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This paper recognizes the development of feminist ideas through history, highlights the mechanisms of female oppression in a patriarchal society observed through the prism of new feminist movements which are to take more prominent positions on the literary scene during the twentieth century, and observes the relationship of the collective to the woman as well as her attempt to oppose the collective consciousness. It will draw attention to the compositional and semantic aspect of Djul-Marika’s Tales by Jelena Dimitrijević and to the genre of its text. The focus is on explaining the dialogue characteristics of the text, on the loss of identity of the main heroine, on observing the protagonists of the story using psychoanalysis in order to characterize and individualize them. The aspects of chronos and topos are represented through the relations past - present - future and interior - exterior. Also pointed out are the use of emblemizing, the presence of oniric and folklore fiction and the dominant opponent model of individual and collective freedom which, woven into the complex narative stream, allow polyvalency in the meaning of the story as a whole.
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U savremenim prikazima naše epohe verovatno nigde nije tako mnogo ideološki prepravljano, ulepšava- no ili deklarisano kao nepromenljivo kao u govorima i prikazima povodom pripajanja bivše NDR-a zapadnonemačkoj saveznoj republici — počev od tvrdnje da je Helmut Kol bio "kancelar-ujedinitelj".
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In June 1904, Berlin hosted the founding conference of the International Woman Suffrage Alliance (IWSA), the general assembly of the International Council of Women (ICW) and the International Congress of Women. These events were extensively discussed in the press, including in Warsaw’s weeklies. The article analyses the press coverage of these events in 10 weeklies with different programme agenda. Most of the authors were well-known female activists, such as Paulina Kuczalska-Reinschmit, Izabela Moszczeńska, and Teodora Męczkowska. The analysis is preceded by the overview of the international women’s movement in the run-up to the Berlin gathering as well as the profile of each of the weeklies, which published the information about it. The messages underpinning press comments were dictated by the agenda of each paper, which in some cases restricted the authors. Most widely-read weeklies did not support equality and emancipation-oriented projects. Favourable comments were expressed mostly by papers read by progressive intellectuals – liberals and socialists. However, those weeklies had a rather limited circulation and abilities to make an impact. Although the opinions were not always sympathetic, the coverage of the Berlin gathering of activists promoted the programme of the women’s movement, especially its social and educational agendas.
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In the BSRR, one of the means of forming socialist awareness in women was the journal "Bielaruskaja rabotnica i sialanka" ["Byelorussian Worker and Peasant"], which was established in 1924 (since autumn 1931 "Rabotnica and Kałhasnica Bielarusi" ["Robotnica i Kolchoźniczka Belarus "]). The task of the editorial office - Women's Department of the Central Committee of the Communist Party of Poland (b) B - was to spread the influence of the Communist Party on the broad layers of women in the workers 'and peasants' milieu and raise their cultural and political level by translating them to tasks facing the Soviet party and power. The shaping of the ideal of a Soviet woman in the pages of the journal "Belarusian Workers and Workers" / "Robotnica and Koloshnik of Belarus" took place mainly as part of a program on the social activity of the party. The aim was to change the status and role of women in the family and its involvement in the implementation of the party's tasks in the political, economic, social and cultural fields.
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Turkish intellectuals who has survived by taking the “state” as a pivot from Ottoman Empire till the Republic has switched to the questioning of “How does the state continue its existence and how does it modernize itself?” in 1930s from “How is the state established?” and tried to govern the political power with this mission attached themselves. This governance could be occurred by drawing of a dissent intellectualist figure to the political power or with a supportive and favorable manner of political power. Kadro journal which is a pioneer movement of the 1930s and its ideologist Şevket Süreyya chosen to govern political power with supportive manner and interpreted the Kemalism-ideology of revolution from this perspective. However, it is also difficult to say that the revolution ideology of 1930s overlaps directly with Kemalism. Turkish intellectual who is trained at the state, an officer at the government and state-oriented, reveal its own differences even with small nuances. This article focuses on Şevket Süreyya Aydemir, who revealed these small nuances in 1930s with further growing nuances in 1960s. The difference between the 1930s and 1960s is that in the 1960s the reason for existence did not depend on political power. Turkish intellectual, specific to Şevket Süreyya, can exist within the boundaries drawn by political power in the 1930s, was trying to lead both political power and the public in this narrow living area. However, the Turkish intellectuals were critical despite their avoidance of criticism of Kemalism. Şevket Süreyya had critical thoughts despite the limited partnership with political power and his ideology for the revolution did not coincide with Kemalism. The places where this non-overlap is most obvious are the principles of nationalism, populism and etatism.
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The attention of the author of this paper is focused on the analysis of the account of a trip to Silesia, written in the last decade of the eighteenth century by an inhabitant of Prussia, referring to himself as “Cosmopolitan”. In his conclusions,the author of this paper remarks that the traveler applies the categories which were in use by the Prussian political discourse in the second half of the eighteenth century, therefore, he likens the borderline Prussia – Silesia (Germanness – Slavness) to the opposition civilization – barbaria. In this way, he creates a message, which – according to the categories drawn from postcolonial criticism – can be described as imperial narrative. It is characterized by the undermining of the value of what is different, and the rhetorical appropriation of otherness. The analysis of the Cosmopolitan account serves the author as the starting point to indicate the aporias present in the Enlightenment colonial discourse. These apories are in some way also present in today’s postcolonial reflection. The most important of them is related to the question: how to behave towards the otherness of the Other, how far should our intentional ethics intervene, when should we act, and when should we recognize otherness in its sometimes moral defiance of peculiarity?
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The imposing proclamation of the Ottoman constitution in December 1876, addressed mainly to the participants in the Constantinople Conference of Ambassadors, was met with a remarkably unanimous skepticism by them.
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The names of the villages in the region of Blagoevgrad have not sofar been a subject of a special onomastic study. This article deals with 56 oikonyms are discussed - old and new names. The aim of the study is toreveal their origin and their meaning.Immediately after they were liberated during the Balkan war in October 1912, Bansko and Mehomia started developing the new ruler's structures, which served as a basis of the Bulgarian state organization.
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The article discusses the history of Lithuanian statehood as envisioned by the lawyer, politician and activist of Lithuanian and Polish culture Michal Romer. The author analyses his concept's ideas, political circumstances and the main reasons why it failed. Although Romer urged activists from the National Central Committees in Warsaw and Cracow to put the issue of Historical Lithuania, important for Polish independence and regional geopolitical stability, on the political agenda in Poland, Polish politicians interpreted his plans as a “political intrigue”.
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The article deals with humanism, tolerance, labor education of the younger generation on the basis of the seven commandments of the great legacy of the Kyrgyz epos Manas. In the epos "Manas" the questions of interethnic communication, interaction of nature and man are revealed. «Manas» - a unugue literary monument of the Kurguz people, its originality; it embodies a freedom-loving sprit of the Kurguz, their hard long struggle against foreign invaders. This struggle for own existence is reflected in a heroic spirit, a patriotic idea of this epos. Every important change in a political, ideological, economical life of the people during its long historical development left a definite mark in this epos. One more peculiarity of «Manas» is its vast contents and many-sided information it has. «Manas» is great and monumental not only in volume, but in the scope of the peoples life. Its content covers all sides of tne peoples existence from details of its everyday life to important events in its destiny. «Manas» represents such an epopee-an encyclopedia, which represents in a poetic from along history of a political struggle of the Kurguz people, its many-sided life, its economy, customs, mode of life, manners, esthetic tastes, ethic standards, its medical, geographic, religious and other notions, its international, trade ties and other information about the Kurguz. That’s why the epos is the fullest original work for researching the history, philosophy, ethnography, oral art, psychology and other aspects of a mental and social life of the people as many scientists state.
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In 2005 Prof. I. Kochev turned 70 years of age. He was born in 1935 in the town of Pomorie, where he grew up and formed his character under the strong influence of his parents - fugitives from Macedonia, his father - teacher from Struga, close relative with I. Hadzhov and the Miladinovi family, left the place he was born in because the Serbian invaders in Macedonia constantly persecuted him.
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In the field of linguistic it was not only once when the genetic relationshipbetween the Middle Rhuppi (the Rhodops) and the West Rhuppi as varieties ofspeech at the South-East end of the Bulgarian language territory was pointed out.Even after a vague review the connection between the main characteristics could beseen between the central Rhodops speeches, on the one side, and the variety, spokenon Thessalonica.
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This article examines the concepts of hygiene and health in ancient Persia, as an inseparable part of the religious beliefs and culture of the Zoroastrians – the Ahura Mazda fire-worshippers. Key healthy guidelines, followed by the ancient Persians and health strategies, formulated within the sacred texts have been presented. This is done on the bases of Avesta, the book of the Mazdeans and of the work of scholars who lived and worked with the Zoroastrian heritage. Religious rites for purification and practical disease prevention and hygiene maintenance methods are intertwined to build the medical practices of Zoroastrian society, thus providing an exceptional public healthcare. The concepts of health and disease in ancient Persia are not exclusively characterized by the supernatural genesis theory, so typical for the early ancient communities – they also recognize natural and human factors as active agents defining those concepts. Avestan texts include detailed guidelines for the ancient Persian, aiming at preventing the risk of infectious and other diseases, while focusing on keeping the sacred elements pure and undefiled. One of the earliest four elements theory is namely Zaratustra`s – of course, fire plays the major role, but air, earth and water are also essential. All four fundamental elements define and provide human`s life, which explains their substantial place in Zoroastrian beliefs. The main hygiene and prevention guidelines are described, focusing on the two main themes in Zend Avesta – death and new life.
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“Illness as metaphor” has become a widespread expression used in writings of history of ideas, since its first appearance in the essay of Susan Sontag. The present paper offers an analysis of its use in the 19th-century Hungarian culture. At first, it is distinguished the use of diseases and bodily conditions as a cause of the author’s ideas in interpretations, from the illness-metaphors of S. Sontag, and from the body-metaphors of the early modernity. In the second part it is detailed the bodily self-reflection of the 19th-century Hungarian authors in context of the ideas incarnated in their works, and the images of their contemporaries, described by them, using bodily symptoms as causes of the ideas of their reviewed books. In the focus of the analysis are the memoirs of Gusztáv Szontagh, a distinguished critic of the second quarter of 19th century, edited by the author of this article for publication. Szontagh has used the patterns of the bodily determination of the ideas describing a large scale of authors, creating a New World made of words, only, in literature, philosophy, and politics. This complex system of ideas has lost its connections with the theory, and had become an element of the political rhetoric in the second half of the 19th century, and in the first half of the 20th century. An outlook for this afterlife is the topic of the epilogue of the present article.
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