Radovi Zavoda za povijesne znanosti HAZU u Zadru 62 (2020)
Review of: Filip Novosel - Works of the Institute for Historical sciences HAZU in Zadar 62 (2020), 462 stranice
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Review of: Filip Novosel - Works of the Institute for Historical sciences HAZU in Zadar 62 (2020), 462 stranice
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For the Romanian Principalities, which were under the protection of the Allies throughout the Crimean War, the direct consequence of the Peace Treaty of Paris of 1856 was the exit from the Russian protectorate and the abolition of the Organic Regulations. If until then the Romanian countries were an unknown point on the world's map, the multitude of news about the course of the Principalities towards national autonomy and about the management of diplomatic relations with the expansionist Russian and Turkish powers that competed on the political scene of the Romanian space generates the formation of a curious Western public. In this context, the travel writings of foreign diplomats do not only provide some pieces of information, but outline an entire cultural framework that is claimed from the memory of the Orient, one of the very debated topics in the Western tradition.
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The aim of the research was to define the cultural heritage of Poland as represented in the urban space of Vienna by Polonica. Structures commemorating Poles or events they took part in, as well as places related to Poland and Polish people such as Nazi death camps, or geographical objects, were included. Polonica were grouped and analysed in terms of the time of creation, location in the city space, founders, inscriptions and building materials (if they came from Poland). On the basis of the results and discussion, it was found that, as a group of objects, Polonica represent the cultural heritage of Poland from various periods. These objects show both the history of the people and events commemorated, as well as events in the history of Poland over the last 400 years. Moreover, it was argued that some Polonica constitute the cultural heritage of both Poland and Austria. Some objects may be perceived and interpreted differently, which may be related to international political disputes.
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Reviews: Anđelko Barun, Franjevci među svojim pukom. Kratka povijest Bosne Srebrene, Svjetlo riječi, Sarajevo 2021, 179 str. (Vili Radman) Antal Molnár, Confessionalization on the Frontier. The Balkan Catholics between Roman Reform and Ottoman Reality, Roma: Viella, 2019, 266 str. (Emir O. Filipović) Fra Zvonko Benković, Pričam ti priču, Izbor iz usmene književnosti toliškoga kraja, Zaklada „Terra Tolis“ i Franjevački samostan, 594 str., Tolisa 2021. (Mato Nedić) Župa Čuklić od postanka do danas (uredio: fra Marijan Karaula), Svjetlo riječi, Sarajevo, 2020., 508 str. (Velimir Blažević) Dvije pjesničke zbirke Roberte Nikšić: 1.Otmica Europe, Društvo prijatelja knjige „Milivoj Cvetnić“, Hrvatska Kostajnica 2017, 50 str. 2. Patela, Društvo prijatelja knjige „Milivoj Cvetnić“, Hrvatska Kostajnica 2019, 56 str. (Hrvoje Žabić)
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This article aims to demonstrate the happy and at the same time restless climate that marked the decades preceding the outbreak of the First World War and that, starting from 1919, was called Belle Époque. All crossed by the tremors of a modernity that, in projecting expectations and dreams, could not help but escape the subtle omen of the imminent drama, finds its most emblematic reflection in the figure of the woman absolute protagonist of the art of the time. They are found in the paintings of the various Tissot, Manet, De Nittis, Whistler, in poetry as Baudelaire and Gautier, which have made unforgettable the elegant aristocratic ladies with their precious jewels, adorned with feathers and charming and fashionable hats that, in their refined clothes, exhibit an unusual dreamy and nervous flirtation, Often filled with anxiety, they affirm a new identity of women in the society of the time, emancipated from the stereotypes of decades of female iconography.
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The paper analyzes Constantine Leontiev’s attitude towards Greek-Bulgarian Church controversy in the second half of the 19th century. His position is presented in the context of the Russian ecclesiastical policy and the broader historical and ideological context of the time. Leontiev took the side of the Ecumenical Patriarchate of Constantinople, which was a successor and custodian of the Byzantine cultural and religious tradition. His views on the Bulgarian ecclesiastical question were in confrontation with both the official Russian position and the public opinion, which supported the Bulgarians due to Slavophile sympathies.
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This research focuses on the development of Bulgarian girls' education in the historical and geographical areas of Macedonia and Eastern Thrace after 1878, when they, due to changed political conditions in the Balkans, began processes important for the emancipation of women. It can be noted that the newly built all-girls schools in the areas have a longer life despite a number of difficulties in their functioning. It is not to be forgotten that in the ethnically diverse Macedonian and Eastern Thrace provinces of the Ottoman Empire, the opening of such schools continued to be an expression of local patriotism and an attempt to overcome Greek influence in cities with a rather mixed population. But it is also important to emphasize that during the period under review the Bulgarian population already has its own Exarchate, which primarily focuses on education, including women's. Since the end of the 19th century, Bulgarian all-girls schools have been established in almost all cities, as well as in some larger villages, and a significant victory for women’s education was the founding of the first high schools in Thessaloniki and Edirne. It can be concluded that after 1878 the issue of women’s education was the focus of many women and raised the issue of the women's movement among Bulgarians in Macedonia and Eastern Thrace.
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The contribution focuses on the attitudes of the local population towards the aforestation with black pine and the creation of large-scale non-native monoculture plantations in the Slovenian Karst. The process, which started at the initiative of the forestry profession and the authorities, provoked considerable opposition fom landowners and users of common land who did not want forests there, as they saw them as contrary to their economic interests and established practices. As long as aforestation took place on municipal land, the population still supported it, in principle. However, the encroachment on private land provoked resistance. The locals increasingly resisted the hard labour as well as deliberately destroyed the plantations. Afer World War II, however, the authorities expected a change in this atitude, as reforestation was ascribed with an extremely strong ideological component. The reforestation of the Karst was supposed to become a symbol of the struggle for a beter future, a proof of the power and will of the new society, capable of reversing the consequences of centuries of foreign exploitation in just a few years. Eventually, black pine indeed became an integral part of the landscape and identity of the local population. However, the excitement among the people quickly subsided, as black pine failed to deliver the promised returns and benefts. For the landowners, reforestation, which was considered a success story by forestry experts, represented a disaster and a reason for economic ruin, while accelerated overgrowth mainly took place due to the rapid industrialisation and abandonment of agricultural land.
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Review of: Dariusz Smolarek - Fontes Musicae in Polonia – Seria C: źródłowo-krytyczne edycje muzykaliów: http://fontesmusicae.pl/fontes-pl; http://fontesmusicae.pl/edycje-nutowe-seria-c
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The following contribution describes the atitudes of the Slovenian public towards the Ukrainian question at the turn of the 19th to the 20th century and the reasons why the Slovenian clericals were interested in the issues of Ukraine. It primarily focuses on Jože Abram, who published an overview of Ukrainian history in the Catholic monthly magazine Dom in svet in 1905, and analyses the impact of Abram’s Ukrainophile activities on the Slovenian public. It also establishes the sources for Abram’s writing and aims to determine what Slovenians knew about Ukraine in 1905, what sort of Ukrainian literature they read, where these books came fom, and who wrote them. Among other things, the analysis of literary and historiographical sources reveals the development of the publishing and educational activities in Galicia in the second half of the 19th century. In this context, the role and importance of Yulian Pelesh, Oleksander Barvinsky, Mykhailo Pachovsky, and Lonhyn Tsehelsky for the Ukrainian national rebirth is explained.
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‘It is not the coat that makes the man’, the proverb says nowadays. However, for a long time, it was the garment that gave the person individuality. Once the costume was lost, the identity was lost. Clothing is, therefore, one of the essential markers of social convention, with each part of the population being assigned a specific role and place, easily recognizable by shape and color. For several generations, the merchant has been recognized by his attire, the priest, and the monk by the color of their tunic, the nobleman by his cut and color. Hence, clothing was the most prominent instrument of external representation. The symbolism of clothing articles, with a very different cut and color range, could immediately be interpreted by the contemporaries. For mod-ern research, the knowledge of the specific characteristics of garments and their wear can be possible – to a considerable extent – only with the help of written sources and images. Therefore, the study aims to examine the role of status indicator, or the social role of clothing from the end of the sixteenth century and the first half of the seventeenth century, based on the documents of last will of the Transylvanian nobility. The first part is dedicated to the feminine costume.
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This study sketches some of the innovative approaches to be used in a planned monograph of the Greek Catholic High School of Beiuș during the nineteenth century and the first quarter of the twentieth century. It aims to use a sample of pupils and teachers from between 1876 and 1882. On the one hand, by employing a database of the pupils that studied at the high school and coding systems for historical occupational data, the intergenerational social mobility of the pupils is briefly analyzed. On the other hand, an online, hybrid visualization software (Nodegoat), is used to geographically project the intellectual and professional formation of the high school’s teachers.
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Being a part of and wishing to establish a bond with the nature, human beings try to heal their souls and find their true selves. Carnivals come across the people in this quest together with the art. In carnival entertainment, people forget about the helplessness against the death and cling to life. Masks partially or completely covering the face disguises the people and turn them into a new identity with the new portrait they bring. Masks have turned from the magic rituals of the primitive beliefs into an element of theatre by time. As a costume accessory, masks can be designed with any material. Masks differ by their functions. Integrated with their viewers and purpose, masks actually represent an aesthetic value individually. This study focuses on the mask accessories which had an effect on ignoring the social differences, socialization, purification, healing and liberalization of people with art during the Venetian carnival, which takes an important place in the history. In the research findings, sociological and aesthetic value richness depending on the character diversity of the masks is indicated. This article is based on the general scanning model as a method. In addition, 7 masks applications inspired by the Venetian carnival have been made. These application studies are aimed to be a source of inspiration for designers.
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Following the rescue excavation carried out in the area of the Romanian Orthodox Church dedicated to Saint Parascheva, Maieru locality, Maieru commune, Bistrița-Năsăud county with LMI (List of Historical Monuments) Code: BN-II-m-A-01673, a number of archaeological complexes have been identified. We mention here, the footprints of three modern-day burial graves, oriented east-west, at a depth of 1 m, which based on the footprint of their size were adults. The pottery is fragmentary, typical of the modern era, but there are also fragments of contemporary pottery, but all the fragments are from water-carrying vessels, probably used in the liturgical rite. Very interesting are the two fragments of tombstone, one in Romanian with Cyrillic letters, the inscription attesting to a local character a certain Niculae, probably a deceased buried in that place. The monuments are simple stone slabs with a primitive sculpture that must have come from the cemetery that existed in the area when the church was built, which makes us date them presumably in the eighteenth or early nineteenth century. What is certain is that we have only one construction phase, the craftsmen involved having certain difficulties, especially on the north side, where due to the proximity of the edge of the hillside they had to dig deeper foundations on this side and resort to a series of alterations in certain points. Most likely, the intervention of the master mason Krauss from Bistrita is what regulates the construction of the church, which is visible in the area of the tower and the apse, made neatly and symmetrically.
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Der vorliegende Beitrag soll die konfessionellen und nationalen Beziehungen aufGemeindeebene in den gemischten rumänisch-deutschen Dörfern im freien königlichen DistriktBistritz und Hermannstadt ab der zweiten Hälfte des 17. Jahrhunderts und der ersten Hälfte des18. Jahrhunderts beschreiben. In den gemischten rumänisch-deutschen Distriktdörfern Petersdorf,Sächsich-Sankt-Georgen, Kleinschogen, Grossendorf, Oberneudorf, Lechnitz und Wermesch sichdrei Aspekte interkommunaler Auseinandersetzungen unterscheiden: das Recht der mitwohnenden unierten Rumänen, eine Kirche auf dem Dorf zu errichten und eine Pfründe zu haben für den griechisch-katholischen unierten Priester im Dorf. Ein weiterer Aspekt der Konfrontation ist die Schafhaltung, die von den sächsischen Mitbewohnern aus Bistritzer Distrikt ausdrücklich nicht zugelassen wird. Das dritte Element der Auseinandersetzung ist das Recht auf lokale Vertretung und rechtliche Gleichberechtigung in den gemischten deutsch-rumänischen Dörfern. Bei solchen gemischten Dörfern Reissdörfchen und Sakadat (Hermannstadt) wird das Prinzip der paritätischen Vertretung vom Stadtrat von Hermannstadt dennoch gesetzlich akzeptiert. Über die ethnischen innergemeindliche Konfrontationen in den rumänisch-deutschen Kreisdörfern entscheidet der Rat von Bistritz durch die Umsiedlung der Sachsen aus den Dörfern, in denen sie die innergemeinschaftliche Mehrheit verlieren.
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The Jewish Museum, opened to mark the quadricentennial of the arrival of the Jews in Bosnia and Herzegovina, is housed in the highly atmospheric setting of the old synagogue. The exhibition includes artefacts relating to Judaism, the contribution made by the Jews to the development of science and culture, and their sutfering during World War II. Lack of space has forced the Sarajevo Museum to limit and somewhat alter its permanent exhibition to create space for visiting exhibitions and its own temporary exhibitions. The exhibitions hosted by the Jewish Museum include the exhibition of Jewish wedding gowns from Vienna, Children’s Tales from Prague, and the exhibition entitled “The Jews, medical workers,” mounted by the Museum jointly with Apoteke Sarajevo.
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The Sarajevo Museum’s numismatic collection, formed in 2005 by decision of the Management Board, consists of coins, paper money, medallions, commemorative items, plaquettes, badges, medals, tags and tokens. The main areas covered by the collection are imperial Roman coins, mediaeval coins, Ottoman coins, modern coins, and medals. It would be hard to identify any of these as of particular rarity in international terms.
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After a trail excavation at the archaeological site Harem Kalin hadži Alijine džamije, exact location of mekteb has been established, which was not known in spite of all current plans. It’s position is located in the north part of a park’s area. Some parts which are missing are destroyed by installing of telecommunication installations and by expanding a street with sidewalk (the assumption is that the continuation of mekteb’s walls could be found under sidewalk). However, dimensions and ground plan of the mosque could be reconstructed in spite of missing parts. Beside the mekteb, we have to stress, that the location of toilettes also was found, on the place where the drinking fountain use to be, below which was planted a rose (the roots were found), also the former place of furnace and place of gusulhane (or smaller hamamdžik). Hie site of mosque Hadži Alije Kalina is significant segment in reconstruction of lift in today’s Sarajevo. Also it has very important meaning in finding out and knowing life before and during the Austro-Hungarian period in this area, because it tell us about continuity of the site from the 16. to the 20. century. Becoming aware of problem of insufficient value of cultural heritage which is present on numerous monuments, as well as on this site, this place on which was formed cultural and religious values during almost six centuries stands as typical „hole" in the woof of the city.
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Sarajevo’s islamic tombstones “nišans”, an elementary parts of islamic sepulchral (tombstone) architecture (15/16-20. st.), bear witness to culturalhistorical and social-economic tendencies of Sarajevo’s turbulent 500-yearold history. Tire older Sarajevo’s two islamic “uŠćupski” head part of male nišans dated from 16. century, very important cultural monuments, was located at courtyard of mosque at Žagrići as authentic location from which replaced at Sarajevo Museum after aggression 1992-95. These nišans documents oldness mosque at Žagrići (16.ct), part of social-economic structure of Sarajevo’s inhabitants (they represents tombs of distinguished dead craftsmen and merchants) and existing of foreign import of nišans carving workshop during 16.century. They represent the first -class tombstones for study in history, ethnology, sociology, economy, archeology, sepulchral architecture, carving schools, linguistics, epigraphs and calligraphic art and fine arts.
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Born in 1859 in Năsăud, Iuliu Moisil, the youngest son of vicar Grigore Moisil, will become one of the most important intellectuals of Romania at the end of the 19th century–the beginning of the 20th century, distinguished by a rich educational, social, national and cultural activity. This article stops, for a moment, on the beginnings of his activity in Slatina, a training period that reveals the creative potential of Iuliu Moisil, one of the founders of the Năsăud Border Museum, which is celebrating its anniversary this year. An episode that, based on archival documents, brings to light a moment of destiny marked by the decision to live and work in the Old Kingdom as well as aspects of Iuliu Moisil’s activity in the first decade of his professional career.
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