Academic literature on the topic 'Orthodoxes – Serbie – Histoire'
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Journal articles on the topic "Orthodoxes – Serbie – Histoire"
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Gil, Dorota. "Kategorie "początku i końca dziejów" w serbskiej historiozofii – dominanty problemowe i metodologiczne." Slavia Meridionalis 14 (November 27, 2014): 189–201. http://dx.doi.org/10.11649/sm.2014.008.
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The concept of “the beginning and end of history” in Serbian historiosophy. Dominant problematic and methodological featuresIn this study, the most representative and (importantly) not easily methodologically categorised historiosophical concepts of the Serbian state and nation are taken into consideration. Among these, the most elementary point of reference is that of “the beginning and end”. On the one hand the Serbian philosophy of history – dependant both on common historiosophical concepts and native ideas – demonstrates its connections with orientations of a post-Hegelian background; while on the other connections can be seen with the Providentialist historiosophy dominant in the first part of the 20th century in Serbia and, nowadays, taking into account history in Soteriologic and Eschatological terms – Christian historiosophy (more strictly: the Orthodox theology of history based on the Russian pattern), as well as eclectic historiosophy referring to the contamination of indigenous folk tradition and ethicised Orthodoxy (which in turn synthesises mythic and messianic elements). Within all perspectives and methodological practices, the very thought enabling the whole history of Serbia and the Serbs to be grasped – referring at the same time either to constant casual mechanisms concerning the national consciousness or to the variously-defined national psyche – is co-constructed and present in all ideas: the concept of “the beginning and end”. Within this concept, several events and historical figures – forming a constitutional and basic domain of meaning with its potential as loci communes – are grasped: the beginning of Nemanjić’s state, St. Sava as the “Serbian beginning and end”, and the very central event – the Battle of Kosovo – within the transcendental frame – as the beginning of the cyclically repetitive “holy history”, etc. Kategorie początku i końca dziejów w serbskiej historiozofii – dominanty problemowe i metodologiczneArtykuł omawia najbardziej reprezentatywne i – co istotne – wymykające się jednoznacznej kategoryzacji metodologicznej ujęcia historiozofii dziejów państwa i narodu serbskiego, w których kategoria „początku i końca” stanowi elementarny i stały punkt odniesienia. Zależna od ogólnych koncepcji historiozoficznych, ale także oparta o refleksję rodzimą, serbska filozofia historii ujawnia związki z nurtami o rodowodzie postheglowskim, nade wszystko jednak z dominującą tu w I poł. XX wieku historiozofią prowidencjalistyczną i – także współcześnie – ujmującą historię w perspektywie soteriologicznej i eschatologicznej – chrześcijańską (a dokładniej – wzorowaną na rosyjskiej – prawosławną teologią historii) oraz ukształtowaną w oparciu o tradycję ludową i zetnizowane prawosławie eklektyczną historiozofią syntezującą pierwiastki mityczne i mesjanistyczne. Niezależnie od perspektyw i strategii metodologicznych historiozoficzną refleksję umożliwiającą ogarnięcie całości dziejów Serbii i Serbów, a przy tym wskazującą na stałe mechanizmy sprawcze lokalizowane w sferze świadomości, bądź też rozmaicie rozumianej psychiki narodowej, współtworzy elementarna – obecna we wszystkich koncepcjach – kategoria „początku i końca”. W jej obrębie mieszczą się konstytuujące podstawową sferę sensów i mające status loci communes najważniejsze wydarzenia i postaci historyczne (początek państwa i świętej dynastii Nemanjiciów; św. Sava jako „serbski początek i koniec”; centralne wydarzenie – bitwa na Kosowym Polu – w wymiarze transcendentnym – „początek” cyklicznie powtarzającej się „historii świętej”, itd.).
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Romanowska, Justyna. "Stematografija Hristofora Žefarovicia jako dokument kulturowych i narodowych dążeń Serbów w pierwszej połowie XVIII wieku." Adeptus, no. 4 (November 26, 2014): 22–34. http://dx.doi.org/10.11649/a.2014.017.
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Hristofor Zhefarovich’s Stemmatographia as a document of the cultural and national aspirations of the Serbs in the first half of the eighteenth centuryStemmatographia, by Hristofor Zhefarovich (1741), was one of the most important Serbian books published in the first half of the 18th century. The first part contains the majestic portraits of the canonized Serbian sovereigns who built and strengthened the medieval Serbian state; the second part presents images of the coats of arms of the Balkan lands. Work composed in such a way corresponded to the political and religious program of the Archbishopric of Karlovci, the most important Serbian religious and secular institution in the lands belonging to the Habsburg monarchy. The reference to the tradition of the medieval state by presenting images of rulers and marking its territories by coats of arms legitimized the authority of the Serbian Orthodox Church that declared itself to be the heir and continuator of this tradition. At the same time, the gallery of portraits of the rulers and Orthodox Church notables constituted the national pantheon of saints that conferred a sacral aspect on Serbian history. Stematografija Hristofora Žefarovicia jako dokument kulturowych i narodowych dążeń Serbów w pierwszej połowie XVIII wiekuStematografija Hristofora Žefarovicia (1741) była jedną z najważniejszych serbskich książek wydanych w pierwszej połowie XVIII wieku. Pierwsza jej część zawiera majestatyczne portrety kanonizowanych serbskich władców, którzy budowali i umacniali średniowieczne państwo serbskie; druga przedstawia wizerunki herbów ziem bałkańskich. Tak skomponowanie dzieło wpisywało się w polityczno-religijny program Metropolii Karłowickiej, najważniejszej serbskiej instytucji religijnej i świeckiej na ziemiach należących do monarchii habsburskiej. Odwołanie się do tradycji średniowiecznego państwa poprzez zaprezentowanie wizerunków władców oraz określenie jego terytoriów poprzez umieszczenie herbów legitymizowało władzę serbskiej Cerkwi uznającej się za spadkobierczynię i kontynuatorkę tej tradycji. Jednocześnie galeria portretów władców i dostojników cerkiewnych konstytuowała narodowy panteon świętych, który nadawał historii Serbii wymiar sakralny.
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Bojovic, Bosko. "Eglise - société - Etat L’Église orthodoxe serbe à la fin du XXe et au début du XXIe siècle." Balcanica, no. 41 (2010): 231–66. http://dx.doi.org/10.2298/balc1041231b.
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Au cours du dernier tiers du XXe si?cle les institutions religieuses ont parcouru subrepticement le chemin entre marginalisation et passage au premier plan de la sc?ne publique des pays en transition. La fin des id?ologies s?est sold?e par la mise en place des identit?s communautaristes. Alors que dans les d?mocraties lib?rales le fait religieux est caract?ris? par la formule believing without belonging, les choses sont diam?tralement oppos?es dans les soci?t?s en transition. Minoritaire avant la fin des ann?es quatre-vingts, l?appartenance confessionnelle atteint ainsi 94% lors du recensement de 2003 en Serbie-Mont?negro. L?appartenance ? la confession majoritaire se situe autour de 50% d?une population dans un pays comme la France, le point commun avec la Serbie ?tant que quelques 4% seulement se d?clarent pratiquants. La sp?cificit? des pays en transition tardive comme la Serbie, o? le cat?chisme a ?t? introduit en 2000, dix ans apr?s la Croatie et la Bosnie-Herz?govine, soul?ve la question de la cl?ricalisation rapide de la soci?t? en contrepartie de la s?cularisation et de la politisation des communaut?s confessionnelles. ? d?faut d?un projet de soci?t?, en moins de temps que dans les autres pays en transition, les institutions religieuses se sont mues en supports id?ologiques des autorit?s politiques affaiblies, en g?n?ratrices des restructurations des identit?s ethno-confessionnelles, en piliers des coh?sions communautaires, en institutions pilotes de consensus sociaux. Cela explique qu?une analyse de ce processus d?histoire de soci?t? n?est pas seulement ? m?me de nous ?clairer sur notre pass? le plus r?cent, mais encore sur le devenir du pr?sent qui est le n?tre ? l?horizon de nouveaux ?largissements europ?ens.
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Pantelić, Bratislav. "Nationalism and Architecture: The Creation of a National Style in Serbian Architecture and Its Political Implications." Journal of the Society of Architectural Historians 56, no. 1 (March 1, 1997): 16–41. http://dx.doi.org/10.2307/991214.
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From the mid-nineteenth century until the late 1930s the dominant architectural mode in Serbia was a local historicist style termed Serbo-Byzantine. At first it was used only for churches but was soon extended to schools and then to all types of buildings. Although mostly based on academic revivalist forms, this idiom, which purportedly drew its inspiration from Balkan medieval architecture, did, on occasion, display distinctly local characteristics. Although part of a pan-European trend. Serbian historicism was detached from architectural developments elsewhere. Unlike other Romantic-era revivalist movements. Serbo-Byzantine architecture was not sponsored for its picturesque or romantic qualities but above all for its symbolism. It was widely believed that forms derived from the national monuments of the Middle Ages symbolized Serbian statehood and contained ethnic and religious attributes representative of the Serbian nation. Architecture in Serbia was thus primarily a means for articulating national policy and a powerful instrument for maintaining the national and religious unity of a widely separated group of people. Ideologists of the national program even believed that the definition of a style particular to the Serbs was a matter of national survival. Such political bias was conditioned by ethnic and territorial disputes among the various ethnic groups in the Balkan dominions of the Hapsburg and Ottoman empires. After 1945 the new Communist authorities proscribed historicism as nationalistic and promoted a utilitarian brand of nonornamental architecture which contained no national overtones. Serbian historicism, however, demonstrated unusual vitality; resurgence of nationalism in the 1980s was accompanied by a spate of church building in the Serbo-Byzantine style, which reasserted its position as the canonical style of the Orthodox church.
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IVANOVIC, FILIP. "Ancient Glory and New Mission: the Serbian Orthodox Church." Studies in World Christianity 14, no. 3 (December 2008): 220–32. http://dx.doi.org/10.3366/e1354990108000269.
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Pavlowitch, Stevan K. "A propos de l'eglise Serbe considerations d'un historien orthodoxe sur le malheur d'etre une agence, un monument ou un revetement." Bulletin of the Centre for Asia Minor Studies 13 (January 1, 1999): 353. http://dx.doi.org/10.12681/deltiokms.152.
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Vrcan, Srdjan. "A christian confession possessed by nationalisticparoxysm: The case of Serbian Orthodoxy." Religion 25, no. 4 (October 1995): 357–70. http://dx.doi.org/10.1016/s0048-721x(05)80020-x.
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Račius, Egdūnas. "Orthodox Churches and the ‘Othering’ of Islam and Muslims in Today’s Balkans." Journal of Muslims in Europe 9, no. 3 (September 18, 2020): 377–401. http://dx.doi.org/10.1163/22117954-bja10012.
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Abstract The article focuses on the relation between the socio-legal status of national Orthodox Churches and their role in the legal, institutional and social ‘othering’ of Islam and ethnic groups of Muslims in three Balkans countries, namely, Bulgaria, North Macedonia and Serbia. The research reveals that the state-pursued construction of national identity and politics of belonging are expressly permeated by ethno-confessional nationalism, which is at the core of the deep-running tensions between the dominant ethnic group and the marginalized Muslims. There is an alliance between the political and the Church elites to keep ethnic groups of Muslim background either altogether outside the ‘national Us’ or at least at its outer margins.
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Byford, Jovan. "‘Serbs never hated the Jews’: the denial of antisemitism in Serbian Orthodox Christian culture." Patterns of Prejudice 40, no. 2 (May 2006): 159–80. http://dx.doi.org/10.1080/00313220600634345.
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Kail, Maxim. "Sergiy (Smirnov): The Bishop’s mission and relations with the clergy of the post-war Russian Orthodox Church." OOO "Zhurnal "Voprosy Istorii" 2020, no. 09 (September 1, 2020): 228–40. http://dx.doi.org/10.31166/voprosyistorii202009statyi09.
Full textDissertations / Theses on the topic "Orthodoxes – Serbie – Histoire"
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Massoula, Dimitra. "Culture orthodoxe, identité nationale, territoire étatique et pouvoir politique : les cas de la Grèce et de la Serbie dans la perspective de l'élargissement l'Union Européenne." Paris, EPHE, 2004. http://www.theses.fr/2004EPHE4025.
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L'objectif de cette thèse est de contribuer à la meilleure compréhension de l'Europe de culture orthodoxe, et plus particulièrement de la Grèce (européenne, méditerranéenne, balkanique) et de la Serbie (européenne, balkanique, danubienne) par l'Europe des institutions. La présentation théorique de la culture orthodoxe, surtout de sa constante politique, à travers les textes Patristiques et Sacrés, dévoile sa place dans le champ public, politique et stratégique des pays et des peuples qui l'embrassent. L'étude comparative des pratiques et des projets politiques et stratégiques en Grèce et en Serbie, décode le poids politique spécifique de la culture orthodoxe au sein de ces deux pays, au long de leur histoire respectives, dans la procédure de construction et de manifestation des identités locales, régionales, ethniques, nationales, stato-nationales. Cette comparaison est basée sur l'étude des données géomorphologiques, géopolitiques, géoéconomiques, sociales, historiques, traditionnelles intrinsèques aux terres grecque et serbe. Enfin nous allons essayer d'intégrer la culture orthodoxe dans le nouveau dessin européen, c'est-à-dire, à une Europe ouverte, flexible et inclusive, fidèle à ses racines, adulte et capable d'assumer son identité plurielle, son histoire, ses responsabilités collectives face aux défis du XXIe siècle. Une Europe construite selon une nouvelle architecture d'union créative et solide des peuples, des cultures, d'appartenances multiples et diverses dont celle orthodoxeThe objective of this thesis is to contribute to the better understanding of the orthodox culture, and more particularly of two countries embracing the Orthodox culture, Greece (a European, Mediterranean, and Balkan country) and Serbia (a European, Balkan, and Danubian country) by the European family of states and institutions. The theoritical presentation of the Orthodox culture, especially of its political dimension, through the study of Patristic and Sacred Texts, reveals its impact in the public, political and strategic debate and planning of the countries and peoples who embrace her. The comparative study of the liturgical and ritual practices, as well as of the political and strategic projects in Greece and Serbia, decode the specific political weight of the Orthodox culture within these two countries, during their national histories, and the procedure of construction and manifestation of local, regional, national and state identities. This comparison is based on the study of geomorphological, geopolitical, geoeconomic, social, historical, traditional data. Finally, we will try to integrate the Orthodox culture in the new European family, i. E. , a flexible and inclusive Europe, faithful to its roots, adult and willing to assume its plural identity, its history, and its collective responsibilities vis-à-vis the challenge of the XXIe century. A Europe, built according to a new architecture of creative and solid union of peoples, multiple cultures, such as the Orthodox one
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Jovanov, Dejan. "Serbian Orthodoxy on crossroads-between tradition(alism) and civic society : imaginaries of Serbian nation, West and 'Universal' Values in Orthodoxy (Pravoslavlje) Journal, published by the Serbian Orthodox Church in the period 1991-2010." Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAG052.
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Dans cette thèse je démontre comment les imaginaires de la nation serbe, de l’Occident et des valeurs universelles (démocratie, droits de l’homme et tolérance) véhiculées au sein de la revue ‘Orthodoxie’ (publiée par l’Eglise Orthodoxe Serbe) ont pour but final la préservation de la position sociale de l’Eglise et de ses intérêts en tant qu’une institution religieuse au sein de la société serbe. Cette ‘résistance’ aux changements construit des imaginaires sociaux qui nous appréhendons comme des représentations sociales et ont tendance à (re)devenir la vision dominante de la société serbe. J’étudie le discours de la revue ‘Orthodoxie’ et des acteurs qui y contribuent afin de montrer le processus des créations des imaginaires sociaux et leurs tentatives de se présenter au public et dans la sphère publique comme les courants de pensée dominants concernant la nation serbe, l’Occident et les valeurs ‘universelles’. J’ai répondu aux questions suivantes : - comment la tradition nationale « se traditionalise », la culture nationale s’idéalise et l’identité nationale se sacralise ? - comment l’imaginaire de l’Europe et de la culture européenne/occidentale (‘EUX’) se construisent en opposition à l’imaginaire de la nation serbe (‘NOUS’) ? - comment les valeurs de la démocratie, des droits de l’homme et de la tolérance sont imaginées à travers une telle construction opposée (‘EUX’ versus ‘NOUS’) ?In this thesis I demonstrate how do the imaginaries of Serbian nation, of Occident and of ‘universal’ Values (democracy, human rights, tolerance), constructed in the journal published by the SOC serve as factors of conservation and protection of the social position of the Church, its social and political interests in the sense of national religious institution in the Serbian society. The ‘resistance’ to change allows the construction of social imaginaries that we comprehend as social representations with a tendency to become (again) or to impose them as a dominant vision of the Serbian society. I studied the discourse in the ‘Orthodoxy’ journal and the social actors that published their articles in order to demonstrate the process of the creation of social imaginaries and the tentative to present them publicly/in the public sphere as dominant currents of social thoughts on Serbian nation, Occident and ‘universal’ values. I answered to the following questions:- The way national tradition is “traditionalized”, national culture is idealized and national identity is sacralized.- How the imaginary of Europe and European/western culture (‘THEM) are constructed in an opposition to the imaginary of a Serbian nation (‘US’)?- How the values of democracy, human rights and tolerance are imagined through this opposed imaginary construction (‘US’ vs ‘THEM’)?
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Taylor, Jessica. "Unholy Coercion: The Complicity of the Serbian Orthodox Church in the Use of Rape as a War Tactic." Thesis, University of Ottawa (Canada), 2010. http://hdl.handle.net/10393/28724.
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This project investigates the complicity of the Serbian Orthodox Church in the use of sexual violence as a war tactic and means of ethnic cleansing in the Bosnian War. The thesis explores this in three ways: examining religiously imbued incidents of rape by Serbian belligerents, analysing the relationship between Serbian Orthodox authorities to Serbian politics and war criminals, and deconstructing specific Serbian Orthodox theological discourses. A project of this nature relies on two foundational pillars: first, an in-depth exploration of rape (especially in conflict) and second, the interlocking and socially constructed nature of identities, particularly ethnicity, enemies and gender. The analysis relies on United Nations reports, transcripts of the International Criminal Tribunal for the former Yugoslavia, media reports and secondary sources, all of which illustrate the often subtle and discursive relationship between the Serbian Orthodox Church and the systematic rape of Bosniak women.
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Langdell, Sebastian James. "Religious reform, transnational poetics, and literary tradition in the work of Thomas Hoccleve." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:a2e8eb46-5d08-405d-baa9-24e0400a47d8.
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This study considers Thomas Hoccleve’s role, throughout his works, as a “religious” writer: as an individual who engages seriously with the dynamics of heresy and ecclesiastical reform, who contributes to traditions of vernacular devotional writing, and who raises the question of how Christianity manifests on personal as well as political levels – and in environments that are at once London-based, national, and international. The chapters focus, respectively, on the role of reading and moralization in the Series; the language of “vice and virtue” in the Epistle of Cupid; the moral version of Chaucer introduced in the Regiment of Princes; the construction of the Hoccleve persona in the Regiment; and the representation of the Eucharist throughout Hoccleve’s works. One main focus of the study is Hoccleve’s mediating influence in presenting a moral version of Chaucer in his Regiment. This study argues that Hoccleve’s Chaucer is not a pre-established artifact, but rather a Hocclevian invention, and it indicates the transnational literary, political, and religious contexts that align in Hoccleve’s presentation of his poetic predecessor. Rather than posit the Hoccleve-Chaucer relationship as one of Oedipal anxiety, as other critics have done, this study indicates the way in which Hoccleve’s Chaucer evolves in response to poetic anxiety not towards Chaucer himself, but rather towards an increasingly restrictive intellectual and ecclesiastical climate. This thesis contributes to the recently revitalized critical dialogue surrounding the role and function of fifteenth-century English literature, and the effect on poetry of heresy, the church’s response to heresy, and ecclesiastical reform both in England and in Europe. It also advances critical narratives regarding Hoccleve’s response to contemporary French poetry; the role of confession, sacramental discourse, and devotional images in Hoccleve’s work; and Hoccleve’s impact on literary tradition.
Books on the topic "Orthodoxes – Serbie – Histoire"
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Bojović, Boško I. L'Église Orthodoxe Serbe: Histoire, spiritualité, modernité = The Serbian Orthodox Church : history, spirituality, modernity. Belgrade: Académie serbe des sciences et des arts, Institut des études balkaniques, 2014.
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Popović, Radomir. Serbian Orthodox Church in history. Beograd: R.V. Popovic, 2005.
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Auf russischen Spuren: Orthodoxe Antiwestler in Serbien, 1850-1945. Wiesbaden: Harrassowitz, 2011.
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Grgurević, Nedeljko. Introduction to Serbian Orthodox Church history. Johnstown, PA: Valley Printing, 2003.
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Pavlovich, Paul. The history of the Serbian Orthodox Church. Toronto, Ontario: Serbian Heritage Books, 1989.
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Mitrovic, R. V. Milosevic down fall and collapse of orthodox militarism and communism in Serbia: Diary Serbia 2000. Beograd: Gea, 2001.
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Saint George Serbian Orthodox Church (Duluth, Minn.). Saint George Serbian Orthodox Church: 75th anniversary celebration, 1923-1998 : souvenir book/spomenica of the Serbian Orthodox Church in Duluth, Missesota, October 16, 17, 18, 1998. Duluth, MN: The Orthodox Church, 1998.
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Spasović, Stanimir. The history of the Serbian Orthodox Church in America and Canada, 1941-1991. Belgrade: Printing House of the Serbian Patriarchate, 1998.
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Svetska baština Srbija =: World heritage Serbia. 2nd ed. Beograd: Ministarstvo kulture Republike Srbije, 2011.
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Götter der Nationen: ReligiöseErinnerungsfiguren in Serbien, Bulgarien und Makedonien bis 1944. Köln: Böhlau, 2014.
Find full textBook chapters on the topic "Orthodoxes – Serbie – Histoire"
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Jovčić-Sas, Nik. "The Tradition of Homophobia: Responses to Same-Sex Relationships in Serbian Orthodoxy from the Nineteenth Century to the Present Day." In New Approaches in History and Theology to Same-Sex Love and Desire, 55–77. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-70211-7_4.
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Quijada, Justine Buck. "City Day." In Buddhists, Shamans, and Soviets, 82–110. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190916794.003.0004.
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City Day is a public celebration of the anniversary of Ulan-Ude’s founding. The public holiday, with a parade and speeches, indexes a chronotope and genre of history labeled the hospitality genre. This genre tells the history of Buryatia as a series of arrivals, beginning with the Buryats, followed by the Cossacks and Old Believer Orthodox Christians (Semeiskie). Both Cossacks and Old Believer Orthodox are Russian and yet not Russian, produced as local ethnic groups in opposition to the central Russian state, thereby transforming what might be a story of Russian colonization into a history of successive migrations. This genre produces a local history of multi-ethnic coexistence and toleration that contrasts the peaceful and multi-ethnic local with the national, and produces Buryatia as a place where many ethnicities have always, and will continue, to live together in peace and neighborly conviviality.
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Demacopoulos, George E. "Introduction." In Colonizing Christianity, 1–12. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823284429.003.0001.
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This introductory chapter begins with a brief history of the Fourth Crusade. When Pope Innocent III ascended Peter's throne in 1198, he almost immediately began planning for what was supposed to be the largest crusade to date. What is important to the present study is the fact that the crusaders transformed the very structure of Byzantine society by seizing control of both church and state and by often imposing a Western feudal structure throughout the Balkans that would serve as a beachhead for further Frankish and papal aspirations in the Christian East. By framing the events of the Fourth Crusade as a kind of colonial encounter, this book draws from some of the basic insights of postcolonial critique to look in new ways at the discourse of Orthodox/Roman Catholic difference that took its mature form in the thirteenth century. As such, one of the most important conclusions of this study is that the development of the most vitriolic statements of Orthodox/Catholic religious polemic in the Middle Ages were based in political and cultural alienation, not theological development.
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Pavićević, Aleksandra. "Travelling through the Battle Fields. The Cult of the Bogorodica in Serbian Tradition and Contemporary Times." In Traces of the Virgin Mary in Post-Communist Europe. Institute of Ethnology and Social Anthropology, Slovak Academy of Sciences, VEDA, Publishing House of the Slovak Academy of Sciences, 2020. http://dx.doi.org/10.31577/2019.9788022417822.234-249.
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The chapter deals with the role of the Virgin Mary in the nation- state building process in Serbia. The beginning of the process of religious revival in Serbia coincided with the beginning of the social, economic and political crisis in the former Socialistic Federative Republic of Yugoslavia, which took place at the beginning of the 1990s. There was an urgent need to find new collective identity, since the earlier had been reduced to rubble. At the individual level, this process primarily implied increased participation in rites within the life cycle of an individual (baptism, wedding, and funeral), followed by popularisation of the practice of celebrating family's patron saint days and, only in the end and on the smallest scale, by an increase in the number of believers taking an active part in regular church services. On the collective level, the traditional closeness of the Serbian Orthodox Church and Serb people and the state was the basic paradigm of such restructuring. The attempt to establish continuity with the tradition of the medieval Serb state, which implied active participation of the Church in both social and political matters, as well as the grafting of this relationship in the secular state and civil society in Serbia at the end of the second millennium, turned out to be a multi-tiered issue (Jevtić 1997). At mass celebrations, as well as at revolutionary street protest rallies (which were plentiful in the capital during the last dozen years or so) and at celebrations of the town's patron saint days and various festivities, the image of the ‘Bogorodica’ [Gr. ‘Theotokos’, i.e. The Mother of God]; appears. Leading the processional walks of the towns, it emerges as a symbol which manages to mobilise the nation with its fullness and multi-layered meaning. The main thesis of the chapter is to explain the historical roots of her cult and her embeddedness in the national history and identity in Serbia. The cult of the ‘Bogorodica’ has always had greater importance on the macro than on the micro level. This is corroborated by the fact that a relatively small number of families celebrated some of the ‘Bogorodica’ holidays as their Patron St Day, while a large number of monasteries and churches, as well as village Patron St Days were dedicated to one of them (Grujić 1985: 436). On the other hand, some authors believe that, with the acceptance of Christianity, it was the cult of the ‘Bogorodica’ which was the most developed among the Serb population, because her main and most widely recognisable epithet Baba, connected to giving birth, was directly associated with the powerful female pagan divinities such as the Great Mother, Grandmother etc. (Petrović 2001: 55; Čajkanović 1994a: 339). In the folk perception, the ‘Presveta Bogorodica’ [The Most Holy Mother of God] is unambiguously connected to the phenomenon and process of birth-giving and, that is why, barren women most frequently addressed the ‘Bogorodica’ for assistance. The observance of the image of the ‘Bogorodica’ was specifically connected with the so-called miracle icons, that is, her paintings linked to some miraculous event, either locally or generally. This was most frequently related to the icons which were famous for discharging myrrh, as well as icons which would ‘cry’ in certain situations, as well as those that changed the place of residence in a miraculous manner. The use of icons in wars, either those of conquest or defensive, appears to be a widely spread practice in the Orthodox world. It was noted that Serb noblemen carried standards with images of various saints to wars, and that the cities were frequently placed under the protection of certain icons. The author shows how, travelling through towns and battlefields, throughout the decades and centuries, the ‘Bogorodica’ appeared through its holy image at the end of the second millennium as the protectress, advocate, Pointer of the Way and foster mother of those who were, possibly more than ever, in need of miracles and waymarks.
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Green, Jeremy. "Conclusion." In The Political Economy of the Special Relationship, 271–84. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691197326.003.0010.
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This concluding chapter looks at the history and politics of capitalist development within Anglo-America. Viewed through a wide historical lens, a clear picture emerges: it is the postwar Keynesian transformation of Anglo-American capitalism that is the historical anomaly in need of explanation as an exceptional development, not the rise of a neoliberal order from the 1970s. Staggering levels of inequality and the limited capacity of democracy to rein in the forces of the market have been the normal condition of modern liberal capitalism. It took two violent cataclysms of total war and the existence of a Soviet alternative to shock the system into a more equitable and democratized reconfiguration—one that placed markets (albeit incompletely) in the service of communitarian ends. That this reconfiguration was already under threat from resurgent forces of political-economic orthodoxy by the early years of the Bretton Woods order speaks to another important lesson. The postwar embedding of liberalism within the national form of the social democratic state and the international regime of Bretton Woods did not go far enough; too much power was left to private finance in London and New York.
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Matonin, Vasiliy N., and Natalya N. Bedina. "The Fatherland Theme in the 18th Century Patriotic Discourse (On the Example of the Divine Service of Thanksgiving on the Great God-Given Victory at Poltava)." In Hermeneutics of Old Russian Literature: Issue 20, 423–75. А.M. Gorky Institute of World Literature of the Russian Academy of Sciences, 2021. http://dx.doi.org/10.22455/horl.1607-6192-2021-20-423-475.
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The material for the article is the 18th century manuscript of the Divine Service of Thanksgiving… The authors discovered it in the Chequevo village of the Onega district in the Arkhangelsk region. The manuscript was kept near the books marked with Chequeo peasant library seal. The Abbot of the Solovetsky monastery, Archimandrite Ioannikiy, was one of the founders of this library. He was a native of the Polye village, which was part of the Chequevo. So it can be assumed that the manuscript came to the library from the Solovetsky monastery — the spiritual and cultural center of the Russian North. Divine Service of Thanksgiving... is a handwritten copy from the first printed edition of the solemn service, created immediately after the Russian troop’s victory in the Poltava battle in 1709. The author of the text is Archbishop Theophilactus (Lopatinsky). The history of the manuscript reveals the awareness of the Northern peasantry’s involvement in the Russia naval success and in the fate of the Fatherland. As a result of Peter’s the Great reform activities, Arkhangelsk lost its strategic importance for the state development, but the Emperor’s connection with the Northern peasantry formed an important part of the marginal self- consciousness of the Pomors. In the 18th century Patriotic discourse, the wars waged by Russia are assessed as liberating. In the text of the Service, the images of the Russian army, Tsar Peter I and the people are endowed with such characteristics as humility, smallness, infirmity, loyalty to the true faith and trust in the grace of God. The enemy image is based on comparisons with the vanity builders of the Babylon tower, arrogant Goliath, arrogant and fierce Pharaoh, thousands of Assyrian army, the Babylonian king Nebuchadnezzar, the traitor Judas. Researchers characterize the author of the Divine Service of Thanksgiving... as one of the most consistent zealots of Orthodoxy, a hidden opponent of Peter’s Church reforms and a passionate enemy of Protestantism. In the Russia and Sweden state ideology, there is a common trend: the protection and collection of lands around the empire center. The common language of Baroque European culture is typical for Swedish and Russian glorifications of the Northern war time. It involves the use of Parallels with biblical images, the combination game with emblematic signs, and ultimately — the search for the highest meaning of historical events. The presence of an enemy superior in numbers and power is one of the most important conditions for the peoples’ self-consciousness formation. The national power identity basis was not the economic and political might of the state, but it was the idea of protecting the Fatherland, its independence, Fatherland honor and glory. Peter’s Imperial ambitions grow organically from the Moscow kingdom ideology (“Moscow is the third Rome”), where the “goal of world history” was realized (A. Toynbee). In the 18th century Patriotic discourse, the interpretation of the war had a religious character despite the secularization of public consciousness. The Fatherland theme was based on traditional spiritual foundations implemented in the emerging Imperial ideology.
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Saunders, David. "From the Conseil d’État to Gaia: Bruno Latour on Law, Surfaces and Depth." In Latour and the Passage of Law. Edinburgh University Press, 2015. http://dx.doi.org/10.3366/edinburgh/9780748697908.003.0002.
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This chapter artfully scans the surface of La fabrique du droit, ably summarising that book’s arguments and drawing a series of provocative connections to Latour’s subsequent enchantment with that secular figure of the earth, Gaia. Saunders detects in Latour’s ethnography of the French administrative law court a hint of the turn to metaphysics that would come to fruition ten years after the book on law: the conseillors practise a specific kind of hesitation, but perhaps Latour’s point in studying it so closely is rather more general, more speculative, a pluralist’s plea to remain ‘open’ to the variety of experience. The law, Latour argues, must be tracked at the surface, the observer must achieve a superficiality as demanding as that of the law itself – a prospect that presents a considerable challenge to the figure of the ‘philosophically minded’ ethnographer that narrates the book’s asides. Saunders, acknowledging a sort of presentism or lack of historical concern in La fabrique du droit, suggests in an echo of his powerful critique of critical theory in Anti-Lawyers that remaining doggedly irreductionist, at the surface, as Latour advocates, presumes precisely the sort of political-legal stability that a historical investigation would have revealed to be a circumstantial and highly contingent, perhaps comparatively rare, condition. The difficulty of lingering at the surface, however, turns out not to be the difficulty of bypassing history or the orthodox theories of modern law but a fully ontological difficulty: an ‘epochal re-discovery of all that had been excluded – even repressed – by the Moderns’ hegemonic intellectual abstractions’.