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In this articles the author describes the diplomatic terms that led to the marriage of prince Ferdinand and princess Marie Louise as well and she also gives the reader excerpts showing the public opinion for the princess which was based on their memories of her.
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This work attempts to clarify the complex and loaded meanings behind the phrase “They who retreated in 1945,“ which is still used in the Gračanica area. First, Hamzić explains the concept of “retreat.” After establishing the truth of the fates of the individuals who fall in this category, he works to demystify them. He notes that while there is little need to rehabilitate these people today, there is a historical need to understand them. Indeed, when we analyze this category, the question of liberation and occupation in April and May 1945 seems redundant. Hamzić analyzes the people and goals behind the “fabrication” of this term and the purpose it served. He concludes that it is imperative to clarify this debate because it continues to effect Bosnian families today.
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The topic of Mount Athos and political thought in the Slavic world can be approached in two ways. On the one side, it is by perceiving the role, importance and influence that Mount Athos had, as a monastic centre, on the development of political thought in the Christian Slavic states, i.e. among the Christianised Slavic peoples. On the other, it would be important to answer the question placed in a reverse perspective: what place was given to Mount Athos in the political thought that developed in the Slavic states, i.e. among the Slavic peoples? On this occasion I would like to comment on two aspects of the said issue: the first is about the specifics of the so-called Russian, Bulgarian and Serbian models, which can be traced from the very foundation of the Slavic monasteries. The second aspect is connected with the territorial inclusion of Mount Athos into the borders of the Slavic states and its adjustment to the “domestic” political and ideological concept (the example of Bulgarian and Serbian rule over Athos).
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Several early Christian basilicas have been discovered in the region of Karlovo up to now: down the route to the Roman road Oescus-Philipopol at the Roman station Soubradice and the ancient settlement nearby the village of Hristo Danovo, on the lands of the ancient settlement nearby the village of Hristo Danovo, on the lands of the village of Voynyagovo, in the monastery complex of the Medieval stronghold Kopsis nearby the village Anevo. Another Christian church is located down the route of the Balkan Roman road from Serdica to the Black Sea on the lands of the village Iganovo nearby the late ancient settlement. On the lands of the village of Vasil Levski in a late ancient settlement an early Christian basilica - the only one in the region with baptistery and synthronon - has been studied. Religious building found had played a great role for Christianization of the local population, whereas it is suggested to be the Yoanica episcopate during VII-IX century
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Northern Bulgarian Black Sea coast was colonized by the ancient Greeks who created the colonies Odessos (Varna), Dionisopolis (Balchik), Bison (Kavarna) was Tirizis-Acre (Kaliakra). Following the imposition of Roman power in these lands here were disseminated the official Roman cults, and later - Christianity. In Late Antiquity (IV-VI c.) Christianity became the official religion and with agreements of the central government were created Episcopal centers. Despite the lack of written sources it could be assumed that these cities were becoming Episcopal centers in the province Secon Mizia.
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The present preliminary report concerns two churches (Nos 1 and 2) dating from the Middle Ages and located in the Hissarya locality by Dragoinovo village in the region of Purvomai. They are single-naved, single-apse churches with narthexes and entrances from the west. Church № 1 is part of a larger complex including another two Christian churches dated from the second half of the 10-th or the 11-th century, while church № 2 is dated from the 12-th - 13-th century.
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Kada je kuga stigla u London 1665. godine njegovi stanovnici izgubili su prisebnost. Savjetovali su se s astrolozima, šarlatanima, konsultovali Bibliju. Tražili su po svojim tijelima znakove bolesti: otekline, plikove, tamne mrlje. Preklinjali su za proročanstva, plaćali da im predviđaju budućnost, molili se bogu, zapomagali. Zatvarali su oči, pokrivali uši, ridali na ulicama, čitali uznemirujuće pamflete. Vlada je, želeći da suzbije paniku, pokušala „da spriječi štampanje takvih knjiga jer su prestravljivale narod“, zabilježio je Danijel Defou „Dnevniku kužne godine“, priči koju je napisao u isto vrijeme kada i „Potrebne mjere zaštite protiv kuge“, 1722. godine u kojoj su ljudi strahovali da bi bolest na nekom trgovačkom brodu mogla ponovo preći preko Lamanša, nakon što je proputovala od Bliskog istoka do Marseja. Defo se nadao da će njegove knjige biti korisne „i nama i potomcima, iako bismo mi trebali biti pošteđeni ove gorke čaše“. No ta je gorka čaša bila već izvađena iz vitrine.
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This paper focuses on the way the new post-socialist cosmology is restructuring religion, shaping the religious mentalities of contemporary Romania. I am trying to investigate this by analyzing the ways the different local politics of ethnic and cultural identities remodel the perspectives on after-life and burial practices. My research aims at analyzing the symbolic architecture of the discourse that surrounds and penetrates the dead body. It focuses also on the way the cemetery is transformed into a micro-world that reflects the religious, ethnic and cultural struggles of the new post-socialist world. Along this line of reasoning I chose for research the multi-ethnic and multi-religious village of Sch., situated in the south-eastern part of Romania. Old-Orthodox Lipovenians (divided into two antagonistic religious communities, popovtsi and bezopopovtsi) and their eternal rivals, Orthodox Romanians, have to co-habit the village and share the local resources with the newly emerged community of Lipovenian-Romanian Adventists. What seems even harder to do is to share the after-life and cemetery space, where the borderlines between these four communities become even stronger. The instrumentalization of the symbolic architecture of after-life that penetrates the dead body and the fragmentation of the cemetery space that accompanied this process mirror the important transformations of the Romanian social system and the struggle to enact the different post-socialist politics of ethnic and cultural identities.
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The Magyarpalatka, located on Inner Mezőség, is one of the Gypsy musicians' centers in Mezőség. Many Gypsy music families lived and live here to date, the most famous being the Kodoba family. The present case study undertook to find out how the romungro family of the Reformed Religion in Romania, with the Hungarian-speaking, Reformed Religion, romanesque, in Hungarian, no longer (or hardly speaking) in the 20th Century, still a reformed, then Orthodox family, and tries to outline the broader social contexts of this process of identity change and to answer its causal relationships. Doing this by examining the extent to which the secondary identity change (including the change of the ethnic projection of the personal name) is related to the changing social, historical and political situations, to the extent that Magyarpalatka is continually depopulated from the Hungarian point of view, dominating the local Romanian population (not just numerical) and last but not least to some extent the economic aspects of the village vocational music industry. The research carried out at the same time makes it interesting that Gypsy musician of the Kodpal Gypsy family in Budapest is a Roma mother tongue, and its primary ethnic identity (for the time being) Roma, and that for the sake of its vocation has preserved the mediating role of local Hungarian, Romanian and Roma cultures as the traditional dance music of each ethnic group mediated and provided.
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This article provides a contribution to the understanding of the socio-economic development of the areas which gravitated to the market towns of Ivanec and Vinica in the period of the Middle Ages and the early modern period, and in those periods this area was known as Gornje polje. Special emphasis is given to various demographic indicators. The author has tried to reconstruct the connections of the socio-economic developments with central functions of the each settlement. Hence, he argues that the main central settlement of that area in the earlier period was Vinica, but the central functions of the settlement were also shared with Ivanec and Lepoglava. It was not before the end of the 18th century, when the Pauline monastery in Lepoglava was abolished, when this settlement has lost most of its central functions. Moreover, it was in the beginning of 19th century when the city of Ivanec had, for the first time, more inhabitants than Vinica, and it was in that period when Ivanec has become the main central settlement of that area as it is today. Central settlements of the lower level in the period of the Late Middle Ages and the early modern period were centres of Roman Catholic parishes such are Križovljan, Voća, Maruševec, Bela (Margečan), Višnjica, Kamenica and Bednja. After the reforms of the Joseph II Habsburg of 1789, these settlements were accompanied by Nadkrižovljan, Cvetlin i Klenovnik.
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On the slightly risen and very easily defended northern edge of the hill on which present day city of Udbina is situated, there is the locality named Gradina (▲ 849). This locality is situated on the very top of the rocky uplift under which the Krbava field is divided in two parts. Eastern part leads to Visuć and Kozja Draga, while the second part leads to south towards Kurjak and Komić. Therefore, the Gradina is situated on the location of the excellent control of those parts of Krbava field. This location was inhabited from the prehistoric period, which was confirmed by the results of the archeological excavations on the northern part of the defense wall, and the excavated items are dated in the Iron Age, that is in the period between the 8th and the 5th century BC. This position was also used in the Roman period what can be confirmed by the founding of two cententionals from the 3rd century. The life on this position was continued in the middle of the 14th century, if not even in the end of the 13th century, what still has to be proven by the excavation of the so far intact layer of the first phases of the building of the stronghold of the counts Kurjakovići. The excavations conducted after 2008 were focused on the upper area of the hill (preliminary named “upper city”) with the circular tower of the diameter of 7m (external diameter of 11m). Bellow of this round tower on its western and northern external side the foundation of even older circular tower was found. This older tower was connected with the inner room with smooth daub flooring. The dimensions of the both towers are almost identical, although the older one is slightly smaller. On the northern part of the older tower the remains of the stairs which had lad to tower were found. Furthermore, several excavation probes were open on the northern slope just beside to the remains of the entrance of the outer wall. Near to the inner part of the wall the remains of the burned beams and huge iron axle pins were found. These founding indicate the possibility of the existence of the wooden console and/or the room for guards. Besides the western part of the entrance of the outer wall the carved remains of fi re place were found also. Furthermore, in order to alleviate the hill slope, the shallow staircase was made of compact boulder. The excavated moveable material is very various and it ranges from numerous construction tools as well as axle pins and staples, to the various weapons and military equipment (rifle barrels, lead bullets, stone cannon bullets, spurs…). Finally, the various ceramic, glass and bronze dishes were also founds, and these artefacts are evidence of the civil life in Udbina castle in the period between the 15th and the 17th century.
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Elongated and relatively strait the Humščak hill is the integral part of the relief of the south-western part of the Varaždin County that is the integral part of the micro-region northern of Breznički Hum. The landscape of this region is mostly composed of the hills and lower mountains with the average altitude between 150 and 300 meters. Although covered by the forest, the Humščak hill is dominant hill in the landscape and it straits from the east to west with the highest peak at 370 meters. This is an excellent strategical position with great control of the neighbouring areas and with plenitude of water resorts – all of this pinpointed the Humščak hill as a possible archaeological site. First artefacts were recovered from the surface layers in 2001, but the first archaeological probes were done in 2010, while full scale archaeological excavations started two years later. It was the footnote no. 406 in the Milan Kruhek’s book “Krajiške utvrde i obrana Hrvatskog kraljevstva tijekom 16. stoljeća”, in which the čardak on the Hum hill was mentioned, that brought the attention of the archaeologist, who conducted field surveying, archaeological probing, topographic and toponomastic analysis in order to define the possible position of the čardak on the Hum hill mentioned in the historical documents. During the two archaeological campaigns on the presumable location of the čardak, the remains of the architectural sets as well as numerous movable artefacts were found. In spite of the fact that excavated architectural remains are only fragmental, the author argues that these remains confirm that on that position the wooden object had existed. The excavated architectural remains were remains of the stone wall, the stone covered passage, the flooring made of daub as well as two holes in the ground used for the settling of the perpendicular wooden pillar. Among the movable artefacts, which are still not processed, there are numerous iron nails, the examples of the simple ceramics, the vast quantity of the plate stove tiles with square openings, as well as many other different types of stove tiles from the upper coronal of the stove. Furthermore, the various metal artefacts were also excavated such as lead bullets, horse equipment (ring for attaching the saddle), and horseshoe, hunting arrow, buckle and bronze fibula. Finally, the luxurious artefacts are rare, but two biconical glass bottles, as well as glazed decorated glasses and a piece of faience. The spectra of the artefacts very well fits in the everyday life of the 16th century guards that served on the Humščak hill during the 16th century.
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The upper town of the Knin castle is chronologically third complex on the St. Savior hill overlying of the modern city of Knin, as well as the core of the present day stronghold placed on the whole western part of the St. Savior hill. The oldest part of this stronghold were constructed no later than 950 and therefore the upper town of the Knin castle is one of the oldest medieval strongholds in Croatia. The upper town of Knin is developed mountain longitudinal noble castle which was thoroughly modified during the baroque period just to become artillery stronghold. It is place on the very northern edge of the Knin castle on the very long and strait ridge with the steep flanks, which is additionally separated from the rest of the hill by the broadside dike. The complex of the castellan’s residence is divided in two courts by the inner door. The southern court is smaller and lower, while the northern court is bigger and placed in the central part of the stronghold. In both of these courts there are several buildings of which the biggest are military barrack and the castellan’s house placed in the bigger court. Among the other existing buildings there are the remains of the old warehouse, than two large cisterns, powder warehouse, dungeons and the complex of the restrooms. The upper town of the Knin castle was defended by four rectangle and one circular semi-turret, but today only eastern and the upper town of the Knin castle semi-turret still exist. After the Venetian capture of Knin, during the period between 1688 and 1711, the former medieval and Ottoman upper town was transformed in baroque stronghold and incorporated in the complex of the Knin castle. During these construction work in the beginning of 18th century on the site of the southern turret the new fi ve-square cannon platform was built, while on the site of the north-eastern turret the new large prison house (Kalunerica) was constructed. Finally, the south-western turret was demolished in the period. In spite of the fact that the later baroque reconstruction had somewhat changed the original medieval upper town of the Knin castle, it remains one of the best preserved medieval defensive complex in Croatia.
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Pakrac castle was firstly mentioned in 1278 as castrum s. Joannis, and in that time it was ruled by frater Hugo, the preceptor of the Order of St. John. This castle had massive walls and impressive defensive turrets, and by the opinion of the experts it was constructed most likely in the 12th century. Although there are not so many historical records, one can argue that Pakrac castle was erected by the Templars. In the period from 1256 to 1260 there was even mint situated in it. The Pakrac castle was a part of the Priory of Vrana until this priory has been abolished in 1541. In that period it was governed by the most influential persons of the medieval Kingdom of Hungary-Croatia such as John of Paližna, the Talovac brothers, Nicholas of Zrin. This impressive stronghold had key role in the defense of the Croatian lands against the Ottoman raids, and later, when it was conquered, in the defense of the Ottoman Empire. After the liberation of the area from the Ottoman rule, Pakrac castle became the center of the Pakrac estate, and the castle itself was more used in the economic purposes than in the military ones. Nevertheless, military contingent stayed in the castle until 1750 when they moved into nearby Trenk’s castle. Hence, the Pakrac castle finally lost its military usage. In the later period the main building of the castle was residence of the bailiff of the Pakrac estate, while the turrets were used as the ice storage. In the end of 1877 the owner of the old castle became the Serbian Orthodox Parish of Pakrac, but for them the old castle had no purpose and it was left to decay. Even more, the new owner asked in 1909 for permission to demolish it, but it was postponed after the intervention of the Provincial Government. Nevertheless, it was partly demolished in 1922, just to be totally demolished in the following year.
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