysis, the epistemic one, processes as thinking, judgement and consciousness.
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Alexandru Ciurcu was born at 29thJanuary 1854 inTransylvania (then in Austria-Hungary) where his Romanian parents took refuge after the 1848 revolution. Between 1876 and 1885, working as journalist in Bucharest, he invented a „jet cylinder”: a prototype of the future propulsion system he will make later in Paris with his friend Just Buisson. Ciurcu and Buisson tested the system on a boat, navigating upstream Seine River on 13thAugust 1886; so, 131 years ago, they tested the first manned vehicle ever powered by jet propulsion!On 12th October 1886, they received a French Patent for “Reactive propulsion system”.Before contract signing with French Civil Navigation Ministry, they made a last test on 16th December 1886; unfortunately, a pressurised container exploded, killing Buisson and anassistant. Ciurcu, wounded, survived. He later resumed testing the system on a railroad trolley; successfully, but not enough to develop an airship propulsion system.
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This paper presents a brief overview of the historical evolution of approaches to the design of structures for wind loads. The interdisciplinary nature of this field is noted, involving as it does elements of micrometeorology, extreme wind climatology, aerodynamics, wind tunnel testing, structural dynamics, aeroelasticity, structural reliability and, last but not least, structural engineering. Technological advances in the areas of simultaneous pressure measurements and “big data” processing are shown to have led to a new paradigm in the relation between the structural designer and the wind engineer, wherein the former is in full control of all aspects of the modern design process, referred to as database-assisted design.
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