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The author presents a recent discussion on global art history, posing some specific questions, whether and in what way it could be created, what is the role of art historical post-colonial studies in such a project, as well as the so called comparative art history, especially dealing with a history of East European art. However, in the concluding remarks he suggests an alternative approach to the issue, called the alter-globalist art history, which at the same time would be a critique of the global Western cultural hegemony (though, different than post-colonial perspective), and the activist contribution to the constitution of contemporary political condition of the world, called the global agoraphilia.
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As a result of the archaeological research developed at the Roman settlement of Romula a fragment of a Roman pottery was discovered, which is nowadays preserved in the Museum of Caracal. Here the word ΓΑΔΑΤΗС was incised. D. Tudor considered it a Syrian anthroponym derived from the name of the god Gad, which lead to the formation of numerous Syro-Palmyrean anthroponyms. This opinion was shared by all those who, up to the time being, inserted this graffito in various epigraphic corpora of Dacia, considering it as further evidence of the Syrian presence in Roman Dacia. Yet, the supporters of such a viewpoint did not take into account all the available data which allows us to assert that Gadates is definitely an Iranian anthroponym attested on other sources as following: Xenophon’s Cyropaedia, The Letter of Darius to Gadatas, the Elamite Ka-da-da inscription discovered in the Persepolis fortifications, a Greek inscription from Delos and another Greek inscription from Antiphellos in Lycia pertaining to the Roman period. Xenophon’s Gadatas and the one mentioned in the Letter provide the Iranian character of the anthroponym. Within the Letter, Darius specifically name Gadatas ‘(his) slave’. We encounter this term in the Old Persian variant of the Behistun inscription as comprised in the collocation mana bandaka, meaning ‘my subject’ or ‘my servant’. It exclusively refers to the highest ranked Iranian individuals in the proximity of the Great King. Gadatas anthroponym is probably ahypochoristic derived from Bagadata, a very widespread name in the pre-Islamic Iranian world, having the same meaning with the Greek Theodotos and the Slavic Bogdan, i.e. ‘the Gift of God’. We do not know precisely where Gatates of Romula came from. He could belong to Syria as well, where the Iranian anthroponyms were natural, as the land had been subjected to the Iranian rule for more than two centuries.
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The author of this article resumes, with certain additions and reformulations, the statements expressed in an earlier paper (Poruciuc 1999, in English). The main idea of the article is that, by a minute analysis of the most probable etymological correspondents of the appellative on which Thracian – poris was based, one may discover correspondences not only in languages of the Indo-European family, but also in some that represent an “Egyptoid” connection, which may have something to do with the prehistoric macro-family of languages that many linguists now designate as “Nostratic”.
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A homage to professor Eugen Sava
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The reason for this article is the millennial anniversary of the Holy Martyr John Vladimir’s death and the activities of Amphilochius, Archbishop of Cetinje, as a representative of the Serbian Orthodox Church on the territory of Montenegro. The diplomacy of the Montenegrin bishop and his personal prestige made possible the implementation of large-scale projects for restoration of the Orthodox churches on the territory of Montenegro and today’s independent Republic of Kosovo. The problem of the origin, the place of the assassination and the burial of Duklja’s prince, St. John Vladimir, is located on the territory of three countries – Macedonia, Albania and Montenegro. Today, folklore legends and the practice of pilgrimage to the relics are still preserved in the first two countries. In Montenegro, incrusted in a bigger cross, is the “Miraculous Cross” of the prince which he held in his hands while being slain. Every year a procession with the cross is held which ascends the Rumija Mountains on the feast of the Holy Trinity – to the top of a ridge where, according to the legend, once there was a church destroyed by the Turks. The aim of the article is to examine the local cult of the prince-martyr in Southern Montenegro and the new sacred topoi proceeding from the reconstruction of the memory of him: the Holy Trinity Church in the Rumija Mountains and the newly-built Church of St. John Vladimir in Bar.
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The author of the article, based on the onomastic analysis of ancient Greek, Roman and Celtic myths, consisting of taxonomically different implications of the etymological and genetic unity of the Indo-European languages, continues to justify the hypothesis (that was raised at first in his book “Karuo – Iberian secret”) about the existence and interaction of two (Western and of Eastern) ancient Iberian cultures which became the forerunner of the European cultural conglomerate formation.
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This study aims to shed light on ideas and notions of wealth and poverty, shared by the non-Muslim peasants of the region of Serres, as reflected in the Chronicle of the Greek priest Synadinos. He speaks in his manuscript of himself and of what happened in the lives of the people of the town of Serres and of those of the surrounding villages in the first half of the 17th century. The people that Synadinos describes carried fragments of the real life, of the ideas of wealth and poverty, of getting rich and being impoverished in the everyday life of medieval people. The study reveals that the Christian moral code, which people should respect in their daily behaviour, as well as their personal qualities and choices in life, played a major role in the formation of these ideas. And finally, one should mention the role of the Empire policy with its decisions and actions and their impact on the Ottoman subjects.
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It is not the facts of the life of a bright person that matter most for the successive generations.
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The Republic of Karelia is an independent state of the Russian Federation. The Karels, the Veps and the Russians are native people of the Republic of Karelia. According to the adopted ethnological criteria the Karels and Veps are considered to be national minorities of the Republic. Due to a longstanding tradition the Finns, including 5/6 of the Inkeri Finns, are believed to be a national minority as well. In accordance with the last census (1989) the national minorities made up only 13.1% of the total number of the inhabitants of Karelia (the Karels – 10%; the Finns – 2.7%; the Veps – 0.4%). Modern ethno-demographic situation in Karelia is considered to be a critical one. The average age of the Karels, the Veps and the Finns living there is higher than in the other ethnic groups. The process of democratization in the Soviet society aroused the national factor in the former Autonomous Republics. Ethnic minorities began to annouce infrigement of their rights, started organizing national movements. National and cultural rebirth of their peoples and first of all their languages appears to be the principle goal of these national societies. But the Karelian language has no official status. In 1991–1993 the writing of the Vepsians was restored. As for the Finnish language it does not have a definite status yet. The “Programme of the language cultural rebirth and development of the Karels, Veps and Finns of the Republic of Karelia” was adopted in 1995 by the Karelian Government. By the end of the 1990s two approaches to the national problems were determined. The first is cultural (the development of languages and culture within national autonomy) and the second is political (the advancement of political demands from national-radical movements and organizations). But the stable political and national situation in Karelia guarantees a favorable solution to the problems of the ethno-cultural development of the Veps, Karels, Finns.
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The first event continued the “Bulgarian uprisings” for political independency (statesmanship) from before 1878. The second one provided – again with respect to continuity – an Eastern Rumelian autonomy model and the example of the Unification to those parts of the ethnical territories remaining “under the yoke” of the Ottoman empire. There is no doubt that the rather dynamic and continuous military clash between Byzantium and the Bulgarian Tzardom from the 70’s of the 10th century until the end of the second decade of the 11th century still attracts and will attract scholarly attention. There is no doubt that the rather dynamic and continuous military clash between Byzantium and the Bulgarian Tzardom from the 70’s of the 10th century until the end of the second 48 Гл. ас. д-р Янко М. Христов decade of the 11th century still attracts and will attract scholarly attention
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The dates 20 and 21 June 2017 will remain forever remembered in the history of bilateral relations between the Republics of Bulgaria and Macedonia. These are the dates on which Skopje’s governmental delegation of Prime Minister Zaev paid an official visit to Sofia.
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This article outlines the scientific problems with which Bulgarian ethnologists were occupied during the transitional years after 1989. The study of Bulgarians’ traditional culture continued and as a result were published in four volumes from the series ‘Regionalni etnolozhki izsledvania’ [Regional Ethnological Investigations], dedicated to the traditions of the inhabitants in the mountain regions of Strandzha, Rhodope, Sakar and Sredna Stara Planina [Middle Balkan]. Volumes from the series ‘Etnografski problemi na narodnata kultura’ [Ethnographic Problems of Folk Culture] were also regularly published in that period. Seven ethnographic conferences in various towns in the country were carried out. Special attention was paid to the different minorities with whom Bulgarians have traditionally lived – Gypsies, Armenians, Jews, Sarakatsani, Turks and Greeks. Many scientific investigations were dedicated to their traditional and contemporary culture and in the halls of the National Ethnographic Museum there were some respective exhibitions. Other spheres of ethnological research at that time included the study of urban culture, of migration processes in the country and abroad, and gender studies.
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The article compares the relations between Bulgarian and Western scholars in the late 19th and early 20th century and one hundred years later. The author's opinion is that the change in the research paradigm requiring the anthropologist to collect his/her own field materials makes Western scholars to deny the existence or to question the authenticity of their local colleagues regardless of the latter’s will to change. The author thinks that for more than a century local ethnology underwent evolution which made it useful for the present Bulgarian society in a way still inaccessible for anthropology.
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The article follows and analyses the policy of the Ottoman rulers regarding the migration movements that took place in the nineteenth century (until 1878) in the territories of the Ottoman Empire inhabited by Bulgarians. The author outlines the main objectives and directions of the migration policy of the Ottoman power in the Bulgarian lands, the means used for their realization and the achieved results. It is noted that the migration policy carried out by the Sublime Porte played an important role not only in the demographic and socio-economic development of the Ottoman Empire but also in the Bulgarian national development during the National Revival period. That is why this policy should receive due attention from the Bulgarian historiography.
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Based on documents from the archives of Siguranta in Bessarabia, our article analyzes the situation of national minorities in Romania in the interwar period, in the context of the territorial unification after WW I. The newly created State had to face a new problem, considering the fact that until then the minorities inside were extremely small, numerically speaking. The study provides a glimpse of the situation of minorities and focuses on the Bulgarian one, as there is limited data in the Romanian historiography about this (almost all studies make reference to the 19th century). Some aspects were studied by historians from the Republic of Moldova and, to a greater extent, the issue was examined by specialists from Bulgaria. The article is based on analysis of unpublished archival documents from the National Archive Fund of the Republic of Moldova and examines how the minority in Bessarabia, especially the Bulgarian one, interacted with Romanian authorities. We tried to capture and render in our study the main issues that were raised regarding the Bulgarian ethnic community, the way they tried to expose the situation and maintain their ethnic identity, but also the authorities’ responses to their claims in the context of the rather complicated period between the two world wars.
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The present study investigates some aspects of the transformation of the late estate society in the Hungarian kingdom from a microhistorical perspective. The local conflicts around the 1842 muster of the burghers’ guard in the free royal town Košice appertained to the burghers’ duties in general: their mandatory service in the guard and their behaviour towards the council. The analysis of these events reveals how transforming social practices clash with the social order solidified by old customs and law. In general, this conflict sheds light on the changes of the contemporary conception as well as the social transformation of burghership as a category of the estate society right before the outbreak of the Hungarian Revolution of 1848.
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The main purpose of this scientific article is evaluation and critical review of the international instruments for the protection of the Mesta river.
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This article deals with the mutual images and stereotypes of Slovaks and Hungarians presented in Czechoslovak, Slovak and Hungarian history textbooks published between 1918 – 1989. The textbooks employed the same principles while creating the image of the Self and the Other. In all cases the authors of the textbooks opted for creating a positive image of their own nation by employing images of its cultural and moral superiority, while the Others were characterized as immoral traitors on a lower degree of civilisational development. Narratives presented in official history textbooks reflect the political agenda, desirable values and the efforts the political elites made in order to create a collective identity of the citizens of the state and to develop the loyalty of subjects to the country they live in. Thus, every change of political regime brings with it the necessity to reinterpret the past and to reconstruct the national history – as such, in which the current state, or the current ambitions and political programs of the elites would be seen as the natural, legitimate and most desirable result of historical development.
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