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This paper is, in a certain sense, a dialogue between generations. More precisely, the authors are describing in parallel how do they view the evolution of electronics based on semiconductor technology along the last decades. Then, each of them is presenting how the profession of an engineer working in this field has evolved since the first integrated electronic circuits have been fabricated. They are spanning the period 1965-2020, corresponding to the rise and fall of the famous Moore’s law, in fact an empirical relationship predicting (up to a certain point) the fast increase of complexity of digital integrated circuits. These tiny components have been providing the hardware support for digital information technology, fostering the third industrial revolution, based on computers, automation and communications. Today technology continues to evolve, requiring immense investments and a tremendous multidisciplinary effort, as we are speaking about digital transformation and the fourth industrial revolution (Industry 4.0 concept).
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Studying the documents contained in the Gazi Husrev-bey’s Library, the author has found Čifči Pirnama, written in 1235, i.e. 1819. Pirnama, as a document is some sort of a written statute of a craft-guild organization. So far such a document has never been found in this country, neither it has been recorded in the legal (sheriat) protocol books - sijils, even though the Pirnama contains clear note that it was made with the approval of sheriat court. The Pirnama in question is most probably related to Tešanj region (shown. by numerous remarks written on the back of the document), that had Tešanj has 19 registered tabaks (leather-workers) in the early 17th century. Since 16th century, tabaks were organized in numerous craft-guild organizations, and they probably had a great input in creation of craft-guild organization of čifčis (landless laborers) The Pirnama is signed by patron Pir Ahi Baba Evren Ibn Abbas Ekber, famous character, who, according to the quotation from Futuvvetnama by Muhammed Abu Bakr, transcribed by Ahmed b. Bajezid, in 1001/1592, runs a chain of tabaks and food-producer shops. Es-Sejjid'Seih Omer, representative of the Kiršehir teki, and representative of Ahi Baba Evren, had visited tabak trades in Ottoman Empire regularly. As tabak is a trade that is ran together with other corresponding activity, it was ran together with food production. According to the mentioned futuvvetnama, Hazreti Alija put on a belt to Ahi Baba Evren as the twelfth person and Pir of tabaks and food producers. Undersigned representative of Ahi Evren handover the Pirnama to the captain-bey čifčibasha, whose ancestors were čifčibashas, with the obligation to explain the sense and meaning of pirnama to all the čifčis.
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Viktor Hahn’s Łódź ghetto diary is one of the few documents concerning the Warsaw ghetto that can be found in the Prague Jewish Museum, and is the only diary written in Czech. The testimony, rather small in volume, discusses two months of the author’s stay in the Łódź ghetto and a forced labor camp outside Poznań, but it nevertheless is an interesting source. On the one hand it presents the author’s war-time experiences, and on the other, is an excellent picture of the Prague Jewish community deported to the Łódź ghetto in the autumn of 1941, who lived in collective residences, the so-called “collectives”. The last entries are an exceptional testimony of a man whose name was included in the deportation lists and who by near miracle survived thanks to reporting for forced labor.
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These are letters of the Warsaw physician Dr Józef Jabłoński, who as a Jew was hiding during the occupation in a village in the Lublin region. There are 13 surviving texts, written between September and December 1942. Unlike most of the information that came from those hiding, these are astonishing in their descriptions of pleasant situations. Some sound as if Dr Jabłoński had gone on holiday in the countryside, visiting friends. Naturally, the question arises, to what degree the published letters reflect the actual situation. It is clear that certain kind of information could not be included in them. Nevertheless, for the author what he writes about seems to be rather true. How to explain that the author felt so good in hiding? Undoubtedly, he found himself among enlightened, good people. The statistical chance of finding such people by someone in need of hiding was nonetheless quite small. The commentary accompanying the publication analyzed elements of the social situation that in the case of Dr Jabłoński increased this chance.
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The organizations mentioned in this article were tasked with preserving source material concerning the fate of Jews during the war and prepare preliminary studies on the topic. This task was carried out in a manner depending on external conditions and methodological differences. In Warsaw, albeit in the underground, it was possible to gather materials from the entire territory of pre-war Poland. In Łódź, the “official” character of one’s work made it impossible to maintain full objectivity, especially in the field of health and deportations. In Łódź, the main source were official materials (documents, official interviews). In Warsaw, materials were sought not only in the existing canon of historical sources, but also among such sources that were the basis for sociological studies of that time.
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Considering ethnography as a public both process and results (written monographies, essayes, video or audio products), we can admit the fact that a private ethnography exists, too. In most of examples, the politics conduct toth is process. More often hidden, as a constitutive threat to the official power, beeing a subversion of imposed reality, those texts were never made public at their time, in order to avoid a danger for the one who wrotet hem, and for the community, also. Described also as „native anthropology” (by Bernard and Salinas, in 1989), auto ethnography is when a member of a cultural group describe his own group (autoethnograpy), as an untrained „folk ethnographer” (like Badea Cârțan was, for example).Wich are the implications of private folk ethnography, as an accurate depiction of cultural, social and above all, political conditions – there is a discussion to make. Autoethnography secrecy deprive ethnographer of his voice and his work of its political power, at that time when it was produced. But, for future, those documents are precious evidences. Political changes of regim make possible that people regain his voice and that why, in our case, postcommunist anthropology must integrate into its own canon, among all ethnographic genre, those indigenous accounts – folk ethnography (autoethnography), biography and autobiography and incorporate works „with a political resistence initial impetus” (as R. Rosaldonoticed, in 1989), created at that time purpose fully to elude official authority. In the worst epoch of Ceaușescu regim, a pensioned and nearly blind former employe of a village collective farm cooperative, near Făgăraș town, wrote over fifty volumes of family histories, autobiography, poetry and between them a large number of anticommunist poems, an accurate critique of socialist system. Firstly known only to his family members, his work was hidden in a fake window, in the basement of the family house, in order to prevent being discovered by the authorities. This unknown heroic autoethnographer died in May 1989 and, since Ceaușescu’s fall, his hidden work can be now discovered.
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This paper examines two waqfnamas (endowment legal document; deed of endowment) which date back to the 16th and the 18th century, and they refer to the waqfs (endowments) in Belgrade. Haji Osman, son of Husein, endowed the sum of 8200 akca (silver coins) by the waqfnama from 1566, and the income, which was earned from doing the business with that money, was intended for the purpose of maintaining the mosque in Zaynuddin-aga’s Mahala (mahala: a city quarter) in Belgrade and the reading of the Qur’an for the soul of the waqif (endower) on a regular basis. The second waqfnama, which established the waqf of Defterdar Ahmed Kamil-efendija, was written in 1741. This benefactor from Belgrade built, or to be more precise, restored the three mosques in Belgrade: Defterdar’s Mosque, the Tugdži Mosque and the mosque in the Požarevac qadiluk (the jurisdictional district of a qadi). For the upkeep of these mosques, but also for other charitable purposes, he endowed a hān (an inn providing accommodation, food, and drink, especially for travellers), a watermill, a vineyard, and a large number of properties such as residential buildings, shops and land.
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The Croatian readership already knew about and bought German picturebooks, called Bilderbucher, at least as early as in 1815. On the list of books for that year that could be bought at the Zagreb bookshop owned by Franjo Župan, there was the following title: A B C und Bilderbuch für kleine Knaben, mit französischem Text [A B C and a Picturebook for Little Boys, with French Text]. Five years later, in 1820, Franjo Rudolf ’s Zagreb bookshop had at least ten new Bilderbuch titles to offer. kind of luxuriously illustrated children’s book mostly aimed at the youngest of readers, so there was a need to translate the German word for this object into Croatian. Thus, in 1854, Rudolf Fröhlich (Veselić) translated the word “Bilderbuch” as “knjiga s kipovi” ‘a book with images’ in his Rěčnik ilirskoga i němačkoga jezika [A Dictionary of Illyric (i.e. Croatian) and German]. [...]
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It is 2002 and I am in the village of Bash Shabalid, in the foothills of the Caucasus mountains, some six hours northwest of the Azerbaijani capital of Baku. I am there to look at rural religious practices and histories of Sovietization in a corner of the former USSR long thought by many as a home to its more tepid patriots. Taking a break one day, a local history teacher, Araz, heads with me for tea to the house of a farmer who has dug up some dozen earthenware pots in his fields, each pronounced to be of ancient vintage. It was everything one might picture of the ancient Caucasus region, of everyday life in a world area continuously settled for millennia, where the ground at times bursts with the objects and scenes of its past. Araz gestured to one of the larger pots and said, “Georgian archaeologists used to come here regularly and buy these from us. Then one year one of us went to a museum in Tbilisi and saw that the same pots had been labeled ‘Georgian.’ Georgian pots! From our village!” I asked him why the classically shaped urns, from a long-ago period when the divisions between states were less pronounced, could not indeed have been Georgian, and what it would mean to get them back. He looked at me briefly, shook his head, and said, “We have a proverb for that. ‘Su axan arxa birdə gələr.’” Water will return to the channel where it once ran.
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During World War I, Ivo Pilar, a famous Croatian politician from Bosnia and Herzegovina, produced and presented numerous political documents. His basic views on the national question are known from pre-war times. In the harsher wartime conditions, they became an example of advocating the resolution of the position of Croatia exclusively within the frame of the Habsburg Monarchy. This text analyses two newly-discovered documents that confirm Pilar’s political activities and his expectation that Austria-Hungary would survive the war, while its leadership would come to understand the need to change the dualistic structure of the state in order to secure its survival and future. Analysis shows that his proposals reached the important factors of Austrian politics, which confirms their relevance. The new documents show Pilar’s intent that they should be used to promote proposals on sub-dualism and quadrialism in favour of Croatian national interests as he imagined them in the context of the wartime turmoil.
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The purpose of the article is presentation of an unknown collection of copies of the municipal seals Apparatus Sigillorum Pomeraniae et Rugiae Civitatum and an attempt to establish authorship, time, and circumstances of its origin. The work survived among the remnants of the so called Ostens Library, where it came in 1773. Brief notes made on its cover suggest that it originates from the collection of Matthäus Heinrich Liebherr. The analysis of the aesthetic of the executed copies allows a supposition that there were several drawers and the work could be completed by the successive owners. The content of the dorsal notes implies that the author used the seals from the collections of Pomeranian scholars belonging to the society Collectores Historiae et Juris Patrii. It is likely that the activity of this society inspired the compilation of the catalogue of the Pomeranian towns’ seals.
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The author publishes eight letters of the Croatian politician and publicist Andrija Torkvat Brlić to his teacher Ivan Filipović from the period 1848-1863. They contain some important information about the history of Croatian political movement in 1848 and the basis of Brlić's understanding of the revolution in 1848 in the Danube region, the relationship towards ban Jelačić, German nationalism and Catholicism in the period of reaction in the 50-s of the XIX century. Letters from the 60-s are important for how Brlić understands Croatian politics at the time of the session of the Ban conference at the end of 1860 and for Croatian-Serbian relationships and their acceptance of the Karadžić thesis of common identity of the Serbs and the "štokavian" dialect community.
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Review of: Nada Kisić Kolanović - POČETAK KRAJA SFRJ, STENOGRAM I DRUGI PRATEĆI DOKUMENTI PROŠIRENE SEDNICE IZVRŠNOG KOMITETA CK SKJ ODRŽANE 14-16. MARTA 1962. GODINE, Beograd, 1998, Arhiv Jugoslavije, str. 311.
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In this paper the author provides a review of the socio-economic situation in the postwar period of World War I in the context of the activities of the state authorities in combating the spread of Bolshevik ideas in the territory of Slavonia and Syrmia. Accordingly, this paper provides an overview of the documents of the State Archive in Osijek as well as of the Centre for the Research into the Workers’ and People’s Liberation Movement for Slavonia and Baranya kept in the present-day Croatian Institute for History – Department for the History of Slavonia, Syrmia and Baranya. The focal point of this paper is the activities of the “oktobarci” (participants of the October Revolution) who, in the wake of the revolutionary turmoil in Europe, tried to propagate Bolshevik ideas in this territory.
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The egodocuments (letters and diaries) provide historians and linguists with the rare opportunity to observe the everyday life of generations, who lived long ago. The Diary of Vytautas Civinskis (1887–1910), a young nobleman, tells about the years he spent abroad while studying in Leipzig, Berlin, and Dorpat in the first years of the 20th century. Along with other information, one can find rather scarce, but nevertheless valuable data about the societies of Lithuanians in Moscow, Berlin, and Dorpat which he described. In Moscow Civinskis attended Lithuanian parties, in Berlin he joined some meetings and a picnic, arranged by the local society of Lithuanians. Most closely he observed the life of the Society of Lithuanian Students of Dorpat. Civinskis became an active member of this society, and temporarily worked as a secretary, a librarian, and even one of its leaders. Spending his vacations in the Lithuanian estate Mituva, which belonged to his family, Civinskis also helped to establish the Agricultural Society of Skapiškis, arranged a theatrical performance and founded its library. This Diary, previously practically unknown, adds some interesting new details and trivia about all the mentioned societies, their activities and members. Many surnames of members are mentioned, the printed program of the party in Moscow adds to our knowledge of the cultural life of Lithuanians there, and previously unknown facts about women studying in Tartu are also published. This article includes some good quality photographs, taken by the diarist in Tartu.
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