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The Herzegovinian Franciscans Fr Dominik Mandić, Fr Leo Petrović, and Fr Bonicije Rupčić distinguished themselves by their humanitarian and charitable role in Mostar in the period from the establishment of Independent State of Croatia (Nezavisna Država Hrvatska – NDH) in April 1941 until the capitulation of Italy in autumn 1943. The administrative structure of the Herzegovinian Franciscans guided by Bishop Alojzije Mišić publicly criticized the racial laws of the Independent State of Croatia. Fr Dominic Mandić, Fr Leo Petrović, and Fr Bonicije Rupčić, together with their fellow brothers, organized efforts to save people from the authorities of Independent State of Croatia. They thus saved many Serbs and Jews as well as members of the Croatian Peasant Party and members of the illegal People’s Liberation Movement in Mostar from persecution and death at the hands of the NDH authorities in the period from 1941 to 1943. The article is based on both published and unpublished sources.
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The study mainly examined formal diversity of expressing perfect tense in the system of one west Bulgarian speech outside the Western frontiers of Bulgaria - the speech of ethnic Bulgarians in Golo Brdo, Albania.
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The current work aims to create a clear image of the classification of source materials used in the research of the demographic development of the Bulgarian territories during the Renaissance as well as to determine the place of the Greek sources among them. Various source material classifications have been considered in the study of historical demography. The most common classification in the study of the Bulgarian historical demography is based on the source language. According to the language criterion the sources for the demographic development of the Bulgarian territories during the Renaissance are classified in four main groups – Bulgarian, Ottoman, Greek and others. The amount and diversity of Greek source materials allow: 1) the support of already existing hypotheses by providing already known data; and 2) disproving already existing hypotheses or building new ones by providing unknown data. Although the Greek sources greatly improve our vision about the historical demography of the Bulgarian territories during the Renaissance, our research shows that by only considering Greek sources we would not get a realistic image. Rather, we should consider these sources as a part of the whole source base and analyze them together with sources from the other three language classes.
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The article presents the historical elements in the early works of the Slovak Paul Joseph Šafarik, well known for his Slavic studies. It starts with the educational background of the scientist, based on classical philology and literature and the influences he experienced in his youth, and then evaluates his first poetical attempts. The main analysis is centred on the first scientific work of Šafarik on Slavic literature, published in 1826 with special emphasis on its historical part.
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This article is devoted to the participation of the famous Chalăkovtsi family in the creation and distribution of liturgical, educational and scientific literature and publicism in the 19th century. Donations made by Chalăkovtsi in the interest of literature are part of the efforts made by the Bulgarian publicity for procuring the reviving Bulgarian culture with liturgical and educational literature. An important aspect of the researched topic is the literature and publicistic activity of Chalăkovtsi devoted to relevant public issues or the result of their interaction with European literature and culture. Their works have significant place in the creation and enrichment of the literature fund of the Bulgarian National Revival.
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Northwest Balkans, whose major part of the population forwed by South Slavs, were Slavicised by the slavic migrations that had begin in 6th century in a period of two hundred years. In the wake of conquest of region in 15th century, unlike the other slavic groups, Islamic Slavs have entered a new political and ethnic formation based on Turkish culture and Islamic faith. From Literature to folklore and from architecture to music, the source of new civilization was that Turkish culture and Islamic faith. Muslim Slavs; lived in that region in other words Bosniaks, development of verbal culture products in the context of creative and execution, came true in a peculiar way differently and independently from the other Slavic groups. Under the different purposes many European and American researches visited the region and reconded the products of oral culture and some of them examined and evaluated those materials in the light of scientific methods. Oral culture products belonging to the South Slavs were also recorded in the context of European cultural conventions. This study inform the sources of Bosniaks vernacular products based on Turkish and İslamic orient and also enlighten the recording style in a systematic way and with certain methods.
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The study examines the organizational structure of the falconers’ institution in the Ottoman Empire, the numerical composition and geographic distribution of the falconers in the Central Balkans in the 15th and 16th centuries. Firstly, the article presents the hierarchical structure of the upper and middle command line in the main subdivisions of the metropolitan Palace Falconry Centre - the internal service (enderun) and the external service (birun), as well as the three falconer groups from the external falconry centre - şahinciyan, cakırcıan, atmacacıyan. These three groups differ in the fact that each of them is responsible for catching, raising and training various falcons and hawks for the hunting needs of the Sultan and his environs acting as the ruling class in the Empire. Based on published and unpublished Ottoman documents, mainly two unpublished 1560 registers of the falconers of the shahinciyan and cakırcıyan categories, the originals of which being kept in Başbakanlık Osmanlı Arşivi in Istanbul; data are presented on the numerical composition and geographic distribution of the falconers in the Central Balkans. They are named in the Ottoman documents with the generalized terms doğancıyan and bazdaran. The geographic scope of the study includes Northwestern Thrace (the Philibe/Plovdiv and Pazardzhik kazas, as well as the Chepino nahiye) and the sanjaks Sofia, Nikopol and Silistra (Sofia, Pirotsko, Berkovsko, all Central northern and north-eastern Bulgaria). Greater attention is paid to those falconers who, for their service, are exempt only from some taxes and are in possession of official Falconry patrimonies and farmhouses. These provincial falconers are also divided into the three main falconer groups (shahinciyan, cakırcıyan and atmacacıyan). But, furthermore, according to the nature of their service they are called uvacıyan and kayacıyan when they observe the nests of the raptors and take the small falcons from them at certain times of the year; Tuzakcıyan, who catch adult birds of prey with traps; Gorenciyan, raising and training already captured falcons and hawks and goturucuan who supplied the birds to the metropolitan Falconry centre. Most gorenciyan and goturucuyan, however, were Muslims, the owners of Timars, while the Christian falconers, owners of official patrimonies, with some exceptions, usually served as uvacıyan and kayacıyan. By1560, not only the titular owners of falconry patrimonies, but most of their sons and brothers, as well as some newly registered falconers, usually haimanes – people with an undetermined place of residence, also perform falconry service, but only for exemption from state extraordinary taxes. Only a relatively small group of youngest unmarried sons and brothers of falconers, or once again haimanes with undetermined place of residence (95 Christians and 97 Muslims) are not recorded as falconers, but play the role of a sort of reserve in the Falconry institution. The Ottoman registers used show that in 1560 only in the Nikopol and Silistra sanjaks and in the Philibe and Pazardzhik kazas there are over 200 Christian and Muslim settlements in which there are 963 falconers, sons and brothers of falconers from the groups of shahinciyan and cakırcıyan. In the Sofia, Shekhirkoy (Pirot) and Berkovitsa kazas of the Sofia Sanjak in the middle of the 16th century there are 9 Muslims and 89 Christians performing Falconer Service. The total number of those serving in the two major falconer groups (şahinciyan and cakırcıyan) in the Central and Northeastern Balkans in the 1540s and 1560s amounts to 1 767 people (along with the falconers from the Vidin Sanjak). Of these, 1,310 are Christians (74%) and 457 are Muslims (26%). This probably reflects the most significant rise of the number of falconers in Rumelia during the so-called “classical period” of the Ottoman Empire when hunting with raptors was most popular in the Ottoman court.
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World War I brought profound changes into the parts of the Middle East which had been under the Ottoman Empire since 1517. The topic of this article is one of the most important changes which occurred in that part of the world during the century since the Great War began, which is the fragmentation of political, ideological, military and religious protagonists within the Arab society. That fragmentation has been a product of an expanding national, ideological and sectarian division, which was partly caused by the Arab-Israeli conflict. The article addresses some processes caused by plurality of the Arab political and military actors, in particular those rooted in Islamism. Through patterns of political behavior stipulated by religion within parts of the Arab Muslim community, the author offers explanation of possible future development not only in the Arab-Israeli conflict, but also in a wider Middle Eastern context, particularly regarding the development of the Islamic State, ambition to reestablish the Caliphate, and the eschatological vision of reuniting the world of Islam through reintroducing the long defunct concept of asabiyyah.
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DEJINY CESTNEJ DOPRAVY NA SLOVENSKU II [HISTORY OF ROAD TRAFFIC IN SLOVAKIA II]; VELIKA ILUZIJA. ŽIVOT I SMRT JUGOSLAVIJE [GREAT ILLUSION. LIFE AND DEATH OF YUGOSLAVIA - LECTURE AND PRESENTATION OF PUBLICATION]; ČESKÉ, SLOVENSKÉ A ČESKOSLOVENSKÉ DĚJINY 20. STOLETÍ XII. [CZECH, SLOVAK AND CZECHOSLOVAK 20TH CENTURY HISTORY XII.]; DEJINY DOPRAVY V KONTEXTE ČESKO-SLOVENSKÝCH VZŤAHOV [THE HISTORY OF TRANSPORTATION IN THE CONTEXT OF CZECH-SLOVAK RELATIONS]; ETNICKÉ VZŤAHY A VIZUALITA NA SLOVENSKU [ETHNIC RELATIONS AND VISUALITY IN SLOVAKIA];
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This paper provides a general overview of the Hungarian diaspora’s historical evolution. According to the main emigration waves of the modern and present era as well as its effects on the already existing dispersed Hungarian communities I analyse their history in four phases. The first refers to the period before the Great War dominated by a rural exodus. The second denotes the interwar period during which the majority of the Hungarians who left the Carpathian Basin were native-born in areas detached from historic Hungary after the First World War. Therefore, these people were not registered as Hungarians in their host states because they arrived as citizens of other successor states of the Austro-Hungarian Monarchy. The third phase is characterized by the religious and political fragmentation in the Hungarian diaspora communities caused by the so called ’45, ’47 and ’56 Hungarian emigration waves following the Second World War. Finally, the fourth phase treats the formation process of the Hungarian diaspora and its institutions as well as the migration trends affecting Hungary in the present age following the political changeover of 1989.
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Today, when we talk about Hungarians living in the USA, only a few of us know that Hungarian culture has been blossoming for more than half century not only on the east and west coast, but also in the middle of the country. Tiny communities in the Wild West with their truly important and unquestionably Hungarian history – belong to our collective national memory. This present work focused on the past and the present of Colorado Hungarians, and is based on historical sources, documents and more than sixty oral life-interviews. Participating in the Kőrösi Csoma Sándor Program I had the opportunity to meet Hungarians who had to flee their homeland due to the storms of history, never forgetting where they had come from. Their memories also show us how the Hungarian Revolution of 1956 is remembered by them. Through publishing their stories about struggle, patriotism and success (like those of Ilona of Hungary, Molnar Ski, and other famous companies founded by Hungarians) and showing the present life of the younger generation, their cultural programs and events, this work highlights the importance of learning about this forgotten part of our common history, as a bridge can be built between Hungarians and Hungarians beyond the sea.
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In this article we aim to explain the historical and cultural conditions in which were developed in Lower Albania, the language, education and even the Albanian national idea. These developments in this area encountered supplementary difficulties even compared with other Albanian territories. The presence of a strong Catholic community in the north attracted the attention and protection of the Papacy and the Catholic powers of Europe, which was reflected in the establishment since the Middle Ages, of a cultural inspiration of national character. Rather, in the south of the country simply dominated the concept of the Sublime Porte, that was also adopted from the Ecumenical Patriarchate of Constantinople itself and even from the European political and cultural circles, that considered that the Muslims were Turks, and the Orthodox were Greeks. Such a bias conditioned the policies and approaches of the Sublime Porte and of the European circuits, creating difficult conditions for the Albanian national idea. Consequently, in southern Albania, the Greek language continued in the post-Byzantine period to be the language used in cultural and diplomatic circles. It was used for communicational purposes not only by the Orthodox clerical circles, but also by secular circles. Sometimes even some Ottoman dignitaries used to communicate in Greek in their correspondence with Western chancelleries. In many cases, the use of the Greek language in these correspondences was determined by the fact that the profession of the writer and of the emissaries was an attribute of the clergy, for whom the Greek language was the language of faith but also a language of culture. The second reason lay in the broad privileges given to the Patriarchate of Constantinople after 1453 from the Ottoman sultans in the areas of civil administration and education. In this way, with the support of the Sultan, the Constantinopolitan Patriarchy and its network of clerics intended to guide the Orthodox populations on the road of Hellenization. Such a trend was reinforced when to the Patriarchy was granted the right to open Greek schools among Albanian Orthodox populations, and when after 1821, to the Hellenization action of the Constantinopolitan Patriarchy and of the Greek clergy in Albania, was added the organized action of the Greek state. Eighteenth and nineteenth century chronicles are full of examples of this combined action of the church and the Greek state to eradicate the language, culture and national idea among the southern Orthodox Albanians. Despite these unfavorable circumstances, even in the Lower Albania there were efforts for the development of the Albanian language and culture. A famous example is that of schools and publications in Albanian promoted by the Basilian missionaries in the region of Himara, during the 17th and 18th centuries. Also, the efforts to draft Albanian original alphabets, different from the Greek, Slavic and Latin alphabets, testify the development of a national consciousness by the most progressive layers of the Albanian society. It is not without significance, too, that during the 16th-18th centuries, individuals or entire Albanian communities of different cultural and religious backgrounds, considered as an important reference of their identity, well-known figures in the history of Albania, starting from Pyrrhus of Epirus, Alexander the Great of Macedonia and especially Georg Kastriot Scanderbeg
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The article describes the Muslim problem in Bulgaria in the 1940-1960’s and the role of the Soviet factor in its solution. Based on documents from the Russian and Bulgarian archives and on historical researches, it analyzes the causes of the abrupt changes in the Bulgarian policy in relation to the Bulgarian Turks and Pomaks. The Soviet side also repeatedly changes its attitude towards the Bulgarian policy of resettlement of the Muslims and their assimilation, but eventually determines it as futureless. However, Moscow understands the motives of the Bulgarian leaders, and above all – the fear to upset the balance in the ethnic and religious structure of the country in favor of the Turkish component. The Bulgarian leaders find themselves wrapped up in the maze of nationalist policy and therefore cannot find a guiding “thread of Ariadne”. This later leads them on the path of ethnocentrism, which finds its crudest form in the so-called revival process.
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