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In January 1863, an uprising started in all parts of the former Commonwealth of Poland and Lithuania that had been annexed by Russia. The uprising was of particular interest to Irish nationalists, who made a number of parallels with the Irish situation and used Polish examples in their political discourse. Two Irish politicians visited Poland at that time: William Smith O’Brien, a former leader of Young Ireland, and the young Tory M.P. for King’s County, John Pope-Hennessy. This article discusses their visits and compares and contrasts their personalities and political views. It examines relevant aspects of the historical context by using both Polish archival sources and coverage by Irish nationalist papers.
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Julia Pardoe, an English poet and historian, was among the first travel writers who described Hungary’s institutions and contributed to the shaping up of the nineteenth-century British image of Hungary. In her book The City of the Magyar or Hungary and Her Institutions (1840), she thoroughly reported her experiences and observations regarding a country that, although being part of East-Central Europe, had not stirred the interest of the British public. Pardoe’s narrative contravenes the patriarchal ideology of travel writing as well as the act of travelling per se as masculine preoccupations, while, in my view, it seeks to negotiate the gender norms of her age by adopting an equally acceptable colonialist perspective as well as a conventionally feminine, a gentlewoman’s narrative perspective on the page. By making use of Andrew Hammond’s theory of “imagined colonialism,” I shall demonstrate that Pardoe’s text can be interpreted as a negotiation between the conflicting demands of the discourse of female travel writing and of colonialism. In discussing Pardoe’s travel account, I am also interested in the (rhetoric) ways in which the female traveller formulates her observations on Hungarian landscapes, people, and culture as civilized or less civilized – according to her own British national ideals and class norms. Pardoe’s portrayal of Hungarian otherness served to raise the curiosity as well as the sympathy of the British towards a nation that was in need of and ready for progress/reform in the years before the Hungarian Revolution of 1848.
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The Travnik speech belongs to the Central Bosnian sub-dialect of the Ikavian-New Shtokavian (western) dialect. This dialect covers the area between the rivers Bosna and Verbas. Its characteristics are: ikavizam, šćakavizam, weaker residues of the old declension, but also compactness in the area of prosody. Majority of the speech of the newer Ikavian dialect has a stable four-accent system. There is scarce data on the Travnik speech at the end of 19th century. Most data is provided by nine questionnaires from the survey Questions in the Speech of Ordinary People. They are a part of the collection from 1897 at the National Museum in Sarajevo. The data from those questionnaires has not been comprehensively presented or processed so far. The questionnaires have 150 questions related to the phonetic-phonological, morphological, syntax and lexical characteristics of the speech and they were filled by literate people. The data from those questionnaires was used in this paper. The purpose of this paper is to determine the characteristics of the Travnik speech at the end of the 19th century at the phonetic-phonological levels. The data from those nine questionnaires filled in the Travnik region is precious for dialectology of the Central Bosnian region.
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Review of: Christian Lotz: Nachhaltigkeit neu skalieren. Internationale forstwissenschaftliche Kongresse und Debatten um die Ressourcenversorgung der Zukunft im Nord- und Ostseeraum (1870–1914). (Umwelthistorische Forschungen, Bd. 8.) Böhlau. Wien u. a. 2018. 359 S., Ill. ISBN 978-3-412-50025-2. (€ 60,–.)
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Les Écrivains français et le mirage allemand. 1800–1940 (1947) by Jean-Marie Carré was not just an emotional reaction of the French Germanist and Comparativist to the World War II, but a critical study of “the German Idea” in the context of 19th cent. cultural heritage beginning from De lʼAllemagne (1810–1813) by m-me de Staёl. The proposed article adresses “the Russian Idea” on the basis of Carré’s methodology. While Dostoyevsky’s links to “the Russian Idea” are generally acknowledged in cultural historiography, detailed studies remain scarce. Especially enigmatic is the importance of beeing Russian in Dostoyevsky’s interpretation. In this respect Gogol’s Selected Passages from Correspondens with friends (1847) worth a closer look as a possible source and marquis de Custin’s La Russie en 1839 (1843) as a real origine of le mirage russe.
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Ludwig Thiersch (1825-1909), member of the Nazarenes school, not only brought a vision indebted to Western art, but also attempted to distance himself from the specific national art. After 1856,the Athenian academic space will be usually filled only with Greeks teachers, who, however, being educated in different centers of Europe, will bring along some art influences from their area of training. Current or past artistic styles come to complete the wide universe of the Greek art of the late nineteenth century, as in Italy, Vienna, Munich and Paris.If artistic trends coming from the German and Bavarian space influenced Neo-Hellenic art, characterized by an opening towards a style dominated by academicism, even by a late romanticism, the influence of the French art will give a new spirit to the Greek creations from the beginning of XX century. Late Impressionism, but especially Symbolism, will unite in a homophonic utterance the Greek creators, divided into different categories and styles between the years 1930-1940. Aesthetically two diametrically opposed personalities, but great scholars of these times of many changes, are undoubtedly Konstantinos Parthenis and Fotis Kontoglou. Religious painting and icons of Konstantinos Parthenis (1878-1967) are in line with traditional typological point of view, but aesthetically, they have greater freedom of expression and interpretation. The forms, more simplified, are often reduced, drawing becomes geometrical and essential, and color, placed in ex- quisite combinations, not always follows Byzantine art heritage, but is moving towards European trends of the time: Post-Impressionism - Symbolism.In contrast to the free and creative character of Parthenis, Fotis (Photis) Kontoglou (1895-1965) will focus in his art all the Byzantine heritage and tradition. Since his beginings, Kontoglou, regarded as a traditional artist, is moving towards a theoretical and practical work, turning to early Byzantine painting. The major importance of the presence of Fotis Kontoglou in in the area of the Greek art and culture meant not only his own creation, but the revitalization of religious art in the early twentieth century. Testimonies over time are also his disciples, who exhibited and shared his achievements: Yiannis Tsarouchis, Nikos Engonopoulos, Spyros Vassiliou etc.
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Review of: IULIU-MARIUS MORARIU, Repere ale autobiografiei spirituale din spaţiul ortodox în secolele XIX şi XX: Ioan de Kronstadt, Siluan Athonitul şi Nicolae Berdiaev, Editura Lumen, Iaşi, 2019.
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This article presents an outline history of the Polish community in Illinois from the 19th century to the present day. It describes and characterises the various waves of immigration of Poles to this state, during which the Polish community consolidated, Polish organisations were established (Polish Roman Catholic Union, Polish National Alliance, Polish Women’s Alliance) and their integration with the American society unfolded. The main physical and spiritual centres of support were the parishes. The article also presents the activity of the Polish community in Illinois in modern times, its reactions to events in Poland in the 20th century and its current perception of Polish culture.
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In his Prometheus Unbound, Shelley reinterprets the Promethean mythologeme historicistically and psychodynamically as a response to his time’s political and ideological crisis. The Titan is resemiotised as the central figure of a metapsychological drama, in which the dialectic between the protagonist and his different chronoceptions, represented in the text as characters, takes the form of a complex multivocal negotiation between different types of memory and forgetting, synchronicistic contemplations of the present and protensive anticipations towards the future. These elements converge into a powerful strategy of mental action, or Promethean mnemotechnics, through which the protagonist first releases himself from the captivity of the tyrant Jupiter and then becomes a pragmatic model, to be followed in the reader’s extratextual dimension.
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The pastoral care of Poles living in Budapest dates back to 1897. In Köbánya (District Ten), Holy Mass celebrations for Polish labourers started on Sundays and holidays. The venue was the Conti Chapel in Kápolna Place, founded by the Conti family from Italy. Temporary pastoral care was provided by Fr. K. Benedikovics, upon authorisation from the Hungarian church authorities, and subsequently by a Slovak priest, Fr. V. Havlíček. Changes in the organization of the Polish pastoral center followed the visitation of Archbishop Józef Bilczewski, Metropolitan of Lvov. By his authorization, pastoral care of 30 thousand Poles was assumed by Fr. Wincenty Danek in 1908, which in 1910 received an official name: Polish Curatorial Office. For the execution of particular tasks, many social institutions were established, such as the Church Erection Committee, Association for the Erection of “House of the Poor”, and the “Shelter” Association later on. The church in Kőbánya Place hosted the Catholic Association of Female Youth and the “Polish Table” of St. Stanislaus Kostka. In 1925, construction of a church started, which was consecrated by Cardinal A. Hlond on 17 August 1930. Next to the Polish church of Our Lady of Perpetual Help (Ohegy 11 Street), a shelter for the elderly and a rectory were erected. The pastoral care of Hungarian Polonia was supported by priests from diverse religious orders and congregations, Salesians, Paulines, and Poznań-based Elisabethan Sisters. Moreover, very frequently, the Polish pastor would invite priests from Poland to conduct retreat services, assist at Christmas and during Lent.
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In 1821, the Romanian Principalities were involved in the liberation movement of the Greeks from Ottoman rule, a crucial role in supporting it by the Romanians having different agents of influence, who convinced them that Russia will give military support for the revolution. Later, contrary to plans and promises, tsar Alexander I officially condemned it, gesture that placed Moldova in a situation of serious conflict with both the Greek revolutionaries as well as the Sublime Porte, bringing it to ruin for 16 months.
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In 1821, the Romanian Principalities were involved in the liberation movement of the Greeks from Turkish domination, the action of some Russian influence agents having an important role in supporting it by the natives. Believing that Eteria would be a chance for taking the Romanians out of the oppressive Ottoman suzerainty, Metropolitan Veniamin Costachi of Moldavia initially supported the revolution, a gesture which, in the light of the turn that it took, was criticized by some contemporaries and brought him, personally, a lot of pain and a two-year exile.
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In the period prior to Decree no. 1251 of December 1863, the problem of secularization of church property in the two Romanian Principalities was debated in the early years of the earthly rulers, during the Russian occupation of 1828-1834, but especially under the Organic Regulations. The state pursued not only the secularization of dedicated and not dedicated monasteries, but also those of metropolitan church and eparchy. If the dedicated monasteries found a temporary protection in the policy of the Russian Empire, interested in the territories inhabited by the Greeks, the fortunes of the two metropolises, of the eparchies and of the earthly monasteries were severely affected by the abuses of the political power. Establishing of some special departments for the administration of ecclesiastical incomes and the assault launched since 1859 anticipated the passage of church property into state property.
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The religious aspect of a conflict like the Prusso‑Austrian War of 1866 may at first sight seem marginal and not very interesting. With pronounced exceptions, the subject has never been the subject of research by many authors who have otherwise literally broken the conflict down into micro‑parts and described in minute detail most conceivable phenomena of a military‑historical nature. Although the conflict could certainly not be classified as a religious or confessional war, the transparent dichotomy between the Catholicism of the Austrian Empire and the Protestantism of the Prussian Kingdom has inspired – especially in the German‑speaking world – many analyses. These are, however, exclusively structuralist texts, and the analysis mentioned in them tends to be rather quantitative. In our contribution, we would like to focus on an otherwise completely overlooked phenomenon, namely: the personal experience of (dis)belief, the reflection of confessional differences and the (dis)observance of ritual against the backdrop of a dynamic period of wartime conflict. As a source base we will use contemporary memories, memoirs, or chronicle records of ordinary people, soldiers, but also church leaders.
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Mihai Eminescu (1850-1889) belongs to the category of living writers. A versatile spirit - poet, journalist, prose writer, philosopher, playwright, translator - considered by Noica as "the complete man of the Romanian culture", through his writings he is an author who continues to inspire scholars and the public (readers). For more than a century, his work still has a germinating energy, contributing, on the one hand, to the production of new research on it and, on the other hand, leading exegetes to constantly and deeply investigate, aiming, as the critic Ion Dur rightfully remarked, to reach to "another Eminescu", the one "who has not been discovered yet and, therefore, is not accepted by those who constantly ask us if we have still remained to the author of Luceafărul". In the case of the present research, which builds on the foundation of an essay that I published in 2009, I try, as far as possible, to highlight and analyse some aspects which reveal the moral traits of the publicist, his judgments on the press of his time and the reception he enjoyed. My intention does not aim at an exhaustive approach but aims at developing as clearly as possible what I propose.
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The urgent need for the national affirmation and the transmission among the Romanians of the knowledge disseminated at European level by the Age of Enlightenment determined an unprecedented activism in the Romanian culture by intellectuals involved in the cultural-national movement of the Transylvanian School. A less known representative of the Enlightenment in Transylvania was the theologian Vasile Gherghel of Ciocotiş, who published in 1819 in Vienna, the work ―The Wordly Man, a manual containing rules of communication and behavior in society, as well as arguments about the importance of the cultivation and the promotion of the Romanian language as a condition for the recovery and affirmation of the identity in the inter-cultural dialogue of a multi-ethnic space, marked by strong cultural-political dominances. The uniqueness of the work is also given by the fact that it is the largest Romanian book with Latin spelling until then and the first work printed by someone from Maramureş. Behavioral and communication rules translated, edited and interpreted by the author, thought as a step towards rising awareness of the importance of communication and orientation of young Romanians in accordance with the behavioral demands of time, are suggestive and extremely fresh for anyone who is concerned about the desiderata of the most appropriate communications and of personal fulfilment. These are subordinated to a capital virtue that young people must acquire: the correct writing and speaking of the Romanian language, its use before any other.
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Compromised in the eyes of the Turks because of his public support for the Greek‘s Revolution for freedom from the Ottoman suzerainty, the Metropolitan Veniamin Costachi had to leave Moldavia, in May 1821, for Colincăuţi. The article presents the hierarch‘s political approaches from the exile, who mediated the rescuing of Moldavia through an ample correspondence with refugee boyars and with other Romanians, as well as with the Russian high dignitaries.
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The aim of the article was to show examples of the cultural and educational activities of the Polish Brotherly Aid and Polish Reading Society in Chernivtsi. It started its activity in March 1869 and continued it in the following decades. It combined the task of providing material aid to the Poles living there with activities aimed at counteracting their denationalization. The analysis of source materials made it possible to identify those forms of activity which were defined as moral assistance. It played an important role as the first such association, uniting many people in their concern to preserve their national identity and fight against enslavement. The premises of the Society also unite representatives of national minorities nowadays.
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