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Pradžioje norėčiau pašalinti šiokią tokią dviprasmybę, kad vėliau išvengčiau pajuokos. Kreipiuosi į jus ne kaip koks naujos panacėjos atradėjas. Lyginamasis metodas yra labai pajėgus, ir, mano įsitikinimu, šiandien istorijos tyrimų srityje neišvengiamai vienas svarbiausių ir skubiausiai spręstinų uždavinių – šį metodą tobulinti ir jį kuo plačiau taikyti.
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In quest'arti col o l'autore fa breve cenno alia situazione politica, militare, economica, religiosa e culturale nell'area di Segna fino al'500, rilevando che il circolo culturale di Segna e Modruš, malgrado le circostanze tutt'altro che favorevoli (le incursioni turche, le dificoltä e l'interuzione delle comunicazioni e delle relazioni economiche con il retrotterra). durante tutto questo periodo esisteva come un elemento importantissimo della cultura croata sul passaggio dal medio ali'evo moderno. L'autore tratta la vita e l'attivita di diversi artisti ed artigiani dell'area di Segna e Modruš (imprenditori, scalpelini, scultori, falegnami, orefici, pittori, miniaturisti, incisori), illustrando la loro vita ed attivitä, come nella stessa Segna, cosi pure in diverse altre localitä della costa adnatica e dell'interno. E rilevata pure l'inclusione del circolo culturale di Segna nei piü vasti circoli artistici del territorio croato e dell'area occidentale adriatica, come pure, il loro contributo al patrimonio culturale e al progresso di altre cittä e regioni.
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The chronicles of the late antiquity contain a story about the family of Picus, legendary ruler of Latium, who precedes the reign of Aeneas, the kings of Alba Longa as well as Romulus and Remus . The article includes some critical remarks about Krzysztof Hilman’s book, which tries to prove the birth of the Picus-Zeus legend in Late Antiquity . The author of this article shows the incredibility of Hilman’s hypothesis about the alleged indirect source (“euhemeristic Italian story”) between the so-called Chronicle of the city of Rome and two other sources: the Alexandrian chronicle and Malalas’ work .
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The subject matter of this article is the novel The Remains of the Day by the British novelist Kazuo Ishiguro. Our interpretation is focused on one of the dominant aspects in the postmodern novel: immanent provocation of the relation between literature and history, between fiction and fact, between present and past. Ishiguro’s novel offers an affirmation of the main postmodern question of history, that is, of the traditional relation between two levels of the concept of history (history as res gestae and history as historia rerum gestarum). The aim of the interpretation is to identify levels of transgression of the boundaries between history and fiction through their shared narrative aspects and rhetorical structures.
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The end of the Cold War was for the international system, and particularly to the United Nations, an opportunity to make use of all the prerogatives found in the UN Charter to protect and secure international peace and security on the globe. The change of the international system also had an impact over the peacekeeping mechanism, created and developed by the UN during the Cold War, to watch over and protect the peace. The 90s were also seen as a great opportunity for the international organization to accomplish its purpose of preventing future generations from the scourge of war. During this period, peacekeeping and its principles suffered a series of modifications which would later have an important role in the operations authorized in the middle of 1990s. The present paper’s purpose is to analyze these metamorphoses and present how they evolved from 1988 to 1992, to understand why these years were important for the formulation of the new peacekeeping mechanism and present the basis on which the operations were authorized starting with 1993. The study is divided into four different chapters. The first will present the methodology used to address the problem. The second will offer a definition of peacekeeping and of its principles, whereas the third will examine the metamorphoses suffered because of the change of the international system. The final chapter will put forward the conclusions and will present prospects of analysis on the topic.
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Macedonian and Ukrainian histories are in many things identical, because both nations being Slavs, involved in centuries-long struggles to keep the integrity of their territories, their languages, their culture, their tradition and most of all their identity. Geopolitics of the great powers was the same for centuries for both nations: how to divide their territories and to adopt their cultural tradition. Both nations, however never stopped fighting for the acknowledgement of their origin, for the name they rightfully own for millenniums. The Slav people under foreign authority accepted the idea of Slav Federation, pushed through by Slavophile, where all the Slav people would be autonomous and equal without any foreign domination. Being under such a tremendous pressure this idea was acceptable for both Macedonia and Ukraine. This collective input slowed down the development of the national identity with both nations. As Rjabjuk said their "regional" near national identity contributed to creating the multiregional, supranational identity. But the politics of Russia was not equal for all Slav people, like Macedonian and Ukrainian. There for in the middle of the 19 century bout intellectuals live Slavophilia.
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This paper has a objective to analyze the work of Blazhe Koneski in the context of the whole Macedonian culture, having in mind the concept of culture as cultural studies understand it. Namely, apart from all his individual contributions in all the spheres Koneski works in, such as linguistic, history and theory of literature, folklore etc., the evaluation of this remarkable person and his role in the Macedonian culture need to be considered in a wider context. Thus the paper is making an attempt to sum up the arguments due to which Koneski can be acknowledged as one of the leading names of Macedonian culture in general.
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The triumphal arches, a product of imperial propaganda, are the most famous and widespread Roman triumphal monuments. The official Roman coins illustrated on their reverse the triumphal arches located in the capital of the empire, Rome. Many of these monuments are still preserved, but some have disappeared in the tumult of history. Therefore, coins become “evidence” of the existence of these buildings when thy have not survived over centuries or allow the reconstruction of parts that have disappeared from them. The provincial coins of Lower Moesia also speak of the presence of such triumphal monuments (unknown now by of archaeological discoveries) from this border province. In this paper, some considerations are expressed regarding the numismatic evidence of the triumphal arches at Markianopolis and Tomis.
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Deconstructive approach to history and memory in this essay reveals the dialog relation between the objective character of historic materials and imaginary character of fictional discourse in the works of four south-slavonian writers: Danilo Kiš, Milorad Paviü, Slavko Janevski and Venko Andonovski. When admitting the similarities between the historic and literary description of reality, or more precisely, between the memory and identity, author of this essay understood very clearly that writing is actually narration of the past, conceptual editing of the events through the language, interchangeable recording of historic, cultural and literature codes and citations, that the text is, in a way, cryptogram which at the same time reveals and hides something, it plays with the potential meanings, with nominations and reservations. And this does not only imply talks of the Others, but also reaction of the silence. This is actually, where everything begins: understanding and lack of understanding between the nations and cultures that provoke own Memory, thus writing the world History.
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The subject of this text is the novel Waterland by British novelist Graham Swift. The interpretation is focused on one of dominant aspects of the historiographic metafiction: immanent provocation of the relation fiction-history. The novel offers an affirmation of main postmodern question of the history, i.e. of the traditional relation between two level of the concept history (res gestae and historia rerum gestarum). The aim of our interpretation is to show the transgression of the border between history and fiction through their common narrative aspects.
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The introductory article to the special issue “Empire, Colonialism, and Famine in the Nineteenth and Twentieth Centuries” begins by pointing to some recent literature on famine theory, where stress has been made on responses of authorities to famine and on the political nature of modern famines. Literature on the connection between imperial policies, colonial rule, and famine is also briefly discussed. The Soviet Union is treated as an empire in the essay, and some of the literature on this question is also surveyed. The article then offers summaries of and highlights from essays in this volume that resulted from papers presented at two conferences on the theme “Empires and Famines in Comparative Historical Perspective,” held in 2016 in Toronto and in 2017 in Kyiv. These include papers on famine and food policies during World War II in occupied Ukraine and Moldova. Essays on famines in Soviet Ukraine, British-ruled Ireland, and British-ruled Bengal, India, are summarized as well as an essay on Raphaël Lemkin’s views on genocide and famine and an essay that looked at minorities in Mao’s China during the 1958-62 famine. The essay concludes with the observation that the investigation of imperial policies, colonial rule, and famine should be pursued further, especially in the case of the Soviet Union where this line of research is just beginning.
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The Irish famine of the mid nineteenth century and the Ukrainian famine of the twentieth century have been the subject of large and quite contentious literatures. Whereas many popular explanations of the Irish famine attribute it to the English government’s infatuation with laissez-faire economic doctrines, by contrast the Ukrainian famine has often been ascribed to Stalin’s resentment of Ukraine’s resistance to the Soviet revolution. This essay suggests that despite their many differences, during these years both Ireland and Ukraine can be considered to have been internal colonies of their respective empires. The key implication of this conception is that these appalling famines arose from a common underlying cause: namely, the inferior political status of these regions relative to that of the core regions of these states. One of the defining characteristics of internal colonies is that they often suffer from alien rule. Alien rulers are typically indifferent to the welfare of the residents of the culturally distinctive regions within their borders. Due to this indifference, both the British and Soviet central rulers cast a blind eye to the fate of the Irish and Ukrainian peasants.
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China underwent its most murderous famine between 1958 and 1962. Although a demographic transition from the countryside to the cities was in its early stage and gross domestic product (GDP) per capita was among the lowest in the world, objective conditions were far less decisive than Chinese Communist Party (CCP) policies in bringing about the famine. A development strategy copied on the Soviet model favoured quick industrialization at the expense of rural dwellers. Such novelties as people’s communes, communal canteens, and backyard furnaces further aggravated the famine. Though ethnic minorities represented only 6 percent of China’s population, compared to forty-seven percent in the Soviet Union, Soviet nationality policies heavily influenced those of China. Initially mild, especially for Tibetans, Chinese nationality policies became more authoritarian with the advent of the Great Leap Forward in 1958. Qinghai Tibetans resisted the closure of many monasteries; then the same policies, and famine itself, caused a more important rebellion in 1959 in Xizang (Tibet). Repression and the flight of the Dalai Lama to northern India coincided with the end of Tibet’s special status in China. Internal colonialism did not, however, aggravate the impact of famine on national minorities in China. Their rate of population growth between the first two censuses (1953 and 1982) exceeded that of Han Chinese. Among the provinces most severely affected by famine, only Qinghai was largely inhabited by ethnic minorities. Within Qinghai the same pattern prevailed as in Han populated provinces: the highest toll in famine deaths was concentrated in easily accessible grain surplus areas. The overwhelming majority of victims of the Chinese famine were Han peasants. At most, 5 percent were members of ethnic minorities, compared to eighty percent of victims in the Soviet Union in the period between 1930 and 1933.
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REVIEW OF: Aya Fujiwara. Ethnic Elites and Canadian Identity: Japanese, Ukrainians, and Scots, 1919-1971. U of Manitoba P, 2012. Studies in Immigration and Culture 7, edited by Royden Loewen. xii, 260 pp. Tables. Notes. Selected Bibliography. Index.
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REVIEW OF: Andrea Graziosi and Frank E. Sysyn, editors. Communism and Hunger: The Ukrainian, Chinese, Kazakh, and Soviet Famines in Comparative Perspective. Canadian Institute of Ukrainian Studies P, 2016. Conference papers first published in East/West: Journal of Ukrainian Studies, guest editors, Andrea Graziosi and Frank E. Sysyn, editor-in-chief, Oleh S. Ilnytzkyj, vol. 3, no. 2, 2016, pp. 3-165. viii, 158 pp. Maps. Tables. Graphs. Selected Bibliography of Socialist Famines in the Twentieth Century.
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Under Japanese imperial rule in the early 20th century, Korean people with leprosy lived in resignation, accepting death as inevitable and life as social outcasts with little hope for the future. The Japanese colonial government had no intention of caring for them. However, a „miracle‟ manifested itself among these leper patients. An American missionary, Wylie H. Forsythe, ignited a „revolutionary event‟ that began to improve the lives of lepers in Korea – changing the attitude and practice of dealing with lepers among missionaries and Koreans simultaneously. Thus, the main thesis of this study is to prove that Forsythe‟s influence, broad and deep, inspired a national movement to establish a permanent dwelling place, equipped with healthcare, for lepers. In addition, this paper will address the harmonious possibility of co-existence between particularism (Protestant Presbyterian Christianity) and universalism (the general, yet crucial values of humanity) by examining the life of Forsythe.
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Proverbs play important function alongside traditional narratives (e.g. myths, tales, legends) in that sense. They are symbolic images that reflect the perceptions, way of thinking, and understanding of a particular society, including their cultural and behavioural patterns. In the context of the Kazan Tatars, they give us a gimps into how they understand good and evil. This study will focus on examining just that – through 145 Kazan Tatar proverbs, sourced from volume three of Tatar Halık Mekalleri (Tatar People's Proverbs) by Nekıy İsenbet. Our findings reveal that proverbs constitute the essence of the Kazan Tatars’ traditional world view and folk philosophy. They are clear codes that reflect their socio-cultural values and norms system, in relation their understanding of good and bad. They moreover appear to serve as an instructional function: they carry wisdom meant to be handed down intergenerationally. They teach individuals how they ought to be have, how to recognize good from bad, and encourage them to always seek good, truth and beauty.
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The starting point of the paper is the translation into Romanian of a Short History of Slovakia (Bucureşti, 2011). The reading, translating and proof-reading of the translation gave me the opportunity to considerate not only the „technical” questions of the translation, but the simmilarities and differences between the Slovak and Romanian history too. Therefore, the present paper is an attempt of comparative history between them, from Antiquity to the present days, also strengthening the common historical. There is not a pure factological history, but it is an approach on cultural, religious, social or economic issues.
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Review of: Markus Kirchhoff - Jews and Germans in Eastern Europe. Shared and Comparative Histories. Hrsg. von Tobias Grill De Gruyter Oldenbourg. Berlin – Boston 2018. XXII, 298 S., Ill. ISBN 978-3-11-048937-8; 978-3-11-049248-4; 978-3-11-048977-4. (€ 99,95 sowie auch Open Access.)
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