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The study describes the nature and destiny of the art heritage of Russian aristocrat Natalia Ivanovna Ivanov (1801–1850) and her foster father, a French Earl Xavier de Maistre (1763–1852). Natalia I. Ivanov was the first wife of Baron Gustav Friesenhof (1807–1889), who in 1846 bought a renaissance manor in Brodzany, the territory of Ponitrie.The heritage consisting particularly of art albums, herbaria and manuscripts that originated against the background of two phenomena of Russian culture and history, namely the activities of a Russian art community living in the territories now forming Italy in the first half of the 19th century and the journeys of Russian aristocrats in Western and Southern Europe,especially in the Italian Peninsula, the place where Natalia I. Ivanov and Xavier de Maistre were living in 1826–1838.The study reflects activities of Earl de Maistre and N. I. Ivanov during the above- mentioned period in the company of Russian aristocrats and diplomats as well as their art activities together with important Russian artists, such as Orest A. Kiprensky and Karl P. Briullov or the representatives of the Naples art school Posillipo and French painters.The art heritage mirroring a unique combination of Slovak environment together with Russian aristocracy and Russian and Italian artistic circles is today presented in the Slavic Museum of A. S. Pushkin in Brodzany.
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In the nineteenth century Muslims gradually regressed in science, culture and art, and madrasahs and lodges began to lose their dynamism. On the other hand, some negative developments in the political and social field in the Middle East have led to conflict and unrest among Muslim societies. The increasing involvement of the West in the Islamic World in the nineteenth century further deepened the existing plight. In this process, more than one innovative revival movement with a religious and mystical identity emerged in order to save the Islamic society from this situation. One of these revival movements is Idrîsiyya Sufi Order founded by Ahmad b. Idris al-Fâsî (d. 1253/1837). As a charismatic religious figure, Ahmad b. İdris was convinced that the re-emergence of the Islamic community would be possible with a movement based on a mystical Islamic piety, devoted to the Qur’an and Sunnah, away from innovations and avoiding social conflicts. For this purpose, while he formed the structure of the sufi order he founded according to the traditional Sunni Sufi understanding, he shaped his teachings and practices in a line more close to Salafi Sufism. In this article, the reason for the evolution of the Sunni mystical infrastructure of the Idrisiyya Sufi order to Salafi Sufism and as a reformist-revivalist movement the mission of notification was examined.
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The supervision of pharmacists’ training or of their activities, as well as the aspects related to the functioning and the endowment of the pharmacies, were among other main responsibilities of the physicians’ that practiced in the cities of Moldavia in the first half of the 19th century. Consequently, I have considered it appropriate to accomplish a brief research on this subject which, as a whole, can be included in a larger research of what we could name, with some credit, the „professionalization” of the physicians’ and pharmacists’ activity by the middle of the 19th century.Therefore, I could notice, both from the stipulations comprised in the Organic Statute and as well as from the numerous documents of the time, the special attention paid to the good training of the pharmacists and the proper functioning of the pharmacies. The numerous inspections carried out through the counties by the department physicians or by the physicians who were part of the Commission of the Physicians, in the case of Iași, reveal positive aspects in general. For the specific cases, where improvements needed to be made, the physicians responsible for these inspections often suggested the necessary measures for enhancing the situation. Therefore, having as main aim outlining a group of well-trained and responsible pharmacists, the new regulations intended a better organization in terms of preparation and dispatch of treatments. The few documents that join this short text play the role of strengthening and completing the aspects only outlined within these pages of my article.
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Cluj was a medium-sized city in the middle of the 19th century, but it was lucky to be chosen the second university centre in Hungary, after Budapest. It is worth mentioning that the railway arrived in Cluj only in 1870, only two years before the re-establishment of the university, and that in 1873 the city was decimated by the cholera epidemic, and then in 1876 it was devastated by a huge fire, and in 1879 by floods. Thus, the infrastructural development of the city began only in the last two decades of the century. This infrastructural development was accelerated by the needs of the university and the intellectual capital imported by this institution into the city. For example, the cityʼs water and sewerage network was due to the fact that the Minister of Education and Cults Treffort Ágoston initiated the construction of a water supply network for research institutes and laboratories of the university, and the City Council took advantage of this initiative and joined the project. Another example is the switching of public lighting from gas to electricity, a project carried out at the long insistence of a civil initiative led by professor Fabinyi Rudolf. In the study I tried to make a complete analysis of the direct and indirect influence of the university on the development of the city.
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This article focuses on the process of urban formation of the first French city built ex nihilo and intramural in Algiers between 1840 and 1900. The study of the literature produced on the subject and the analysis of graphic and photographic documents have made it possible to identify and describe the different phases of urban development in the Quartier d'Isly. Examination of the process of urban formation revealed a continuous intermittence in the urban development of the city throughout the second half of the 19th century. This study also shows that the Quartier d'Isly was formed by separate urban fragments. These were built around the major urban operations carried out between 1840 and 1900. This is due to the military ubiquity in the city, on the one hand, and the absence of a complete and coherent urban project, on the other. At the turn of the 19th century, the military enclosure was dismantled and the Quartier d'Isly became the urban center of the city of Algiers in the 20th century.
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The purpose of this study is to attempt to determine the place and importance of Feyhaman Duran’s (Istanbul, 1886-1970) portrait painting, who is considered one of the pioneers and important representatives of the 1914 Generation, which is one of the important accelerations of Contemporary Turkish Painting, he also plays an important role in shaping the education in Sanâyi-i Nefîse School and artistic life of Ahmet Yakupoğlu (Kütahya, 1920-2016). In the study, the works of the Kütahyan painter Ahmet Yakupoğlu, who started his student life at the Istanbul State Academy of Fine Arts in 1940, graduated from the Feyhaman Duran and İbrahim Çallı workshops and continued his artistic life for many years, were included and his works’ similarities with Feyhaman Duran was attempted to be compared. As a method in the research; literature review and comparative work analysis method was used, and concrete data were attempted to be obtained by examining photograph and document elements. As a result; It can be concluded that Ahmet Yakupoğlu was greatly influenced by his workshop teacher Feyhaman Duran in the formation of his art, also takes him as an example with his humility and productivity and adopts those as his characteristic features. It can be said that Ahmet Yakupoğlu adopts a realistic and expressive style by blending his palette with a traditional attitude, feeding on an impressionist understanding in both his portrait and landscape paintings.
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Review of: Daniel Warzocha - Danuta Syrwid, Piotrkowskie Towarzystwo Dobroczynności dla Chrześcijan w latach 1885-1914, Miejska Biblioteka Publiczna im. Adama Próchnika, Piotrków Trybunalski 2019, ss. 144
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To understand the 19th century Caucasus, it is necessary to comprehend the tactics of non-regional expansionist powers, such as France, England, and Russia, which gathered momentum in the course of the rise of the so-called Western modern era, and the situation of the regional powers, namely the Ottoman and Qajar (Iran) empires. If we evaluate the activities of the local and external actors as a whole beginning from the commencement of Russian expansion in the 18th century and the Russian invasion that started in the early 19th century, we can get closer to learn the truth and get the picture more accurately. The interest-based policies adopted by all these powers between 1800-1825, their standpoints that can instantly change or be restructured in line with the policy shifts, and the impact of these shifts on the region are of significance to explain seemingly complex issues. The Russians, who invaded and settled in the North Caucasus in the 18th century, began to occupy the South Caucasus by trespassing the Caucasus Mountains near the end of the century. Russia had become the protector of Georgia against the local powers, namely Ottoman and Qajar Empires, by signing a patronage agreement with her, then Russia annexed the entire South Caucasus. This annexation was not only political and administrative, but it was far-reaching enough to incorporate the Georgian Church into the Russian Church, and to unite the Caucasian Albanian Church with the Armenian Church. To confront these developments, the local power in the Caucasus, the Ottoman and Qajar Empires, sought help from France and England, which were rising power in the West. Their mandates were shaped in accordance with FranceEngland-Russia relations, and accordingly alliances were built, and wars were fought. As an expected result of these conditions, the Ottoman and Qajar Empires were forged by the Russian hammer on the French or English anvil under the pressure of circumstances.
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The distinguished figure of Hungarian Turcology and also the world famous Hungarian Turcologist Gyula Németh (1890-1976) is a scientist who contributed many works to the scientific world and created his own school of thought. Gyula Németh, who was interested in Turcology at an early age, learned Turkish with his own efforts and wanted to improve this knowledge. He first visited İstanbul in 1907 when he was just a high school student and then one year later, he came to Turkey again. In accordance with his plan this time, he travelled around İzmir and Aydın in order to find the opportunity to research and study in the lands of Asia Minor, far from Istanbul. There is little information about Gyula Németh's trip to Asia Minor other than the travel memoirs he wrote and published after returning to Hungary. But his personal letters found in the Hungarian Ethnographic Museum Archives and not published yet in Hungary or Turkey offer valuable data about this trip of Németh. The letters are also full of detailed information about for which purposes and how the trip was carried out. At the same, they reflect the political and cultural face of Anatolia in the 1908s and are important in terms of history and the science of Turks. The letters of a young person who would be a famous scientist in the future are valuable in terms of showing his personality, abilities he possessed and can be a good example for young scientists. In the current study, Németh's letters in the Ethnology Archive of the Hungarian Ethnography Museum are presented for the first time and their importance in terms of Turcology is evaluated.
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In the present article we examine Mircea Eliade’s short-stories from the “Mântuleasa series” (Pe strada Mântuleasa, În curte la Dionis, Incognito la Buchenwald, Uniforme de general), following several interpretative scenarios and theoretical approaches. In the first place, given their soteriologic grounds, emphasized by Eliade in more than one instance, we attempt at analysing these writings through the conceptual frame of what Rancière has called “politics of literature” (Rancière, 2007); “politics” which is obvious, beyond their latent subversive aim. As a matter of fact, these fictions are designed as both, reactions and solutions to the “terror of history”, in as much as they try to obliterate or counteract it. In the short story Pe strada Mântuleasa, for instance, the tale narrated by Fărâmă in the “deposition” delivered to his interrogators is meant to question and undermine the world of politics; another text of the series, În curte la Dionis, comprises debates about “the political meaning of Orphism”, while the last fictions mentioned above use the topic of theatrical representation as means of “welding” temporalities and curing the wounds of the past. In the second place, we investigate the manner in which these short-stories mirror Eliade’s antimodernist attitude (Compagnon, 2005), precisely, its fictional disguise. Deliberately restoring “the metaphysical dignity of the story”, the project and the poetics of these mythological fictions are meant to oppose and counterbalance the manifests and manifestations of the “New Wave” (here, of the New Novel), a sort of bastion of agonizing modernism, according to the author. Consequently, Eliade prefers a“fascinating”, “readable” writing, in which theory is replaced by myth, while the totalizing plot, as modern (desacralized) version of the myth, substitutes the fragmented, shattered perspective of the New Novel; the former is a way of reenchanting the world, while the latter represents a way of instituting ontological void, simultaneously translating History’s eschatological messages and closely following the logic of a prison camp universe. At the same time, we’ll analyse several figures of these anamnestic fictions, in order to foreground the intermingling of real and fictional historicities, the functions of palimpsest as an epic axis, and last but not least, the manner in which all these mirror the time dilemmas of Eliade himself. Moreover, these texts are structured according to a double temporal frame, the two temporal levels being distinctively, though allusively, marked: on the one hand the ’20s–’30s of the 20th century, on the other hand the epoch after 1944, or, in the words of a character from Pe strada Mântuleasa, “our regime” (a gap intensly experienced by Eliade, as a sort of historical split). Although he is aware, subliminally, that no kind of return is possible any longer (comprising his own return from exile), Eliade finds, however, various fictional palliatives (either mythological or phantastic) and strives to fuse these distinct temporalities.
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Frederick Boyle was an English newspaper correspondent in the Russo Turkish War, who witnessed the entry of the Russian army in Romania in 1877 and provided exhaustive accounts of this country, of its society, lifestyle, politics, and economy. The traveller’s professional background influences his cognitive cartography shaped by a scrutinizing view, hungry for unusual details. The writer tends to generalize, to establish stereotypes, to use superlative structures, to exaggerate, and to highlight the contradictions in order to entertain the readers and to enhance the sensationalism of his report. This article points out that the dichotomous construct of the Romanian space, with rough edges and painful antinomies, accumulates a series of contrasts which are highly augmented through the journalistic lenses.
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The article outlines the history of the School of Practical Mechanics, whose functioning, while decidedly overshadowed by the famous Volhynian Gymnasium/Lyceum in Kremenets (Polish: Krzemieniec), was nevertheless very important for the Volhynian Gubernia and the neighbouring lands. Its students acquired high craftsmanship skills, and – thanks to well-prepared teaching staff , educated in Western Europe – they were familiar with the latest technological thought. The works made by the students (tools, machines – predominantly agricultural and related to agriculture) were distributed among the local population. The mills, distilleries, and sugar factories, which were built by the students together with the teachers and according to their designs, were in use long after the school was closed, contributing to the improvement of the quality and efficiency of farming, influencing the development of the region.
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Infections and epidemics are not new in human history. Documented from time immemorial, from Athens Thucydides to the Spanish flu and COVID-19 of the third millennium, they have always been and will be with humanity. This study provides a philosophical-historical and socio-philosophical assessment of the devastation y crisis caused by the cholera and bubonic plague epidemic in the nascent Republic of Chile in the late nineteenth and early twentieth centuries.
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Review of: Katolicyzm w Bośni i Hercegowinie w świetle książki Henryka Mieczysława Jagodzińskiego, Opowieść o Josipie Stadlerze, pierwszym arcybiskupie Sarajewa, Kraków 2020, Wydawnictwo WAM, ss. 134
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As early as in 1832, dedicated facilities for the exchange of fugitives (which had not been in operation during the Polish-Russian War of 1831) were re-established in the Kingdom of Poland, including, of course, on the Prussian border. In the spring of 1832, Field Marshal Paskevich ordered that a special “instruction for officers charged with the exchange of fugitives at border post stations” be drawn up and implemented. After the termination of the Russian-Prussian cartel convention of 17/29 March 1830, a new extradition treaty was concluded between the two countries on 8/20 May 1844. Later still, another Russian-Prussian cartel agreement was signed on 27 July / 8 August 1857. Both treaties strongly emphasise such issues as the limitations for prosecuting desertion or escape, the procedures for having deserters transported to a third country and, finally, the establishment of standing commissioners whose task was to resolve contentious issues and maintain “good neighbourly relations”. It appears that the Russian-Prussian extradition treaties of the 1840s and 1850s - despite the provisions concerning expulsion of “undesirable” persons - were free from overt political references.
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The Russo-Turkish War of 1877–1878 is traditionally called as the “Liberation War” by the Bulgarians. The conflict led to gaining freedom from the “Turkish Yoke” and started creation process of the modern Bulgarian state. The Turkish perspective on these events is significantly different. The War of 1877–1878 is remembered through the lens of the tragic experience of refugees (muhajirs) and the suffering of the Muslim civilians linked to the pogroms, emigration and exile. The paper will focus on the depiction of the fate of civilians during the conflict in contemporary Bulgarian and Turkish historiography, in which the topic is marked not only by the reliability of historical research, but also by the presence of stereotypes (as is the whole history of the 19th-century Christian-Muslim relations in Bulgaria).
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The purpose of the article is to present the post-dissolution fate of two convent churches: of the Dominicans at Janów Podlaski and Reformed Friars Minor at Biała Podlaska. Between 1864 and 1875, both churches changed their intended purpose several times. After the dissolution of their religious convents, the church buildings became subsidiary churches, then were handed over to the Uniate Church and converted into the Orthodox churches of that rite. With the liquidation of the Uniate Chełm diocese in 1875, they became Orthodox churches as the post-Union property. The article is based on archival materials on both churches kept in the State Archives in Lublin in the Chełm Greek Catholic Consistory fonds (ref. nos. 286, 353). The documents preserved there make it possible to reconstruct details related to the transfer of both Catholic churches to the Uniates. The study makes it apparent how the tsarist secular authorities tried to use these transformations to remove from the Uniate décor and furnishing these elements that were incompatible with the Orthodox rite.
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In the Kingdom of Serbia, a large number of local financial institutions operated at the end of the 19th century. The very first monetary organization in the south of Serbia was known as the Joint Stock Savings Bank and was founded in 1885. Like most banks, it was created to provide favorable loans, especially to its hareholders. The stockholders were mostly members of business companies and therefore the banks themselves were the owners of these companies and engaged in industrial affairs. The joint stock savings bank of the city of Niš was the holder of the Cotton Spinning manufacture and Mill. During World War I, this bank suffered heavy damage and after the end of the war it found itself in a disparate trading position. In due course, the management of the Joint Stock Bank of Niš realized that industrial jobs had become unprofitable and that was the main reason why it developed into a banking institution, in any way the leading source of income it had from short term discount loans and current accounts. So, for these reasons, the bank brought a constant dividend to its shareholders in the 1920s. The economic crisis not only restricted the money business but caused a complete collapse. The widespread circumstances of the economy in the Kingdom of Yugoslavia prevented more serious and successful business, so, the Joint Stock Saving Bank of Niš did not find itself in a situation where the claims of its creditors exceeded its ability to pay, and all its business was symbolic compared to the previous decade. Under these conditions, at the outbreak of World War II the Joint Stock Savings Bank of Niš had no choice but to stop trading.
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Upon his accession to the throne, Tsar Alexander I began preparing various changes in the administrative and political system of his empire. The apex of all attempts took the form of a draft of the constitution for Russia, worked up in secret in Warsaw in 1818-20 under the control of Count Nikolay Novosiltsev. The tsar approved of the ‘Constitutional Charter of the Russian Empire’, written in French and Russian, but did not attempt at implementing it. The draft of 1820 combined the solutions drawn from the Constitution of the Polish Kingdom with the federalist concept (the division of the Russian Empire into ca ten to twelve governorates, introduction of the separate central and regional administrative bodies). At the same time, it confirmed the full sovereignty of the emperor, acknowledged as the only source of power in the state. Tsar Alexander I interpreted key terms and political system ideas in a different way than their West-European authors. The political system envisioned in the 1820 ‘Constitutional Charter’ was not meant to liberalise Russia, but to modernise its administration apparatus and to free the tsar from the clutches of the court and military oligarchy in Saint Petersburg. The Polish Kingdom served as a testing ground for the planned constitution of Russia. The role of supervisor of this political experiment was played by the tsar’s plenipotentiary in Warsaw, Count Nikolay Novosiltsev. According to Tsar Alexander I’s concept, the constitution enacted in the Kingdom of Poland in 1815 was not a bilateral agreement but applied only to the citizens. It was protected against “abuse” by punitive measures proportional to its freedoms. An essential element was the simultaneous operation of two structures of power: the legal one (constitutional), and discretionary (non-constitutional). The discretionary power was superior to the legal one and was subordinated directly to Alexander I. It was represented by the governor de facto – Grand Duke Konstantin, and Novosiltsev, who were to control each other. The ultimate goal i.e. the implementation in the Russian Empire some mechanisms of the constitutional system with the preservation of autocracy explains many questions related to the political practice of the Polish Kingdom. On the other hand, the coexistence of constitutional and non-constitutional authorities in Warsaw makes it possible to understand what was expected by Tsar Alexander I after the introduction of the Constitutional Charter in his whole empire. The tsar did not plan to abolish the autonomy of the Polish Kingdom after the enactment of the Constitution in Russia. He probably considered the creation of two categories of governorates: the native Russian ones and peripheral, established according to the nationality criterion (such as Poland or Finland). The latter would preserve their separate status on the model of Hungary or Lombardy-Venetia within the Habsburg Monarchy. In the case of Poland, the problem was more complicated due to the so-called ‘Western Gubernias’ (the former lands of the Polish-Lithuanian Commonwealth annexed by the Russian Empire) and their possible incorporation into the Kingdom of Poland. The draft constitution of 1820 could not be enacted due to the total lack of social and political support.
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