Ola Hnatiuk. Odwaga i strach
REVIEW OF: Ola Hnatiuk. Odwaga i strach [Courage and Fear]. 2nd ed., Wydawnictwo KEW, 2016. 720 pp. Illustrations. Notes. Bibliography. Index.
More...We kindly inform you that, as long as the subject affiliation of our 300.000+ articles is in progress, you might get unsufficient or no results on your third level or second level search. In this case, please broaden your search criteria.
REVIEW OF: Ola Hnatiuk. Odwaga i strach [Courage and Fear]. 2nd ed., Wydawnictwo KEW, 2016. 720 pp. Illustrations. Notes. Bibliography. Index.
More...
One of the main indicators of the modernization process of the Romanian historiography in the nineteenth-century and beyond the year 1900 is the interest in the discovery, publication, and valorization of historical documents. The study discusses general aspects of the problem, laying emphasis on the publication of internal historical sources (written in Old Church Slavonic and Slavic-Romanian) which had not been taken into consideration for decades, and preference was given instead to the writing of the national history strictly based on external sources (written in Latin, German, French or Italian). Furthermore, the study analyzes the editorial initiatives of certain individuals and institutions, the most significant being the Romanian Academy. In the period 1887-1938, the well-known “Hurmuzaki Collection”, made up of more than 30 volumes of documents, was published under its aegis.
More...
The article examines the constitutional rights and political representation of Muslims in Bulgaria, the main part of whom consists of Bulgarian Turks and to a lesser extent – Bulgarian Muslims and Roma Muslims. After a historical overview of the issue in the modern Bulgarian state, the author turns his attention to the period of post-1989 transition in which, for the first time in Bulgarian political history, Bulgarian Turks and Muslims formed their own party. Although the 1991 Constitution of the Republic of Bulgaria constitution excluded the granting of collective political rights to religious and ethnic groups, the Movement for Rights and Freedoms was registered and participated in parliamentary and local elections. Its appearance and establishment in political life was explained by the need to overcome the consequences of the so-called Revival Process (forced renaming) and to prevent escalation of ethnic tensions in the country. The MRF became an integral part of the Bulgarian party-political system, and the Muslims as well as the other ethnic and religious communities – part of the modern Bulgarian nation – maintained ethnic peace and built the image of a democratic Bulgaria.
More...
The basic tendencies and problems of the ethnodemographic processes in Bulgaria, set against the background of the events in Europe during the Second World War, are considered in the article. The common roots, foreign policy context, mechanisms and results of the policy of achieving unity of the state and ethnic territory in Bulgaria and the countries of Central, Eastern and SW Europe are sought. The territorial and ethnodemographic changes in the region are regarded as a stage in the formation of the modern political map of a Europe nationalizing itself and the national states becoming homogeneous in the extreme conditions and scales of the war.
More...
The development of the international legal protection of the minorities and Bulgaria’s attitude to these problems with an accent on its European aspects and the period of the current history after the changes in 1989 are analysed in the article. Attention centres upon the discussions at the Conference/Organization for Security and Go-operation in Europe and the Council of Europe, as well as upon their results. The general tendency in the context of European integration is to pay ever greater attention to the international law regulation of the protection of persons belonging to the minorities - a fact which finds its most realistic expression in the Frame Convention for the Protection of the National Minorities. The problem rests not so much in the absence of international instruments than in their difficult acceptance and application by the states. Bulgaria’s position has been formed under the impact of the accumulated negative on a historical scale in connection with the contradictory extremes in the minorities policy, the fears for national security in the Balkan environment after the end of the “cold war”, the new recognition and observance of the polyethnic character of the one-national state, and the interest that has appeared in the Bulgarians abroad. If up to 1989 Bulgaria was categorically in the “company” of states that opposed the expansion of the protection of the minorities, in the early 90s her position began to turn to the centre between the poles of the extreme opponents and the extreme adherents to such an expansion. It was proceeded from the view that there are in Bulgaria ethnic, religious and language groups and that the governments commit themselves strictly to respect the rights of the individuals belonging to them, in compliance with the international requirements. With her present or past, positive or negative experience in this sphere, Bulgaria has what to contribute to and receive from a United Europe.
More...
Prezenta lucrare aduce dovezi noi despre prezența Sârbilor în Banatul Românesc. Așa cum s-a precizat în Ishodišta nr. 5, prezența Sârbilor în Banatul Românesc este dovedită începând cu anii 1182, odată cu sosirea călugărului Ilarie din Țârvia (= Sârbia/Serbia) – ziditorul mănăstirii Căvăranului, urmată în anii 1342 de egumenul Elefterie, cel care va zidi mănăstirea Zlatița - cu hramul Sfântului Sava -, respectiv de cneazul Lazăr Sârbu, care, după zidirea mănăstirii Vodița din anul 1371, va face danie mănăstirii zece sate din Țârvia. Lui îi urmează în anul 1438 cneazul Milan, care va zidi mănăstirea Cusici, unde se vor așeza călugării sârbi sosiți din Serbia. În anul 1486 despotul sârb Ioan Brancovici va înzestra și rezidi mănăstirea Partoșului, iar în anul 1498 Dimitri Iakcșici-Sârbul va înzestra biserică de piatră de la Hodoș. Prezenta lucrare aduce la lumină prezența Sârbilor prin trei documente imprimografiate: 1. Manuscrisul lui popa Iancu ot Iaz - 27 iulie 1604; 2. Manuscrisul egumenului Gavrilă de la mănăstirea Sfântul Gheorghe din Caransebeș - 23 septembrie 1608; 3. Manuscrisul diacului Martin din Petrovo Selo - 27 septembrie 1691, documentul face referire la una din marile migrații ale Sărbilor (Seoba Srba).
More...
The article looks into the problem of the participation of the minorities in the elections for the Ordinary and Grand National Assemblies and their work in the period 1879-1885. The archival material and the material from the press and memoirs show that the rights to vote and be elected, guaranteed by the Turnovo Constitution to the minorities, was seldom ensured in practice to them. The causes could be sought in the absence of ethnic quotes in Parliament, in the national character of the State, in the small number, lack of compactness and of education of the minorities, in the biased electoral laws and above all in the active repressive participation of the State in the different stages of the electoral process. For this reason the minorities could not win seats in Parliament corresponding to their real ethnic or religious presence, could not set up their parties nor demonstrate some activity as parliamentarians. On the contrary, their place was in regional or provisional coalitions with the Bulgarian political parties during the election campaigns and as extras in the National Assembly. This role of marionettes was deliberately chosen by the minorities, aware of the impossibility in some other way to influence the activity of the legislative power, and by the Bulgarian politicians who, by politicizing the minorities, tried not so much to protect the ethnic peace in the country than to create conditions for neutralizing, isolating or assimilating the so-called “others”.
More...
The document “Report on the Armenian Colony in Bulgaria” was prepared in September 1945 by the head of the 7th Department of the Chief Political Office of the Red Army M. Burtsev and addressed to the Central Committee of the CPSU(B). The document contains on the size and professional composition of the Armenian community in Bulgaria, and the political orientation of the Armenians in Bulgaria during the 20-40s of the 20th century. The document was drawn up in September 1945 and carries the imprint of its time. The accent is put on the links of the Armenians in Bulgaria with the communist movement in the country, on the loyalty of the Armenian national group in Bulgaria to the USSR and to the new Fatherland Front rule in Bulgaria. The document is a testimony of the national groups immediately after September 9, 1944 for their integration into the new rule by activating the work of the Armenian communists and by setting up Armenian public organizations with pro-Soviet orientation.
More...
In the multi-ethnic pattern of Plovdiv during the Middle Ages the Armenian had a constant and marked presence, testified in the sources mostly for the period 8th-13th c. They appeared in the town already in the middle of the 8th c. as a result of the resettlement policy of the Byzantine emperors who moved large masses of Anatolian heretics, including many Armenians. The emigration campaigns went on until the 10th c., and・ afterwards the sources report an Armenian population traditionally living in the town. Speaking about the Armenian present in medieval Plovdiv, one should bear in mind that this population, although of the same ethnic origin, was not united in a compact and homogeneous fashion as a community. In the large Bulgarian catholic community there was a considerably big group of Armenians who were the chief and original exponents of this teaching in the total mass of Anatolian immigrants. These Armenians lived in the community of the Bulgarian catholics who had their own quarter. In Plovdiv existed also a strong monophysite community of anti-Chalcedonian Armenians who obeyed the Catholicos in Cilicia and did not recognize the Chalcedonian decrees. They also lived in a quarter of their own with their own place of worship. These Armenians should not be identified with the Armenians among the Plovdiv catholics although in Constantinople they were also regarded as heretics, and the Orthodox Church made great efforts, in the same way as with respect to the Bulgarian catholics, to bring them in the bosom of the Patriarchate of Constantinople. The ethnic Armenians in Plovdiv also comprised a small group of their representatives, but confessionally they were bound to the Church of Constantinople, i.e. to the Chalcedonian decrees. These representatives were included in the imperial high dignitaries and the church elite and were gradually denationalized, becoming representatives of the Byzantine aristocracy.
More...
The subject of these work is to investigate the main characteristics of the influence of Serbs in the Romanian principals of Wallachia and Moldova between the XIV and XVIII centuries, a period marked by the massive immigration of Serbs in these regions. An analysis of Serbian migration at the end of the Middle Ages proves that Serbs already cultivated a common European concept, which was agreed and respected by Romanian authorities. This is also supported by the fact that Serbian despot Maksim Brankovitch founded the Valachian Metropolitanate and at the beginning of the 16th century brought the first metropolitan profession in Valachia. From the 15th to the 18th centuries Serbs were by far the expansion of the Romanian Banat continued to inhabit Transylvania (the area of Alba Iulia, Sibinj, Tevish and other places), and their influence remained preserved to this day. Living in to the sea of Romanian, the Serbs fought, side by side, against the Turks, for freedom and the national liberation of the Romanian territories - their new homeland. b) Old paper manuscript ”Preaching to the ancestors” (undated, presumptive date 1609). The enclosed documents are also transliterated, transcripted and translated in Serbian and Romanian language. Both manuscripts are written in ChurchSlavonic language, in the traditional unreformed civil Cyrillic (Serbian editorial version). To date, work has not been published. The text of the manuscript is amended with some individual graphemes which mark typical old phonological system. Some text оf letters are provided with acronyms. The handwriting vellum parchment (20 x 30 cm) is done with black and red ink, the scribe probably using rags or storks, if we take into consideration the finesse and the accuracy of the letters and the executed signs. The height of the letters is almost united – approx. 1 mm. The parchment, polished on both sides, is a manuscript recto and verso. The text is sprinkled with a multitude of abbreviations, typical of the drafting period of the late Middle Ages. The embossed seal of the ruler of the Walachian country, applied on the parchment, on the back, has a diameter of 16 mm, in black ink. The vellum parchment, is made of animal skin – on the basis of its distinctive quality, perhaps from unborn hides, especially processed to be suitably used. For good preservation, the parchment was covered with a thin layer of cedar or lemon oil. The second document was probably issued in the 16th century, or even in the past. The second manuscript (10 x 20 cm) is made of paper. Bothe manuscripts are part of the Romanian Carassovian funds, preserved for centuries in the “Birta Archive”, a fund containing thousands of ancient and medieval manuscripts and artifacts, part of the universal patrimony, written/ manufactured between the years 1500 before Christ –1923 a.D. The first manuscript – vellum parchment, two paged, is registered in the abovementioned fund under file number 620/1620 and 621/1844. The second manuscript, paper, four paged, are registerd under file number 300 and 301, presumptive writing year 1609.
More...
Recent enquiries have established year 1836 as the starting point of the fructuous choral tradition among the Serbs living in Timișoara. The paper presents a historical overview of the activity of the Serbian choirs and singing societies in Timișoara over an uninterrupted 180-year span, started in 1836 by the Choir of the Serbian Orthodox Cathedral, which is still active today. The choral singing tradition, the first form of organized cultural activity among the Serbs in Banat, emerged from church chanting, and later expanded in the civil society, reaching one of its peaks during the two world wars. Apart from the church choirs, the most notable exponents were the Serbian Singing Society (1867-1947), “Sloga” (1922- 1947) and “Zora” (1903-1947), whose activity is still little known in the academic world. In addition to the chronological perspective – which divides the 180 years in five distinct periods (1836-1866, 1867-1921, 1922-1947, 1948-1996, 1997-2016), the paper gives documented information on the choir conductors, the repertoire, activity highlights and main artistic achievements of the choirs. Given the geopolitical context during which these choirs were active, the author demonstrates the multi-lateral role they played, from enhancing the cultural life to preserving the religious and national identity of Serbs in Timișoara and Banat region.
More...
The main theme and the purpose of this study is to present and analyze the names that the orthodox Serbian believers from Ketfel (Gelu), Timiş County, chose for their children throughout the 19th, 20th and 21st centuries, on the occasion of their baptism in the Orthodox Serbian Church. This study helps us to understand the way in which the syncretic and consumerist spirit of the society we are living in influenced the Serbian community in Ketfel to such an extent as to accept and even choose for their own children baptism names which were adopted from other cultures and nations, considered to be strange to their own people, as well as to the Christian Orthodox ethos. The study also presents the numerical involution of the Serbian community from Ketfel throughout the period mentioned above.
More...
In nowadays wedding customs, and not only, are partially changed and partially they remain the same. Some customs are well preserved even today, but, unfortunately, numerous rituals and practices from the past are either forgotten or they are no longer performed. Some old customs are deep rooted in the Karashovean mentality, and those are the ones that continue to exist. In comparison with other Serbian communities from Romanian Banat county, customs, rituals and language are better preserved in the Karashovean villages, due to the fact that the Karashovean community was until not long ago considered to be shut and conservative.
More...
For more than two centuries, the specialists offer different hypotheses about the origin of the Karashovans, many of whom think that they are of Bulgarian origin, mainly because they are Catholics and belong to the branch of the southern Slavs. In our paper, we present a brief analysis from the point of view of anthroponymy and folklore, that can prove that they are not the same "nation" as the Banat Bulgarians. As a first argument, from an anthroponymic point of view, we notice the lack, in Banat Bulgarians, of some of the most used Karashovan personal and family names. As a second argument, from a folklore point of view, we notice the lack of the custom of "House Feast", one of the most important traditions for Karashovans, and on the other hand, we notice the lack of Karashov's pre-Christian custom "Martenitsa", which is also present in Banat Bulgarians as well as at the Bulgarians in Bulgaria, and the Christian custom "Lazarovden", which is present at Banat Bulgarians but absent in Bulgaria. As a third argument, also from the point of view of folklore, we notice the presence of the lullabies at the the Karashovans, but are absent at the Banat Bulgarians.
More...
The recent historiography has not arranging how religious and ethnic component played a role in the life of Serbian noblemen in Banat in the Middle Ages. Much safer evidence of Serbian nobility and his struggle to preserve national identity and religin, we have in modern and contemporary epoch. But in each of these cases, the main feature was the preservation of their elite social status. Therefore great attention should be paid to the impact beyond the borders of Hungary, and later the Austro-Hungarian, Serbian elite and its struggle to maintain their social status, especially in Orthodox countries like Russia, Wallachia and Moldavia.
More...
Balkan-Carpathian or Carpathian/Balkan congruence ot sameness in the traditional culture date bach in distant past. The oldest ones are represented in folk religion> more recent ones in normadic cattle raising and so called Wallachian law (13 th18th century), as well as in music and dancing. Relatively new is the occurrence of Serbian/Rumanian kolo dance of the Serbs/ Sirba. The Poles settled in Bukovina since 1834, accepted it under the name “syrba” and moved it during the repatriation to the South-Western areas of today` s Poland, in the vicinity of the German border.
More...
The paper analyzes the specific relationship between the periphery and the center of the new Serbian literature (18th and 19th century), which was due to historical circumstances and the fact that the majority of Serbian national area was part of another state (Ottoman Empire, Austro-Hungarianmonarchy, Republic of Venice), and that it is only since the early 19th century began the process of liberation of the Serbian people and the constitution of the Serbian state, language and literature. Consequently, Serbian writers from peripheral parts of the Serbian people (Hercegovina, Bosnia, Dalmatia, Boka Kotorska, Slavonia, Banat and Macedonia), as well all those who are in these regions, but also in Serbia and Belgrade, went to school in Budapest, Vienna, Venice, Trieste, Paris, Prague, Bratislava, Timisoara, Kiev, Petersburgand, Moscow, and have powerful influence on theconstitution of the new Serbian literature (enlightenment, sentimentalism, romanticism, realism, modern). Crucial in this role Dositej Obradović and Vuk Stefanović Karadžić and many other writers of the time (Zaharije Orfelin, Jovan Rajić, Pavle Solarić, Sima Milutinović Sarajlija, Milovan Vidaković, Jovan Sterija Popović, Petar Drugi Petrović Njegoš, Branko Radičević, Jovan Jovanović Zmaj, Đura Jakšić, Laza Kostić, Simo Matavulj, Stevan Sremac). Effective influence on the periphery of what was happening in the center of the new Serbian constitution literature strongly manifested also in the process of liberation of the Serbian people and the constitution of the Serbian state during the 19th century. It is natural that because of this the center of Serbian literature moved in the midle of 19th century in Belgrade, the Serbian capital of the home country, but they are in a strong synergy continued to exist and other provincial centers of Serbian literature and culture (NoviSad, Cetinje, Sarajevo, Mostar, Dubrovnik, Zadar, Banja Luka, Niš, Skopje), thus continuing to creatively enrich the relationship periphery and center in the new Serbian literature.
More...
The population of the central Thracian town of Plovdiv was distinguished by its variegated ethnic composition during the Middle Ages. In the late 11th c. in the town took shape a Latin quarter, specifically mentioned in the Chronicle of Odonis de Deogilo in connection with the passing of the knights of the Second Crusade (1147–1149). It was outside the wall of the stronghold and was perhaps fortified. During the campaign in a church dedicated to St. George and also situated outside the citadel was buried the Atribatic Bishop. In the travel notes of the German traveller Stefan Gerlach, who passed through Plovdiv in 1578, is discovered information about eight churches functioning at that time in Plovdiv and their patrons are mentioned accurately. Six of them are used as places of worship now as well. It is most probable that these churches existed also during the Middle Ages, bearing in mind the stable tradition in inheriting the places of the shrines and their patrons saints. One of these churches that are mentioned is “St. George”. At the very foot of the Three Hills in a northwestern direction is located the now functioning Armenian shrine “Surp Kevork” (“St. George”). There is a table here with an inscription which indicates that the church was handed over to the Armenian community in Plovdiv in 1675 and was renovated in 1828. The information and the comparisons allow with great certainty to express the view that on the spot of the modern church “Surp Kevork” stood the mediaeval church “St. George” which received the mortal remains of the Western Catholic bishop. The canonical closeness between the Roman Church and the Armenian, headed by a Catholicos, supports the view that the church originally was used by worshipers of Western descent and then by the Armenian population in the town. On the basis of the comparisons made with certainty cab be localized the Latin quarter in Plovdiv at the foot of the acropolis in the areas around the modern Armenian church “Surp Kevork”.
More...