„Прошло je време нечујности“
The interview with Slobodanka Peković was conducted by Ana Kolarić and Stanislava Barać
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The interview with Slobodanka Peković was conducted by Ana Kolarić and Stanislava Barać
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The present paper studies the way in which in the late 50 's and 60 's of the 20th century in Bulgarian poetry constructs a model of "verse-spring bird-poet". The operation of this model in Bulgarian poetry is analysed by different interpretations. As a result, we arrive at the conclusion that the one part of the creators appears to be directly involved in the formation and establishment of the official canon in fiction, and another remains in the marginal field of the formal literary space.
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The philosophical ideas of Henri Bergson and the reception in their literary and scientific works of Emmanuel Popdimitrov represent a broader topic.The article focuses on two things: first – Popdimitrov as a translator and promoter of the French philosopher, and second – the use of the semantic sequence of „bee – hive – honey“, rarely found in the Bulgarian symbolism, but common place for Popdimitrov mostly with the works of Henri Bergson, and also with Maurice Maeterlinck, Osip Mandelstam and other European poets of the modernism.
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The focus of the present paper is the EU Directive for accelerated integration of Europe-related topics in the educational process with the aim of building a unified European identity as a prerequisite for the success of Intra-European integration. The counterarguments about this initiative are presented by pointing out ways of its modification in the context of the ‘Doing European’ concept, alternative to European identity. The paper introduces modern literary works in German whose topic is the critical and ironic view of the European identity and the European values system, and which raise the issue of their reconsideration in contemporary European context – the Austrian writer Ulrike Längle’s short story ‘Freude schöner Götterfunken’: a banal reading of Schiller’s aesthetics based on the idea of personal freedom and the inviolability of human dignity, and the German author Ulrike Draesner’s ‘Europa’ depicting the European continent as a jig-saw puzzle whose pieces can be randomly moved and rearranged
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Review of the book of Boyka Ilieva “The inspiration Italy. Literary contexts 1878-1918”. Blagoevgrad: South-West University Press, 2019, 253 p., ISBN 978-954-00-0188-3. The current study focuses on the Italian presence and influence on the Bulgarian literature in the period from the National Liberation to the end of the World War I. It aims at extending and enriching the existing knowledge about the problem. The fixed period of 40 years is intriguing and tempting to be studied, as it is clearly indicative of the tendencies in the Bulgarian cultural environment.
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The turbulent – in a historical sense – era of ІV–V cc. was at the same time the Golden Age of Christian literature. The issue of the Roman Empire, which was the homeland of most of the Church authors at that time, is discussed in the Latin Christian literary works of this period. What was the attitude of the Christian writers towards the political entities, which called themselves „homelands“? What kind of travels did the Christians during ІV–V cc. undertake, what were the reasons for them and what was their purpose? And finally, what did the Christians actually strive for in their journeys and in their lifetime as a whole? The following paper aims to answer these questions.
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A number of early works by L.N. Tolstoy is devoted to the problems of love in itsmodifications, modulations and shades. Tolstoy who, as an artist, discovered the law of“fluidity” of human person proves here that love states are multidimensional and changeable,that movement is the nature of love itself. Love feeling goes through its different kinds: from“beautiful” and “selfless” love to ideal, highly moral “active” love. Gradations are relative,differences among “kinds of love” are caused by degree of presence of subjective-egoisticelement. Stages of “dialectics” of feelings are interconnected with emotional and spiritualdevelopment of the personality. Tolstoy is sure that man is free in choice of his own way inthe life of heart and in his responsibility for it to his own life and other people.
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The paper examines the interpretation of the gospel plot about Christ’s birth and the adoration of the Magi in the poems of Boris Pasternak and Iosif Brodsky. The poets emphasize the philosophical potential of the plot and reveal various personal meanings in it, which is conditioned by the passage of time and the changing historical contexts. While Pasternak focuses on the embedding of the Christmas plot in the national and the world culture, Brodsky problematizes the theme.
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We consider peculiarities of poetic meaning creation in the processes of intertextualization and contextualization while analysing a unique case of a polylogue between an academic scholar (A.N. Veselovsky) and poets belonging to different languages and cultures (Vyach. Ivanov, V. Teryan). Veselovsky’s article “From the poetics of a Rose” became a source for Ivanov’s poem “The Rose of Transfiguration”, then it became the basis for the sonnet of V. Teryan. We demonstrate that intertextuality is a complex and non-linear interaction between texts and meanings. The archetypal semantics of the rose and the motives of flame, blood, and also death and resurrection associated with it are contextualized in relation to the Christian holiday, personal myth-making, the tragic events of the Armenian Genocide in the Ottoman Empire. The mythopoetic semantics of the symbol synthesizes various cultures and poetic traditions, creating opportunities for multidimensional semantization and partial translatability of different “texts-echoes”. Expressing new content in different contexts, semantics is based on the same symbols; this leads to a cascade-like actualization of their potential, especially when considering texts connected by intertextual relations in their integrity - as a kind of super-text.
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This paper examines the critical interpretation of the Balkanist treatment of the Balkan Peninsula and its populations by the West in the post-socialist era, as represented in the novel Sahib by Sarajevo writer Nenad Veličković, in the context of international peace and recovery missions in Bosnia and Herzegovina during and after the 1990s confl icts. The writer grounds his critical interpretation on a reversal of the narrator’s position relative to the dominant codes of the local culture and against the assumed humanistic character of international humanitarian interventions. Some of the themes and issues present in this satirical epistolary novel are otherness, through an implicit opposition of the Western and Balkan cultural models and elements, balkanisation understood as the fragmentation and demise of selected nation states in the interest of neoliberal capitalism as well as societal regression into tribalism, vulgarisation of linguistic and communication standards and the intrusion of aggressive Western discourses, and de-tabooisation of the writer’s culture and society.
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Iser’s conception of the implied reader allows us to understand more about reading opportunities, provided by technology since – by defining the reader as a disposition resulting from networks of text meanings – this notion allows their integration in the textures of the Net afterwards. As a conjunction of culture and technology, digitized text actually poses problem of bringing these together, of the cultural consequences of the encounter between digital and print culture. It is difficult to say whether this encounter refutes big postmodern myths, or proves them right, but this answer will undoubtedly affect the destiny of the text.
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У раду су приређена и објашњена писма која је Тихомир Р. Ђорђевић (1868–1944) послао Тихомиру Остојићу (1865–1921), у периоду од 1899. до 1920. године, из Алексинца, Београда и Лондона. Писма Тихомира Р. Ђорђевића (четрнаест писама и осам дописница), која се чувају у Рукописном одељењу Матице српске, откривају пријатељске и уредничко-сарадничке везе двојице колега, као што пружају податке о развоју српске етнологије, али и о реакцији Тихомира Р. Ђорђевића на завршетак Првог светског рата, односно о начину на који је српски човек гледао на своје жртве у том рату.
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The article takes as a starting point the account about the “Slavic books” (книгы словенскыѥ –Vita Constantini 17:5) brought to Rome by the Slavic apostles Cyrill and Methodius, and their blessing by Pope Adrian II. By “Slavic books,” scholars usually mean loosely defined “liturgical books” that could reasonably be identified with the Slavonic Gospel (словѣньское евангелиѥ) mentioned in Vita Methodii 6:1. The liturgical books referred to in VC, however, still remain undefined, as it remains unclear who completed their translations, when and where. In an attempt to answer these questions, the author considers some passages from the Lives of the Slavic apostles with explicit references to “books,” and “letters.”Careful reexamination of the vitas’ entire manuscript tradition cannot support the assumption that, after his arrival in Moravia, Constantine continued to engage in translation activities. Taking up a proposal advanced in the past by other scholars, the article assumes that, instead of translating some undefined “liturgical texts” (VC 15:2 вьсь црк҃овныи чинь прѣложь/прїимь), Constantine “transferred”, “transcribed”, and “fixed” in Slavic letters texts that had already been translated (by the way, different passages of VC mention Constantine’s dispute with the Latin and Franco-Germanic clergy that related not so much to the translation of books as to the Slavic letters – see VC 15 and 16). For a more precise identification of these translations, the article briefly reexamines the literature produced by Irish and Frankish missionaries in the dioceses of Salzburg, Regensburg, Freising, Passau during the 7th and 8th centuries, as well as translations made by the Frankish clergy in the 9th century. The interpretation proposed in this article fits well with the Pope’s willingness to bless books written in Slavonic, since the practice of translating [essential Christian] texts into local languages served a well-established and long-standing missionary program, one that aimed far beyond the Slavs of Moravia. Through this politics, the papacy could regain control of territories that had previously been under the jurisdiction of Rome, yet had meanwhile fallen under the control of the Franks.In conclusion, the author challenges us to reread the Cyrillo-Methodian sources afresh, without any theoretical nor ideological bias, keeping in mind that these texts are primarily literary and ideologically inflected works, not historical sources.
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The present research examines the possible editing of the work by an author pertaining to Dualism. The tendency of expressing this particular attitude toward the text is characteristic of the entire collection. Due to the illicit nature of Bogomilism, the editing of canonical texts in a dualistic fashion is quite telling and an appropriate way of expressing Bogomils’ world view. The well-known fact that Bogomils favored apocryphal text and the very choice of genre – paraenetic literature, which is more akin to the Apocrypha than Orthodox literature, is a plausible sign of the author’s identity. Furthermore, the text abounds with features characteristic of the world view of Bulgarian Bogomils, which is an additional proof of a dualistic redaction.
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Talks with Svetozar Igov mirror the innermost spiritual autobiography of a scientist, his experience in/with literature. But “Svetozar Igov case” is not only a personal biografema. In it – differently – looking and spiritual biography of a generation in Bulgarian literature. This is a sign, symptomatic episode, it must be meaningful as such. Fraying will shed light on many other “improbable” cases. Although every fate is unique in its own way ... But in his case be removed fate of many of this generation whose personal destinies will remain “listed” and will sink into the darkness as “implausible” ... In the second, interpretive part of Antonia Velkova Igovs personality is a mirror in “high waters” of humanitarian thought, social psychology, cultural anthropology.
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The article interprets the communicative statute of “Smesna kitka” from P. R. Slaveikov take into consideration the communication strategies which actualize the choice of genre.
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This article analyzes Solaris (1961) by Stanislav Lem (Stanisław Lem), with them ovies by Boris Nirenburg (1968), Andrey Tarkovsky (1972) and Steven Soderbergh (2002). The author searches the relationships – a man and a book, a man and a God, a man and a space and the real place of the man in the cosmos.
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