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The article concerns the work "Tak mi, Boże, dopomóż", written by Juliusz Słowacki a day after his meeting with Andrzej Towiański in 1842 and considered a testimony to the transformation that the poet underwent under the influence of the Master. Contrary to the dominant research tendency, the poem is treated here as a document of a transitional state and a record of Słowacki’s identity struggles caused by a long-lasting – and not sudden, as it is often assumed – spiritual transformation. The main area of interest is the nature of this metamorphosis. The interpretation of the poem mentioned in the title and other works as well as the correspondence, supported by the findings of psychology and psychology of religion (concerning the midlife crisis and conversion), proves that the beginnings of this process can be seen as early as 1835, and its sealing – in 1843 or 1844. The suddenness of the breakthrough, emphasized by Słowacki in the poem, seems to be an element of his own postulative biography – drawn during an identity crisis, and therefore in an uncertain way, and therefore requiring reliance on other entities, including Andrzej Towiański. Ultimately, the conversation with him turns out to be much less important than the whole reflection that followed, which was recorded, for example, in "Tak mi, Boże, dopomóż".
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The article is devoted to the issue of reading Towianist writings from the perspective of the concept of editions. The analysis reveals an extensive though poorly recognised part of Mickiewicz’s oeuvre, both in its oral and written form. The study focuses on the so-called “notes from conversations with Towiański” because the titles given to them by editors deprive these texts (including e.g. autograph No. 80) of their original character and meaning.
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Andrzej Towiański’s views gained many followers among the representatives of Polish emigration. Adam Mickiewicz became one of the most ardent supporters. The poet’s fascination by Towianism worried his friend Stefan Witwicki and was the main cause of the conflict between the poets. The author of "Edmund" considered Towiański a heretic and, as a zealous Catholic, felt obliged to warn Mickiewicz against his misguided views. He repeatedly mentioned his fears in correspondence with his friend, and when it did not bring the expected results, he decided to speak out in public. He announced the paper "Towiańszczyzna wystawiona i aneksami objaśniona" [Towiańszczyzna Exposed and Explained with Annexes], in which he presented the history of the creation of the sect and criticised not only Towiański, but also Mickiewicz. The article is an interpretation of this brochure and presents Witwicki’s attitude to Towianism, as well as his opinion about Towiański himself and Mickiewicz, to whom the poet devotes a lot of attention in this work. The carried out analysis proves that the text is not only a critique of the author of "Biesiada" and his followers.
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Aleksander Chodźko (1802–1891) was a poet, diplomat, translator and scholar of Persian literature, and finally Adam Mickiewicz’s successor at the chair of Slavic languages and literatures at the Collège de France. In the years 1842–1846, he also took an active part in Andrzej Towiański’s Circle of God’s Cause, which he joined under the influence and at the instigation of his close friend, Mickiewicz. This article presents the figure of Aleksander Chodźko through the prism of his participation in Andrzej Towiański’s Circle of God’s Cause. Aleksander Chodźko’s position is analysed from the point of view of his role in the Circle, showing at the same time the reasons and mechanisms that led him to accept considerable sacrifices for the Cause: his career plans, a considerable fortune brought from Persia, and his marriage plans. This short period of membership in the sect largely determined Chodźko’s fate as an emigrant in Paris from 1842 to 1891.
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The article seeks to complement or even overcome the previous convictions about Cyprian Norwid’s attitude to Towianism established in research, mainly based on Józef Fert’s analysis. Literary texts penned by the author of "Promethidion", such as "Salem and Zwolon", and the poet’s correspondence with Józef Bohdan Zaleski and Jan Skrzynecki from 1848 seem to provide an important context in the discussion on Norwid’s portrayal of Towiański. The image of the author of "Biesiada" emerging from these sources appears to be ambiguous, even ambivalent, revealing Norwid’s struggles with the ideas of Towianism, the legend of Towiański, and the esteem enjoyed by the Circle of God’s Cause. It seems that over time, Norwid was becoming more and more influenced by the figure of Towiański, perhaps to such an extent that it also affected the artist’s output after 1852, for example the character of Jason the Magician (Jazon Mag) in the poem "Quidam".
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In this article, I look at the controversial legend of Andrzej Towiański, the self-proclaimed prophet of the Romantic era. From the very beginning, his activities aroused radically different opinions, which over time became his “golden” and “black” portrayals. The interpretive mechanisms behind this process remain as yet unexplored. In the creation of Towiański’s legend, an important role was played not only by writers and thinkers but also by representatives of the scientific world. For this reason, I trace the presence of legend-making mechanisms primarily in the works of Towianism researchers. Thus, the article is an overview of the history of reception, but its purpose is an attempt at historical-literary revision. Rather than doing justice to individual scholars, I critically screen various scientific discourses. I demonstrate the deep connection between academic language and methaporical thinking, as well as ideological and emotional characterization. In conclusion, I pose the question of the possibility of transcending the legend-making writing of Towianism. I answer this methodological dilemma positively and outline research perspectives for the future.
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Malaysia borders Thailand in the north and Singapore in the south and is divided into West and East Malaysia. West Malaysia consists of the Malay Peninsula and several small islands around it. Meanwhile, East Malaysia which is 400 miles from the mainland, includes the states of Sabah and Sarawak. Malaysia was established in 1963 with the federation constitution; however, after a while, there was a change in its borders. Singapore, a part of Malaysia since its establishment, became an independent state by separating from Malaysia in 1965.
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The cultural, religious, social and state structure of each society is shaped according to its own traditions, customs and traditions. The dynamics that exist on the basis of the structures of societies are transferred to the next generation. Although changes are observed in social structures over time, societies differ from others with their dominant features. Turkish society has also come to the fore with its family structure, cultural life and state administration. Turks, who wanted to be a world state by expanding the borders of the state in every period of history, established their own order in the geographies they conquered. For centuries, studies on Turkish culture, family and state structure have been carried out by local and foreign researchers. It has brought researchers together in different periods of history with the vocabulary it contains in the Turkish language, which is the subject of dictionaries, divans and inscriptions. Our study consists of the analysis of frequently used words about the state, cultural life and social structure in the Great Seljuk period.
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Iran is located at an important point in the Middle East. Iran has a rich geography in political, military, economic and social terms, where great empires were established, different ethnicities lived together. Iran maintains its importance in the modern world. In the Iranian region, empires such as Achaemenids, Persians and Sassanids were established in the early periods of history. Then the spread of Islam in the region and the intense cultural interaction between east and west contributed to the formation of an Iranian identity. As a natural result of Iran being located in an area stretching from the Persian Gulf to the east of Anatolia to the west of India, many ethnic elements lived on the region. Different nations have lived in Iran throughout history due to the fact that Turkish migrations took place through Iran and the passageway of Arabs and Caucasian communities was Iran. Still, Iran’s land conditions allowed communities that migrated to habitable areas to settle in Iran’s geography. In addition, the geography of Iran has enabled these communities to preserve their own identities. In this study, information about the existing peoples in Iran and the general characteristic structures of these peoples are given.
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Kulliyat-ı-Tarikhi has the feature of being a corpus of important history books of the period. It is a historical work prepared by the period historian Hâfız-ı Abru (d. 1430) upon the request of the Timurid ruler Sultan Shahrukh (d. 1447). There are one illustrated and three unpictured copies of the work, which is handled within the scope of the illustrated history tradition, examples of which have begun to be given. Only two of the unpainted copies are illuminated. Only one copy, without illumination and incomplete, has survived. The illustrated copy of Kulliyat-ı-Tarikhi is currently in the Directorate of National Palaces of the Presidency of the Republic of Türkiye, registered in TSM. B.282. Other copies are preserved in Istanbul Süleymaniye Library, Damat İbrahim Pasha (Nr. 919), Hekimoğlu Ali Pasha (Nr. 703) and Nuruosmaniye Library (Nr. 3267). The lack of many copies of the work mentioned in our study, as a world history, indicates that it was not adopted and gained popularity after the completion of Kulliyat-ı-Tarikhi, while it also shows that the text was actually written to meet the interests and purposes of Sultan Shahruh. In our study, the content of Kulliyat-ı-Tarikhi,the preparation process of the illustrated and unillustrated copies, and the codicological features will be evaluated.
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This study covers the Hecate figurine, which is located in the region called Phrygia Paroreia in the Ancient Period and is exhibited in the Nasreddin Hodja Archeology and Ethnography Museum, which is affiliated to the Konya Akşehir Museum Directorate, in the Akşehir district of Konya province today. Although there are deficiencies in certain parts of the work, the fact that it is found as a single piece and especially the protection of the head allows us to evaluate the work. The Hecate statuette indicates the existence of local sanctuaries in the area. When evaluated together with the typological and iconographic features determined for the figurine, it is important to determine the belief structure and votive cultures in the region or settlement. The figurine most likely indicates its use either as a domestic cult or as a votive offering. The iconographic and stylistic evaluation of the Hecate figurine has been made, and it is considered suitable for dating to the first half of the 2nd century AD.
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Ceramics, which has taken place in human life in Anatolia since the Neolithic period, has reached the present day by taking shape and developing according to the lifestyle of the societies it belongs to. Ceramic, which takes place in human life as functional architectural elements and auxiliary materials, has become a material that draws attention by painting and sculpture artists in the middle of the 20th century and is used to embody emotions and thoughts, by getting rid of functionality. The modernization process of ceramics, which developed with this European-centered innovation in the use of ceramics, was also reflected in Turkey, and ceramic production, which has a deep-rooted history in Anatolia, took on a new face. In the 1950s, ceramic works began to be produced by contemporary Turkish ceramic artists, which developed in parallel with Europe, completely moved away from the functional aspect, and completely embodied forms of artistic expressions. The adventure of contemporary Turkish ceramics continues today, thanks to ceramic artists, who show creativity and productivity in the country and around the world.
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After the collapse of Napoleon’s rule and the Congress of Vienna, at which a new map of Europe was drawn, the Croatian lands found themselves within the Habsburg Monarchy, but not united: Croatia and Slavonia (Banal Croatia or civil Croatia and Slavonia) were part of the Kingdom of Hungary, while Istria and Dalmatia were an inte-gral part of the Austrian lands. The Croatian-Slavonian Military Frontier was under the direct military administration of Vienna and was finally integrated with Croatia and Slavonia only in 1881. Until the collapse of the Austro-Hungarian Monarchy in 1918, the Croatian lands remained divided between the Austrian and Hungarian parts of the Monarchy.
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When the Austrian and Russian armies suppressed the Hungarian revolution with joint forces, both the Hungarians and the nations that had remained faithful to the Habsburg dynasty during the revolutionary turmoil of 1848/49 suffered a similar fate. The government in Vienna began to implement reforms in the administration, judiciary, and other areas of public life with the aim of modernizing the country and creating a single centralized state, which was accompanied by Germanization. Of the achievements of the revolution of 1848, only the abolition of the feudal system, equality before the law, and universal taxation remained in force. Words of the eminent Croatian politician, writer, and natural scientist Ljudevit Vukotinović, published in 1851 in his booklet Godina 1850 u Hèrvatskoj i Slavoniji (The Year 1850 in Croatia and Slavonia), can be cited as an illustration of how the Croats experienced Viennese centralization, which proved to be only the first step towards absolutism...
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Krishterimi tre shekujt e parё ishte mё tepёr njё lёvizje biblike sesa njё religjion strukturalisht i organizuar sipas standardeve antike apo moderne, andaj dhe nga historianёt njihet mё shumё si krishterimi i hershёm. Deri kёtё kohё kishte këto qendra tё mёdha krishterimi: Jerusalemi, Antiokia, Aleksandria, Efesi, Roma, Korinti, Selaniku etj. Nё Kuvendin e Nices mё 324 nёn kryesimin e perandorit romak me prejardhje ilire Konstantini i Madh, krishterimi mori njё rrjedhё tё re zhvillimi.
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Heute genau vor einhundert Jahren stand Europa am Rande eines Flächenbrandes. Die Balkanverbündeten Griechenland, Bulgarien, Serbien und Montenegro hatten in wenigen Wochen die osmanische Herrschaft auf dem Balkan zertrümmert; nur wenige Festungen, Shkodra und Ioannina im Westen, die befestigte Frontline vor Istanbul hielten den Heeren der balkanchristlichen Staaten noch stand. Zusammengebrochen war nicht nur die osmanische Armee, sondern auch jene albanischen Freischarenverbände, die auf eigene Faust kämpften, um nicht in den osmanischen Reihen zu dienen, gegen die sie in den Jahren zuvor als Rebellen gestanden hatten. Muslimische Flüchtlingswellen wälzten sich durch den Balkan nach Süden, die imperiale Ordnung eines halben Jahrtausends löste sich auf.
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Problemi që synojmë të trajtojmë në këto faqe ka të bëjë me prejardhjen dhe përhapjen e të ashtuquajturit “mit pellazgjik”. Siç dihet, ky mit, sikundër ata që lidhen me bëmat e heronjve të panteonit shqiptar – Skënderbeu, Pirro, Aleksandri i Madh – ka pasur fatin e madh, edhe letrar, të mbisundojë gjatë shekullit XIX, me pasoja domethënëse që shtrihen deri në gjysmën e dytë të shekullit pasardhës. Edhe sot e kësaj dite ky mit ngre kokën herë pas here, jo vetëm në format e vjetra, me po ato metoda parashkencore, por madje me po ato synime e pretendime që pati qysh kur u shfaq në krye të herës: të dëshmojë se shqiptarët nuk ishin (a nuk janë) tjetër veçse pasardhësit e drejtpërdrejtë të pellazgëve “të shenjtë e të lavdishëm” për të cilët shkroi së pari Homeri.
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The main goal of the research is to study the traditional culture of Albanians who live on the territory of the former Soviet Union Republics (Ukraine, Moldavia, and Russia) and the degree of ethnocultural and language interference happened due to long co-existence with neighbouring ethnic groups.
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