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A presentation of “L’Europa e il suo Sud-Est: percorsi di ricerca (Contributi italiani all’XI Congrеsso internazionale dell’Association Internationale d’Études du Sud-Est Européen – Sofia, 31 agosto – 4 settembre 2015)” – collection of research materials, edited by Antonio D’Alessandri and Francesco Guida
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In a world where polygamous marriages are not an exception but a rule, the lyrics of a series famous women poets, reflect the aspiration of finding and preserving the same soul mate during their lives and even in death. Their plead for their natural right to choose their own soul partner is reflected in a series of extremely sensitive verses written by Turkish and Romanian women poets, of Christian and Muslim background, such as Zubeyde Fitnat Hanim, Nigâr Hanım or Camen Sylva. Early pioneers of feminism, the creeds of these impressive women poets juxtapose in their fervent longing for the ideal love, which shall not be shared with anyone, transcending thus the limits imposed by society or religion.
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Having overcome the exclusively male authority prejudices (based on notions of authority, public sphere, initiative, individuality, exhibitionism, etc., prohibited women as being against nature), the feminine writings of the eighteenth century have adopted various strategies consisting of: anonymity, more pronounced asserting with a preference of educative writings for novel (considered as marginal at the time), as well as the proclaimed delimitation to strictly female audience, but also forewords and interventions in the texts in line with the ideology of men regarding women etc. As novelists, women have always been self-conscious, but only rarely selfdefining. While they have been deeply and perennially aware of their individual identities and experiences, women writers have very infrequently considered whether these experiences might transcend the personal and local, assume a collective form in art, and reveal a history.
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Freedom of expression is a right of citizens' fundamental rights to express and receive their views in public. Freedom of opinion and expression can be considered as a prerequisite for safeguarding many other key rights. Finland‘s history of freedom of speech and press has been reviewed ever since 1766 by Anders Chydenius, who wrote at the age of 37: ―The freedom of the nation is always proportional to the freedom of printing it possesses, so that neither can exist without the other.‖ United Nation´s (UN) Human Rights Conventions International Convention on Civil and Political Rights has created rules in the Article 19: Everyone has the right to freedom of opinion without any external interference and everyone has freedom of expression. The philosophical purposes written by Dimitrie Cantemir could be considered as part of the freedom of the speech, at least indirectly. There are many similarities between Anders Chydenius´s and Dimitrie Cantemir´s main targets. Problems concerning freedom of speech have emerged in recent years as a result of the use of social media. That is why we need a debate and new legislation.
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Историю православной миссионерской и пастырской деятельности среди курильских айнов можно разделить на две части. Первая — северокурильский период, когда они были подданными России, а вторая — шикотанский период, когда они перешли в японское подданство после Петербургского договора 1875 г. В статье рассматривается, как проводилась миссионерская и пастырская деятельность Русской Православной Церкви среди курильских айнов в колониальный период Российско-Американской компании (РАК) на Курильских островах (1831– 1867 гг.). (Курильский отдел образовался в 1831 г. и острова являлись колониальной территорией до роспуска РАК в 1867 г.). В статье в 1-ом разделе изучается распространение христианства на Тихоокеанском Севере до основания колоний РАК, а именно политика управления компании Шелихова-Голикова, по которой промышленники и купцы распространяли христианство среди местных аборигенов, чтобы быстрее найти общий язык с новообращенными единоверцами с целью закрепления своего господствующего положения в этих регионах. (Такая идея была укоренена в акте Соединенной Американской Компании, а затем и в уставе Российско-Американской компании, активно участвовавшей в помощи Камчатской епархии). Во 2-ом разделе описывается статус и положение курильских айнов в колониальный период. В 3-ем разделе выясняется отнесение к приходу верующих островитян, поскольку в течение всей истории миссионерской деятельности на Курильских островах никогда не создавался приход (в связи с малочисленностью народа). Сначала они принадлежали Большерецкой церкви (Камчатка), а после основания Курильского отдела, в колониальном статусе, их перевели в Никольскую церковь на о. Атка (Алеутские острова). В 1834 г. первый раз посещает острова атхинский священник Иаков Нецветов (первый православный священник из среды креолов, канонизирован в 1994 г. Православной Церковью в Америке, как просветитель народов Аляски). С 1842 г. курильские айны принадлежали к церкви в Ситке, и оттуда священники посещали их. В 4-ом разделе рассказывается о часовне, построенной в 1840 г. пожертвованиями курильских айнов на о. Шумшу, и освященной свящ. Иаковым Нецветовым. В 5-ом разделе рассматриваются отношения Камчатской епархии с Российско-Американской компанией и деятельность первого архиерея Иннокентия (Вениаминова) (В 1977 г. канонизирован Русской Православной Церковью и Православной Церковью в Америке, как апостол Сибири и Америки). В 6-ом разделе представляются хронологические данные посещений священнослужителями Курильских островов. По этим данным можно сказать, что с 1833 г. по 1865 г., в течение 32 лет, священники посещали островитян и молились с ними не меньше 14 раз. После уступки Русской Америки Соединенным Штатам, в 1870 г. была учреждена в Сан-Франциско Алеутско-Аляскинская епархия Русской Православной Церкви. Камчатская епархия в колониальных территориях РАК на Тихоокеанском Севере занималась христианизацией аборигенов с 1840 г. по 1870 г., в течение 30 лет. Благодаря тому, что Курильские острова были частью колониальной системы, курильские айны могли находиться под духовным попечением миссионеров, деятельность которых поддерживала Российско-Американская компания финансовыми средствами.
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A bibliographic note about the teaching from Karol Fabiani’s book Missya apostolska CZĘŚĆ II (1783) found in one of the sermons of Jurgis Ambroziejus Pabrėža (1824) not only revealed the mystery of the origin of the 30 sermons written in the first part (p. 312) of Kiprijonas Lukauskas’ manuscript (1797) (see Pajėdienė 2022) but also provided the opportunity of comparing three versions of the same text. Two sermons on the Eighth Commandment from the above book by Fabiani appear in both the Lithuanian version by Lukauskas and the Samogitian version by Pabrėža. Comparing versions of the text written in different languages allows us to see quite subtle linguistic peculiarities. The grammatical distinctiveness in Pabrėža’s Samogitian version of Fabiani’s sermons is related to the usage of the dual number. The article discusses the different models of using the dual number, which became apparent in comparing Fabiani’s Polish text, the Lithuanian (Lukauskas), and Samogitian (Pabrėža) translations. The consistent use of the dual form is not only found in the translation of Fabiani’s texts by Pabrėža but also in other sermons from Pabrėža’s manuscript collection PAMOKSŁAY Wayringosy Materyjosy.
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The author observes the relationship between plural and dual in the framework of a special type, which determines the specific type of grammatical number to call congruent (lat. Congruere – be congruous) dual. Linguistic analysis is conducted on the corpus of Chakavian legal texts from 16th until 18th century and shows: in expressions with the numerical quantifier “dva” the dual of masculines is kept until the 18th century exclusively in the nominative and accusative case; plural forms in the nominative and accusative are exceptionally rare, in other cases, until the 18th century, only plural forms are realized; the pronouns, adjectives, and passive participles, which make the attributes of the attributive syntagms, are merely dual, except in one example from the 16th century where the substitutive attribute gets a plural suffix. In expressions with the numerical quantifier “oba (dva)” the dual in the masculines preserves up to the 18th century in the nominative, genitive, accusative and instrumental. In other cases the plural forms are realized. The pronouns, adjectives and passive participles, which make the attributes in the nominative and accusative attributive syntagm, have the dual form.
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The article analyses how historical circumstances and socio-cultural context influenced the religiosity of Lithuanian peasants in the 18th and 19th centuries, and how folk woodcarvings contributed to the strengthening of Christianity in the peasantry. Despite the spread of Christianity, peasant communities have long maintained pre-Christian traditions, combining them with Christian practices. The analysis explores the role of church-run schools, religious texts, and visual representations in fostering literacy and a more conscious acceptance of Christianity. However, the study also highlights the persistence of scepticism towards the clergy throughout most of the 18th century. Christianity thus became both a religious and a cultural factor, shaping the life of Lithuanian peasant communities and their relationship with their environment. The integration of Christian culture into the everyday life of the peasantry was further strengthened by folk woodcuts, which conveyed religious content in a manner that was both comprehensible and attractive to the peasants.
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The article is devoted to the analysis of Latinisms in the tefsir from Olita, the Polish translation of the Koran, which, being made by the Tatars of the Grand Duchy of Lithuania, is the oldest translation of the holy book of Islam into the Slavic languages. Both direct borrowings and indirect ones, when there was another intermediary language between the donor language (Latin) and the recipient language (Polish), are considered. It was noted that the text contains the largest number of nouns of Latin origin, followed by verbs, and adjectives are few in number. The article concludes that the presence of Latinisms in the text of the translation indicates that the translators belonged to the culture of the Polish gentry, and number of Latinisms per unit of text (25 word usages out of 6000 word usages of the text, what, according to researchers, was characteristic of Polish literature in the 16th century) confirms the dating of the lost prototype of the tefsir to the end of the 16th century. The fact that the formal signs of some Latinisms indicate their penetration into the text of the translation through the East Slavic languages confirms the fact of its creation in the territory directly bordering on the territory of distribution of these languages.
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We rarely consider whether the alphabet holds value for us. It is more of a tool for everyday writing, which value is variable and has its own history. The most precious aspect is that the act of writing with letters inherently contains the condition of commemorating only important content for future generations. An inspiring text from 1788 on the development of the Art of Writing among the Ancients by Jacek Idzi Przybylski (1756–1819), a well-known Polish figure of the Enlightenment, translator, and university librarian in Kraków, allows us to view texts and accumulated knowledge, for which universities ultimately bore responsibility, from both diachronic and axiological perspectives. This is crucial for understanding the university as a foundation for future generations of students, scholars, creators, and, more broadly, citizens. The author speaks about texts through the example of classical philology and its ethical values, reflecting on how writing and texts developed with an emphasis on particular skills in thinking and expressing emotions. For a long time, these skills were singled out as the only ones worthy of being recorded, commemorated, and passed on to future generations in the development of human civilization. The earliest attempts to record events using alphabetic writing were, for centuries, linked to valuable messages, maturing into outstanding content in both painting and literature. The axiology of the earliest ancient texts – based on high poetic standards – shaped the translation work of Jacek Idzi Przybylski,, a somewhat forgotten scholar and translator of the late 18th and early 19th centuries. He, in turn, enabled students at the University of Vilna in the early 19th century to develop their own talents through his works and, as a result, demonstrate true “art of writing” in the form of outstanding works of Vilnian Romanticism.
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Review of: Denise von Weymarn-Goldschmidt: Von Konkurrenten und Lieblingen. Geschwisterbeziehungen im deutschbaltischen Adel des 18. und 19. Jahrhunderts. (Veröffentlichungen des Nordost-Instituts, Bd. 28.) Harrassowitz Verlag. Wiesbaden 2022. 219 S., Ill. ISBN 978-3-447-11865-1. (€ 35,–.).
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Review of: Howard S. Lupovitch: Transleithanian Paradise. A History of the Budapest Jewish Community 1738–1938. (Central European Studies.) Purdue University Press. West Lafayette 2023. XIV, 306 S., Ill. ISBN 978-1-61249-780-8. ($ 99,–.).
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his article focuses on the evolution of the concept of vagrancy in Russia during the period between the second half of the 17th to the first half of the 19th centuries. A set of legislative acts defining vagrants as a separate social group are analyzed. The stages and causes that underlie the transformation of the concept of vagrancy in the state discourse of the Russian Empire are singled out, systematized, and described. A qualitative shift in the Russian state’s perception and understanding of vagrancy as a multifaceted phenomenon is revealed. Based on the results obtained, it is shown that the evolution of vagrancy unfolded in three stages. In the first stage (from the second half of the 17th to the first quarter of the 18th centuries), this concept had no legal status. In the second stage (from the second quarter to the end of the 18th century), vagrancy was gradually introduced into the official legal space of Russia. The third stage (the first half of the 19th century) was marked by the criminalization of this concept in Russian criminal legislation. The key indicators of this process were the introduction of the passport system, the discussions circulating in the Russian public around the status of fugitive people, the recognition of people “who do not remember their kinship” as a social group, and the efforts to curb poverty. The conclusions drawn contribute immensely to the development of historiographic research, as the concept of vagrancy and its formation have escaped the attention of most scholars and remain insufficiently explored.
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This article examines the Bashkir institution of kalym (bride price) in the 18th–19th centuries. Using the materials from the National Archive of the Republic of Bashkortostan (fund I-295 “Orenburg Mohammedan spiritual assembly”) and published sources, differences in the composition of kalym are identified depending on the local distinctions among the Bashkirs, as well as their economic and cultural types and socio-economic status. These differences were most apparent in the so-called “smaller” kalym, which consisted of summer and winter clothing with jewelry, headwear, and coin-coral pectoral ornaments. The results of the literature and archival analysis yield a deeper understanding of the specifics of clothing and jewelry included in kalym. A pivotal role of the institution of kalym and dowry in the life of the Bashkirs is shown. The garments in the Bashkir kalym had both practical and symbolic functions — they regulated property rights and indicated the material well-being of a young family. Varying from one to another Bashkir settlement, they also shared similarities with the costumes of neighboring peoples, such as the Tatars. The exchange of clothing garments between the marrying parties, including members of different Bashkir clans and tribes, ended up in the formation of a unique cultural layer.
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The contribution examines the crucial turning points in the history of the present-day western border between 1420, marking the end of the secular rule of the Patriarch of Aquileia, and 1866 when the boundary in question became the interstate border between the Kingdom of Italy and Austria. The focus is on the section between the Goriška Brda hills and the Predel pass, which can be defined as one of the oldest Slovenian borders still in existence based on the presented reconstruction. The archival materials relevant to the exploration of the western border during different periods and the archives in which they are located are also presented.
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This article examines the legal relations between the Admiralty Collegium and private landowners of protected forests with shipbuilding timber, as well as the status of such territories, through a case in the Russian judicial practice during the reign of Catherine II (E.K. Nazimova v. the peasants of the Holy Trinity Monastery in Sviyazhsk). The dispute arose after E.K. Nazimova’s steward accused the monastery’s peasants of cutting down protected trees and leaving fire pits unattended. While the allegations were raised with the Kazan Admiralty, the peasants were not barred from entering the forest. A careful analysis of the land ownership documents reveals that the land sale contracts made no reference to any state claims over the forest, thus suggesting that the Kazan Admiralty had not been notified about the change in the land’s ownership. This oversight extends to broader inconsistencies in the Russian forest legislation of that time. The study concludes that the Kazan Admiralty had little interest in shipbuilding timber on private lands: such territories lacked any special legal status, and the agency had no intention to assert jurisdiction over them.
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Sunday adult education schools first appeared in the second half of the 18th century with the General School Decree, which mentioned Sunday adult lessons for apprentices. With this, education in Slovenia was for the first time directed also at adult education and these Sunday adult education schools were the first known schools aimed at adults in Slovenia. The article talks about research into the first adult education institutions in Slovenia, more specifically the Sunday adult education schools between 1774 and 1870. First it describes the reasons that lead to the appearance of these schools and then the types of such schools, the content taught, and their importance for the Slovene nation and particularly for the Slovene language. At the end there is a description of an example of the teaching at a Sunday adult education school in Črnomelj.
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The article talks about the education of Jews in Gorica/Gorizia, from the first Jewish school in the 18th century until World War Two, which signified the last blow to their organised schooling. On the basis of sources and literature, the article shows the development of Jewish schooling in this town by the Soča River, their inclusion in the town schools and the important personalities who participated in Jewish education. The latter involves mainly two rabbis from the Reggio family, who left an important mark on Jewish education in Gorizia in the first half of the 19th century. The article includes two state frameworks: the Austrian one until the end of World War One (1918) and the Italian one after the inclusion of Gorica/Gorizia, following the war.
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