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The study explores the understanding of identity in the works of art of the Revivalartists Nikolai Pavlovich and Georgi Danchov. The two were selected among theartists who worked until the Bulgarian liberation due to their strong affinity for depictingin their works of art the attire of the Bulgarians. With Nikolai Pavlovich, thestriving for looking for specimens reflecting the Bulgarian medieval identity wasexpressed in a visit to the centre of the Slavic community in Odessa in 1860-61.The opposite is true with respect to the works of Georgi Danchov. He “exported”ideas embodying the Bulgarian national identity at the Ethnographic Exhibition ofthe Imperial Society in Moscow in 1867. Georgi Danchov took part in the exhibitiontogether with the prominent Bulgarian photographer Hadji Kavra on the advice of theRussian Vice Consul in Plovdiv, Nayden Gerov. The works of the two artists were notpreserved due to which what is analyzed are the detailed verbal descriptions of thelithographs, drawings and colour photographs that showed the attire and lifestyle in19th century Bulgaria.
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The text presents an unpublished source for Bulgarian development. Notes on Bulgarian history written by S. S. Bobchev in 1867-1868 years. They tracked Bulgarian history from antiquity to the time of their writing. Records give insight into the understanding of Bulgarian history during the 19th century, seen through the eyes of a fourteen to fifteen-years-old boy.
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One can rarely find a series of cognates as significant – for both the post-ancient history of Southeast-Central Europe and for the Old Germanic domain – as the Romanian lexical family that includes ban ‘feudal title of nobility’ and ban ‘coin, money’. It is rather surprising that no one has decisively propounded Old Germanic origins for those Romanian words as well as for their obvious relatives in neighbouring languages. Such a situation is most probably due to the fact that some earlier (Avar-Turkic-Hungarian) etymological explanations regarding the ban family came to be considered as definitive solutions, so they became a kind of “etymological axioms” transmitted from author to author up until the present day. The main point of this study is to demonstrate that the Romanian lexical family represented by terms such as ban, bănat, băni, bănui and bântui (plus many significant derivatives) are far from being just borrowings from the languages of today’s neighbours of the Romanians. In their earliest recorded meanings, the Romanian words under discussion show surprising unity, since they all reflect a proto-feudal juridical-administrative system that can be clarified only by reference to the original semantic sphere of Germanic words such as German Bann, Swedish bann or English ban. The general conclusion of this study (divided into two parts, to be published in two consecutive issues of Arheologia Moldovei) is that Romanian, as continuant of the Vulgar Latin spoken in Southeast Europe, preserved a lexical family based on Old Germanic loans with meanings that look even more archaic than the ones of the ban family (of Frankish origin) which survived in the French language.
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The focus of the research is St. Petka Rock Church located in the town of Tran, near the Bulgarian-Serbian border. This religious site is related to the strong and vigorous local cult of a saint who is well-known in the Balkans, St. Paraskevi-Petka. The cult is supported by an interesting local legend according to which St. Petka lived in that same small cave within which the church is situated today. Because of this,St. Petka is considered the patron saint of Tran and its inhabitants. The religious site and the specific cult of St. Petka in the past, as well as today, play an important role in structuring the religious life of the local community and constructing its identity.Proceeding from the historical presupposition and formation of St. Petka’s cult in the region, this article aims to examine some of the characteristics of the development and function of St. Petka Rock Church as a site of worship, as well as to study the changes which have occurred in the last two decades when the religious site was recognized as a site of cultural heritage and a resource for the development of local tourist products in the context of local sustainable development.
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Today within the Northern Greece still can be heard an old Rhodopy dialect, which is not spoken long ago, even in Bulgaria. Bearers of this language are more than 11 500 inhabitants. The area is known as Western Thrace, West Rhodopes mountain areas of Northern Greece or increasingly popular name Pomakohoriya – i.e. Pomak villages (translated from Greek). The “minority”, as it is called, according to official government terminology, speaks “pomatski”.Common practice today is even separate neighborhoods to be called by the names of their inhabitants. These names are coming often from family names, kinship or paternal (patronims), and differ from the official names and surnames, used from the subjects of the Hellenic Republic.134 Back in time, little more than fifty years, the names were given and chosen in several ways. The most common was the name of grandparents or other close relative of the child – “to do not forget the name” or with the following custom: “Take five-six wooden spoons and assign a name to each, put them in the river and which spoon overtake, give this name of the child. Few days after birth or on the fortieth day, the child is brought to the imam who read him prayer and whispers in his ear three times the name that will bear”.Old, traditional names are only five or six and to distinguish individuals, are used illustrative or household names that often are coming from the kinship name and much less from the official family name. These names are most commonly associated with the name of the father (i.e. middle name) or the mother, the name of the village or the craft of the kinship or the man, so that it cannot be confused easily.For various reasons, mostly health related, the name of the newborn can be changed, which believes to lead the child to better luck and will help his normal growth.Concerning middle (second) names, can be noted that in Pomako¬horiya is observed similar to that process, described by Olga Zirojevic in “Islamization of South Slavic world” of the Balkans. In Bosnia and Herzegovina is not a rare case only the personal name of the newly con¬verted to be Muslim and father’s name to remain the old, like here com¬monly used patronim as a sign of belonging: Ahmet Yusufov – Ahmet, the son of Yusuf, or Djemile Raffia (Rafin) – Djemile, the daughter of Rafia, Mehmetali Hoxha – Mehmetli, the son of the imam (hoxha).Here is how in the real world, we found a different, parallel universe, which has its own laws and rules.
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The main aim of the article is to enlist the holy places in the village of Dragushinovo, Samokov area. They are the following: church ‘St. Teodor Tiron’; chapel ‘Holy Spirit’ and the sacred site ‘Krasto’. The church is located in the centre of the village of Dragushinovo. It was sanctified in 1869 and it was dedicated to St. TeodorTiron (Theo¬dore of Amasea). Traditionally, a special crab cake is made on this day. The walls of the church were painted by zograf Mihail Belstoynev from Samokov. The chapel ‘Holy Spirit’ is located on top of peak Dabeto, located two kilometers away from Dragushinovo. The holiday of the Holy Spirit is celebrated by the miners from the area. The sacred site ‘Krasto’ is located on top of the ridge peak. The place marks the spot where an old sacred cross was situated. The local people gathered there to take part in the local fair.
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The paper examines the texts encomia in the Slavonic copies that contain the First and the Second book of Euthymios Zigabenos’s 12th century Panoplia Dogmatike. The focus is on the following written evidence: the Slavonic translation of PD First book from the first to the 11th chapter included in two manuscripts: HM.SMS 186 – a 16th century copy from Hilandar monastery, and another 16th century manuscript – miscellany III c 16, Mihanovich collection in HAZU; the only copy containing the Second Book of PD in Slavonic – Ms. Slav. BAR 296 from the repository in the Library of the Romanian Academy of Sciences in Bucharest, dated from the very beginning of the 15th century; the famous Zagreb miscellany of Vladislav the Grammarian from 1469 with excerpts from PD. The texts of encomia are published as a complex for the first time. The author sustains the hypothesis that the Slavonic translation of PD had a close connection with the Athonite monastic brotherhood, whose orthodoxy and orthopraxy was the main engine for both the appearance of the translation, and its subsequent use and spread, especially in Ottoman times, when the Orthodoxy, more than ever, needed the dogmatic bases of its identity. The article tries to answer the question about the role of encomia in this process.
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The present article offers a possible interpretation of a small part of the photographs of Angel Bukoreshtliev – one of the most significant figures of the music life of Plovdiv and the rest of the country in the first half of the 20th century – kept in the MusicalInstruments and Ritual Requisite Fund of the Regional Ethnographic Museum – Plovdiv. The photographs selected for the purpose of the analysis enable us to “read“ the life of Bukoreshtliev from the perspective of his and his family’s social standing and in the context of the development of the Bulgarian photography. On the one hand, having in mind the fact that photography was a luxury until the Balkan Wars and photographic services were within reach of the people of higher social standing, his biography bears record of his belonging to the more well-to-do strata of the society as well as of his successful music and pedagogical career. On the other hand, the photographs selected give us information about the photographers (the Karastoyanovbrothers, V. Velebni, A. Andreev etc.) in Sofia and Plovdiv in that period, about the people they used to photograph, about the people who chose their photo studios etc. The photographs here presented were never published; thus, they introduce a new touch to the research field of the Bulgarian music life. The music funds could give answers to even more questions which may be subjects of other studies.
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The paper states some of the most basic historical and statistic data regarding the Jewish community in the Bjelovar-Križevci County between 1857 and 1918. In the period between 1857 and 1922, the name and the borders of the Bjelovar-Križevci County changed on several occasions (the Bjelovar County, particularly the Križevci County, then the Bjelovar-Križevci County, and finally the Bjelovar-Bilogora County); similarly did the borders of the interior districts, which fact hindered the research to a certain extent. Hence, this paper focuses on the demographic changes in the period between the census of 1880 and the census of 1910. Though the presence of the first Jews in the area of the Bjelovar-Križevci County was recorded rather early – at the beginning of the 19th century, more precise demographic reports are dated only after 1851, or rather 1857 – the year of the first official census. Each of the censuses between the 1850s and 1918 (1857, 1880, 1890, 1900 and 1910) listed a higher number of Jews; finally, in 1910, 2,406 Jews inhabited the Bjelovar-Križevci County, mostly the Bjelovar district and the County’s urban area (Bjelovar, Koprivnica and Križevci). In the area of the Berak Municipality, very few Jews lived (a couple of families), while they had never inhabited Podgarić.
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The proposed article shares observations on with the construction of the image of the star in ethno-pop music and the role of the media and media music, with two cases - Slavi Trifonov and Azis. At first glance, they seem very different, but they are actually quite similar - as with the mechanisms of media imposition of the image of the star and the use of the media in the construction of public resources and attachment to civilian causes. The article attempts to interpret current cultural phenomena through their media projections, using Joseph Nye's theoretical statements on soft power; Tyler Cowen's for the Economics of Glory.
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This paper focuses on the projections of synergetic school pedagogy on a meta-methodological and cultural perspective. The grounds and arguments for its application are the need for restructuring global society and multicultural identity of young people and children. The principles of methodological transformation of authentic cultural models, which are nationally and regionally defined, are proposed, but with the possibilities for youngsters to integrate their cultural understanding and diversity, and, together with that, to develop social competence. A particular methodological tool is presented – Christmas Luck Ancestral Calendar.
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