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The proposed research article aims to explore the social aspects of Ukrainian anthroponomical stock in 17th and 18th centuries which concerns Polish female representatives of the most privileged class in old Ukraine. It presents and describes their baptismal names, additional identifiers and personal identification formulae (naming styles), which were a language measure for the social differentiation.
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This article deals with the forms of Christian names used by Marispeaking people in the Middle Volga region. It provides a general picture of the phonetic modifications made in Mari versions of Russian Christian names when they were adopted. At the beginning of article information is given on Russian-Mari contacts and the development of the Orthodox religion on Mari territory. The author reveals phonetic mechanisms of adaptation, which enabled Christian names to be integrated into the onomastic system of the Mari language. The data of adopted personal names used in analysis is not exhaustive; it does, however, allow one to show certain phonetic inflections in adopted names. Part of the phonetic modifications are systematic and some appear inconsistent while even others can be taken as individual cases.
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In the article onomastic means of creating an artistic image of the city are investigated in the work of Olga Pressitch, an Ukrainian-Canadian poet. There is determined, that central city in her creativity is the capital of Ukraine – Kyiv. This is typical for emigration poetry as a manifestation of self-identity. The image of the city is portrayed primarily through toponymic names of streets, buildings and so on. It is revealed that in Olga Pressitch’s lyrics world and place names are also presented, that helps to demolish the image of the motherland into the global context.
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Defended PhD theses in Bulgaria in the field of linguistics, literature, history, folklore, ethnography and art studies
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The paper uses life stories and archival evidence to explore the relations between Macedonian and Greek refugee children who escaped the violence of the Greek Civil War and grew up in children’s homes in Eastern Europe. More in particular it examines the dominant role of the Greek Communist Party on the refugees’ lives, the organization of Macedonian-language education and the tensions created by the anti-Tito campaign launched by the Cominform countries. It discusses the short-lived establishment of an autonomous Macedonian organization in Poland during the early 1960s. And finally, it analyzes the oral memories of both Greek and Macedonian refugee children about their mutual – largely harmonious - relations. The paper argues that the recovery of such memories in light of contemporary conflicts between the two countries might be an important resource for the future.
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I propose here to look at the transformations of a border landscape of a small town (Jimbolia, Romania), in a context of border opening after 1989 and industrial crisis. I focus my attention on the role of the border in the social configurations of the city, both at the level of the daily practices of its inhabitants (and tourists), and at the level of the urban renewal. I also examine the extensible social spaces that are created around the use and crossing of this border and I show the time-space scales of these territories of circulation. I show that they mobilize networks of kinship, language and more broadly ethnic, as well as the memory processes. The text opens up to methodological and epistemological aspects concerning the “multi-site ethnography” of borders.
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Focusing on the Bulgarian side, the article addresses the post-socialist heritage dynamics which value the border dimension of the Strandzha area, shared between Bulgaria and Turkey since 1913. Strandzha’s location at the south-eastern edges of Bulgaria, and on the delineation of the former iron curtain, has shaped the idea of an isolate, but also a natural and cultural “conservatory”, to be protected from external harms. The image of Strandzha oscillates between the two poles of a shelter-territory and a movement place, a space of autochthony and anchorage. The border symbolizes thus a spatial and cultural rip, calling for the reassertion of the “qualities” of a marginalized space. The article scrutinizes the building of a “sense of heritage” in this border area, laying on the ambivalent feelings of the loss of its geographical and cultural unity, and of its preserved authenticity against all odds. This heritage dimension resonates with the assessment of an uninterrupted decline, delayed by the state interventionism during the socialist period, but worsened by the post-socialist upheavals and posing sharp interrogations about its future.
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The revival and popular success of theories on the Pelasgian origin of Albanians since the late 1990s is a significant phenomenon of post-socialist identity processes, yet relatively neglected by the scientific literature. The now well-established neo-Pelasgian discourse sees Albanians as direct descendants of the Pelasgians, a prehistoric population conceived as the origin of all civilizations in the ancient Mediterranean. The aim of this article is to provide a first picture of this quest for origins and to propose an explanation. The argument is that neo-Pelasgianism can be seen as the result of a combination of the history of ideas about the origins of Albanians since the nineteenth century, on the one hand, and of the dynamics of identity linked to the opening of Albania’s borders at the beginning of the 1990s and the massive migration of Albanians to Greece, on the other. The demonstration is based both on a review of the neo-Pelasgian literature and on fieldwork conducted in southern Albania. It aims to show that far from being limited to the reveries of amateurs, discourses on imagined origins, of which neo-Pelasgianism is an example, have real effects on societies and territories.
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This paper discusses perceptions of alterity on the Greek island of Kos and analyses border crossing practices at the Greek-Turkish border in the Aegean. The paper differentiates between different categories of locals according to their ethnic and religious belonging (Greek Orthodox and Muslim Turks in Kos, and “mainland” Turks and Kos Turks in Turkey). In Kos, distancing strategies can be explained by competition for limited resources, as well as identity and visibility politics. Perceptions of Turkey and border crossing practices also differ according to ethnic lines. For ethnic Turks, Turkey represents a second homeland; for Greek Orthodox, a powerful neighbouring country with whom historical and political relations are difficult. As this paper shows, lived and shared experiences can, however, nuance the perception of others. The paper is based on ethnographic field research and interviews conducted by the author on the Greek island of Kos, and in Bodrum, Izmir and Ceşme in Western Turkey.
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The article examines the life story of a Greek Pontic, who migrated from central Macedonia (Greece) to Belgium in 1965. The account of his life starts with his father being born and living in the Samsun province (Ottoman Empire), that is before the exchange of populations in the 1920s and his arrival to Greece as refugee. This dense and precise life history narrative not only allows us to revisit major events of Greek history, but also to follow the social and geographical transitions and trajectories that a family made during a century. Socialization processes, appropriation and loss of economic resources, political choices, transmission of stereotypes are some of the issues discussed here. The analysis of this material is inspired by cognitive anthropology: one of the aims has been to examine how « analogic thinking », through the connections and the correspondences it establishes, leads to exegetical reflections that facilitate the process of understanding and coping with novel situations. In this framework, analogies not only play a heuristic role, but also give the impression of intimately knowing not lived situations and experiences of the past. By listing similarities and differences, analogical arguments become an adaptation tool in migratory contexts as the one analyzed here.
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The paper is focused on Kremna, a village in Western Serbia close to the Serbian-Bosnian border where a series of prophetic pronouncements, recorded and publicized in the early 20th century, gained momentum during the demise of Yugoslavia and are undergoing a process of heritage-making. It builds on two kinds of ethnography: visits of the field “site” which is the Museum/Memorial of the Prophecy”, and an ethnography of a main road which crosses the state border and relates two former Yugoslav countries. The first and longer part of the paper is dedicated to Kremna, its prophets, the prophecies and to those promoting it as the “Serbian Delphi”. It first outlines the local context and the history of the purportedly prophetic pronouncements subsequently known by the name of the village. It uncovers the logic and the circumstances in which the Kremna prophecies have been brought to public knowledge, to become a banner of Serbian national aspirations and during the last decades, of nationalism. A special section is dedicated to the legitimation of local prophets and the inscription of their work in the longue durée history as well as in cosmic processes. The second part evolves around the ethnography of the road Užice-Višegrad, Kremna being half way from both. It helps to grasp the overall landscape of history- memory- and heritage sites, the dynamics of their intertwining, and the creation of a kind of symbolic grammar of events, personae and cultural items which impacts the historical imagination. Throughout the paper, attention is paid to the importance of border and of boundaries broadly speaking in the microareas where outspoken national prophets are born and have lived.
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Review of collective monograph "‘The World System of Socialism’ and the Global Economy in the Mid-1950s – Mid-1970s"
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There is one letter in the epistolary corpus of Paulinus of Nola († 431) where the views of the Late Antique Western writer about the place and meaning of flesh and spirit in the life of Christians, and especially in ascetic life, are expressed with utmost clarity. One part of this letter is based on the 𝑓𝑙𝑒𝑠ℎ (𝑐𝑎𝑟𝑜) – 𝑠𝑝𝑖𝑟𝑖𝑡 (𝑠𝑝𝑖𝑟𝑖𝑡𝑢𝑠) antithesis. In this context, body/parts of a body (𝑐𝑜𝑟𝑝𝑢𝑠/𝑚𝑒𝑚𝑏𝑟𝑎) can be a synonym of flesh, and mind (𝑚𝑒𝑛𝑠) can be a synonym of spirit. This paper explores Paulinus’s concepts about the flesh and the spirit in contrast to the dualistic teachings in Antiquity and in later periods. The levels of usage of these two words and the various senses which could be instilled in them are discussed as well. Everything is examined in the context of asceticism and Christian perfection (as far as it is attainable by humans), to which Letter 24 is dedicated.
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