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Journal articles on the topic 'Karaims'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Leparskienė, Lina. "The Karaim Space of Trakai in the Local Lore and the Legend of the Miraculous Horse of the Duke Vytautas." Tautosakos darbai 56 (December 20, 2018): 169–98. http://dx.doi.org/10.51554/td.2018.28477.

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Several dozens of Karaims still residing in Trakai may be regarded as the true inhabitants of the town, considering that at least several generations of them lived there. While analyzing their life stories collected during fieldwork in 2008–2018, and comparing them to the testimonies of other Trakai dwellers describing Karaims, it becomes clear that Karaims have a number of definite places making up their “own” space and a meaningful topography. This typography comprises the northern part of the Trakai Peninsula, the northwestern suburban territories and the nearby lakes. In the oral tradition

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2

Guyot, Blandine. "L'Association des Karaïmes à Paris: de l'entraide amicale (1923-1939) à la lutte contre « la menace monstrueuse suspendue sur nos têtes » (1939-1945)." Almanach Karaimski 9 (December 30, 2020): 9–58. http://dx.doi.org/10.33229/ak.2020.9.1.

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At the beginning of the 1920s an active émigré community of 324 Karaims (275 Karaims from Crimea and 49 Karaims from Constantinople) had established itself in France. In 1923 they formed an organisation called the Karaims’ Association in Paris (Association des Karaïmes à Paris), headed by Salomon Krym and Boris Saratch. From its initial foundation until 1938, its goal was to promote mutual assistance, foster community ties and support the Karaim religion. However, in 1938, in response to increasing racial persecution and antisemitism in Europe, the Association assumed a new outlook and devoted

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3

Lavrinovič, Diana. "Hachan Markas Lavrinovičius’ commitment to the Karaim language Trakai dialect preservation and revitalisation." Vilnius University Proceedings 48 (June 17, 2024): 100–107. http://dx.doi.org/10.15388/lkac.2024.8.

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The paper introduces Markas Lavrinovičius’ most significant jobs in the Karaim cultural heritage preservation and revitalisation. Markas Lavrinovičius (1938–2011) was a Doctor of Science, Lithuanian Karaims’ Hachan, and the Chairman of the Lithuanian Karaims’ Religious Community. He was an active Karaim community member who made an important contribution to the language research and its revival. He described Karaim customs and traditions, compiled Karaim literary heritage, and prepared it for publication; he also described the Biblical stories in the Karaim language, translated relative Turkic

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4

Barash, Yurii, Tetiana Vlasova, Larysa Martseniuk, and Tetiana Charkina. "The origin of the Crimean Karaims and transformations of Karaism in the hermeneutic circle of history interpretation." Universum Historiae et Archeologiae 3, no. 1 (2020): 116. http://dx.doi.org/10.15421/26200110.

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The aim of the article is the conceptual reconstruction of the origin of the Crimean Karaims as an ethnic group and determination of the factors which played the main role in the formation of their faith – the Karaism. The actual topicality of the theme under analysis is stipulated by the definite factors, which are of both ethnic and religious origin. At present there still happen fervent academic debates that make the borderline between two opposing scientific approaches concerning the key issues of the Karaims’ origin and their faith. The opponents – or the proponents – of both scientific t

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5

Cegiołka, Dorota. "Slavonic Loanwords in the Book of Daniel Preserved in the South-Western Karaim Manuscript no. ADub.III.84." Studia Linguistica Universitatis Iagellonicae Cracoviensis 141, no. 1 (2024): 37–51. http://dx.doi.org/10.4467/20834624sl.24.003.19313.

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The paper discusses the etymology of Slavonic loanwords found in a previously unpublished South-Western Karaim translation of the Book of Daniel copied into manuscript no. ADub.III.84. South-Western Karaims were surrounded by speakers of Polish, Ukrainian and Russian, with the linguistic contact instigating changes in Karaim over a period of several centuries. The present article focuses only on the Slavonic impact upon Karaim vocabulary and attempts to determine whether the borrowed words can be traced back to Polish, Ukrainian or Russian etymons. The loanwords are additionally compared with

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6

Firkavičiūtė, Karina. "Mykolas Firkovičius (1924–2000) and his work as a unique basis for the Karaim language revival." Vilnius University Proceedings 48 (June 17, 2024): 90–99. http://dx.doi.org/10.15388/lkac.2024.7.

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This article presents the contribution of Mykolas Firkovičius (1924–2000) to the revival and continuation of the Karaim language through three strands of his activities: religion, poetry and the language itself. Mykolas Firkovičius was a native speaker of Karaim, Karaim community leader in Lithuania for many years and officially served a senior priest in 1993–2000. Among other works, he published texts in Karaim, sources, poetry compilations, prayerbooks, textbooks, and wrote himself in Karaim. He was a man that profoundly helped his nation to continue its cultural and linguistic life after di

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7

Kobeckaitė, Halina. "Simon Firkovič and his role in preserving the Karaim language." Vilnius University Proceedings 48 (June 17, 2024): 50–58. http://dx.doi.org/10.15388/lkac.2024.3.

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Lithuania is a unique place in the world where the Karaim language is still alive. Living in Lithuania for 625 years, Karaims have spoken their mother tongue at home and in their families, also used their language in religious service, and learned it at school. The Senior priest of Trakai community Simon Firkovič (1897–1982) played an important role in fostering and preserving his native Karaim. He was elected to that position in 1922 and served there for 60 years. The article looks into his activities in two strands: him working for the community in his religious and teaching duties as well a

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8

Sulimowicz, Anna. "Listy do Łucka." Almanach Karaimski 2 (December 30, 2013): 37–60. http://dx.doi.org/10.33229/ak.2013.2.03.

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One of the addressees of the letters of Prof. Ananiasz Zajączkowski was Aleksander Mardkowicz (1875–1944), a notary from Lutsk, who was one of the most affluent Karaim activists of the inter-war period. As a young man he moved to Yekaterinoslav, where he worked in a notary’s practice. There he made his debut publishing a few poems in Russian in some literary magazines. After Poland gained its independence, in 1921 Mardkowicz returned to Lutsk, where he started to play an important role in the life of the local Karaim community as a member and, for a time, a president of the Board of the commun

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9

Kaleta, Petr. "Gminy karaimskie XIX wieku jako dziedzictwo Rzeczpospolitej Obojga Narodów." Almanach Karaimski 6 (December 20, 2017): 119–34. http://dx.doi.org/10.33229/ak.2017.6.03.

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W ciągu ostatnich dwóch dekad badania karaimoznawcze nabrały wyraźnego rozmachu. Zaczęły ukazywać się wyspecjalizowane czasopisma naukowe pt. Karaite Archives oraz Almanach Karaimski, zostały wydane niektóre dokumenty karaimskie, ukazały się również ważne monografie, jak np. publikacja Stefana Gąsiorowskiego pt. Karaimi w Koronie i na Litwie w XV−XVIII wieku (Kraków - Budapeszt 2008). Ponadto regularnie ukazuje się kwartalnik karaimski Awazymyz, na którego łamach zamieszczane są artykuły poświęcone historii. Znaczna część prac zajmuje się XIX wiekiem, kiedy to w społeczności karaimskiej doszło

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10

Pawelec, Mariusz. "Listy do Wilna." Almanach Karaimski 2 (December 30, 2013): 19–36. http://dx.doi.org/10.33229/ak.2013.2.02.

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Years 1928–1948 were extremely important for Hajji Seraya Shapshal – an Orientalist and the spiritual leader of Karaims working in these years in Vilnius. In the first decade of this period he was a prolific researcher and an active spiritual and social leader in the what was then the Second Polish Republic nota bene very tolerant towards Karaim religion. The second decade of this period includes the years of the Second World War, the first short years of independent Lithuania along with the years of its German occupation, and, finally, a few years of the not less problematic Soviet rule. Sera

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Zajączkowska-Łopatto, Maria Emilia. "Listy Ananiasza Zajączkowskiego do Jego Ekscelencji Hadży Seraji Chana Szapszała." Almanach Karaimski 2 (December 30, 2013): 5–17. http://dx.doi.org/10.33229/ak.2013.02.01.

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The collection of letters written by Professor Ananiasz Zajączkowski (1903–1970), an eminent Turcologist and Iranist, to Hajji Seraya Khan Shapshal (1873–1961) is stored in the Archive of the Lithuanian Academy of Sciences (in the so called Biblioteka Wróblewskich) in Vilnius and is of great value for both history of Oriental studies (Turcology in articular) and for the members of the Karaim communities in Lithuania and Poland. The letters were written in the years 1928–1948. Unfortunately, the letters addressed by Shapshal (also a recognized Orientalist) to Zajączkowski burned down in the lat

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12

Németh, Michał. "A Historical Morphology of Western Karaim: The Two Pluperfect Tenses in Diachronic and Areal Perspective." Journal of Language Contact 14, no. 3 (2022): 720–62. http://dx.doi.org/10.1163/19552629-14030007.

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Abstract This article is a continuation of the analysis of the Karaim -p edi- past tense presented, for the first time in scholarly literature, in Németh (2015). In the latter paper, this verbal category was described on the basis of a few South-Western Karaim examples, only, and was termed plusquamperfectum ii. In this paper the description of its semantic scope has been refined based on an analysis of recently discovered North- and South-Western Karaim examples as well as on a further evaluation of Turkic (including Eastern Karaim) data. Importantly, it is argued that the practice of (also)

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13

Bairašauskaitė, Tamara. "The COllision of Definition and Identity : on the Social Status of Lithuanian Karaim in the First Half of the Nineteenth Century." Lithuanian Historical Studies 12, no. 1 (2007): 93–112. http://dx.doi.org/10.30965/25386565-01201005.

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In the nineteenth century the Karaim community of Lithuania was attributed to the non-Christian burgher estate, and laws set to the Jewish community were applicable to the Karaim as well. However, the authorities saw the difference between the two communities with respect to morality and ethics and consequently rendered the Karaim certain social and economic freedoms. The Karaim community, living in Trakai and Naujamiestis, Panevėžys district, sought to retrieve its former legal and social status, formed in the period of the Grand Duchy of Lithuania between the fourteenth and eighteenth centur

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14

Dubińska, Anna. "Garść danych o Karaimach z Łucka." Awazymyz. Pismo historyczno-społeczno-kulturalne Karaimów, no. 2 (3) (November 30, 1999): 9–11. http://dx.doi.org/10.33229/az.56.

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Gmina łucka, choć mniejsza od gmin w Trokach czy Haliczu, może się pochwalić nie mniej chlubnym rodowodem. Według tradycji jej początki sięgają czasów Księcia Witolda, który miał sprowadzić Karaimów na Wołyń. Z Łucka wywodziło się wielu uczonych Karaimów, jak na przykład Mordechaj Sułtański czy najsłynniejszy karaimski uczony Abraham Firkowicz. Łucka gmina karaimska dzieliła losy miasta – nie omijały jej różne nieszczęścia, najazdy wroga, pożary, epidemie. I choć niewielka liczebnie, przetrwała jednak do XX wieku jako jedna z pięciu gmin karaimskich na terenach Polski i Litwy.  &#x

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15

Zawanowska, Marzena. "The Art of Ambiguity: The Karaites as Portrayed in Judah Halevi's Book of the Kuzari." AJS Review 45, no. 1 (2021): 143–66. http://dx.doi.org/10.1017/s0364009420000392.

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On the basis of a letter preserved in the Cairo Geniza, Judah Halevi is assumed to have originally composed his influential book of religious thought, the Kuzari, as a polemical response to a Karaite convert. However, he neither perceived nor described the Karaites as heretics. In fact, his depiction of the adherents of this alternative to Rabbanite Judaism and their origins so appealed to the Karaites that some of them believed that the author had been a (crypto-)Karaite himself, and his reconstructions of the movement's history became appropriated as the founding myth of Karaism. This paper

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16

Olach, Zsuzsanna. "Emergence of a New Written Culture: The use of Hebrew script among the Krimchaks and the Karaim." Acta Orientalia Vilnensia 13 (April 13, 2017): 61–78. http://dx.doi.org/10.15388/aov.2016.13.10638.

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Conversion to a religion usually has a positive impact on the written culture of a given community. The conversion may or may not result in the adoption of a new writing system. In the Turkic world, we find examples for both cases. The Karaims, by their conversion into Karaitism, adopted the Hebrew script. They used the Hebrew alphabet up till the beginning of the 20th century in their everyday life for writing; for example, private letters and secular and religious texts in Karaim.Another Turkic speaking group, the heterogeneous Rabbanite community of Krimchaks (whose majority is of Sephardic

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17

Zawanowska, Marzena. "From Yu–suf al-Bas.r to Judah Halevi: The Sadduceean Myth of the Origins of Karaism in Medieval Rabbanite Sources Revisited." Medieval History Journal 25, no. 2 (2022): 252–91. http://dx.doi.org/10.1177/09719458211013996.

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Two main historiographic motifs invented in the Middle Ages have dominated all later Jewish historical reconstructions of the origins of Karaism. One connects it with the activity of ‘Anan ben David, while the other associates the Karaites with the Sadducees. The aim of the article is to revisit the question of the origins of the Sadduceean motif and Halevi’s role in its creation. Accordingly, its purpose is not to explore the actual relationship between the Karaites and the Sadducees, but the way in which medieval Jews imagined this relationship, especially in terms of the Karaites’ past and

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18

Klimova, Veronika. "Karaite Self-Perception: A Study of Two Vilnius Periodicals Karaimskoye Slovo and Myśl Karaimska." Scripta Judaica Cracoviensia 19 (2021): 65–77. http://dx.doi.org/10.4467/20843925sj.21.005.16414.

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This study aims to reconstruct the self-perception of the Karaite community in Vilnius during 1913–1939. The research is based on a review of two Karaite periodicals, Караимскоеcлово(Karaite Word), published in Russian from 1913–1914, and Myśl Karaimska (Karaite Thought), published in Polish from 1924–1939. Both periodicals served to develop national selfawareness and a spiritual revival of the whole Karaite nation by covering history, politics and literature. In Karaimskoye Slovo, Karaites identified themselves as Israelites; in Myśl Karaimska, some high-level representatives openly emphasize

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Miškinienė, Galina. "The development of Turkic studies at Vilnius University." Acta Orientalia Vilnensia 10, no. 1-2 (2009): 209–23. http://dx.doi.org/10.15388/aov.2009.3663.

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Institute of the Lithuanian Language At the beginning of the 19th century, the financial possibility to establish a department of Eastern languages at one of the oldest universities in Eastern Europe, Vilnius University, appeared. Turkish was among the Eastern languages that were expected to be taught. The intensive preparation of lecturers was started. Unfortunately, the ambitious plans were destined to never become reality; in 1832 the university was closed. Nevertheless, over the following two centuries the Turkic direction did not disappear; in one form or another it surfaced and retained

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20

Kobeckaitė, Halina. "Karaimistyka jako nieodłączny element turkologii w Wilnie." Almanach Karaimski 3 (December 30, 2014): 65–78. http://dx.doi.org/10.33229/ak.2014.3.07.

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The main aim of this article is to describe the role played of two Turkic communities residing in the territory of the Great Duchy of Lithuania from the 14th century onwards – the Karaims and the Tatars – in the appearance and development of oriental and Turkological studies in Vilnius. A short overview of the state of Oriental Studies in Vilnius, in particular in Vilnius University in the 18th–19th centuries, and its correlation with the local “Orient”, is given in the first part of the article. Most of the article focuses on the period between the two world wars, when Karaim and Tatar schola

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Радченко, Юрий. "Нацистская политика в отношении славян караимского вероисповедания в Крыму (1941–1944)". Ab Imperio 2023, № 3 (2023): 77–124. http://dx.doi.org/10.1353/imp.2023.a915229.

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SUMMARY: The article focuses on the plight of Karaite Subbotniks during the Holocaust in Nazi-occupied Ukraine. Subbotniks are known as non-Jewish followers of rabbinical Judaism, but since the late eighteenth century, a smaller community of Slavic followers of Karaism also developed. Karaites are an ancient community of Turkic speakers, mostly in Crimea, who rejected the Talmud and rabbinical teachings. The Nazis had a hard time figuring out their policy toward the Karaites, who did not fit the binary understanding of Jewishness, and Karaite Subbotniks offered an even more mind-boggling examp

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ÖZTÜRK, Abdulkadir, Huseyin YILDIZ, and Işıl ARSLAN. "The Contributions to the Loanwords in Karaim." Turkology 107, no. 3 (2021): 19–30. http://dx.doi.org/10.47526/turkology.v3i107.722.

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The Turkic language has adopted hundreds of thousands of Turkish words into its vocabulary throughout history, with the methods of word derivation in its systematics. It is a reality that in the formation of a rich vocabulary of Turkish, in addition to Turkish words, words adopted from foreign languages with which it interacts in various fields such as religious, socio-cultural and literary also have an important place. Karaim, which is among the dialects of the Northwest group of the Turkic language, has also adopted words to its vocabulary by borrowing from languages such as Hebrew, Slavic,

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Pełczyński, Grzegorz. "Z dziejów Karaimów litewsko-polskich w XX wieku." Wrocławskie Studia Wschodnie 23 (September 27, 2019): 33–49. http://dx.doi.org/10.19195/1429-4168.23.2.

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Из истории литовско-польских караимов в ХХ векеКараимы — это религиозная и одновременно этническая группа с очень интересной историей и культурой, сформировавшаяся в Крыму около Х века. На литовско-польских землях они живут с конца XIV века. Они сохранились до ХХ века как небольшое меньшинство, в межвоенный период их количество не превышало 1000 человек. Главные скопления караимов находились тогда в Тракае, Вильнюсе, Паневежисе в Литовской республике, в Луцке и Галиче. Они выделялись довольно большой культурной активностью в различных сферах. Однако первая и вторая мировые войны негативно повл

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Martyn, Maksym. "NEO-PAGANISM OF THE CRIMEAN KARAITES: GENESIS AND CURRENT STATE." Problems of humanities. History, no. 6/48 (April 27, 2021): 65–83. http://dx.doi.org/10.24919/2312-2595.6/48.228472.

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Summary. The purpose of the study is to analyze the history of the emergence and development of the phenomenon in the culture of the Karaites of Eastern Europe, which can be described as neo-paganism. Research methodology is based on the scientific and special-historical methods and the growth of the historical analysis. The article is based on the principles of historicism, scientific objectivity and problem-chronological approach. The scholar novelty of the article is in the fact that for the first time an attempt has been made to comprehensively study the phenomenon of neo-paganism of the C

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Landowski, Zbigniew. "Orientalists and Oriental Studies in Interwar Vilnius (1920–1939)." Tom 69, Numer 2 2024, no. 2 (2024): 33–68. http://dx.doi.org/10.4467/0023589xkhnt.24.014.19819.

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In interwar Poland, academic Oriental studies developed in three distinct centres, although the Orientalist community remained decentralized. In Vilnius, several scholars in this field were active and conducted both research and instruction of Oriental languages. Among them were Poles, Jews, Karaites and Tatars. Professionally, they were also diverse, including linguists, biblical scholars, Palestinologists, museologists, lecturers, and rabbis. Their academic pursuits encompassed religious studies, Semitic studies (with a focus on Hebrew), Ancient Eastern philology, Sanskrit, Ottoman Turkish s

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Sulimowicz, Anna. "Działalność społeczna i edukacyjna Koła Pań Karaimskich w Haliczu." Almanach Karaimski 4 (December 30, 2015): 79–100. http://dx.doi.org/10.33229/ak.2015.04.06.

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Przez stulecia udział karaimskiej kobiety w życiu społecznym był ograniczony. Dopiero w latach 20 XX w. powstała w Wilnie pierwsza karaimska organizacja kobieca. W 1932 r. Sabina Nowachowiczowa, nauczycielka, jedna z pierwszych Karaimek, które zdobyły formalne wykształcenie i pracowały zawodowo, założyła Koło Pań Karaimskich w Haliczu. Cele organizacji było podnoszenie poziomu świadomości członkiń, kształcenie ich w zakresie podstaw wiary, dziejów i języka Karaimów, a także zapewnianie im wiedzy ogólnej, tak by mogły przekazywać tradycyjne karaimskie wartości swoim dzieciom. Koło organizowało

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Sulimowicz-Keruth, Anna. "Karaimi w publikacji Arkadija Tretiakowa Kupcy goroda Kieva." Almanach Karaimski 7 (January 22, 2019): 131–42. http://dx.doi.org/10.33229/ak.2018.7.07.

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This paper is an extended review of Kupcy goroda Kieva (The Merchants of the City of Kiev), a book by Arkadiy Tretyakov published in Kiev 2017 (483 pp., ill.). The book, authored by a Kievan geographer, is based on an exhaustive analysis of the city’s archives. It contains a comprehensive list of merchants who ran various businesses in Kiev between 1836 and 1917. MIt includes more than 30 Karaims, mostly tobacco merchants. Identifying them is a difficult task since Tretyakov does not provide the relevant information. However, an effort is made by the author of the paper to identify them on the

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Prokhorov, Dmitry. "The Evolution of the Documents Concerning the Matrimonial Relations in the Karaite Communities in the Crimea in the Nineteenth and Early Twentieth Centuries (According to the Materials Residing in the State Archive of the Republic of the Crimea)." Materials in Archaeology, History and Ethnography of Tauria, XХVII (December 15, 2022): 663–84. http://dx.doi.org/10.29039/2413-189x.2022.27.663-684.

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One of the most informative accounts of the past of the Karaite communities in the Crimea are the documents related to the regulation of marriage and family relations among the Karaites. Although the Russian authorities integrated the Karaites into the Russian linguistic and cultural space, the communal norms and tenets of the Karaite religion remained unchanged to the second half of the nineteenth century. In the sphere of matrimonial relations, the Karaites were guided by the teachings formulated in the works of the Karaite religious authorities of the Middle Ages and the commentaries to the

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Abkowicz, Mariola, and Hanna Pilecka. "Organizacyjny rollercoaster." Awazymyz. Pismo historyczno-społeczno-kulturalne Karaimów 34, no. 3-4 (80-81) (2023): 2. http://dx.doi.org/10.33229/az.1022.

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Organizacyjny rollercoaster – tak chyba można podsumować minione półrocze. Już dawno bowiem nie było tak wielu różnorodnych działań i wydarzeń. O wielu z nich szerzej piszemy na łamach numeru, który właśnie trafił do Waszych rąk, o niektórych są jedynie krótkie notki, inne przetoczyły się tak szybko, że pióro za nimi nie nadążyło, a i na łamach miejsca nie wystarczyło. Krótko mówiąc – działo się. Rozpoczęliśmy rok, pamiętając o okrągłych rocznicach śmierci wybitnych karaimskich poetów: Zachariasza Abrahamowicza – 120 lat, Szełumiela Łopatto – 100 lat i Szymona Kobeckiego – 90 lat. Każdemu z ni

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Stefański, Jacek. "Medieval Karaite Exegesis as Evidenced in Selected Examples from Yefet Ben Eli’s Commentary on the Book of Hosea." Collectanea Theologica 90, no. 5 (2021): 335–51. http://dx.doi.org/10.21697/ct.2020.90.5.14.

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For many years, Karaite exegesis was relatively unknown to numerous Biblical scholars. This situation has been changing with an increasing access to source materials. As a result, more and more Karaite exegetical treasures representing the trends of Karaite Judaism have come to the fore. Among them, there is the Commentary on the Book of Hosea by Yefet ben Eli, one of the most significant representatives of Karaism in the tenth century. Yefet ben Eli exhibits a remarkable knowledge of Hebrew etymology, which enables him to provide unique answers to the interpretative problems in the Masoretic

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Aça, Mehmet. "Social Status and Roles in Proverbs of Lithuanian Karaims and Proverbs of Anatolian Turks." Litteraria Copernicana, no. 1(33)/ (March 31, 2020): 195. http://dx.doi.org/10.12775/lc.2020.014.

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Abkowicz, Mariola, and Anna Sulimowicz-Keruth. "Słońce przygrzewa." Awazymyz. Pismo historyczno-społeczno-kulturalne Karaimów 32, no. 1-2 (70-71 (2021): 2. http://dx.doi.org/10.33229/az.921.

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Słońce przygrzewa coraz mocniej i coraz bardziej chciałoby się wyrwać z czterech ścian do zieleni łąk i lasów. Równie mocno pragniemy swobodnych spotkań towarzyskich, bo po dłużących się pandemicznych zimie i wiośnie brakuje nam bezpośrednich kontaktów międzyludzkich. Ale zanim ruszymy na letnie peregrynacje, by spędzać czas wśród innych ludzi, zróbmy dwie rzeczy: zaszczepmy się i zajrzyjmy na łamy nowego numeru „Awazymyza”. Kontynuujemy pewne wątki, które pojawiły się w poprzednim numerze. Jeśli zaciekawiła Was opowieść Jakowa Kefelego, wojskowego lekarza walczącego w Chinach z epidemią chole

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Kondratjuk, Grigorii N. "«”The Golden Age” of the Crimean Karaites»: publication of the new academic series." Crimean Historical Review, no. 2 (2020): 260–69. http://dx.doi.org/10.22378/kio.2020.2.260-269.

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The review examines new publications on the history of Karaites – the monographs “Karaites in the Russian Empire in the late 18th – early 20th centuries” and the “Karaite communities: biographies, facts and documents (late 18th – early 20th centuries”. They studied a significant chronological period – from the time of the Karaites appearing in the Crimea and up to the beginning of the 20th century. A reasoned conclusion is made that the so-called “ The Golden Age” is the most tense in the history of the Karaite people – the time from the annexation of the Crimean Peninsula to the Russian Empir

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Twardauskas, Aleksander, and Konstanty Pilecki. "Karaimskie lato w Trokach." Awazymyz. Pismo historyczno-społeczno-kulturalne Karaimów, no. 2 (23) (September 19, 2009): 11–12. http://dx.doi.org/10.33229/az.407.

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To już siódmy rok, gdy wraz z nadejściem lata Karaimi ze wszystkich stron zjeżdżają do Trok, małego miasteczka z długą historią. Ulica Karaimska wypełnia się wówczas gwarem głosów, zapomnianych już przez ściany wiekowych domów – przyzwyczajonych teraz do obcej mowy licznej rzeszy turystów odwiedzających corocznie miasto.

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Mikhailov, Sergei Sergeevich. "The Moscow Karaite Community of the Twentieth Century (According to the Memoirs Recorded in the 1990S From the Old-Time Karaites of Moscow)." Ethnic Culture 4, no. 4 (2022): 15–24. http://dx.doi.org/10.31483/r-103022.

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The Karaites are one of the very small, but at the same time the most interesting ethno-confessional groups that appeared in the second half of the 19th – early 20th centuries. in a number of large cities of Central Russia, including Moscow. The purpose of the article is to acquaint readers and the scientific community with the results of a study of the Moscow diaspora of Karaites. When writing this article, the author primarily relied on field materials collected by him since 1993, by recording the memoirs of Moscow Karaites-old-timers. This ethnic group, whose representatives began to move f

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Sulimowicz, Anna. "Bryczką do Wodnik." Awazymyz. Pismo historyczno-społeczno-kulturalne Karaimów, no. 4 (37) (December 30, 2012): 4–8. http://dx.doi.org/10.33229/az.614.

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Harviainen, Tapani. "Views and goals of Karaite-Karaim studies*." Acta Orientalia Academiae Scientiarum Hungaricae 68, no. 2 (2015): 167–73. http://dx.doi.org/10.1556/062.2015.68.2.2.

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Pawelec, Mariusz. "Aleksander Mardkowicz jako kolekcjoner i popularyzator folkloru karaimskiego." Almanach Karaimski 8 (December 30, 2019): 157–74. http://dx.doi.org/10.33229/ak.2019.8.4.

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Postać łuckiego Karaima Aleksandra Mardkowicza (1875–1944) znana jest z aktywnej działalności na polu wydawniczo-literackim. Warto jednak przypomnieć, że był nie tylko poetą, pisarzem, dziennikarzem i wydawcą, ale również kolekcjonerem i popularyzatorem folkloru karaimskiego. To dzięki jego niestrudzonej pasji gromadzenia przysłów i powiedzeń dawnych Karaimów bogactwo ich narodowej kultury zostało ocalone od zapomnienia.

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Muchowski, Piotr. "Z badań Ananiasza Zajączkowskiego nad folklorem karaimskim." Almanach Karaimski 3 (December 30, 2014): 79–88. http://dx.doi.org/10.33229/ak.2014.3.08.

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This article deals with Professor Ananiasz Zajączkowski’s work on the folklore of the Polish-Lithuanian Karaites before the First World War. Ananiasz Zajączkowski authored several articles in which he edited and/or described manuscripts in the Karaite language. These manuscripts, which included works on fortune-telling, magic and herbalism, originated in late 19th-century Lithuania. The article describes the genesis of works on Karaite folklore and challenges Ananiasz Zajączkowski’s thesis regarding the origins of the Turkic peoples. It quotes a number of Hebrew manuscripts kept in Karaite col

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Stefaniak-Rak, Katarzyna. "Księga sądowa ‒ tom 10. jako źródło wiedzy o Karaimach z Krymu." Almanach Karaimski 7 (December 20, 2018): 109–27. http://dx.doi.org/10.33229/ak.2018.7.06.

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10. księga sądowa dokumentuje sprawy w jednej z kancelarii sądowych w Chanacie Krymskim, które zostały odnotowane w latach 1666-1669/70. Celem tego artykułu jest przybliżenie treści niepublikowanych dotąd zapisów sądowych zawartych w omawianym tomie, w których stroną postępowania byli Karaimi, a także zebranie danych tj. imiona, imiona ojców, miejsca zamieszkania i/lub pochodzenia (jeśli zostały odnotowane), przedmioty spraw z udziałem Karaimów, które zarejestrowano. Opracowanie tych wszystkich materiałów może przyczynić się do lepszego poznania dziejów i losów poszczególnych Karaimów zamieszk

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Witkowski, Rafał. "Glossa do karaimskiej sfragistyki." Almanach Karaimski 4 (December 30, 2015): 127–44. http://dx.doi.org/10.33229/ak.2015.04.09.

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Very little is known about the Karaite seals used during time of the Polish-Lithuanian Commonwealth. The development of the administration in the Russian Empire forced Karaites to use these seals. However the new reality that emerged following the introduction of a new law in the Republic of Poland in 1936 offered them a chance to change some aspects of official Karaite iconography.

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Friedman, Mordechai Akiva. "The blessing of a Karaite and his excommunication: topics in the approach to Karaites in the writings of R. Abraham and his father Maimonides." Ginzei Qedem 17, no. 17 (September 5, 2021): 143–69. http://dx.doi.org/10.35623/gqmafrtu21.

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The article by M.A. Friedman, `The blessing of a Karaite and his excommunication: topics in the approach to Karaites in the writings of R. Abraham and his father Maimonides,” opens with a previously unpublished halakhic responsum by R. Abraham Maimuni. This responsum deals with the saying of Amen after a Karaite blessed a circumcision and with the excommunicating of the Karaites as the Cuthites (Samaritans) had been excommunicated in the past. According to the author’s reading, R. Abraham Maimuni rules in his responsum that the Karaites should not be excommunicated “at this time” as the sectar

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Gold, David L. "A student of Jewish languages reads Michał Németh’s Unknown Lutsk Karaim Letters in Hebrew Script (19th–20th Centuries). A Critical Edition." Almanach Karaimski 6 (December 20, 2017): 17–118. http://dx.doi.org/10.33229/ak.2017.6.02.

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The Karaite language has justifiedly attracted the attention of Turkologists though it should also be of interest to students of Jewish languages (= the languages of Rabbanite and Karaite Jews); and what students of Jewish languages have to say about it should interest Turkologists, just as what the latter have to say should interest the former. By looking at Karaite (as exemplified in Michał Németh’s Unknown Lutsk Karaim Letters in Hebrew Script (19th–20th Centuries): A Critical Edition)from the viewpoint of other Jewish languages, researchers can:  Add new questions to the

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Sulimowicz-Keruth, Anna. "Dokument z 1824 roku z archiwum gminy karaimskiej w Łucku." Almanach Karaimski 9 (December 30, 2020): 149–60. http://dx.doi.org/10.33229/ak.2020.9.4.

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W wieku XIX znaczna część łuckich Karaimów mieszkała nie w mieście, lecz w okolicznych wsiach, gdzie zajmowali się arenda karczm i młynów. Dokument z 1824 r. będący brudnopisem prośby dwóch karaimskich arendarzy ze wsi Mokowicze o zwolnienie ich z umowy, rzuca światło na warunki ekonomiczne, w jakich znajdowali się Karaimi i pozwala dodać nową nazwę do listy miejscowości, w których zaświadczono ich obecność.

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Tuori, Riikka. "The Ten Principles of Karaite Faith in a Seventeenth-Century Hebrew Poem from Troki." Acta Orientalia Vilnensia 13 (April 13, 2017): 79–98. http://dx.doi.org/10.15388/aov.2016.13.10639.

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The ten principles of Karaite faith were originally compiled by medieval Byzantine Karaite scholars to sum up the basics of the Karaite Jewish creed. Early modern Karaites wrote poetic interpretations on the principles. This article provides an analysis and an English translation of a seventeenth-century Hebrew poem by the Lithuanian Karaite, Yehuda ben Aharon. In this didactic poem, Yehuda ben Aharon discusses the essence of divinity and the status of the People of Israel, the heavenly origin of the Torah, and future redemption. The popularity of Karaite commentaries and poems on the principl

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Firkavičiūtė, Karina. "Research on Karaim/Karaite religious music. New horizons." Acta Orientalia Academiae Scientiarum Hungaricae 68, no. 2 (2015): 241–47. http://dx.doi.org/10.1556/062.2015.68.2.8.

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Witkowski, Rafał. "Protokoły z posiedzeń organizacji karaimskich w II Rzeczypospolitej (1924–1928)." Almanach Karaimski 4 (December 30, 2015): 183–215. http://dx.doi.org/10.33229/ak.2015.04.13.

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The minutes of the various social and religious Karaite organizations shed light on the most important questions of their existence in the Republic of Poland after WW I, when the Karaites had to reestablish their legal, religious and social position.

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Prokhorov, Dmitry A. "Karaites in the Ulus Jochi era and in the Crimean Khanate: The question of the origin of Karaite communities on the Crimean peninsula." Golden Horde Review 12, no. 1 (2024): 211–36. http://dx.doi.org/10.22378/2313-6197.2024-12-1.211-236.

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Research objectives: An analysis and generalization of materials on the history of the emergence of Karaite communities on the territory of the Crimean peninsula in the era of the Ulus of Jochi and the Crimean Khanate. Research materials: As a result of comparing published materials on the history of the Crimean Karaites, data from archaeological and epigraphic studies, as well as in the process of studying the funds of the Russian State Historical Archive (RSHA, St. Petersburg) and the State Archive of the Republic of Crimea (SARC, Simferopol), information was analyzed related to the problem

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Dubiński, Adam J. "Karaimi w Warszawie przed I wojną światową." Awazymyz. Pismo historyczno-społeczno-kulturalne Karaimów 31, no. 1-2.66-67 (2020): 26–27. http://dx.doi.org/10.33229/az.895.

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Na temat obecności Karaimów w Warszawie w czasach przed I wojną światową do niedawna mieliśmy wiedzę bardzo ogólną i skąpą. Wiadomo było, że nad Wisłą mieszkali wywodzący się z Krymu kupcy tytoniowi, których staraniem w ostatniej dekadzie dziewiętnastego stulecia założono warszawski Cmentarz Karaimski.

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Lasker, Daniel J. "Karaism and Christian Hebraism: A New Document*." Renaissance Quarterly 59, no. 4 (2006): 1089–116. http://dx.doi.org/10.1353/ren.2008.0518.

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In September 1641 Joannes Stephanus Rittangel sent a Hebrew letter to John Selden, the prominent English jurist and Christian Hebraist, soliciting Selden’s assistance in publishing Karaite manuscripts. The letter’s publication here contributes both to our knowledge of the activities of Rittangel — expert in Karaism and Professor Extraordinary of Semitic languages at the University of Koenigsberg — and to the picture we have of Christian Hebraism in England. From this letter and from references to Rittangel in contemporary literature, we can reconstruct some of his activities from the time he w

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