![Книги 2015–2016](/api/image/getissuecoverimage?id=picture_2016_26423.jpg)
Книги 2015–2016
Selected bibliography in the field of Bulgarian Studies published in 2015-2016
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Selected bibliography in the field of Bulgarian Studies published in 2015-2016
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The proposed article is an addition to developing more detailed work dedicated to the development of the Bulgarian ethnography since Liberation to World War II. The review of the studies in the field of Public customary law of the late nineteenth and early twentieth century gives an idea of their chronological development and thematic diversity. Largely research are solicited and facilitated by the systematic methodological guidelines contained in published “questionnaire-directions” for the collection and study of traditional legal customs , to follow European trends and experiences in this regard. To study a particular specified share of the popular social-normative culture are directed primarily specialists in legal education, Odzhakov P., V. Baldzhiev, St. S. Bobchev and others, whose work impresses with its scientific approach to withstand attempted systematization, interpretation and evaluation of the material covered. Along with them during the period relevant publications on Bulgarian common law traditions leave D. Marinov, K. Shapkarev, St. Shishkov and others. This paper examined the research and collecting individual contributions of these authors that enrich the scientific literature and help to expand the thematic scope of the Bulgarian ethnography in an essential and dynamic period of its development as a scientific discipline.
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The article outlines the relations between the Patriarchate of Constantinople and the Bulgarians in the 14th century. It is divided into three parts. The first part examines the relations between the Patriarchate of Constantinople and the Patriarchate of Tarnovo, and an attempt is being made to present not only the cases of opposition between the two institutions, but also the interaction and spiritual ties between them. The second part presents the relations between the Patriarchate of Constantinople and the Bulgarians in the context of the political and ecclesiastical life in the Balkans in that period. The third part presents the relations of the Patriarchate of Constantinople with high-ranking Bulgarian clergy, who developed most of their activities outside the Bulgarian lands. They are evidence of the spiritual growth and influence of the Bulgarian Church before its destruction, as well as an example about the traditional contacts of the Bulgarians with the Byzantine Church.
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On the entire territory of the eastern regions of the Republic of North Macedonia, archaeological research and historical sources confirmed only the Bishopric of the city of Bargala as the first and so far the only bishopric. Beside the bishopric as the main church seat, there were also 453 Christian centers with lower rank than that of a bishopric, which have great merit for the spread of Christianity in other parts of the eastern regions of the Republic of North Macedonia. Based on the number of discovered basilicas and early Christian single-naved churches on the territory of the eastern regions of the Republic of North Macedonia, as Christian centers we can distinguish the following: - Maleshevija – Pehcevo: three-naved basilica on the site St. Petka and the three early Christian churches on sites: Skalata – village Ciflik, Manastir and Lesje in the village Spikovo. - Vinica with the two three-naved basilicas at the sites: Gorica and Kale. - Pijanec: Dulica with the three-naved basilica at the site Begov Dab, and the single-naved churches at the sites: Manastir, Seliste – St. Ilija, Keramidnica and Crkva. - Demir Kapija with three-naved basilicas at the sites: Manastir and Crkviste and the single-naved church at the site Kale – Strezov Grad – village Celevec. - Nov Dojran: the early Christian centre Nov Dojran with the three-naved basilica at the site Crkviste, and the singlenaved church at the site Manastir. - Vraninci (Kocani), with single-naved churches at the sites: Gramadi, Grobista and Seliste. - Kochani: Morodviz, has been discovered the church complex Crkvishte with two early Christian churches and one medieval church, dating from the 5th to 12th century, and the early Christian center Vraninci, in the area of which three single-church early Christian churches have been discovered, Gramadi, Grobista and Seliste. - Kratovo with Konjuh, on the territory of which three basilicas were discovered, two at the site Golemo Gradiste and one at the site Kshla. - Strumica, we will separate the city of Strumica with two early Christian basilicas, discovered at the sites of St.15 Martyrs of Tiberiopolis and Orta Mosque. - Stip, besides the Bishopric of Bargala, a great contribution to the spread of Christianity, there is also an early Christian center of Krupishte, 454 located in the middle of Bregalnica, in whose territory are discovered: the cathedral temple and the single-naved Early Christian church at the local church Kale, the three-naved church under the foundations of the medieval church of St. Nicholas. Early Christian centers (basilicas and single-nave churches) were demolished during the increasingly frequent attacks by the Avar – Slavs, late 6th – early 7th century. From the 8th century until the 14th century, until the arrival of the Ottomans in this region, нew sacred buildings were built above the foundations of most basilicas and single-nave churches, which continued to spread Christianity in the eastern areas of the Republic of North Macedonia.
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The study examines the social characteristics of the clergy in the kaza (region) of Razlog in the early twentieth century. Based on the register of local parish priests from 1910, the main socio-economic indicators of the clergy are traced: age, marital status, ordination circumstances, years of service, church hierarchy, origin and heredity of the profession, education, parish size, annual income. The regional peculiarities of the clergy in the context of the general data on the Bulgarian priests in Macedonia in the beginning of the XX century are outlined.
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The festivals in honor of Jupiter, celebrated in the Roman province of Lower Moesia, have not been studied extensively. Fourteen precisely dated Latin inscriptions have been analyzed for this purpose. The 13th of June is defined as a fixed feast in the calendar of vicus Quintionis, and probably to one more village in Northern Dobruja. Most of the monuments were dedicated on different days and it is impossible to determine whether they were consecrated on a holiday in honor of the god. Some villages in Dobruja, such as vicus Secundini, vicus Clementiani and vicus classicorum performed regular, perhaps even annual dedications to Jupiter, but the day of the consecration of the altars is not specified in the inscriptions. The cyclic recurrence of this act presupposes observance of a certain holiday calendar with a fixed festival of Jupiter.
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The object of study in this paper is the heortological nomenclature established in the Old Bulgarian and Church Slavonic texts. This investigation sets out to extract the calendar names of the feasts and of the run-up to them from records, which appeared in different years and belong to different genres. After that they are subjected to a linguistic analysis, which includes observations on the nomination techniques in Christian heortology, the phenomena synonymy, doublets and polysemy in the names of the Christian calendar and their syntagmatics and epidigmatics.
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My previous research has shown that Orthodox monasteries, as compared to the Catholic Mounts of Piety, were functioning in the logic of medieval banks. For instance, they served as places of deposit through donations of real estate; the surplus of annual revenues was in turn channelled, on the one hand, for the liturgical commemoration of the donor and, on the other hand, for the assistance to the poor. Donors were thus investing in their salvation while contributing to the common good of the Christian community as well. The “Romanian” monasteries dedicated as metochia to the Eastern Patriarchates fell within the same pattern, except for particularities which stemmed from the specific profile of the donors. Most often they and their descendants were Christian subjects of the Ottoman Empire residing in the Romanian lands or they were ruling princes appointed by the Porte and attached to power networks in Constantinople and Rumelia. Consequently, sacred investing went towards the great monasteries located in the places of origin of the donors, that is, under the jurisdiction of the “Greek” Patriarchates. The double goal of donors was first to secure themselves prayers of commemoration in their place of origin, in prestigious and lasting places of worship, and then to protect the “invested” patrimony from the vicissitudes of time. Furthermore, tacitly donations assisted their poor compatriots and maintained the common weal of their native community, which was the Church itself. I have sustained this argument by comparing the practice of the dedication of “Romanian” metochia to the Holy Places of Orthodoxy to the communal evergetism displayed by the members of the Greek community in Venice via the deposit of large sums of money in Venetian banks. Based on this comparison, it appears that the economic activities of the “Greek” monasteries, which administered the metochia acquired north of the Danube, consisted in putting to work the real estate of the metochia through farming, trade, rental, or pawn brokering, just as money produced profit in Venetian banks. All these peculiarities, which characterized the Wallachian and Moldavian churches dedicated to the Greek Patriarchates, i.e., being founded and subsidized by migrants, accommodating travellers, or practicing trade, explain the concentration of the metochia in and near the urban centres of Wallachia and Moldavia, more precisely in proximity to markets and to migrant communities. The present study examines closely this ingenious system put in place by the Greek monks, consisting, on the one hand, of channelling the income from the lands scattered throughout Wallachia and Moldavia to the metochia situated in the towns, which in turn devoted themselves to reinvesting the gains in urban real estate, commercial, and financial affairs and, on the other hand, to attract donations from wealthy migrants and from their descendants concentrated in urban centres.
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The article analyzes the linguistic and stylistic features of the work entitled «[Слово] надгробное... Кипріану...» by Gregory Tsamblak, proclaimed by the metropolitan in Kyiv around 1409. The text is characterized by a high level of verbal and artistic skill. The author uses traditional means of depiction, acts as an innovator, applying a whole system of linguistic means: units of the lexical level, artistic tropes (figures of speech): linguistic repetitions, antonyms, epithets, metaphors, comparisons. Through the use of structurally similar words and typical syntactic constructions, the artist achieves the creation of a certain architectonics of the sacred text and its rhythmization. They help to emphasize the closeness of Gregory Tsamblak to his spiritual father Cyprian, to exalt his activities, and to express the depth of the loss of his mentor. The distinctive signs of the ‘word-weaving’ style, revealed in the work, testify not only to its affiliation to the high style of religious writing, but also increased attention to the inner world of man, which corresponds to the ideas of hesychasm of that time.
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Samokov is a small town with an exceptional cultural and spiritual heritage. It is founded in the 14th century as a small mining settlement and in a short time, it occupied as a significant place on the map when it is one of the major iron mining and processing centers. The Bulgarian population is strongly united around the Christian faith and ancestral roots. A significant sign of this are the five Christian churches built on the relatively small territory of the city, which for 350 years was the spiritual and administrative center of the Samokov Diocese (1557–1907). One of the most ancient churches is dedicated to the ‘Introduction of the Virgin Merry of God‘ located in the northern part of the city. The written documents refer to the existence of a small Christian church here which has been renovated and expanded at various times In its current form the church was built in 1829–1834. It was consecrated on 14.09.1834 (Crossroads Day) by Metropolitan Ignatius P. of Samokov. The church like the others in the city is partially frescoed. The iconostasis was made by Debar masters and the icons are the work of the Samokov painters founders of the famous icon painting and art school. Several ‘Jerusalems‘ written and richly ornamented on animal skin, which contain pictures from the earthly life of Christ the Savior and His mother – the Holy Virgin are well preserved. These shrouds were donated by returning pilgrims to the Holy Sepulcher in Jerusalem whom they called ’hadji’.The church library contains many old printed liturgical books and some them date back to the 16th century. For several decades, it was working the city’s first chamber’s school and it was teaching Bulgarian children to read and write.
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Through a critical analysis of J. Morawiecki’s Szuga. Krajobraz po imperium [Szuga. Landscape after the Empire], Paweł Rogalski ponders a number of questions: Does Russia still exist in the 21st century in the imperial discourse? Has the superpower paradigm, as a certain manifestation of anarchy and a fallen myth, not already been ruined or exhausted? Is the empire an episode necessary historically to balance forces in a global crisis? Is the war in Ukraine (2014 and 2022) perhaps the “new-old” founding murder of the Eastern civilization, incorporating the model of the Russian empire? Does ideology as a glue, instead of positively constructing the subjectivity of the community, contribute to building a new, dangerous phantasm of the empire? In this context, the travel narrative authenticates the message by reaching abandoned and blurry places, where the encountered human subject generates not only events and adventures, but is a record of ideological traces left on the body and the psyche. As Czesław Niedzielski wrote: “In all varieties of reportage prose, the identity of the speaking subject and the author (regardless of the form of the reporting) is one of the basic premises determining the documentary and, most of all, the authentic qualities of the genre”.
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Mefküre Mollova was the first Turkish woman and university professor in Bulgaria, who defended her Ph.D. thesis in the field of turkology and gained international fame for her research. She is the author of over 150 publications in prestigious international journals that continue to be cited today. Mefküre Mollova was among the founders of the Turkish Philology at the University of Sofia. She had worked for only about 7 years (1953-1961), when she and her husband were dismissed from their academic positions on false claims, and the Department was closed. She remained outside the academia until the end of her life.
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By the end of the 19th century approximately a quarter of the Orthodox Bulgarians in the historical and geographical area of Macedonia remained loyal to the Patriarchate of Constantinople, which served the Greek national idea. Both, in the past and today, this fact has raised the issue of the national affiliation of the Bulgarian-speaking population in the European dominions of the Ottoman Empire. Why did these people remain loyal to the Patriarchate, despite the long-lasting efforts of the Bulgarian Exarchate to attract them to itself? The author highlights the unequal status of the two ecclesiastical institutions in the Ottoman administrative system as a leading factor that hindered the normal functioning of the Bulgarian Church and severely limited its ability to guarantee the political, religious, cultural and educational rights of the Bulgarian Exarchists. On the border between the two centuries, being at the heart of the struggle for the distribution of the Ottoman inheritance in the Balkans, the Bulgarians in Macedonia were faced with difficult choices, which determined not only their personal well-being, but sometimes even their lives.
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This article attempts to show if the entire story of the Vālmīki Rāmāyaṇa is perhaps a narrative which is a subtle depiction of the interplay of the three guṇas of sattva, rajas and tamas which are cardinal principles in the ontology, cosmology, psychology and soteriology of the Sāṅkhya-Yoga system of classical Hindu philosophy.
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Moundbuilding was a preoccupation for the original, Indigenous occupants of the eastern portion of North America for at least six centuries. Approximately two millennia ago, the inhabitants of a broad swath of land primarily east of the Mississippi River and extending from the gulf to the Great Lakes, engaged in the production of conical, geometric, and effigy shaped earthen mound constructs. The efforts, from small to monumental, reflect a precision, often reflecting astronomical phenomenon. The proliferation of mounds and astronomical focus suggest the moundbuilder cultures privileged these activities, they had purpose. Today many remnants of these extraordinary efforts remain despite the systems of erasure that are characteristic of settler colonialism.Two such sites are the focus of this paper on “sacred space”: the Newark Earthworks and Serpent Mound. Both sites are short-listed for UNESCO World Heritage status. The Newark Earthworks as part of a larger package referred to as “The Hopewell Ceremonial Earthworks” and Serpent Mound is a stand-alone nomination. The names of the sites are exemplary of the “logic of elimination,” central to settler colonialism in the Americas (Wolfe). Newark, Hopewell, and Serpent all names given by dominant culture with no relation to the Indigenous architects and builders. They endure and resist, despite a long and complicated history of dominance. While the focus of this paper is on contemporary contestation surrounding the sites, this paper begins with a close description of the sites and offers a brief overview of contact. This historical contextualization serves to demonstrate the ramifications of settler colonialism, which ruptured connections between Indigenous people and this land while simultaneously reinterpreting the sites as distinctly American. This lays a foundation for the web of narratives refashioned and recirculated in today’s contest over World Heritage status. Central to these narratives is ascribing the label of “sacred” to the sites. The vast number of constituents who claim a seat at the table regarding “ownership” and a voice regarding the sites is astounding. These include governmental agencies from the local to global, historical societies, Native peoples, academics, golfers, and small pockets of the public. Into this mix we can include those with religious/spiritual claims such as the Mormons, new-agers, fundamentalist Christians, and contemporary Native tribes. Many of these stakeholders have come together to work toward the coveted World Heritage Status. But, if and when it happens, whose story will dominate, who will make decisions, which voice will be heard?
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Space and Time are parameters of the universe. They are also the basis of the ideas of ancient societies about the world, which are reflected in the archaeological monuments. The article presents an anthropomorphic menhir from Midwestern Bulgaria, which contains information about an anthropo-cosmological model of the world from the age of megalithic cultures.
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Data about scientific events in the field of the humanities in Bulgaria in the first half of 2024.
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The present study focuses on the relationship of the Bulgarians in Bessarabia with Bulgaria. These relations of the Diaspora with the metropolis are examined in the text through the prism of a museum object: a Gospel from the collection of the Regional Archaeological Museum – Plovdiv. The authors focus the analysis on museology as a methodology. Some approaches to the study and interpretation of the facts from Bulgarian and foreign authors with extensive experience in the study of museum objects and collections are also examined. In general, the study offers a detailed analysis of the informational potential of a museum object in order to trace the relationship of the Bulgarians from the village of Banovka in Bessarabia (today located in Odesa Region – Ukraine) with their compatriots in the village of Chehlare, Plovdiv region during the second half of the 19th and the beginning of the 21st century.
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