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Чий дълг е правилното осветляване на българската история от края на XIV и началото на XV век
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Чий дълг е правилното осветляване на българската история от края на XIV и началото на XV век
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The present work analyses the bone material unearthed at the graveyard of St Peter the Little’s Church in Garbary. The study is based on research from the years 1978 and 2012. A total of 111 skeletons were analysed, all of them of medium condition, dating back to the modern period. The material’s diversity level was verified by biological distance assessment. Ward’s method was used for selected measurement features of the neurocranium and the facial skeleton. Sex and age were established simultaneously by means of methods commonly applied in anthropology. The assessment was based on the morphology of the skull and pelvic bones as well as the deciduous and permanent teeth eruption sequence. Cranial measurements and indices were subjected to analysis. Osteometric data provided the basis for an analysis of long bone symmetry, limb length and proportions and bone massiveness indices. A multi-planar reconstruction of individuals’ stature was performed by means of regression formulas developed by various authors. Sexual dimorphism index served indirectly as a measurement of the living conditions of individuals in the population, whereas an analysis of muscular and skeletal stress markers on bones allowed us to evaluate build types. Calculated life expectancy table parameters were used to recreate e.g. individuals’ lifespans and life expectancy structure (by age at death) characteristic of historical populations of Krakow. /W pracy dokonano analizy materiału kostnego wyeksplorowanego z obszaru cmentarza przy kościele św. Piotra Małego na Garbarach. Badania prowadzone były w latach 1978 i 2012. Analizie poddano 111 szkieletów, o średnim stanie zachowania, datowanych na okres nowożytny. Sprawdzono stopień różnorodności materiału z wykorzystaniem oceny odległości biologicznej. Zastosowano metodę Warda dla wybranych cech pomiarowych mózgoczaszki i twarzoczaszki. Płeć i wiek zostały ocenione kompleksowo z zastosowaniem metod powszechnie przyjętych w antropologii. Wykorzystano ku temu morfologię czaszki i kości miednicznych, jak również sekwencję wyrzynania się zębów mlecznych i stałych. Analizie poddano pomiary i wskaźniki czaszek. W oparciu o pomiary osteometryczne wykonano analizę symetryczności kości długich, długości i proporcji kończyn oraz wskaźników masywności kości. Wielopłaszczyznową rekonstrukcję wysokości ciała osobników przeprowadzono przy użyciu równań regresji różnych autorów. Wskaźnik dymorfizmu płciowego pośrednio posłużył jako miara warunków życia osobników w populacji, natomiast analiza wyznaczników stresu mięśniowo-szkieletowego na kościach pozwoliła na ocenę typu budowy ciała. Obliczone parametry tablicy wymieralności posłużyły odtworzeniu m.in. długości życia osobników i struktury wymieralności według wieku zmarłych zachodzącej w jednej z dawnych populacji krakowskich.
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Der Prophet Elija gilt in der karmelitanischen Tradition für den geistlichen Stifter des Ordens. Seit Beginn, also der Behauptung des Karmelitenordens im 13. Jahrhundert, ist er der geistliche Führer der Karmeliten. Die Frömmigkeit des Ordens, die an Elija gerichtet wurde, intensivierte sich im 17. Jahrhundert auf der Grundlage der historiographischen Werke der Karmeliten sowie deren Kritik durch Bollandisten. Zu Ausdrücken elianischer Tradition gehörten die Elemente des Ordenskleides und des Ordenswappens, die Ikonografie, die Annahme von Ordensnamen, die Literatur und die Liturgie. /Prorok Eliasz w tradycji karmelitańskiej uchodzi za duchowego założyciela zakonu. Od początków sformalizowania zakonu karmelitów w XIII wieku jest on dla nich przewodnikiem duchowym. Pobożność zakonna skierowana ku Eliaszowi zintensyfikowała się w XVII wieku na skutek karmelitańskich prac historiograficznych, a także ich krytyki przez bollandystów. Wyrazem eliańskiej tradycji były elementy habitu i herbu zakonnego, ikonografia, przybieranie imion zakonnych, piśmiennictwo oraz liturgia.
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Old Russian settlers brought new ideology on the territory of the Kama River Region – Slavic and Finnish paganism and Greek Christianity, as it is usually said about the finds of religious pendants, signs of temples, peculiarities of burials. Inculcation of Christianity had taken place during 3 main periods.First period (10th – 13th centuries) is acquaintance (passive). In many respects it is characterized by accidental and elementary emergence of Christian attributes in the Kama Region. A part of these things were found in composition of necklaces in Finn-Perm burial places, possibly playing role of pendants, which were endowed with some sacred functions. Other things were worn with other pendants, but were considered Christian. They were found with their bearers.Second period (13th – 16th centuries) is an active stage. It coincides with Old Russian population of Kama basin and bringing real Christianity among the local population, but with preservation of religious syncretism. It is characterized by decoration of Christian advents on territory of Volga’s Bulgaria, Vyatka territory and the Great Perm. It is connected to a marked degree with missionary activity of first priests of this land including Stephan of Perm and Trifon Vyatskiy. This period is documented by findings of numerous Christian worship items. Christian funeral ceremony, which preserved separate pagan relicts, was confirmed.Third period (17th – 19th centuries) is state one (massive). It is conditioned by processes of inner colonization of the Kama Region. This period was accompanied by different forms of Christianization of indigenous pagan inhabitants assisted by the state. It is characterized by active construction of churches and cloisters, inculcation of Christian morale, spirituality and culture in non-Russian society. Ritualism of Christian advents finally fixed and unified in this period. It was reflected also in archeological sources. Archaic elements remained in old-ceremony society. These elements also had influence on foreign material and spiritual culture.
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The cultural heritage object of the 15th to 18th centuries “Church of St. Mary and St. Joseph and St. Olaf and the Clock Tower” is situated in the central part of Vyborg. Modern researchers date the construction of this stone temple to the first half of the 15th century. The church itself, which presumably was initially wooden, is first mentioned in a document of 1403 kept in the archives of Vatican. During the period of the temple’s existence, it was repeatedly reconstructed. By now, only its external walls have survived.Archaeological excavations at this site were conducted in 1886, 1913 and 1985—1991. The main phases of its construction were defined and the related architectural remains investigated. However, such problems as the time of the construction of the first stone church, identification and dates of all the reconstructions still are unsolved.In 2010—2012, we carried out architectural measurements of this monument and archaeological excavations on its external southern side and inside the cathedral near its northern stone wall limiting the initial medieval space of the 15th century church. These investigations have resulted in definition of exact and reliable picture of the condition of the surviving walls of the edifice, identification of previously unknown reconstructions of different dates and traces of repairs on the walls. In addition, a three-dimensional model has been built of the ruins of the cathedral and the Clock Tower constituting a single complex with the latter.
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The article presents archaeological research of trench VII on the area of 122.5 square meters within the boundaries of the Bolshoy Uspensky Monastery in Tikhvin. Disclosed were undisturbed cultural layers, the earliest of which date back to existence of Pretchistensky churchyard. The researchers examined graves of the monastic cemetery (65 graves dated by 18th—19th cc.) in the western part of the trench and defined its eastern border. In the central part of the trench, a fragment of the foundation of the western wall of the Zhitennye cells (barn cells) (this part of the building was disassembled) and foundation trench for the eastern wall of the cells were examined.As a result, we have identified main stages in development of the site, which are confirmed by written sources. First stage (12th—14th centuries) — primary population of this territory; second stage (15th — middle of 16th century) — the settlement prior to construction of the monastery; third stage (second half of 16th — 17th century) — reclaiming of territory by the monastery, construction of the wooden Zhitennye (“barn”) monastic cells; fourth stage (turn of 17th/18th — early 19th century) — stone construction, functioning of the monastic cemetery; fifth stage (middle — second half of the 20th century) — “civil” use of the monastery’s territory. Collection of ceramic material and individual findings can quite accurately date the stratigraphy.
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The ancient village Dospey, near Samokov, has a legend that before Bulgaria fell under the Ottoman rule, the local people “collected every¬thing from the other nearby churches and covered it completely with earth.” Another legend claims that manuscripts handwritten by Patriarch Euthymius, which were sent from Tarnovo to the Rila Monastery but never arrived at their final destination, are inside some of the buried sacred church vessels. The mound, which allegedly contains the hidden sacred vessels, exists to this very day. The author of this book strongly believes that it should be explored and urges the archeologists to conduct the needed research.
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The existence of a residence of the metropolitans of Gniezno in Cracow had been confirmed from the fourteenth till the end of the eighteenth century. Its beginnings, attested by documentary evidence, reach back to the foundation of Archbishop Jarosław Bogoria Skotnicki (1342-1374) who erected a stonework mansion located extrawaros, probably to the south of Wawel Hill. The building, neglected in the following century, was eventually pulled down in 1498. In the fifteenth century, a new residence was constructed. It was located immediately outside the city walls, in front of Brama Poboczna [Lateral Gate], next to Wawels north slope, on the grounds acquired by Archbishop Mikołaj Kurowski (1402-1411) that had been in the possession of the Gniezno archbishops until 1523. According to a description from the beginning of the sixteenth century, there existed an extensive residential complex made up of episcopal offices, a few buildings which housed the living quarters and some utility buildings in a garden.Since the late Middle Ages until 1621, the archbishops of Gniezno had also owned a plot of land located intra warns, i.e. within the city walls, in Grodzka Street, to the south ofSt Martins church. There stood a stonework mansion, mentioned in documentary sources as curia arcfiicpiscopaiis, whose appearance, however, is unknown. In the sixteenth century the buildings that stood there were used by the canons of Gniezno during their stay inCracow. Archbishop fan Łaski (1510-1531), who in 1529 acquired a conveniently located plot of land on the corner of Grodzka Street in the neighbourhood of St Giles church, moved the residence to a different location. The new grounds were situated opposite the former plot owned by the archbishops, at the foot of Wawel Hill and the royal castle (adradices arczs), close to its north-east corner which housed the kings apartments. It was there that - apart from a brief interlude when the archbishops lodged in Kanonicza Street - since the mid-sixteenth century for the following 250 years the last residence of the Primates of Poland in Cracows history had been located.The architectural forms of the building were irretrievably lost in the course of radical transformations the residence underwent at the beginning of the nineteenth century(it was dismantled down to the foundations, and replaced with a new construction that has survived to this day). Therefore it has remained virtually unknown because of the scarcity of iconographic evidence and insufficiently researched documentary sources from the period before the end of the eighteenth century. An interpretation of the newly discovered inventories from the years 1673,1767 and 1777, which contain the only known descriptions of the residence from the times when the Primates stayed in it, combined with an analysis of earlier source materials, has helped to recreate the architectural transformations of the building and precisely reconstruct its spatial and functional disposition, as well as to establish the dating and attribute its construction to particular founders.A particularly valuable source, which complements the inventories, is a survey of 1798, used as a basis for the reconstruction of the plan of the residence in the last phase before it was dismantled.The early modern forms of the residence (which since the second half of the seventeenth century had been known as a 'mansion) were shaped as a result of adaptation and extension of a house, formerly owned by a knightly family and later by the CracowChapter, which occupied the southern part of the plot acquired by the archbishops in 1529, facing the castle. The forms of the residence that had survived until 1670 arose mainly in the course of construction works undertaken by the Primates: Piotr Gamrat (1541-1545)and Wawrzyniec Gembicki (1615-1624). According to an inventory of 1673, the residence consisted of three one-storey buildings surrounding an internal courtyard: two stone workhouses (of medieval and sixteenth-century origins) joined on the corner, forming the south and west wings, and a wooden building on the east (erected in the mid-seventeenth century) which housed the main gateway opening to Grodzka Street. Between 1672 and1676 the complex was substantially remodelled in the course of a building campaign initiated by Primate Mikołaj Prażmowski (1666-1673) and completed by Andrzej Olszowski(1674-1677). The construction works, which cost 24 thousand zloty, were overseen by the Cracow city councillor Jan Pernus. The resulting complex consisted of a two-storey palace building made up of two wings meeting at the right angle with matching external elevations, but differing in plan and the spatial disposal of interiors. The third part of the complex - a one-storey wing facing Grodzka Street - was erected in 1765 by Archbishop Władysław Łubieński (1759-1767) and was the last element in this additive construction process. In the functional hierarchy of the residence it held the lowest rank, being merely a kind of outbuilding that housed the main gateway. The longest, one-aisle south wing played an important part in the communication system of the palace: it housed another gate and the stately main staircase leading from the courtyard up to the rooms on pńmonoMc. The largest, two-aisle west wing had the function of an actual corps de fog is -the main part of the palace - being at the same time its predominant element as far as its architecture and functions were concerned. It was on its upper storey that the apartment of the Primate (consisting of antechamber, bedroom and wardrobe) was located, together with a large reception hall (measuring 12 by 15 m) overlooking Wawel where Primate Olszowski hung a portrait gallery of his antecedent archbishops, including his own likeness provided with a following inscription: Andreas Olszowski, Sfernmate Prnsszns cam ^ascdn'sioannis iff. Coronator. Both the location and decoration of the stately hall in the residence of Polish Primates in the capital city of Cracow should be understood as the key elements of the iconographic programme of the palace: a seat of the interrex and at the same time primate-archbishop who crowned.
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Na odabir termina paratekst, kojim je moguće definirati specijalne žanrove u srednjovjekovnoj književnosti, filolozi su potaknuti definicijama i interpretacijama iz teorije književne kritike do kojih je došao Gérard Genette. Paratekstualnost je odnos između teksta i njegovog parateksta, koji okružuje glavni tekst, kao što su naslovi poglavlja, predgovor, uvod, pogovor, sažetak, napomene, ilustracije, sve što je pored teksta, s osnovnom svrhom da poboljša i prilagodi njegovu recepciju. U srednjovjekovnoj su rukopisnoj tradiciji naslovi poglavlja ili glave (capita), koje nose glavno (kapitalno) značenje sadržaja pripovijesti, potom popratni tekstovi u rukopisnoj tradiciji četveroevanđelja poznatoj kao sinopsis i hipotezis tipično paratekstualne prirode, a takvim se može smatrati i aparat koji je specijalno osmišljen za sinoptičko čitanje teksta četiriju evanđelja, naime Euzebijevi kanoni na hotizontalnim marginama. U Mletačkom i Hvalovom zborniku ta se pravila nalaze na istaknutom mjestu, na početku knjige a popraćena su tradicionalnim tekstom, Euzebijevom poslanicom Ciprijanu, u kojoj je objašnjena njihova svrhovitost. Riječ je o podjeli teksta četveroevanđelja na takav način koji omogućava usporedbu odlomaka u kojima su “evanđelisti jedno rekli.” Osim svih tih formalno uočljivih uputa redaktora oko, ispred, iza i iznad samoga glavnog teksta, kao paratekst se tumače načelno i svi parabiblijski tesktovi, koji se u odnosu na kanonski tekst mogu smatrati periferijskim tekstovima. Tekstovi ove vrste širili su se uglavnom sekularnim putevima i sačuvani su u zbornicima apokrifne literature. Nešto su rjeđi slučajevi kada oni ulaze u sastav kodeksa s primarno kanonskim sadržajem. Većina ih je prevedena u Preslavu u razdoblju od kraja 9. i početka 10. stoljeća. Obilježeni su intertekstualnošću, koja uključuje citiranje, reminiscencije i aluzije na kanonski tekst. Priređivači tih tekstova uživali su veću slobodu pri prepisivanju nego što je to slučaj s prepisivanjem kanonskih tekstova. Dijalektalne odlike lakše su prolazile u te tekstove, pa oni imaju poseban značaj i sa stanovišta historije jezika.
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The period of XIV and XV century is one of the most important for Balkan history. The Ottoman invasions of the Balkans predetermine the destiny of Bulgarians, Ottomans, Greeks, Serbs and a number of other nations, because Ottoman hegemony significantly alters the ethnic, religious and geopolitical outlook of Southeast Europe. One of the most memorable personalities of this period is the Byzantine Em¬peror Manuel II Paleologus (1391 – 1425), who in order to save his decaying state made a desperate move - on December 10, 1399, he sailed from Constantinople, aboard several Venetian galleys, to seek personal help from the rulers of the West. This adventure is one of the most romantic parts of Byzantium’s past, and to this day it is of great interest to historians. In this article we will explore some of the key points in this journey.
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The article discusses the history of Polish-Ottoman rivalry for influence in the Balkans and Ukraine during XVII century. After the peaceful government of the Jagiellonian dynasty this rivalry renewed at the end of the 16th century during the Ottoman-Habsburg war. Poland wanted to return positions in Moldavia, lost to Ottoman empire at the end of the XV and the beginning of XVI century. Thanks to the skillful Polish policy, Moldavian throne was occupied by the Movilă dynasty, friendly to both Poland and Ottoman empire. Unfortunately, in the first quarter of the XVII century the Ottomans established full control over Moldavia, after the Polish-Ottoman war of 1620 – 1621. The hostilities were resumed in 1672 – this time Ottomans sought to conquer Ukraine and partly got the chance (the truce with Poland in Żurawno of 1676 and the peace treaty of 1678). These losses gave Poland reason to engage in the war against Ottomans in 1683, as a result Podole and Ukraine were reclaimed. But the Polish attempts to conquer Moldavia remained unsuccessful. The Karlowitz Peace Treaty of 1699 put an end to the era of continuous rivalry.
More...(2018). Българско царство. Сборник в чест на 60-годишнината на доц. д-р Георги Николов. Отговорен редактор доц. д-р Ангел Николов. София: Университетско издателство „Св. Климент Охридски“. 845 с. ISBN 978-954-07-4490-2
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The paper presents the results of the visual clay and glaze analysis carried out on restored stove tiles and pieces safe-kept at the Museum of Moslavina in Kutina; these results indicate that for the making of all the analysed stove tiles, which were synchronously made, the same casts and two types of clay were used. The stove tiles of Garić grad are divided into twenty various types and compared with analogue finds of stove tiles originating from the area divided into the so-called western and eastern region of the stove-making production. Stove tiles with full decorative front plates have relief ornaments – presentations as found in bestiaries, mediaeval literary descriptions of monsters and animals. When comparing the illuminations in the subject manuscripts with the presentations on stove tiles, all the motives used and their symbolics may be unmistakably recognised. Further, when considering the motives on the front plates and comparing them with analogue material, the influence of the stove-making products from workshops dating from the era of Sigismund of Luxemburg (the first half of the 15th ct.) may be recognised.
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The monastery of St. Paul in Garić is one of the oldest Paulist monasteries in Croatia. It seems credible that the lord of Garić-grad, Henrik of Hungary (where the order was founded in 1215), invited the hermits there. Upon arrival to Moslavina, the hermits found peace and quiet they needed for prayer and contemplation. After having studied the documents, the author came to the conclusion that hermits came to Garić either at the same time when the Paulists came to Dubica (in 1244) or earlier, since – according to the documents available – the Paulists of Garić had already had a domicile in 1256, and a while later, they began building the monastery and the church of the Blessed Virgin Mary. They extended and added on them in the early 15th century, and thus created a complex that comprised all they needed for everyday life; thanks to the local aristocracy, they became rich landowners and, consequently, economically independent. The monastery in Garić was the locus credibilis – the place of credibility, in which local aristocracy used to keep their important documents and valuables. The church of the Blessed Virgin Mary was a well-known place of pilgrimage. 588 documents (deeds of gift, testaments, etc.) witness to the greatness and the importance of this mediaeval monastery. The last document from the monastery in Garić dates from 1520. As the danger approached, the Paulists moved their archives and valuables to Remete and Lepoglava; around 1543, together with the people, they fled from the Turkish army and the Armatoloi in search of a safer place. After the fall of Garić-grad (in 1544) and Moslavina (in 1545), neither the Paulists nor the people survived there. After Moslavina was freed in 1591, the Paulists of Garić endeavoured to revive the life in their monastery; however, they did not succeed.
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The article argues that speculation with the metaphorical use of the term “slavery”, which in recent years took over the Bulgarian public debate on the Ottoman past, is due not only to political and ideological reasons but also to the fact that the Bulgarian historical science does not pay enough attention to the study of the institution of slavery in the Ottoman empire. Very little, in particular, has been done for the research on domestic slavery, which was the most mass form of slavery in the Empire, including its Bulgarian provinces. Several themes are discussed in the text, the illumination of which undermines the popular myth of the total Bulgarian “slavery” during the Ottoman era: 1/ about the ethnic composition of slaves, its dynamics over the centuries and the exceptionally modest place of the Bulgarians among the slaves after the middle of the 15th century; 2/ about the significant difference between the status of slaves in the Ottoman Empire – on the one hand, and its non-Muslim subjects – on the other hand and 3/ about the presence not only of the non-Muslim but also of the Muslim slavery in the Bulgarian lands during the Ottoman centuries, as well as about slavery as an integral part of the history not only of the Ottoman Empire, but also of all southern Christian Europe until the beginning of the 19th century.
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This paper elaborates the genesis of the socio-historical development of local selfgovernment in the city of Sarajevo from the 15th to the 20th centuries. Sarajevo became the urban center during the Ottoman administration in Bosnia and Herzegovina, founded by Isa-bey Ishaković in 1462. The second period of Sarajevo's urban development dates from 1521 to 1541, when the role of the administrator of the Bosnian Sanjak was carried out by Gazi Husrev-bey. During the 16th, 17th and 18th centuries, Sarajevo turned into a large city settlement under Ottoman rule. During the Ottoman administration, the City of Sarajevo was the center of trade and merchandise trade between the East and West. The turning point in the urban development of the city of Sarajevo entered with the Austro-Hungarian administration. From 1878-1914, Sarajevo got its own management and became a modern urban center like the towns in Central Europe. After the Second World War, the city of Sarajevo achieves a new rise in its development. The rise in the development of the City of Sarajevo will be especially confirmed during the preparation and maintenance of the 14th Winter Olympics. In the late 1970s and early 1980s, the city of Sarajevo expanded its territorial coverage to ten municipalities with the inclusion of the city of Sarajevo: Trnovo, Hadžići, Pale and Ilijaš. The 1992-1995 siege of Sarajevo led to the destruction of the economy and social activities. After the Dayton Peace Agreement in 1995, Sarajevo reintegrated its urban units that were under the siege of the Republika Srpska Army during the war in early 1996. In 1996, the Sarajevo Canton was established on the territory of the municipalities that were part of the City of Sarajevo. The Sarajevo Canton authorities have appropriated the property and jurisdiction from the City of Sarajevo. Since then, the City of Sarajevo has not completely solved the constitutional-legal and political status from the standpoint of autonomous competences and territorial organization on the whole of its urban space. The paper presents the prerequisites for changing the constitutional and legal status of the city of Sarajevo, which, as a local self-government unit, would have full competence on the basis of the European Charter of Local Self-Government.
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Reviews of: 1. Dr Nikola Žutić, RIMOKATOLIČKA CRKVA I HRVATSTVO, OD ILIRSKE IDEJE DO VELIKOHRVATSKE REALIZACIJE 1453-1941, Institut za savremenu istoriju, Beograd 1977, str. 335. Review by: Ljubodrag Dimić 2. THE SERBS AND THEIR LEADERS IN THE TWENTIETH CENTURY (SRBI I NJIHOVE VOĐE U DVADESETOM VEKU), edited by Peter Radan and Aleksandar Pavković, Ashgate, Aldershot-Brookfield USA-Singapore-Sydney 1997, str. 260. Review by: Bojan B. Dimitrijević 3. NEPOZNATA STRANA KNJIGA О SRBIMA Meri E. Daram, KROZ SRPSKE ZEMLJE (1900-1903), Srpska Evropa, Beograd 1997, str. 338. Review by: Vujadin Milanović 4. Mr Nebojša Popović, JEVREJI U SRBIJI 1918-1941, Institut za savremenu istoriju, Beograd 1997, str. 231. Review by: Ivan S. Hofman 5. Dr Smiljana Đurović, S TESLOM U NOVI VEK, NOVA SINTEZA ISTORIJE, Izabrani članci iz ekonomske istorije Srbije i Jugoslavije 1918-1941, Zavod za udžbenike i nastavna sredstva, Biblioteka grada Beograda, Istorijski arhiv Beograda, Beograd 1997, str. 307. Review by: Miroljub Vasić 6. Dr Momčilo Pavlović, Mira Ninošević, Veroljub Trajković, IZBORNE BORBE U LESKOVAČKOM KRAJU 1919 - 1939. Knjiga prva (1919-1929), Narodni muzej, Leskovac 1997, str. 344. Review by: Ranka Gašić 7. Božin Jovanović, PRIVREDA TIMOČKE KRAJINE 1940-1990, Javno preduzeće štampa, radio i film, Bor, 1995, str. 400. Review by: Slavoljub Cvetković 8. POLITICAL AND IDEOLOGICAL CONFRONTATIONS IN TWENTIETH - CENTURY EUROPE: Essays in Honor of Milorad Drašković, priredili - Robert Conquest i Dušan J. Đorđević 1996 New York. str. 290. Review by: Predrag J. Marković 9. Dr Đuro Kovačević, IZGUBLJENA ISTORIJA, Ogledi i razmišljanja о jugoslovenskoj krizi 1988-1995, Akademija nova i Institut za evropske studije, Beograd 1996, str. 299. Review by: Miroljub Vasić
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