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Периодика 2017
Content of the main Bulgarian scientific journals for the current year in linguistics, literature, history, folklore, ethnography, archaeology and art studies.
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Content of the main Bulgarian scientific journals for the current year in linguistics, literature, history, folklore, ethnography, archaeology and art studies.
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The paper presents the topics and contributions in the contemporary study of the culture of Muslims in Bulgaria. It discusses scientific publications with an anthropological focus from the post-1989 period, when the theme about ethnic and religious minorities in Bulgaria became particularly relevant. One of the main topics of research is the state policy towards Bulgarian Muslims in the 20th century, which receives a new interpretation and evaluation. The study of inter-confessional relationships remains one of the leading lines of research in the early 21st century, too. Numerous studies have been published on the various ethno-confessional groups – Bulgarian Turks (Sunni, Alevi), Roma, Tatars, Muslim Bulgarians. The publications analyze elements of their culture, issues of religion and identity. Ordinary people, their culture, their strategies for adaptation in the changing social environment became increasingly an object of study instead of political history. Changes occur also in the approach to research; attention is redirected from highlighting the common elements in the culture of Christians and Muslims to analyzing the specificities, the alternative memories, local culture and identity of Muslims in Bulgaria.
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Scientific Life; Scholarly Conference
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This paper looks into different aspects of compulsory veil in post-revolutionary Iran and discusses this discriminatory and exclusionary law as a social justice problem. The paper also demonstrates and brings into the light a number of consequences related to implementation of compulsory hijab in Iranian society that has led to gender-based violence targeting women.
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The Roman Mithraism is an Occidental variant of the cult of the ancient Iranian deity Mithra. The article explores the Iranian origin of some of the main mythological motives found in this Mystery religion and their interpretation through the prism of the Neo-Pythagoreanism and Neo-Platonism in the Late Antique Rome. A hypothesis is formulated about the fundamental significance of the concept of the logos or ratio in the context of the numerological and musical-astronomical allegories of the cult, derived from the Chaldean-Persian teachings and the science of ancient Sumer, permitting to reconstruct yet unsuspected aspects of its esoteric doctrine.
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The medieval prisons are part of the Islamic governing system as in the Near East as in the Magreb. The sources about their organization and working methods are rare and straggling. Whatever, medieval Islamic prisons deserve an attention because they are connected with the general institutional environment in the Islamic lands. This article surveys the Islamic prisons in Sicily in the period 9th-11th century. It begins with a review of the emergence of the first Islamic prisons. This information serves as both forming initial impressions and a basis of the subsequent analysis. An important contribution of the article is the collected information from different by language, type and time historical sources. Their careful readings, coupled with a compare analysis, allow us to draw conclusions about the characteristics and location of the medieval Sicilian prisons. Comparison with the prisons in the other Islamic lands over the same historical period shows us common features. This makes it possible to conclude that the penal institutions on the island follow and work on a well-established model.
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The paper analyses that vocabulary of certain medieval Bulgarian written monuments which is related to mythological notions and religious believes of the pagan antiquity. It is part of a series of studies on specific lexical-semantic groups of words in the history of the Bulgarian language, both united and differentiated on the basis of their subject-logical links in relation to reality, which have been done with a view to collect material for the Thematic Dictionary of the Medieval Bulgarian Language. Analysis is based on language data of the earliest written monuments – of the 10th to 14th centuries – which are reflected in the Palaeoslavonic lexicographic editions. The following thematic units are studied: names of pagan religious buildings and facilities, terms of pagan religious practices, names of persons involved in pagan practices, sacred words and names of mythical characters. The study reveals the existence of a large and detailed thematic union covering numerous word items related to pagan culture.
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Objects of research are sites of national memory in Germany and Czech Republic, devoted to St. St. Cyril and Methodius – creators of the Slavonic script and pioneers of the Slavonic liturgy. Nowadays these sites of memory – monuments, chapels – are centers of pilgrimage and com-memorative practices.
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Folk Orthodox Christianity in Bulgaria is a product of Bulgarian Orthodox mentality: this is the canonical knowledge that partially alters its form in time under the pressure of extreme external factors but retains its core relatively unchanged. It has indirect expression in all folk forms while the direct one is in the Christian prayer, rituals, and different beliefs. An interesting manifestation of folk Orthodoxy in the Orthodox temples of the town of Samokov is the practice that could hardly be defined as “canonical” or “non-canonical”: in the chairs, which are also called the thrones in the churches, are placed paper plates with names of pa¬rishioners. These are people who paid a certain amount of money to the temple so that the church board put their names and they could use these chairs during the liturgy: they stayed each in front of his/her chair and sit down when it was allowed to sit. It was considered to be especially pres¬tigious to have a throne (chair) in the temple and the deprivation of this privilege was regarded as a major insult. As a rule, people who took care of the church, donated money and worked as volunteers had such chairs/ thrones. Name plates are always present in the temple space, so the person symbolically “always attends” the temple and liturgy. The beginning of this practice can be placed after the end of the fifteenth century when bishop thrones were placed in the Orthodox churches. Its ubiquitous dissemination dates back to the second half of the 18th century. The peak was in the 19th century, when after the age of the Tanzimat (1839) began the intensive construction of orthodox churches in the Bulgarian lands. It should be borne in mind that the name plates on the chairs in the churches could play their role only when the literacy among the Bulgarians became widespread in the first half of the 19th century and there was a public that could read the names.Folk Orthodox Christianity in Bulgaria is a product of Bulgarian Orthodox mentality: this is the canonical knowledge that partially alters its form in time under the pressure of extreme external factors but retains its core relatively unchanged. It has indirect expression in all folk forms while the direct one is in the Christian prayer, rituals, and different beliefs. An interesting manifestation of folk Orthodoxy in the Orthodox temples of the town of Samokov is the practice that could hardly be defined as “canonical” or “non-canonical”: in the chairs, which are also called the thrones in the churches, are placed paper plates with names of parishioners. These are people who paid a certain amount of money to the temple so that the church board put their names and they could use these chairs during the liturgy: they stayed each in front of his/her chair and sit down when it was allowed to sit. It was considered to be especially prestigious to have a throne (chair) in the temple and the deprivation of this privilege was regarded as a major insult. As a rule, people who took care of the church, donated money and worked as volunteers had such chairs/ thrones. Name plates are always present in the temple space, so the person symbolically “always attends” the temple and liturgy. The beginning of this practice can be placed after the end of the fifteenth century when bishop thrones were placed in the Orthodox churches. Its ubiquitous dissemination dates back to the second half of the 18th century. The peak was in the 19th century, when after the age of the Tanzimat (1839) began the intensive construction of orthodox churches in the Bulgarian lands. It should be borne in mind that the name plates on the chairs in the churches could play their role only when the literacy among the Bulgarians became widespread in the first half of the 19th century and there was a public that could read the names.Folk Orthodox Christianity in Bulgaria is a product of Bulgarian Orthodox mentality: this is the canonical knowledge that partially alters its form in time under the pressure of extreme external factors but retains its core relatively unchanged. It has indirect expression in all folk forms while the direct one is in the Christian prayer, rituals, and different beliefs. An interesting manifestation of folk Orthodoxy in the Orthodox temples of the town of Samokov is the practice that could hardly be defined as “canonical” or “non-canonical”: in the chairs, which are also called the thrones in the churches, are placed paper plates with names of parishioners. These are people who paid a certain amount of money to the temple so that the church board put their names and they could use these chairs during the liturgy: they stayed each in front of his/her chair and sit down when it was allowed to sit. It was considered to be especially prestigious to have a throne (chair) in the temple and the deprivation of this privilege was regarded as a major insult. As a rule, people who took care of the church, donated money and worked as volunteers had such chairs/ thrones. Name plates are always present in the temple space, so the person symbolically “always attends” the temple and liturgy. The beginning of this practice can be placed after the end of the fifteenth century when bishop thrones were placed in the Orthodox churches. Its ubiquitous dissemination dates back to the second half of the 18th century. The peak was in the 19th century, when after the age of the Tanzimat (1839) began the intensive construction of orthodox churches in the Bulgarian lands. It should be borne in mind that the name plates on the chairs in the churches could play their role only when the literacy among the Bulgarians became widespread in the first half of the 19th century and there was a public that could read the names. Folk Orthodox Christianity in Bulgaria is a product of Bulgarian Orthodox mentality: this is the canonical knowledge that partially alters its form in time under the pressure of extreme external factors but retains its core relatively unchanged. It has indirect expression in all folk forms while the direct one is in the Christian prayer, rituals, and different beliefs. An interesting manifestation of folk Orthodoxy in the Orthodox temples of the town of Samokov is the practice that could hardly be defined as “canonical” or “non-canonical”: in the chairs, which are also called the thrones in the churches, are placed paper plates with names of parishioners. These are people who paid a certain amount of money to the temple so that the church board put their names and they could use these chairs during the liturgy: they stayed each in front of his/her chair and sit down when it was allowed to sit. It was considered to be especially prestigious to have a throne (chair) in the temple and the deprivation of this privilege was regarded as a major insult. As a rule, people who took care of the church, donated money and worked as volunteers had such chairs/ thrones. Name plates are always present in the temple space, so the person symbolically “always attends” the temple and liturgy. The beginning of this practice can be placed after the end of the fifteenth century when bishop thrones were placed in the Orthodox churches. Its ubiquitous dissemination dates back to the second half of the 18th century. The peak was in the 19th century, when after the age of the Tanzimat (1839) began the intensive construction of orthodox churches in the Bulgarian lands. It should be borne in mind that the name plates on the chairs in the churches could play their role only when the literacy among the Bulgarians became widespread in the first half of the 19th century and there was a public that could read the names.
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The centuries-long coexistence of Christianity and Islam on the Balkans has led to artistic interactions between them in modeling of gravestones and temples. These interactions concern the form of the cultic monuments and not their confessional ideology. The material presented originates mainly from the territory of modern Bulgaria. The study of this phenomenon can continue with the collection of new material throughout the Balkan Peninsula.
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The aim of the study is to analyze the St Stephen Church in Istanbul from an architectural and artistic standpoint and prove that it was conceived as part of an architectural complex. Each constructive decision of the large working team is interpreted in the culturological sense with the aim of highlighting the significance of the use of contemporary and relevant decisions for the late 19th century, such as the steel construction of the church. Thus, conclusions are drawn which differ from the conclusions that have come to predominate in the public space.
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During the France-Romania Season, the Louvre Museum hosted the first Romanian art exhibition ever organized by this prestigious museum, The Byzantine tradition of embroidery in Romania between the 15th and 17th centuries. About the standard of Stephen the Great, from April 17 to July 19, 2019. 36 exhibits from Romanian and French collections were presented to the French public, of which a unique ensemble in the world of embroidery from the collections of the National Art Museum of Romania, the National History Museum of Romania, and the monasteries Putna, Sucevița, and Three Hierarchs, illustrating the liturgical textiles used in the Orthodox churches, and the particular character of the Romanian tradition. The exhibition equally focused on the symbolic gesture made by the French state to return to Romania the battle standard of Stephen the Great in 1917, one of the most beauti-ful Romanian embroideries, created in 1500 and recovered by the French army from the Zographou monastery during the First World War. In addition, the important contribution of the researcher Gabriel Millet was high-lighted by a series of photographs and watercolours, as Millet’s pioneering volume La broderie religieuses de style byzantin led to a better understanding and promotion of the unique heritage of post-Byzantine embroidered textiles in Romania.
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What is the modern understanding of the Islamic fundamentalism today? What is the difference between Islamic fundamentalism and Islamic terrorism? What is the political definition for these two topics? What is the forced public opinion for these social phenomenon? What is political Islam? Where is the common ground between religion and politics? The historical science and the history of the Middle East from the recent past (the last 50-60 years) gives us different answers to these questions compared to the modern political rhetoric from the end of the last century.
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In order to expand their economy and exports and attract foreign investments, tourists and talents, governments are increasingly adopting nation branding strategies as part of their public diplomacy to promote their image and build their reputation on the international scene. Some Arab countries, mainly countries from the Gulf region, have massively invested in branding strategies to raise their profile and build their image abroad. However, Arab countries face negative images related to, among others, gender equality and women’s rights. This paper tries to highlight the impact of gender gap on nation branding, image and reputation building of three Arabic countries: United Arab Emirates (UAE), Qatar and Saudi Arabia (KSA) and the importance of including this dimension when nations are addressing their image and reputation.
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