Academic literature on the topic 'Roman albanais'
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Journal articles on the topic "Roman albanais"
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Heinich, Nathalie. "Les dimensions du territoire dans un roman d’Ismaïl Kadaré." Sociologie et sociétés 34, no. 2 (April 29, 2004): 207–18. http://dx.doi.org/10.7202/008139ar.
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RésuméQui a ramené Doruntine ?roman de l’écrivain albanais Isamïl Kadaré, illustre remarquablement, à partir d’une histoire de déplacement entre territoires, l’articulation entre la pluralité des dimensions qu’engage de façon générale la question territoriale, du plus individuel au plus collectif : enjeux psychanalytique, anthropologique, historique, religieux, politique. Ce roman constitue donc une exploration systématique de la notion de territoire, dans toutes ses acceptions et ses implications. C’est du moins ce que met en évidence l’analyse structurale qui en est tentée ici, dans une tradition empruntée à l’anthropologie. Cette technique d’analyse suspend les opérations classiques de la sociologie littéraire que sont la recherche d’un sens caché, l’explication par le contexte ou même — de façon plus moderne — l’analyse pragmatique des usages de la littérature.
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Qoshqarli, Qoshqar O. "On The Reason of Pompey’s Second Campaign to Caucasian Albania." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 5 (2021): 43. http://dx.doi.org/10.31857/s086919080016664-7.
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In 66–65 BC Roman commander Gnaeus Pompey during the Mithridates Wars and his Caucasian campaign twice invaded the territory of Caucasian Albania. This was the first appearance of Roman legionnaires in the territory of a distant Caucasian country, previously familiar to the Romans only by the indirect news of ancient authors. If the first Roman invasion to Albania from the territory of Armenia in 66 BC was repeatedly and in detail analyzed in the scientific literature, the second campaign of the Roman troops, carried out after the conquest of Georgia in 65 BC, is still awaiting its explanation by researchers. To a large extent, this was due to the unusual route of Pompey's troops to Albania - not from the territory of Iberia, but again from the territory of Armenia. Such an opinion prevails in historical literature, that the reason of Pompey’s second march to the Caucasian Albania is that when Pompey was in Colchis, Albania’s king Oroys violated the peace treaty he had signed with Pompey, rebelled and began preparing for the new war with the Romans which led to the new intervention of the Romans in this country. However, detailed analysis of the events, as well as the acts of the Romans and Albanians during this second march gives reason to have some doubts on the historical reality of this cause and assume a desire, namely to take the complete control of the Transcaucasian area of the international trade route known in historical literature as the «Strabo’s Path».
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Kruja, Genti. "Interfaith Dialogue in Albania as a Model of Interreligious Harmony." Journal of Ethnic and Cultural Studies 7, no. 3 (August 28, 2020): 76. http://dx.doi.org/10.29333/ejecs/377.
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Over many centuries, Albanians have been mostly followers of Islam, Catholicism, and Eastern Orthodoxy. There are also other smaller religious communities, including Muslim Bektashi, Protestantism, and Judaism. Christianity and Islam, have coexisted in Albania for centuries. Tolerance is a characteristic of Albanian people, which is probably related to their geopolitical position. Being at the intersection of East and West, Albanians were influenced by both. The lands of Albanians were the meeting and division point of the two greatest empires of the Middle Ages, the Roman and the Byzantine Empires. Experiencing many vicissitudes, this peaceful co-existence, as a national value of a small nation, has continued for centuries and is still ongoing. However, a communist government lasting from 1944 to 1991 imposed a severe prohibition of the practice of religion. The interreligious cooperation during the reopening of the first church and mosque in 1990 was an expression of tolerance despite even though the communist regime was still in power. This paper presents some essential historical facts as well as a sociological approach of the interfaith understanding among Albanians.
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Zarković, Vesna. "The fandas in the Prizren and the Peć Sanjaks 1905-1908." Zbornik radova Filozofskog fakulteta u Pristini 52, no. 1 (2022): 171–92. http://dx.doi.org/10.5937/zrffp52-37156.
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Albanian Roman Catholics, fandas, were settled in the Prizren and the Peć Sanjaks and in the area around Đakovica. Over time, their number increased with newcomers from the north of today's Albania and with high birth rates. In the areas where they were inhabited, they acted in an organized manner and, together with the Muslim Albanians, attacked the Serb population. They committed daily atrocities against the Serbs, who were forced to abandon or undersell their properties; they sought salvation outside the borders of the Ottoman Empire. The actions of the fandas, organized into groups, were well designed and supported by the Roman Catholic priests and the Austro-Hungarian representatives, which also aimed to displace the Serb population from Metohija. Numerous examples were noted that point to the coordinated action of Austrian diplomats and Roman Catholic priests in the Kosovo vilayet. Their help and support additionally encouraged the fandas to continue with even more frequent and stronger attacks on the Serbs in the Peć and the Prizren Sanjaks. Ottoman authorities were often powerless to oppose and prevent Albanian Mohammedans and fandas from committing atrocities. The Serbs turned to the consul of the Kingdom of Serbia in Priština and the Russian consuls in Prizren and Mitrovica for help. Realizing that the fandas were persistent in their intention to displace the Serbian population, Consul Miroslav Spalajković proposed certain measures to the Government in Belgrade that could affect the improvement of the situation. His opinion was supported by the later consul, Milan Rakić. The consul's concern for the survival of the Serb population was justified and the reports to the Belgrade Foreign Ministry were replete with grim events describing numerous arson, killings, thefts, and large numbers of victims. The situation in the Kosovo vilayet had been further exacerbated by the resistance from the Albanians who opposed the reforms. The resistance and demand of Albanian Mohammedans were joined by Albanian Roman Catholics. However, some time later, after the incident in the mosque in the village Smonice in the Đakovica area, there was a conflict between the two sides, which spread to other parts. Until this conflict, the Albanian Mohammedans and fandas in Đakovica lived in relatively good relations. There were blood feuds among them, but they were resolved like all the others among the Albanians themselves. Among the conflicting parties, a new and important element appeared, the religious element. As an epilogue to the conflict and the fight between the two warring parties, there were many wounded and dead. Regardless of that, the oppression towards the Serbs had not decreased, so the Serbian consul in Priština came up with the idea to use the situation and request additional army forces be sent. The Mohammedan leaders resorted to the tried and tested method of tying besa, first in Peć, where they held a meeting and formed a committee for protection against evil deeds, which included four Serbs. After that, gatherings were held in other parts of the Kosovo vilayet, where, among other things, the issue of fandas was discussed. The Consulate General of the Kingdom of Serbia in Skoplje had information on the complete reconciliation of Mohammedans and Roman Catholics and the conclusion of a political agreement. A new situation in the Ottoman Empire soon followed-on July 24, 1908, the Constitution was proclaimed and the Young Turks took power. However, the Serbs of the Peć and the Prizren Sanjaks did not benefit from that, because crimes, murders, arsons, and the reactivation of the Roman Catholic Committee continued.
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Kuzmanovska, M., M. Dimishkovska, I. Maleva Kostovska, P. Noveski, E. Sukarova Stefanovska, and D. Plaseska-Karanfilska. "CYP2D6 allele distribution in Macedonians, Albanians and Romanies in the Republic of Macedonia." Balkan Journal of Medical Genetics 18, no. 2 (December 1, 2015): 49–58. http://dx.doi.org/10.1515/bjmg-2015-0086.
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AbstractCytochromeP450 2D6(CYP2D6) is an enzyme of great importance for the metabolism of clinically used drugs. More than 100 variants of theCYP2D6gene have been identified so far. The aim of this study was to investigate the allele distribution ofCYP2D6gene variants in 100 individuals of each of the Macedonian, Albanian and Romany population, by genotyping using long range polymerase chain reaction (PCR) and a multiplex single base extension method. The most frequent variants and almost equally distributed in the three groups were the fully functional alleles*1and*2. The most common non functional allele in all groups was*4that was found in 22.5% of the Albanians. The most common allele with decreased activity was*41which was found in 23.0% of the Romany ethnic group, in 11.0% of the Macedonians and in 10.5% of the Albanians. Seven percent of the Albanians, 6.0% of the Romani and 4.0% of the Macedonians were poor metabolizers, while 5.0% of the Macedonians, 1.0% of Albanians and 1.0% of the Romanies were ultrarapid metabolizers. We concluded that theCYP2D6gene locus is highly heterogeneous in these groups and that the prevalence of theCYP2D6allele variants and genotypes in the Republic of Macedonia is in accordance with that of other European populations.
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Leka, Agim. "Religion and the modern education." Academicus International Scientific Journal 27 (January 2023): 176–205. http://dx.doi.org/10.7336/academicus.2023.27.11.
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The purpose of the research is to solve the paradox of religion integration in education, by the new balance between religion, philosophy and science, during the post communism transition. In the field of thinking, the process is the transition from ideology to integral thinking. It is realized through the re-evaluation of the topics of the integration of religion, transitology and integral though, education, inclusiveness, solidarity, new laicity and new secularity. In the philosophical sense, integration is the objective process of being developed. This is understood as a return to identity towards a universal being. In the context of the social being, the process realizes the opening and cooperative development of all mental, spiritual-religious, scientific, creative-artistic, economic, cultural, material and non-material political fields. It includes the individual, the community, and all institutions of social life. The path of integration development is the transitive movement in a spiral form. In Albania, with the fall of communism, freedom of religion was legalized according to the standards of European democracy. The rehabilitation of religious figures that had been condemned and persecuted by the totalitarian regime began. The post-communist transition brought profound changes in the field of faith and religion such as the new dimension in the relationship of society with religion, new and unfamiliar attitudes of believers to religion, new relations between the state and religious institutions, new relations between education and religion in public institutions, opening of religious schools and increasing the influence of religion through the media and religious literature. What is considered tolerance in Europe, in the Albanian case is respect. Albanians are the best model for religious tolerance (respect). There has never been a religious clash in Albania for any reason. Respect for the religious affiliation and religious belief of the other in the Albanian case is modeled as the guiding value of their identity and appears in everyday life as the acceptance of the other. For this reason, they are the best model of respect and acceptance of the other, regardless of religious affiliation. This is an ontological value, built over the centuries and continues to this day. Albanians have not converted, but have adapted to a religious belief for economic and survival reasons. Marriages with different religions and keeping two names (Christian and Muslim) are natural phenomena among Albanians. In Albania, there are in the family and tribe people with Christian and Muslim religions individuals with two names, Christian and Muslim: Kristo and Muhamed. Albanians have lived in peaceful symbiosis with the Slavs in the centuries of the latter’s influx into Albanian lands. They have also lived peacefully with other neighbors, Greeks or Romans. This is even though the neighbors have not always been peaceful with the Albanians.
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Collier, W. O. "The Villa of Cardinal Alessandro Albani, Hon.F.S.A." Antiquaries Journal 67, no. 2 (September 1987): 338–47. http://dx.doi.org/10.1017/s0003581500025440.
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Cardinal Alessandro Albani was probably the most renowned collector of antiquities in eighteenth century Italy. His Roman villa, planned to display them, was built at various dates here discussed in the light of Albani's antedecents, upbringing and career as diplomatist, antiquary and amateur architect. The stylistic origins of the villa are considered together with its influence on later architects, notably Percier and Fontaine and the brothers Adam. Excerpts are given from the course of visits to Roman sites by the cicerone James Byres which illustrate the climate of informed opinion on architecture in late eighteenth-century Rome, where the works of the Cardinal's painter Mengs and librarian Winckelmann were receiving wide acclaim.
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Hammond, N. G. L. "The Illyrian Atintani, the Epirotic Atintanes and the Roman Protectorate." Journal of Roman Studies 79 (November 1989): 11–25. http://dx.doi.org/10.2307/301177.
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The distinction which is drawn in this article between Appian's Ίλλυριῶν τοὺς Άτιντανούς (Illyr. 7) and Strabo's Ήπειρῶται δ’ εἰσι… ‘Ατιντᾶνες (326) is of both regional and general importance.If the Atintani were an Illyrian tribe, they lived north of the Via Egnatia; for they were not one of the Illyrian tribes south of that line which were listed by Strabo (326). If the Atintanes were an Epirotic tribe, they lived inland of the Epirote coast which was defined as extending from the Ceraunian Mountains to the mouth of the Ambraciote Gulf by Strabo (324). The two tribes, then, were very far apart. However, if the two tribes were one and the same, as many scholars have supposed, and if the Illyrian label and the habitat in Epirus are applied to the single (fused) tribe, then one at least of the Epirote tribes was Illyrian. This second alternative appeals particularly strongly to writers in Albania, who regard themselves as descendants of the Illyrians and like to argue that the present border of southern Albania, which runs through the centre of ancient Epirus, was in part at least the border of the ancient Illyrians. Thus the regional issue involves the pattern of Illyrian settlement, the extent to which there was an Illyrian element in the Epirotic tribes, and the Albanian claim that their ancestors lived in North Epirus.
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Mehdiyev, Eldar. "Early medieval religious-memorial monuments of gadabay region of Azerbaijan." Grani 23, no. 9 (October 28, 2020): 92–103. http://dx.doi.org/10.15421/172087.
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Gadabay situated at the western part of Azerbaijan Republic. There are many early medieval Christian temples, churches and monasteries which concern to Caucasian Albania in Gadabay region. This article is dedicated to early medieval temples and religious monuments of Caucasian Albania in Gadabay. It was researched Gadabay temple, Chaldash, Chanakhchi, Girdiman (Pir Javanshir), Agh kilse (White church), Ayrivang temples and Hamshivang monastery in last decade. These historical monuments established during early medieval period of Caucasian Albania. Early medievalreligious situation of the country was largely studied by Azerbaijani Albanian scholars. As it is known from the sources, in the early Middle Ages the religious situation in Albania as a whole was extremely complicated. Thus, idolatry persisted, and Christianity and Zoroastrianism struggled to spread. There was a fierce struggle between their ideologues and supporters. The defense of Zoroastrianism by the Sassanids and Christianity by the Romans and then the Byzantines by all means that the inter-religious struggle went beyond the borders of the country.When thinking about the structure of the society that existed in the Gadabay region in the early Middle Ages, it would be more correct to refer directly to sources on the history of Albania. The study of early medieval archeological monuments of Gadabay region used ancient and medieval sources, materials of historical, archeological and ethnographic researches carried out in various monuments, samples of material culture kept in museums, funds and private collections. As it is known, the works of Strabo, Plolemy, Kirokos Ganjali and especially the Albanian historian M. Kalankatuklu provide very valuable information about the history of Albania. Of course, the study of all this in relation to archeological materials and in a comparative manner is great scientific importance.M. Kalankatuklu states that during the reign of the Albanian Tsar Arsvagen and Prince Khurs of Girdiman, "there are still pagans left in Girdiman". At that time, Christianity was already widespread in the country.
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Amore, Maria Grazia, Lorenc Bejko, Ylli Cerova, and Ilir Gjipali. "The Via Egnatia (Albania) Project and the bridge at Topçias." Journal of Roman Archaeology 14 (2001): 381–89. http://dx.doi.org/10.1017/s1047759400020018.
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The Via Egnatia has attracted limited attention over the last half-century. The ancient road, crossing Albania between Durrës (Dyrrachium) and Qafe Thane, was one of the major thoroughfares of antiquity, and it remained in use until modern times. This brief report describes the work of the new Albanian Rescue Archaeology Unit, working in collaboration with the Institute of Archaeology of Albania, in an attempt to document parts of the road which may be threatened by infrastructure development.The survey was organised during April and May 2000 and involved both systematically walking the line followed by the Via Egnatia and visiting sites of different periods that developed along it. During the first season, our survey concentrated upon the area between Bradashesh (identified as themutatio Ad Quintumof the Roman itineraries), near Elbasan, and Qukës (mutatio In Tabernasof theItinerarium Burdigalense, orTrès Tabernaeof the Antonine Itinerary) (fig. 1).
Dissertations / Theses on the topic "Roman albanais"
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Spahiu, Alketa. "De l'épopée au roman: culture et création dans l'oeuvre d'Ismail Kadaré." Paris 4, 2004. http://www.theses.fr/2004PA040190.
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Empreint de l'épopée, l'univers kadaréen dépasse le cadre spatio-temporel du roman pour se draper de l'étoffe des tragiques grecs. En Albanie cohabitent, encore aujourd'hui, le monde de l'oral et celui de l'écriture. Les rhapsodes deviennent des écrivains, les écrivains des rhapsodes. A l'instar de ces aèdes et rhapsodes qui portent en eux la tradition épique, Kadaré nous offre, à travers une écriture mouvante, une littérature orale traversée par le souffle épique. Dans son œuvre romanesque, l'histoire se mêle à la légende, la réalité au rêve comme pour mieux capter l'essence du monde épique, un monde dont les racines ne seraient pas uniquement grecques, mais aussi albanaises et balkaniques. Dans ce travail, il s'agit de partir à la recherche de l'épopée dans une Kadarie faite de pierres et de pluie ; une Kadarie hors temps qui se parle, qui s'écoute et qui se regarde ; une Kadarie qui s'écrit afin de protéger ce dernier souffle qui la traverseInfluenced by the epic , the Kadarian universe goes beyond the space/time frame of the novel in order to take on the fabric of the Greek tragedies. In Albania the worlds of oral tradition and that of writing still overlap, even in our modern world. The storyteller becomes writer, and the writer becomes storyteller. Following the example of those bards and storytellers whose work is anchored in the epic tradition, Kadaré gives us, through his constantly shifting writing, an oral litterature with an inspiration born of the epic tradition. In his fiction, story mixes with legend, and dreams with reality so as to capture all the better the essence of this epic world, a world whose roots are not only Greek, but also Albanian and Balkan. This study goes in search of the epic in a Kadarian universe built of stone and rain ; a timeless Kadarian universe which is spoken, listened to and looked at observed from all angles ; a Kadarian universe which is written down so that the epic inspiration can be protected
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Hernandez, David R. "Excavations of the Roman Forum at Butrint (2004-2007): The Archaeology of a Hellenistic and Roman Port in Epirus." University of Cincinnati / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1273862873.
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Bowden, William. "Town and country in late-antique Epirus Vetus." Thesis, University of East Anglia, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.323297.
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Baci, Erina. "Settlement Patterns in Albania from the Iron Age through Greek Colonization and Roman Integration (1100 BC - AD 395)." Thesis, Mississippi State University, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10830969.
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The Illyrians were an Indo-European group of people who once inhabited a large expanse of the western Balkans. As interactions with the Greeks and, later, the Romans increased, the traditional way of life and sociopolitical organization of the Illyrians were undoubtedly altered. This thesis takes a geospatial approach in order to address how interactions with other groups of people influenced Illyrian settlement patterns. Specifically, how Greek colonization followed by Roman incorporation affected Illyrian settlement patterns in Albania? Due to its peripheral location in the Mediterranean, Albania provides a unique case study for investigating colonization, integration, and interaction between different cultures.
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Hill, Brittany Elayne. "Birds, beasts and burials : a study of the human-animal relationship in Romano-British St. Albans." Thesis, University of Southampton, 2015. https://eprints.soton.ac.uk/399122/.
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The human-animal relationship is one that has been pondered by scholars for ages. It has been used to define both what it means to be “human” and what it means to be “animal”. This thesis examines human-animal relationships as found in the mortuary record within the area of Verulamium which is now situated in the modern town of St. Albans. Once considered to be a major centre, the mortuary rites given to its people suggest high variabilities in the approach to the “personhood” of certain classes of both people and animals. While 480 human individuals were examined, only a small percentage was found to have been afforded the rite of a human-animal co-burial. It is this small percentage that will be examined in greater detail. Of major concern are the treatments to both the human and animal pre- and post- burial and the point at which the animal enters into the funerary practice. These questions are investigated primarily by using zooarchaeological and human osteological techniques, but also refer to primarily literary sources and other data. This analysis is situated in a broader theoretical approach on human-animal relationships and which adopts a non-anthropocentric view point. In order to investigate the data holistically, both interactions in life and in death were observed as far as the faunal record would allow. It is concluded that within the St. Albans area a specific relationship between certain classes of humans and specific domestic animal individuals existed and is demonstrated through their mutual participation in rites that extended beyond the typical agricultural needs. It was also recognised that different animal individuals within the same species would fulfil the ultimate role of ‘food item’. However, these roles would most likely not occur simultaneously in this area.
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Follain, Éric. "Le centre monumental romain d'Appolonia d'Illyrie : images de synthèse et restitutions archéologiques." Thesis, Lyon 2, 2012. http://www.theses.fr/2012LYO20005.
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Colonie grecque, Apollonia d’Illyrie (Albanie), a connu à l’époque romaine des phases de construction et d’aménagement importantes. En témoigne le centre monumental qui a fait l’objet de fouilles et de dégagements sous la direction du français Léon Rey au début du XXe siècle. Après la seconde guerre mondiale, les équipes albanaises ont poursuivi les recherches archéologiques et ont réalisé les restaurations et les présentations actuelles. Le centre monumental est organisé autour de deux édifices principaux, l’odéon et le monument des agonothètes. Ces lieux d’assemblée attestent du caractère public de ce secteur de la ville comme le fait un arc de triomphe légèrement postérieur. Des boutiques témoignent d’une fonction commerciale annexe. L’aspect religieux est illustré par un temple ionique, entouré d’un portique, associé à un bâtiment nommé usuellement "prytanée", et par un petit sanctuaire. Enfin, un édifice de plan carré peut être soit une bibliothèque soit un Augusteum. Après l’analyse des vestiges accessibles et de la documentation, une approche des fonctions des différents monuments et les renvois aux éléments comparatifs des hypothèses de restitutions sont proposées puis transposées en images de synthèse. Elles sont ensuite assemblées en une vision globale du centre monumental romain, dans son état du début du IIIe siècle ap. J.-C. Dans l’attente de l’achèvement des recherches sur l’agora, localisée à quelques centaines de mètres, cet ensemble pourrait être un complexe architectural dédié au culte impérial dont l’importance aurait attiré, dans le courant du IIe siècle, le bouleuterion que prudemment on désigne encore comme "monument des agonothètes"During the Roman period, “Apollonia of Illyria”, a greek settlement in Albania, knew several phases of construction and development. This is demonstrated by the study of the monumental center which was the object of excavations supervised by a French archaeologist Léon Rey at the beginning of the XXth century. After World War II, Albanian teams pursued the researches. They realized the restorations and the current presentations. The monumental center is organized around two main buildings, the Odeon and the “monument of Agonothetes”. These meeting places give evidence of the public character of this part of the city, just like the existence of a triumphal arch built later on. Shops also prove the commercial function of this place. Then, the religious function is illustrated by an ionic temple surrounded by a portico associated with a building named “prytaneum’ and by a small sanctuary. Finally, a square building is either a library or an “augusteum”. After an analysis of the visible vestiges and documentation, a report on the functions of the various monuments and a presentation of the comparative elements, the hypothesis of reconstructions will be proposed and transposed into computer-generated images. They will be assembled in a global vision of the roman monumental center at the beginning of the third century. Researches concerning the agora, localized a few hundred meters further, are not achieved yet but this place could be an architectural complex dedicated to imperial cult. During the second century, its importance could have attracted the bouleuterion that remains, for the moment, named as “monument of Agonothetes”
Kolonia greke e Apolonisë së Ilirisë, në Shqipëri, ka njohur faza të rëndësishme ndërtimi dhe riorganizimi urban në periudhën romake. Këtë e dëshmon qendra monumentale që ka qenë pikësynimi i gërmimeve dhe zbulimeve të kryera nën drejtimin e francezit Leon Rei, në fillim të shekullit të XX. Pas Luftës së II Botërore, ekipet shqiptare kanë vazhduar nxjerrjen në dritë të saj, si dhe kanë realizuar restaurimet dhe pamjet që shohim sot. Qendra monumentale është organizuar rreth dy godinave kryesore, odeoni dhe monumenti i Agonotetëve. Këto vende mbledhjesh dëshmojnë për karakterin publik të kësaj zone të qytetit, ashtu si dhe një hark triumfi pak më i vonshëm. Dyqanet dëshmojnë për një funksion tregtar aneks. Aspekti religjioz ilustrohet me praninë e një tempulli jonik, të rrethuar me një portik, dhe që lidhet me një godinë të ashtuquajtur prytaneum, si dhe me një faltore e vogël. Së fundmi, një ndërtesë në formë katrore mund të jetë ndoshta një bibliotekë apo augusteum. Në përfundim të studimit të rrënojave të dukshme dhe të dokumentacionit përkatës, parashtrohet trajtimi i funksioneve të monumenteve të ndryshme dhe i elementeve krahasuese të rimëkëmbjes hipotetike të tyre, që më tej transformohen në paraqitjet e informatizuara. Më pas, të gjithë elementët janë bashkuar në një pamje gjithëpërfshirëse të qendrës monumentale romake, ashtu siç paraqitej ajo në fillimin e shek. III të e. sonë. Në pritje të përfundimit të kërkimeve në agora, e cila gjendet vetëm disa qindra metra larg, ky ansambël duket të ketë qenë një kompleks arkitekturor që i kushtohej kultit perandorak, rëndësia e të cilit do të tërhiqte përgjatë shek. II të e. sonë buleterionin, që ende në mënyrë të kujdesshme emërtohet si “monumenti i Agonotetëve”
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Lupi, Aurélia. "La villa attribuita a Valerius Messalla Corvinus a Ciampino (Roma), nel suo contesto storico e topografico." Thesis, Sorbonne université, 2018. http://www.theses.fr/2018SORUL078.
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Pendant l’été 2012, des sondages d’archéologie préventive réalisés à Ciampino, au Sud-Ouest de Rome ont mis en lumière les vestiges d’une luxueuse villa romaine attribuables, dans sa première phase, à l’époque augustéenne et des sculptures en marbre représentant le groupe des Niobides retrouvé dans la natatio de la villa. La découverte déjà ancienne, dans le même lieu de notre fouille, d’un tuyau en plomb au nom de Valerius Messala avait fait justement penser que la villa était une des résidences suburbaines de la puissante famille sénatoriale des Valerii. La zone de la recherche, appelée Mur/s des Français, fait partie des derniers contreforts des Colli Albani, un ensemble de reliefs qui descend vers la Campagne Romaine au Sud Ouest de Rome. Du point de vue géomorphologique, il s'agit d'une plaine traversée par de nombreux fossés naturels et par un petit relief qui formait un lien naturel entre les Colli Albani et la vallée du Tibre. Il est donc l’un des secteurs les plus importants pour l’implantation de villas à la fois agricoles et résidentielles de l’aristocratie romaine. Les statues des Niobides appartiennent à une version semblable à celle conservée au Musée des Uffizi de Florence, dont elle diffère légèrement en raison de la présence de quelques types nouveaux et du rendement iconographiques de certains détails. Cet aspect à offert justement des éléments novateurs sur le plan de la connaissance et de l’interprétation, puisqu’il s’agit du seul groupe à être été découvert dans un site archéologique méthodiquement étudié. La recherche a été développée à travers deux moments principaux : la récolte et l'analyse critique des données d'archives et, en ce qui concerne la recherche sur le terrain, l'analyse des stratigraphies des maçonneries et de leurs relevés, en vue d’acquérir des informations sur les structures. L’analyse et l’examen archéométrique de certains matériaux provenant de la fouille nous ont permis de déterminer la chronologie du siteIn summer 2012 a luxuriosus roman villa, dated to augustean age, is been discovered during an archeological escavation in Ciampino (Rome). A group of marble statues, showing the Niobids, is finded into the natatio pool. During the XIX century, in the same place, a lead pipe mentioning Valerius Messalla was discovered; this finding suggested that the villa was owned by this powerful senatorial gens. The research area, called Muro/Muri dei Francesi, is located beyond the last slope of Alban Hills in their congiuction point with Campagna Romana plan, in Rome's South-East suburbium. The plan, from the geo-morphological point of view, is crossed by a several natural ditches and a low straight ridge who link the Alban Hills to Tiber river valley: therefore – also tanks to the development of ancient roads network – this area well be one of most populated by roman aristocracy villas. The Ciampino's Niobids are similars to Florence Uffizi Museum Group, but different for the presence of some unknown characters and for iconographic rendering of details. This offer new possibilities for the knowledge and interpetation of the first Niobides group of which we dispose of an archaeological data set. The two research approaches are been: the collection and critical analysis of archives documents dated at XIX century and, as regards fieldwork research, the stratigraphic analysis of the available masonry structures (excavated for less than 40%), with the complementary realisation of detailed relief and graphic documentation. At last, the study and documentation of the archaeological materials coming from the excavation, which allowed, with sufficient tolerance, the chronology of the site to be determined
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Sula, Raxhimi Enkelejda. "Une ethnographie de la gestion de la population rom en Albanie." Thèse, 2015. http://hdl.handle.net/1866/13958.
Full textBooks on the topic "Roman albanais"
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Kyçyku, Ardian-Christian. Sy: Roman. Prishtinë: Ndërmarrja Botuese "Gjon Buzuku", 2005.
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Kyçyku, Ardian-Christian. Sy: Roman. Prishtinë: Ndërmarrja Botuese "Gjon Buzuku", 2005.
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Laze, Luan. Gjithë femrat e Amsterdamit: Roman satirik. Tiranë: Shtëpia Botuese "Gjergj Fishta", 2008.
Find full textBook chapters on the topic "Roman albanais"
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Hammond, Nicholas. "The Relations of Illyrian Albania with the Greeks and the Romans." In Perspectives on Albania, 29–39. London: Palgrave Macmillan UK, 1992. http://dx.doi.org/10.1007/978-1-349-22050-2_3.
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Borchia, Matteo. "Alessandro Albani e gli scambi culturali tra Roma e Vienna nel XVIII secolo." In Travelling Objects, 211–24. Wien: Böhlau Verlag, 2018. http://dx.doi.org/10.7767/9783205201076.211.
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Malcolm, Noel. "Myths of Albanian National Identity." In Rebels, Believers, Survivors, 312–24. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198857297.003.0012.
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Many elements of modern Albanian national ideology developed outside the Albanian lands themselves; this essay examines the ideas about the identity of the Albanian people which were put forward by an influential group of writers in early-twentieth-century America. The key figures were Fan Noli, Faik Konitsa, Kostandin Çekrezi and Kristo Dako. Although they wrote mainly in émigré papers, their arguments sought a much wider audience, especially in the period 1912–21, when the fate of Albania lay in the hands of the major Western powers. Four main categories of ‘myth’ or talismanic doctrine are identified and discussed. The myth of origins and priority claimed that the Albanians were the most ancient people of south-eastern Europe, having preceded even the ancient Greeks. The myth of ethnic homogeneity and cultural purity asserted that the Albanian people had never undergone any large-scale processes of admixture or dilution by foreign populations and foreign cultures. The myth of permanent national struggle maintained that Albanians had always fought to throw off rule by non-Albanians, whether Roman, Slav or Ottoman. And the myth of indifference to religion said that for the Albanians, religion had never been a primary marker of identity, and that their changes in religion had typically been tactical moves, made for the higher purpose of national survival. This mutually reinforcing pattern of claims thus offers a classic example of the mythic style of identity formation.
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"LE MONNAYAGE ROMAIN EN ALBANIE." In Tresors de monnaies antiques trouves en Albanie (Ve-Ier siecle av. J.-C.), 363–82. Peeters Publishers, 2019. http://dx.doi.org/10.2307/j.ctv1q26kgh.35.
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"The “Roman Byzantium” of the Albanian Historiography." In Byzantium after the Nation, 261–304. Central European University Press, 2022. http://dx.doi.org/10.7829/j.ctv1bvndg8.8.
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Fabian, Lara. "Albanians and Sarmatians:." In The Greeks and Romans in the Black Sea and the Importance of the Pontic Region for the Graeco-Roman World (7th century BC-5th century AD): 20 Years On (1997-2017), 641–50. Archaeopress Publishing Ltd, 2021. http://dx.doi.org/10.2307/j.ctv1pdrqhw.88.
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Howard-Johnston, James. "Heraclius’ First Counteroffensive." In The Last Great War of Antiquity, 214–45. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198830191.003.0008.
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The second decisive moment of the war came in 624, when Heraclius sent off a diplomatic mission to the khagan of the Turks in central Asia and himself led a small, hardened expeditionary force deep into Transcaucasia and beyond. Speed of movement and surprise played key parts in the series of victories he won over pursuing armies in 625, after disrupting Khusro’s mobilization and sacking the fire temple of Adur Gushnasp at modern Takht-I Sulaiman in 624. The Romans benefited in several ways from this first counteroffensive: (1) the troops gained in confidence with each success; (2) serious damage was done to Persian resources by widespread raiding; (3) volunteers were raised from the Christian peoples of Transcaucasia; and (4) the Turks agreed to come into the war on the Roman side. After learning this from Turkish emissaries in Albania late in 625, Heraclius set off on the long march home.
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Howard-Johnston, James. "Heraclius’ Second Counteroffensive." In The Last Great War of Antiquity, 293–320. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198830191.003.0010.
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A calm interlude followed. Back in Constantinople, Heraclius took stock and prepared for a joint Turkish-Roman offensive planned for 627. The Turks seem to have struck first, invading with a huge host of their own. They broke through the Persian defences at the Caspian Gates, occupied Part’aw, the regional capital of Albania, and marched west into Iberia. There, before the walls of Tiflis, Heraclius and the khagan staged a ceremonial meeting and agreed on a plan of action. The two armies besieged Tiflis and devastated the country around. At the approach of winter, they parted, the Turks withdrawing across the Caucasus, the Romans embarking on a bold march across the Zagros. After defeating a pursuing Persian army near Nineveh, Heraclius struck south. His presence in the metropolitan region helped precipitate a coup against Khusro, timed to coincide with his return march across the Zagros on 24 February 628.
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"The Death of a Roman or non-Roman." In Birds, Beasts and Burials: A study of the human-animal relationship in Romano-British St. Albans, 59–68. Archaeopress Publishing Ltd, 2017. http://dx.doi.org/10.2307/j.ctv170x4q4.10.
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"The Construction of Identities in post-Roman Albania." In Theory and Practice in Late Antique Archaeology, 57–78. BRILL, 2003. http://dx.doi.org/10.1163/9789047401490_005.
Full textConference papers on the topic "Roman albanais"
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Cosenza, Federica. "I Casali e le Architetture della Campagna Romana nel Basso Medioevo. Realtà archeologica e fonti documentarie." In FORTMED2020 - Defensive Architecture of the Mediterranean. Valencia: Universitat Politàcnica de València, 2020. http://dx.doi.org/10.4995/fortmed2020.2020.11462.
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The Casali and the Architectures of the Campagna Romana in the Late Middle Ages. Archeaological and archive sourcesThe territory of the Roman countryside in the Late Middle Ages was extended from the city of Rome to 40 miles in the Suburb, between the coasts of the Tyrrhenian Sea, the Albani Mountains, the Lepini Mountains and the course of the Tiber. In the twelfth century various events started in this territory which will greatly influence its appearance until today: the castra arise, as forms of aggregation of a territory enclosed by defensive elements; burgi and villae, small fortified centers; and the casali, special production farmhouses characterized by the presence of a tower and other defensive, residential and productive structures. The militarization of the landscape began for reasons partly linked to the general instability of the period. Despite the basic differentiations in the forms of the population as in the functionalities themselves entrusted to the circumscribed territory, the forms of the basic architecture remained the same: the tower, the walls, albeit in variety in terms of technique, magnificence and complexity. This research can be tackled thanks to a direct analysis of the architecture of the towers which characterize the Roman countryside, occasionally accompanied by other elements, like the walls. The results of this study can be compared with the information reported in medieval sources, in which a specific language is used to describe the architecture and the characteristics of every form of human anthropization. The analysis of the differences and affinities between these territorially structures and the comparison with the contemporary urban architectures, allows to recreate a general picture of the architecture in the Roman countryside in the Low Middle Ages.
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Bardeli, Greta, and Eglantina Golemi. "EDUCATION OF ROMA MINORITY IN ALBANIA. NEW CHALLENGES." In International Technology, Education and Development Conference. IATED, 2016. http://dx.doi.org/10.21125/inted.2016.2273.
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Hamzallari, Oriola. "Anger association with racial attitudes toward Roma and Egyptians minorities in white Albanian students." In 11th International Conference on Humanities, Psychology and Social Sciences. Acavent, 2020. http://dx.doi.org/10.33422/11th.hpsconf.2020.12.101.
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Malfitana, Damele, Giovanni Leucci, Giovanni Fragala, Nicola Masini, Giuseppe Scardozzi, Cettina Santagati, Giuseppe Cacciaguerra, and Eduard Shehi. "Visualizing the invisible: Digital restitution from an integrated archaeological, remote sensing, and geophysical research of a late Roman villa in Durres (Albania)." In 2013 Digital Heritage International Congress (DigitalHeritage). IEEE, 2013. http://dx.doi.org/10.1109/digitalheritage.2013.6744819.
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