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The article presents and discusses a widely spread in the past and practiced inpresent day rite associated with the birth of the child. On one hand it draws its datafrom ethnographic sources (archival, literary and personally collected field material),presenting the custom in its traditional version, and on the other – on research conductedthrough the method of participant observation and semi-structured interviewsduring contemporary manifestations of this custom. Analyzing specific ritual elementsand focusing on gifts/presents received by the child, the author develops theidea that this custom gradually loses its characteristics as a rite of passage. Furthermore,the lack of information or its laic presentation and interpretation has resultedin the development and approbation of a „scenario“ of the custom, which leads to aprocess of deritualization and transformation so this custom becomes primarily a festivemoment, a party, a visit, an occasion for gatherings of people who, through theirpresence and especially through their gifts, support the new-born and his/her family.
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Modern society is characterized by the ambivalence and contradiction of the functional foundations: the real and proper, manifestation of the purpose and means of its achievement, the infinite of information possibilities and the unprecedented manipulation of mass consciousness, the awareness of personal development as the main resource of progressive social development, and the widespread and continuous neglect of the needs of the individual in order to satisfy the utterly demands of conjuncture. The additional problem pressure on the present state of affairs is made by the factors of globalism and consumerism: they inadvertently force the individual to get used to the idea that the best life strategy is to drift, therefore efforts should be spent only on the detection of the current and its underwater reefs. Such a simplistic world-wide demarcation affects literally everything - from the life's unpretentiousness of the average individual to destructive infantilism of politicians and managers in the process of making fatal social decisions. The hope for salvation is gained by the accumulated over the centuries cultural and civilization capital, which always helps to determine correctly the azimuths of life priorities.
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The purpose of the article is to consider the issue of a set of values, on the basis of which a dialogue can be built between representatives of European cultures that have arisen on the basis of the Christian tradition and carriers of values that have developed within the cultures of the Islamic world. Common Western European memory faces the threat of extinction due to the growth in Europe of the Muslim population, which forms its own memory on the basis of other experience and other values. The methodology is to determine the fundamental categories of work - “identity” and “value” in their relationship, the method of interdisciplinary synthesis, ethical-philosophical and sociocultural analyzes. In order to identify those values that were universal in the past and could become the basis of mutual understanding in the current multicultural situation, axiological and retrospective approaches are applied. Scientific novelty lies in the consideration of value issues in the dialogue of cultures, an attempt is made to find in the processes of public life such methodological principles and techniques that can be used in studies of the processes of social interaction. Conclusions. Modern Europe seeks to preserve its value-normative identity, and at the same time it must guarantee the rights and freedoms of representatives of other cultures. Intercultural dialogue is possible on the basis of values developed in the process of communication, which can reasonably claim universal significance.
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Anthony is a highly honoured saint, considered to be a patron and a defender of various diseases. The church “St. Anthony” in the smallest town in Bulgaria – Melnik – is known exactly for its healing aspect and can be identified as one of the most sacred cult sites in the surroundings, connected with numerous stories of miracles, healings, interesting and rare ritual practices. The modern state and functioning of the church is a complex of different components that build the role and importance of the cult site as a very attractive place for pilgrimage and healing. Besides of the cult of the patron itself, these components include also various miraculous objects, iconographic features, the location of the church, and characteristic stories of miracles, media, and personal representations and interpretations. In this article, I will examine the cult of St. Anthony in the city and church dedicated to him through the prism of two basic elements – miraculous objects or other ones in the church area and beliefs and ritual practices related to them. It is precisely the connection between the different components of the cult site, combining diverse objects of pilgrimage, honoring, and usage, that creates a truly unique context in which this church, the only one in the country until recently dedicated to the St. Anthony, exists. The analysis is based on observations from conducted fieldwork studies in Melnik and bibliographic and online surveys in the period 2016–2018.
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The article is devoted to Plato’s Alcibiades I and explores its main question: what is your proper self? The author pays special attention to the concept of “ayto to ayto”, which he takes to mean “selfhood”. This concept is analyzed as the first fundamental philosophical form of understanding of human identity, which Plato viewed as a soul. Plato fundamentally distinguishes essence of a person (ayto to ayto) from things that belong to a person, the attributes of human being (such as his body and material property). The author explores the Platonic understanding of human identity in the context of ancient ontology and anthropology, which includes an analysis of the relationship of a single person and universal being, authentic and inauthentic Ego, the soul (mind) and the body, the significance of “care about self” (epimeilea heautou) and “cognition of self” (gnothi seautou), etc. The concept of Plato represents the first experience of comprehending the human identity ("ayto to ayto" as soul) which appears as impersonal subject and media Being, but realized in perspective of self-correlation "care of self" and "cognition of self" by particular man.
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The author studies the first years after the introduction of the chitalishte institution when these cultural centres appeared and established themselves in the dynamic sociocultural context of the local communities – first in some of the well-developed Bulgarian towns and later in many of the Bulgarian villages. Chitalishte is a cultural and educational institution and is thus studied in the context of the modernization, educational and nation building ideas pertinent in the 1860s and 1870s. At that time the institution developed its specific features (its local nature, complex functions, autonomous social form of governance). The article presents the decisive moments certifying for the institutional activity of the chitalishta with an accent on these issues which show close relations to the folk culture, which was as a need and as a type of communication dominant in the local culture.
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In order to analyse in depth, the process of the present special status of the Bulgarian chitalishta, a look at the past is required to search for historical threads that lead to the reconciliation between their functions as state institutions from the one hand and civic organization ones from the other hand. The article highlights some features of the development of the Bulgarian civil sector and focuses on the chitalishta as the first civic organization with traditions dating back to the Bulgarian nation building period. Two major events in the span between 1878 and 1944 have an impact on the contemporary government policy concerning the Bulgarian chitalishta. Firstly, their consolidation in union in 1911 is initiated by the will of their leaders to coordinate the activities and to form high representation raising the organizational status. Secondly, due to the longstanding efforts of the chitalishte intelligentsia, the first Law to regulate them is passed in 1927, which strongly favours their financial and infrastructural support. This text intends to reveal how the democratic civic associations that have occurred in the context of non-existent national state during the Bulgarian “modernity”, acquire specific social and government-institutional hue that brings forth the prototype of their public duties and functions as a space for civil debate.
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The measures for limiting the distribution of COVID-19 that have been undertaken by the state during the last months affected many institutions and people engaged with the preservation of local cultural heritage, both tangible and intangible. The article discusses the official policies towards the community centres (chitalishta) in the current complicated situation caused by the pandemic crisis. Additionally, it utilises direct observations in the field, in the media and in internet milieu, and interviews with community centre workers and representatives of communities that are successors of cultural heritage. Based on concrete examples, the study offers a general and up-to-date picture of preservation practices, developed on local level, such as the ethnographic collections at the community centres, the non-professional groups for folklore, and different initiatives related to the popularisation and socialisation of cultural heritage.
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Asserting for decades on end its status of a focal point of the (social and) cultural life of (predominantly small) communities, the institution of the Bulgarian chitalishte in its more than a century existence has gradually but firmly accepted and realized its functions related to the transmission of the local culture. The text develops the discourse about the chitalishte as “memory” as well as a a “generator” of local culture, closely related to its institutional status based on community unification.
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The research is historical and pedagogical and aims to outline the main trends in the development of the library education in Bulgaria during the period 1918 – 1944. It is also a first attempt for a multilevel study of library education as a segment of Bulgarian education, in particular of non-formal education in Bulgaria.
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Purpose of Article. The goal of the work is to investigate the historical processes of the formation of Ukrainian diaspora communities in the far abroad countries in the light of the expansion of geographical distribution areas. The research analyzes various reasons of political and socio-economic nature during the four waves of the resettlement movement, the formation of Ukrainian Diasporas acquired specific features, in particular, this concerns the current, fourth wave of emigration. The methodology of the research is based on the application of the general scientific principle of objectivity; analytical, cultural studies, and comparative methods in studying the peculiarities of the formation of Ukrainian Diasporas, as well as in revealing the socio-cultural features of the new emigration wave against this background. The scientific novelty of the work is to identify the characteristics of the formation of a new modern Ukrainian diaspora with its main functional load, that is, the preservation of cultural identity. The outgrowth of external migrations of Ukrainians into the Ukrainian diaspora communities in countries far abroad is justified. Conclusions. The causes and consequences of the four migration waves of Ukrainians in nations far abroad have been established. Attention is focused on the study of the fourth migration wave. In the context of consideration of foreign experience, it should be summed up that, taking into account the gradual "mastering" of the essential functions of the diaspora, the fourth wave of Ukrainian labor migration is transformed into a new emigration in a particular sequence, which has its own peculiarities, namely: unfolding in the conditions of globalization processes, is labor in nature And European in orientation; Is partially illegal and has a particular gender structure. Thus, it is possible to trace the formation of a new modern diaspora with its main functional load, that is, the preservation of cultural identity.
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This article presents the results of a qualitative empirical study. The theme of national identity is approached with the idea that in the period of “middle childhood” the cognitive and emotional foundations of its further development are laid. An attempt was made to explore in a comparative sense the sense of belonging to the homeland of children of Bulgarian and Roma ethnicity at the end of the period. Special attention is also paid to their self-determination towards the national group as a basis for forming a sense of belonging.
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A widely popular concept among Orthodox Christians is that religious images as intermediaries between man and God (the Mother of God or the saints) can give material signs of the divine presence on Earth and often do so. First comes the veneration of miracle-working icons, which are connected to narratives of miraculous events and considered the most helpful mediators for prayers addressed to God, the Virgin or a saint. Another popular notion is that icons can miraculously renew themselves or exude holy oil or blood, and give out fragrance. Two cases of largescale myrrh-gushing from the recent years offer different examples of the emergence, development and interpretation of such miraculous events in Orthodox shrines. The first case is from the town of Terespol in Eastern Poland (since 2010) and the second one comes from the town of Shumen in Northern Bulgaria (from 2017). In the Polish case, the myrrh-streaming continued for a long period of time, encompassed other icons as well and was accompanied by stories of miraculous healings. It was approved by the Church as a manifestation of divine nature. All these occurrences gave an impetus to the development of the veneration of the myrrh-streaming icon of the Theotokos Gorgoepēkoos (She Who Is Quick to Hear) and stimulated pilgrimage to the town.In the case from Bulgaria there was also large-scale myrrh-streaming, but it happened only once, at the feast of the Dormition of the Mother of God (15 August). The event was accepted just as a divine sign and was interpreted mainly as given for the sake of penance and strengthening of faith. The fact that no myrrh was gathered and there were no consequent miracles made the Church take a more passive position and the local bishop just unofficially referred to the general Orthodox idea of myrrh-streaming icons.Events of this kind, which were traditionally taken for miracles, often provoke scepticism and doubts of falsification in modern times. For that reason, they are examined by committees appointed by the Church or inspected by bishops, and even submitted to chemical tests. All these processes emphasize the icons’ multifaceted presence in local communities and in society in general.
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The author of the review analyses the book of professor Yaroslav Polishchuk Boundary Identity. Odessa of the XX Century. This geopoetical study opens before its reader the whole world of the history and art of the city which played an important role on the cultural map of Ukraine. Speaking about the identity of Odessa and its inhabitants nowadays, we have to say that there are a lot of representations of it. The struggle between the images of the imperiled province and the contemporary Ukrainian port center influences the cultural identification of the city. The review reveals all the ways in which the researcher tries to represent the original image of this metropolis in artistic works and visions.
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Objective: This research is conducted to analyze the experience and current trends of city branding in Ukraine. Research methodology. The descriptive, analytical and comparative methods are used. This methodological approach allows to reveal and analyze the formation of national experience of city branding such as brands of Kyiv, Lviv, Chernihiv and other cities, to compare their brand strategies and identify their positive and negative sides. Scientific novelty lies in the actual value of the city as a geocultural object and involving branding techniques to the process of urban identity development. Investigation of functional components that shape a national brand through city branding. Conclusions. Today in Ukraine there are all prerequisites for creating and developing vibrant and powerful city brands. However, there are some problems that prevent constructing a powerful city and national brand. Lviv as a brand is the best example of national city branding. The capital of Ukraine Kiev is one of the most interesting tourist destinations, which requires coherent and consistent applying of city branding techniques. Chernihiv is a city with beautiful city logo that reflects its cultural identity and forms a unique geocultural image,. but at the same time promotion of the brand and its representation is not sufficient.
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Nayden Gerov was a Bulgarian linguist, folklorist, writer and public figure during the Bulgarian National Revival. The article aims to shed new light on the activities of Nayden Gerov before and during the Crimean war (1853 – 1856). In 1857, Gerov became “First Vice-Consul” of Russia in Plovdiv. As such, he strove to further the Bulgarian national cause, helping young Bulgarians to receive scholarships abroad.
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The purpose of the article is to study some aspects concerning the Vlachian movement activists’ work in eastern Serbia and relating in particular the preservation and development of their native language (attempts to codify the “Vlachian” language), as well as political and religious life (the appearance and the activity in eastern Serbia of Romanian Orthodox Church deanery “Dacia Ripensis”).The article is based on the author’s field data collected in 2013–2015 in the cities of Bor and Negotin. The materials were mainly collected by conducting non-structurized (free) interviews. Materials from web-sites and books created by the people referred to in the article, as well as mass-media materials, were also used in the article. The article covers only some aspects related to ethnic activism of the Vlachs of eastern Serbia. Questions concerning the activities of Vlachian activists aimed at the preservation, development and study of their ethnic group traditional culture require special consideration.
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В качестве основных членов оппозиции «свои» и «чужие» в эпосе выступают соответственно «Огузы» и «неверные». Хотя данное противопоставление для текста имеет универсальный характер, неравноценность его членов видна с первого взгляда. Первый из них («Огузы») - обозначение чисто этническое, а второй («неверные») - конфессиональное. Вполне допустимо, что такое несоответствие возникло значительно позже под влиянием книжной традиции при записи текста в XVI веке. Здесь перед нами единственный случай во всем тюркоязычном фольклоре, где «чужие» определяются по конфессиональному признаку.
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