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Journal articles on the topic 'South Slavs'
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1
Sagan, Galyna. "EDUCATION OF THE SOUTH SLAVS AT KIEV THEOLOGICAL ACADEMY." Kyiv Historical Studies, no. 1 (2017): 9–18. http://dx.doi.org/10.28925/2524-0757.2017.1.918.
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The article fully characterises education of the South Slavs at the Kiev Theological Academy according to the studying new archival documents. It was found the content of the educational process, the problems faced by foreign students and how they were solved in the academy. It is shown the Russian Empire authorities’ interest in the preparation of the clergy for the Balkans. It is exposed the solidarity of the South Slavic youth with the Ukrainian people concerning the non-acceptance of gendarmerie-police management methods in Ukraine. The fates of graduates after studying in Kiev are studied. The purpose of this study is to determine the reasons of education of the South Slavs at the Kiev Theological Academy, the content of the educational process and participation of the South Slavic youth in the public realities of contemporary Ukraine. In the early twentieth century and before the establishment of Soviet authority in Ukraine, the South Slavs received higher and professional education here. A small number of educational establishments at homeland, economic and political instability in the Balkans almost to the end of the First World War contributed to the moving of young people to foreign countries for education. The situation was used by countries, who inculcated their ideology on foreign students during the study process, justifying and ensuring the successful penetration of their policies on the lands of the South Slavs. Those students who studied in Ukraine, had to become the spokesmen for the interests of the Russian Empire in the Balkans. Actually, educational institutions successfully coped with these tasks. Thus, the Kiev Theological Academy defended and propagated the imperial ideas of tsarist Russia through education of foreigners in it. Selection of candidates from other countries for studying was not accidental. The religious factor was the leading in lobbying foreign policy interests of the Russian Empire. The South Slavs were represented by Bulgarians, Serbs, Montenegrins, Macedonians and Bosnians with Herzegovinians. The Croats and Slovenes were called Austrian Slavs at that time in Russia, and since they belonged to the Catholic world, the work with them was in other spheres. The South Slavs who studied at the KTA were plunged into the social and political processes that took place in Ukraine, and together with the Ukrainian intelligentsia and studentship formed the international educational process that lasted in Ukraine till the establishment of the Bolshevik regime. The content of unsent letters to the home of Balkan students indicated an understanding of the difference between what the higher-education teaching personnel of the Academy said and what they saw and heard on the Kyiv streets and other cities of Ukraine. The South Slavic youth expressed solidarity with the Ukrainian people concerning the non-acceptance of the gendarmerie-police management methods in Ukraine. The ideas of the Slavic consolidation and equality, declared by the Russian Empire and determined as the core of foreign policy activity, were not supported by the authorities on its lands. Understanding these circumstances, the South Slav students were cooled to imperial propaganda that Russia is the centre of Slavic unity and a fighter for the independence of the Balkan Slavs. Public moods of Ukrainian community significantly influenced the formation of such a position of the South Slavs.
2
Kretschmer, Anna. "Some remarks about Slavic cultural and language identity (Slavia Orthodoxa in the enclave situation)." Juznoslovenski filolog 71, no. 3-4 (2015): 9–27. http://dx.doi.org/10.2298/jfi1504009k.
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The objective of the paper is to describe the internal variability within the cultural unity of Slavia Orthodoxa (a world with the uniform written culture, literature and the Church Slavonic language) from the times of christening in the Eastern Orthodox Church and up to the New Age. The contrastive analysis of the paper presents four enclave situations: Eastern Slavs during Mongolian reign, Eastern Slavs as the citizens of the Grand Duchy of Lithuania, South Slavs (Serbs) under Turkish reign, South Slavs (Serbs) as the citizens of the Austrian Empire.
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Marti, Steve. "Frenemy Aliens. The National and Transnational Considerations of Independent Contingents in Australia, Canada, and New Zealand, 1914-1918." Itinerario 38, no. 3 (December 2014): 119–38. http://dx.doi.org/10.1017/s0165115314000564.
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The Allied expedition to Salonika was a controversial campaign of the First World War that diverted French and British resources away from the Western Front. To sustain this expedition without depleting existing forces, the Colonial Office approached the High Commissioners of Australia, Canada, and New Zealand and requested that each dominion consider raising a Serbian military contingent for service in Salonika. In the decades preceding the outbreak of war, South Slavs had settled in each of the dominions and the War Office hoped to exploit nationalist aspirations for a pan-Slavic state and mobilise South Slavs in the dominions. In raising these contingents, dominion governments weighed between fulfilling a demand of the Imperial war effort and jeopardising domestic stability by empowering a culturally-distinct minority that was the object of public paranoia. This article will examine how the legal status of South Slavs changed in the three dominions as a result of these recruiting efforts along with the conditions under which South Slavs were able to volunteer for service in Salonika. A comparative approach reveals how Southern Slavs were defined and how they defined themselves as they navigated the categories of enemy aliens, friendly allies, and subjects of the British Empire.
4
Anshakov, Yu P., A. Yu Shepeleva, and M. V. Tolkachev. "THE RUSSIAN ORTHODOX CHURCH IN THE LIBERATION STRUGGLE OF THE SOUTH SLAVS IN 1875-1878 (BASED ON MATERIALS FROM THE VOLGA REGION)." Izvestiya of Samara Scientific Center of the Russian Academy of Sciences. History Sciences 3, no. 3 (2021): 25–33. http://dx.doi.org/10.37313/2658-4816-2021-3-3-25-33.
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The article is devoted to a complex of problems associated with the participation of the Russian Orthodox church in organizing of assistance to the liberation struggle of the South Slavs during the Balkan crisis of 1875-1878. The authors analyze various aspects of the assistance of the Russian Orthodox church to the South Slavs.
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Gruenwald, Oskar. "The Third Yugoslavia." Journal of Interdisciplinary Studies 10, no. 1 (1998): 115–41. http://dx.doi.org/10.5840/jis1998101/28.
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This essay offers hope that beyond the specter and tragedy of the Yugoslav civil war lie the prospects for peace, democratization, economic and political reconstruction, and the evolution of a democratic Third Yugoslavia. But, to realize this hope, there is a need for the development of a genuine civic culture and civil society in the Yugoslav successor states based on democratic values, pluralism, and tolerance, rooted in the conception of universal human rights, constitutionalism, and equality before the law. The South Slavs may have to retrieve their historical memory which predates the fateful divisions along ethnic, cultural, and religious lines. The Swiss model of autonomous cantons, four major languages, neutrality, but a pronounced common national identity is also instructive for democratic prospects of a possible future South Slav (con-) federation and peace in the Balkans, A proposed Illyrian Constitution would bind the South Slavs together, reconnecting individual human rights to community. Above all, moral and spiritual renewal are the necessary precondition for peace and reconciliation, as well as economic and political reconstruction and the genesis of a democratic Third Yugoslavia.
6
Pilipenko, Gleb. "Expedition to the Slavs in South America." Slavic Almanac, no. 1-2 (2018): 289–300. http://dx.doi.org/10.31168/2073-5731.2018.1-2.2.05.
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Pišev, Marko. "Who Is Who in the Kingdom of the Serbs, Croats and Slovenes: A Formal Analysis of Jovan Cvijić’ s Treatise on South Slav Unity." Issues in Ethnology and Anthropology 5, no. 2 (April 12, 2010): 55–79. http://dx.doi.org/10.21301/eap.v5i2.3.
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The the paper explores the causes and effects of the ideological background of Jovan Cvijić’s anthropogeographical and ethnopsychological research in the former Yugoslav region of the Balkan Peninsula. The paper shows that Cvijić’s intellectual endeavors to forge a new Yugoslav identity, which he believed to be indispensable for the successful implementation of the South Slav state unification project, were based on ethnocentric premises that resulted in implicit " scientific" evidence about kinship among the South Slavs recognized through Serbian ethnic attributes. For Cvijić, therefore, the Yugoslav idea did not in essence have a supraethnic character; on the contrary, it was the Serbian identity that provided the basis of the Yugoslav "nation".
8
Biondich, Mark. "Stjepan Radić, Yugoslavism, and the Habsburg Monarchy." Austrian History Yearbook 27 (January 1996): 109–31. http://dx.doi.org/10.1017/s0067237800005841.
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The idea that the South Slavs constituted a single ethnic whole has long received considerable support in Croat intellectual circles. Ljudevit Gaj's Illyrian movement of the 1830s and 1840s, which represented the initial stage of the Croat national awakening, recognized this idea and attempted to construct a common culture for all South Slavs under the neutral Illyrian name. Given the increased pressure of Magyarization in the first half of the nineteenth century, the linguistic and regional particularisms of the Croats resulting from the breakup of Croat lands in the medieval and early modern periods, and the presence of a considerable Serb minority in the Croat lands, the Illyrian idea became a necessity. It enabled the “awakeners” to overcome the particularisms that complicated the creation of a national consciousness among the Croats and deeply implanted in this consciousness the commonality of the South Slavs. Illyrianism eventually became a political force that found expression in the revolutions of 1848–49, but it was largely rejected by the Slovene intelligentsia and the Serbs of the Serbian principality and the Vojvodina. It remained a force and retained its significance only in the Croat lands.
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Šarić, Ljiljana. "Balkan Identity: Changing Self-images of the South Slavs." Journal of Multilingual and Multicultural Development 25, no. 5-6 (September 15, 2004): 389–407. http://dx.doi.org/10.1080/01434630408668914.
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Sajkowski, Wojciech. "French image of the inhabitants of the Illyrian Provinces and the emergence of South Slavic nationalisms." Balcanica Posnaniensia. Acta et studia 27 (December 13, 2020): 69–80. http://dx.doi.org/10.14746/bp.2020.27.5.
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The Illyrian Provinces, a part of the 1st French Empire which existed in the years 1809-1813, are often portrayed as a political entity which anticipated various projects of the political emancipation of the South Slavs. However, the link between later pan-South-Slavic movements and the Napoleonic political activity is a matter which still remains unclear and deserves some in-depth analysis. Most often the Napoleonic impact on the evolution of the nascent South-Slavic nationalisms is viewed in the perspective of the posterior political attitudes of the Croat, Slovene or Serbian elites towards the French, and their own interpretations of the Napoleonic impact on the pan-South-Slavic movement. The proposed paper will concentrate on the opposite approach and will investigate how French perceived the South Slavs in the perspective of the nascent nationalisms, especially that French propaganda presented Napoleon as the savior of the European nations including the „Illyrian” one. But how French defined this „Illyrian” nation? This question can be answered thanks to the French strive for description of the societies inhabiting Illyrian Provinces.
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Sajkowski, Wojciech. "French image of the inhabitants of the Illyrian Provinces and the emergence of South Slavic nationalisms." Balcanica Posnaniensia. Acta et studia 27 (December 13, 2020): 69–80. http://dx.doi.org/10.14746/bp.2020.27.5.
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The Illyrian Provinces, a part of the 1st French Empire which existed in the years 1809-1813, are often portrayed as a political entity which anticipated various projects of the political emancipation of the South Slavs. However, the link between later pan-South-Slavic movements and the Napoleonic political activity is a matter which still remains unclear and deserves some in-depth analysis. Most often the Napoleonic impact on the evolution of the nascent South-Slavic nationalisms is viewed in the perspective of the posterior political attitudes of the Croat, Slovene or Serbian elites towards the French, and their own interpretations of the Napoleonic impact on the pan-South-Slavic movement. The proposed paper will concentrate on the opposite approach and will investigate how French perceived the South Slavs in the perspective of the nascent nationalisms, especially that French propaganda presented Napoleon as the savior of the European nations including the „Illyrian” one. But how French defined this „Illyrian” nation? This question can be answered thanks to the French strive for description of the societies inhabiting Illyrian Provinces.
12
Bartusis, Mark. "PAUL STEPHENSON, Byzantium's Balkan Frontier: A Political Study of the Northern Balkans, 900–1204 (New York: Cambridge University Press, 2000). Pp. 364. $74.95." International Journal of Middle East Studies 34, no. 1 (February 2002): 138–40. http://dx.doi.org/10.1017/s0020743802251065.
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Perhaps the Byzantine Empire's most significant achievement during its thousand-year history was the civilizing of its northern neighbors, the Slavs, through Christianization and political tutelage. The process was not entirely altruistic; rather, it was designed to secure the empire's northern border against the Slavs and other peoples. This border shifted over time, sometimes embracing the entire Balkan peninsula as far as the Danube to modern Croatia, sometimes comprising little more than the Thracian littoral and a few isolated areas in the south of the Greek peninsula.
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Gruenwald, Oskar. "The Bridge to Eternity." Journal of Interdisciplinary Studies 8, no. 1 (1996): 131–48. http://dx.doi.org/10.5840/jis199681/28.
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This essay considers Medjugorje, a small mountain village in Bosma-Hercegovina, as an icon or a bridge between God and man. The contemporary quest for national roots in the Balkans has led to cultural policies in the Yugoslav successor states which deny all common bonds among the South Slavs, resulting in a Kafkaesque civil war. Drawing on the crisis of liberal democracy and community in the West, the essay explores the prospects for peace in the former Yugoslavia, as reflected in Our Lady of Medjugorje's call for moral and spiritual renewal. It concludes that the quintessential, universal. Christian, and ecumenical Medjugorje message of peace represents a bridge to eternity, just as the historic Old Bridge in Mostar and the Višegrad Bridge over the Drina River are symbolic of a common South Slav history and destiny.
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Gruenwald, Oskar. "The Bridge to Eternity." Journal of Interdisciplinary Studies 8, no. 1 (1996): 131–48. http://dx.doi.org/10.5840/jis199681/28.
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This essay considers Medjugorje, a small mountain village in Bosma-Hercegovina, as an icon or a bridge between God and man. The contemporary quest for national roots in the Balkans has led to cultural policies in the Yugoslav successor states which deny all common bonds among the South Slavs, resulting in a Kafkaesque civil war. Drawing on the crisis of liberal democracy and community in the West, the essay explores the prospects for peace in the former Yugoslavia, as reflected in Our Lady of Medjugorje's call for moral and spiritual renewal. It concludes that the quintessential, universal. Christian, and ecumenical Medjugorje message of peace represents a bridge to eternity, just as the historic Old Bridge in Mostar and the Višegrad Bridge over the Drina River are symbolic of a common South Slav history and destiny.
15
Kovalenko, Andrii. "А COMPARATIVE ANALYSIS OF THE HISTORY OF SLAVIC ETHNIC GROUPS OF THE PAGAN PERIOD: THE TRIBES OF SOUTH-EASTERN AND NORTHERN RUS." Bulletin of Agrarian History, no. 31-34 (2020): 7–24. http://dx.doi.org/10.31392/vah-2020.30-34.01.
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The paganism of the ancient Slavs is not in itself a unique phenomenon in the world history of cultures, it is a Slavic variant of the universal pagan massif, but the variant is unique. This is a whole worldview, that is, a holistic system of ideas about the world and man's place in it. However, in science this topic is insufficiently studied, which attracts many researchers, becoming a topical issue. In the historical literature, one of the central is the problem of the origin of the people (ethnogenesis). Clarification of the question of the ethnogenesis of the Eastern Slavs is the first link in the process of restoring the pedigree of the Ukrainian nation. Therefore, the article analyzes the first written references to the Slavs, which were left by ancient Roman, Byzantine authors, the compiler of the Tale of Bygone Years. On the basis of comparison of archeological and written sources the area of settlement of separate East Slavic tribes is traced. Material evidence of burial practices that existed in the Slavic environment, in particular mounds, is characterized. During the early medieval period of the history of the Eastern Slavs, the genesis of the burial rite can be traced to the northerners, Vyatichi, Radimichi, Smolensk-Polovsk and Pskov Krivichi. The archeological artifacts and features of cremation described in the article provide grounds to assert the separate development of these tribes, which was due primarily to the geographical factor. Given the above, the opinion is substantiated that the territory of residence of the Eastern Slavs was divided into four large segments: the forest zone of the Dnieper right bank, the southern, southeastern and northern zones. It was within these limits that the life of the early medieval pagan Slavic tribes took place, which was characterized by a set of original cultural features.
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Aleksov, Bojan. "One hundred years of Yugoslavia: the vision of Stojan Novaković revisited." Nationalities Papers 39, no. 6 (November 2011): 997–1010. http://dx.doi.org/10.1080/00905992.2011.619180.
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This article examines a text written 100 years ago by Stojan Novaković, a leading Serbian scholar and president of its Academy of Science. Written in a political science fiction genre, it foresees a country of united South Slavs in 2011. Yugoslavia, in the enlightened vision of Novaković, will appear and strengthen due to scientific and economic development on one hand and common culture based on a common vernacular on the other. Elite-driven unification is the only mode for South Slavs to survive facing the challenges of modernization and the territorial threats of their neighbors. Accurate in some and grossly naive in other aspects, this text is a testimony of Yugoslav ideas preceding the actual creation of the state, as shared by the most prestigious among the Serbian intellectual elites.
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Milosavljević, Monika. "Becoming Yugoslavs: Ethnogenesis of the South Slavs as Archaeological Construction?" Der Donauraum 54, no. 1-2 (January 2014): 23–40. http://dx.doi.org/10.7767/dnrm-2014-1-204.
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Hibbert, Reginald. "War Among the South Slavs in the Wider Balkan Context." International Relations 12, no. 3 (December 1994): 1–8. http://dx.doi.org/10.1177/004711789401200301.
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Weaver, Eric. "Hungarian views of the Bunjevci in Habsburg times and the inter-war period." Balcanica, no. 42 (2011): 77–115. http://dx.doi.org/10.2298/balc1142077w.
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The status and image of minorities often depends not on their self-perceptions, but on the official stance taken by the state in which they live. While identity is commonly recognized as malleable and personal, the official status of minorities is couched in stiff scientific language claiming to be authoritative. But as polities change, these supposedly scientific categorizations of minorities also change. Based on academic reports and parliamentary decisions, in Hungary today the Catholic South Slavs known as Bunjevci are officially regarded as an obscure branch of the Croatian nation. This has not always been the case. Early records of the Bunjevci categorized them in a variety of ways, most commonly as Catholic Serbs, Dalmatians, and Illyrians. In the nineteenth century Bunjevac elites were able to project to the Hungarian public a mythological positive historical image of the Bunjevci, delineating them from the negative stereotypes of other South Slavs. This positive image, fixed in encyclopaedias and maintained until the Second World War, represented the Bunjevci as Catholic Serbs who (unlike Croats or Orthodox Serbs) were constantly faithful to the Hungarian state and eager to assimilate. In the 1920s and 1930s traditional Hungarian stereotypes of Bunjevci protected them from abuses suffered by other South Slavs. As political relations transformed, official views of the Bunjevci also changed. With the massive upheaval during and after the Second World War, there was a change in accounts of who the Bunjevci were. The transformation from communism and the break-up of Yugoslavia have also evoked demands for changes in identity from some Bunjevci, and brought new impositions of identity upon them.
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Radenkovic, Ljubinko. "Slav beliefs on changelings." Balcanica, no. 32-33 (2002): 143–54. http://dx.doi.org/10.2298/balc0233143r.
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Beliefs and legends that certain mythological creatures - fairies, witches, the devil, (vile, vestice, djavo, boginka, mamuna, baenik, domovoj, leshi) etc. can take away the child from the mother and exchange it for its own in the image of the abducted child, are widespread with the West and East Slavs, while with the South Slavs they are found only in the northern parts, in Pannonia. Such demonic child is most often called: podmece (with the Serbs), podvrsce (with the Croats), podmenek (with the Slovenians), odmienjec (with the Poles), odminok (with the Ukrainians), obmen (with the Russians), etc. According to the folk beliefs, a changeling differs from the other children by its sluggish growth, voraciousness, and persistent desire to harm or spite other members of the household. Slav legends mention the ways of stealing the human and planting the demonic child (a), recognizing the demonic child (b), and disposing of it and restoring the rightful child (c). In order to prevent the demon from exchanging her child, the mother must observe certain rules of conduct during pregnancy and in the 40 days following the childbirth. Certain measures of magical protection are also undertaken, as: placing sharp iron objects near the nursing woman, then brooms, leaving the candle to burn all night, burning frankincense in her presence, sprinkling her with holy water, etc. The legends on changelings were most probably adopted by the Slavs from the neighboring western peoples (Germans), and included in the already present beliefs that the birth of a child is a gift from the other world, and that the mother must take great care of the gift and be grateful for it. Otherwise, the one bestowing the gift may take it away as well.
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Bartulin, Nevenko. "The Anti-Yugoslavist Narrative on Croatian Ethnolinguistic and Racial Identity, 1900-1941." East Central Europe 39, no. 2-3 (2012): 331–56. http://dx.doi.org/10.1163/18763308-03903001.
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This article examines the work of leading anti-Yugoslavist Croat intellectuals in the first half of the twentieth century in relation to the question of race. These scholars used the discipline of racial anthropology in order to attempt to disprove the tenets of the racial supranational ideology of Yugoslavism by highlighting the ethnolinguistic-racial differences between Croats and Serbs. According to these intellectuals, the Croats were, racially speaking, purer Indo-Europeans and Slavs than the Serbs, who were in turn defined as possessing a strong Balkan Vlach racial component. Interestingly, these anti-Yugoslavist thinkers adopted the anthropological theory of Aryan-Slavic origins, as previously espoused by pan-Slavist Croat ideologists in the nineteenth century, in order to debunk the very idea of South Slav ‘national unity’ between Croats and Serbs.
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Floria, Boris N. "The Slavic World and Its Destiny in the Earliest Epoch of Its History according to the First Redaction of the Chronicle by Marcin Kromer." Slovene 6, no. 1 (2017): 381–92. http://dx.doi.org/10.31168/2305-6754.2017.6.1.15.
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Research on the first edition of the Chronicle by Marcin Kromer allows one to trace the genesis of elements of scholarly research into Polish historical thought of the mid-16th century; this includes the treatment of such issues as the homeland of the Slavs and the routes and chronology of their migration to the lands of Central and South-Eastern Europe.
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Vukman, Péter. "Living in the Vicinity of the Yugoslav–Hungarian Border (1945–1960)." History in flux 2, no. 2 (December 23, 2020): 9–27. http://dx.doi.org/10.32728/flux.2020.2.1.
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The history of Hungarian–Yugoslav relations was characterized by frequent changes after 1945. The rapid improvement of bilateral relations was abruptly interrupted by the escalation of the Soviet–Yugoslav conflict in 1948–1949. Tensions eased only after 1953 when a slow and time-consuming process of normalization started between the two states. These often-dramatic twists and turns had a profound and often intense impact on the everyday lives of those Hungarians and ethnic South Slavs who lived in the vicinity of the Hungarian–Yugoslav border. Breaks, changes, and continuities can all be observed at the local level. In this article, I will examine these factors in the case of South Slavic minorities living in Hercegszántó (Santovo), a village located in an area known as the Baja triangle. In the first part of the paper, I will provide the reader with some background information on the history of Hungarian–Yugoslav relations, with a particular emphasis on minorities. Then in the second part, I will analyse the ethnic and social composition of the village, its history after World War II, the effects of rapidly deteriorating Hungarian–Yugoslav relations after 1948 and, finally, the hopes and fears of the local Magyars and South Slavs during the period of normalization (1953–1956). My conclusions are based on archival research mostly carried out at several Hungarian archives.
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Levko, O. N. "Origins of the Belarussian statehood: concepts and millennium facts." Doklady of the National Academy of Sciences of Belarus 62, no. 5 (October 30, 2018): 623–32. http://dx.doi.org/10.29235/1561-8323-2018-62-5-623-632.
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The concept of creation of the common Old Russian state of the eastern Slavs is dominant in belorussian historical science. According to the concept Kiev united described in chronicles tribal unions in one territorial and political structure and had been the center of the state. Centers of the tribal unions being part of the state ruled over individual regions, and during the period of its fragmentation (XII-ХШ centuries), the appanage principalities - the lands.A new concept of formation and development of early state formations of the eastern Slavs is based on the new facts. Three main territorial and political centers of the tribe period, Kiev, Novgorod and Polotsk became the local base of statehood of the eastern Slavs. Polotsk was the center of the early state formation “the Polotsk land” that had its own territory and ruling dynasty. The Polotsk land covered the territory of modern North and Central Belarus. The aims of external and internal policy of this formation were strengthening its political and economic prestige, preservation of integrity during X – first half of XIII centuries.Lands of South and West Belarus during above mentioned period on different terms and at different times had been part of early state formation “Kievan Rus”.Communicated by Corresponding Member Aleksandr A. Kovalenia
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Petrovic, Danica. "An unknown letter by Joannes/Jean-Baptiste/ Thibaut, French Byzantines-musicologist 1899." Zbornik radova Vizantoloskog instituta, no. 41 (2004): 475–83. http://dx.doi.org/10.2298/zrvi0441475p.
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This work concerns the letter sent from the French College in Phillipopoli/Plovdiv (Bulgaria) by Pater Joannes /Jean-Baptiste/ Thibaut, the French Byzantines ? musicologist, to Tihomir Ostojic, professor at the Secondary school (Gymnasium) in Novi Sad, a literature historian and expert on Traditional Serbian Church Chant. At that time Thibaut was widening his research interest in Byzantine Chant and neumatic notation, to include Slavonic Chant Tradition, first Russian Chant and later that of the Balkan peoples as well. He was one of the first foreigners to show interest in the Orthodox Chant Tradition of the Southern Slavs, and perceived that, contrary of the Russians, South Slavs never adopted early Byzantine neumatic notation. Visiting monasteries in Bulgaria he tried to find reasons for this lack of Byzantine notation among the Southern Slavs. In the above letter he posed very serious questions regarding Chant in the Serbian Orthodox Church, more precisely regarding the "Karlovci Chant". Unfortunately, it is not known if Thibaut received any kind of reply from Ostojic, nor have we found the reply sent to him by the Serbian Patriarch Georgije Brankovic, whom he also addressed, asking for help. Answers by those experts to the Thibaut's well formulated questions would be an extremely important contribution to studies of Traditional Serbian Church Chant.
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Gusev, N. "South slavs in the early twentieth century: perspectives and complications of scholarly analysis." Славяноведение, no. 1 (January 2019): 3–14. http://dx.doi.org/10.31857/s0869544x0003667-6.
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Kulauzov, Masa. "Position of illegitimate children in zadruga according to Customary law of South Slavs." Zbornik radova Pravnog fakulteta, Novi Sad 45, no. 3 (2011): 543–51. http://dx.doi.org/10.5937/zrpfns1103543k.
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Mitani, Keiko. "The Croatian Tradition of The Story of Akir the Wise in South Slavonic Recensions." Slovo, no. 67 (2017): 1–21. http://dx.doi.org/10.31745/s.67.1.
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This paper attempts to uncover the textual relationships between Croatian manuscripts of the Story of Akir the Wise and other South Slavonic copies of the same text. The Story of Akir the Wise, an apocryphal text originating in the ancient Middle East earlier than 500 B.C., was translated into Church Slavonic, probably in the 12th or the 13th century. The story was disseminated mostly among the Orthodox Slavs, but was also transmitted to the Catholic Slavs in Croatia. The South Slavonic copies, although outnumbered by the Russian ones, include the oldest extant manuscript preserved at the Savina Monastery in Montenegro. The question of the Slavonic archetype of the Story is still open because of the absence of a Greek recension. In Croatia, three copies have been preserved in Glagolitic, Cyrillic, and Latin scripts. This paper treats the South Slavonic copies of the Story, composed from the 14th to the 17th century inside and outside Croatia, and points out some textual features connecting the Croatian copies with other Cyrillic copies composed in Serbia and Bulgaria. Based on text-critical analysis, it is argued that the Croatian copies have a common source, which is a descendent of another older source that appeared in the Slavia Orthodoxa; some Serbian and Bulgarian copies also derived from that source. The paper also argues that the scribes of the Story not only copied their source texts but furthermore intentionally engaged in editing their texts in accordance with the language practices and social environment within which they worked
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Shchodra, Olha. "The Empire of Rus’: prehistory and the beginnings of formation." Problems of slavonic studies 69 (2020): 64–98. http://dx.doi.org/10.30970/sls.2020.69.3490.
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Background: The article attempts to study the processes of political consolidation of Slavic tribes in the IV–VIII centuries, to establish the main factors that influenced the formation of the early Slavic states; trace the prehistory of Rus’ and determine the beginnings of the Rus’ empire. Purpose: To identify a set of medieval sources for studying the history of the early Slavic states, to analyze the information of medieval writers about the Slavs and Rus’ people, their early state formations and titles of rulers to help establish the nature and degree of state-building processes. Analysis of written sources shows that the first reports of the early Slavic states appear in the Byzantine chronicles in the VI century during the era of the Great Migration, when large-scale migration in the Balkans formed large Slavic regions and Slavic expansion was a serious threat to the territories of the empire. Arab authors begin to mention the Slavs and Rus’ people later, in the VII–VIII centuries, during the beginning of Arab expansion within Byzantium and the development of international trade between Europe and the Arab East in which the Slavs played a leading role. According to sources the formation of Rus’ in southern Eastern Europe was preceded by the formation of large military-political associations of the Slavs - the unions of the Ants and Dulibs, Greater Croatia. Here as in the Baltic Pomerania and the Danube, they originated in the Slavic areas through which international trade routes passed. International trade contributed to the development of cities, strengthened the process of political consolidation and became an important factor in the formation of the early Slavic states and the formation of the Rus’ empire. Its territorial core was the Middle Dnieper region through which passed the routes connecting the north and south of the continent, as well as the transcontinental trade route between the European West and the Arab East. The establishment of control over water and land international routes was the main reason for the expansion of the Rus’ people which resulted in the formation of the largest European empire in the Middle Ages. Keywords: migrations of the Slavs, early Slavic states, the Ant Union, the Dulib Union, international trade routes, Rus’ people, Rus’ empire.
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Karatsuba, M. "MOTIV OF TRANSFORMATION AS ONE OF THE KEY MOBITES OF THE PEOPLE BALADE OF THE SOUTH SLOVENIAN." Comparative studies of Slavic languages and literatures. In memory of Academician Leonid Bulakhovsky, no. 35 (2019): 238–49. http://dx.doi.org/10.17721/2075-437x.2019.35.23.
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The proposed article analyzes one of the most representative motifs presented in folk ballads of the Southern Slavs – the motive of transformation. The introductory part argues the importance of applying for consideration of this motive for understanding the genre of the folk ballad in general and the specifics of its existence in the South Slavic territories, in particular. The subject of research attention is Serbian, Croatian, Macedonian, Bulgarian, Bosnian folk ballads – all texts where there is a motive of transformation, and where it has an important meaning. This question is not fundamentally new, as domestic as well as foreign researchers have already turned to certain aspects of the functioning of the motive of transformation in folk ballads. Among researchers from the South Slavic area to this issue practiced almost all the more and less well-known scholars, in the focus of their attention were, however, some varieties of transformations-metamorphosis or their purpose in the context of understanding the ballad text. Despite the general didactic guideline for which the motive is involved in a whole array of ballad texts, the circumstances in which it is used are completely different. The author below aims to demonstrate to what types of metamorphosis we encounter the folk ballads of the Southern Slavs. The author, undoubtedly, stops only at certain episodes of the functioning of the motive of transformation, tracking it on examples from the collections of ballads of individual peoples.
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Payton, James R., and Kiril Petkov. "Infidels, Turks, and Women: The South Slavs in the German Mind, ca. 1400- 1600." Sixteenth Century Journal 30, no. 1 (1999): 229. http://dx.doi.org/10.2307/2544955.
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Plotnikova, Anna A. "Object and verbal codes in folk culture of Bosnian and Serbian Muslims." Centre of Linguocultural Research Balcanica. Proceedings of Round Tables, no. 6 (2018): 134–48. http://dx.doi.org/10.31168/2619-0842.2018.10.
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Object and verbal codes are analyzed from the point of view of communication between Muslim Slavs and the Christian Orthodox in Serbia and Bosnia and Herzegovina. Communicative points of convergence of representatives of two different confessions are being researched on the basis of the data taken from the traditional calendar and folk mythology. Archaic features in the tradition of the Central South Slavic area are common to representatives of the two confessions, as indicated by the mutual vocabulary of traditional folk culture and the corresponding extralinguistic contexts.
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Kaczyńska, Elwira, and Krzysztof Tomasz Witczak. "The Undying Controversy of the Presence of Slavs on the Island of Crete. Remarks on a New Book by Pantelis Haralampakis." Studia Ceranea 9 (December 30, 2019): 725–33. http://dx.doi.org/10.18778/2084-140x.09.35.
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The paper demonstrates the current state of research on the presence of Slavs on the island of Crete in the Middle Ages, as well as in the modern times. The basis for the discussion is a new book of Pantelis Haralampakis, published in 2016. There are numerous controversies surrounding the issues of the exact chronology of Slavic presence on the island, the lexical influence of South Slavic languages on the Cretan dialect of Modern Greek, as well as possible traces of Slavic settlements in the Cretan toponymy.
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Komatina, Predrag. "The identity of Diocletians according to the De administrando imperio." Zbornik radova Vizantoloskog instituta, no. 51 (2014): 33–46. http://dx.doi.org/10.2298/zrvi1451033k.
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The article discusses the issue of ethnic identity of the Diocletians referred to by the emperor Constantine VII Porphyrogenitus in his work De administrando imperio. Of all the tribes of the southern part of the eastern Adriatic coast, only for them the emperor fails to point out that they belonged to the Serbs. Based on the analysis of various segments of the emperor?s narrative on the South Slavs, we come to the conclusion that he considered Diocletians to be Serbs also, although he nowhere explicitly recorded that.
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Chibisov, Boris I. "Ethnic structure of the population of the Southern Obonezhye at the end of the XV century." Finno-Ugric World 11, no. 2 (September 18, 2019): 195–204. http://dx.doi.org/10.15507/2076-2577.011.2019.02.195-204.
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Introduction. On the southern coast of Lake Onega there is a significant layer of Baltic-Finnish geographical names. The medieval ethnic history of this region remains poorly understood. This is due to the fact that the Novgorod scribal books date back to the end of the XV century, the toponymic and anthroponymic material of which remains not quite sought after by historians. The study of this material makes it possible to shed light on the ethnic history of the southern Obonezhye. Materials and Methods. The main source of research was the scribal book of Obonezhskaya pyatina of 7004 (1495/96). The descriptive method of research consists in identifying and fixing Baltic-Finnish oikonyms (names of rural settlements) and anthroponyms mentioned in the scribal book. It revealed Baltic-Finnish anthroponyms by analyzing the formal indicators of adoption of anthroponyms. Results and Discussion. According to the toponymy and anthroponymy of the scribal book, the population of the southern Obonezhye was mixed: it consisted of Slavs, Karelians and Vepsians. Karelians were present on the Olonets isthmus and in the south-western Prionezhye. This is largely explained due to the migration flow of Karelians from the north-western Ladoga area. The Vepsians lived in vast areas of the south-eastern and south-western Prionezhye, the Svir River basin and Oshta. Ethnographic studies have shown that many Vepsian settlements survived from the end of the XV to the middle of the XX – the beginning of the XXI century. Conclusion. The scribal book in the surviving fragments and Novgorodian acts indicate that by the end of the XV century the southern coast of Lake Onegа was inhabited by various ethnic groups: Slavs, Karelians and Vepsians, as evidenced by the anthroponyms and toponyms of the southern part of Obonezhye.
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Pavlovic, Aleksandar. "A bloodthirsty tyrant or a righteous landlord? Smail-aga Cengic in literature and oral tradition." Bulletin de l'Institut etnographique 69, no. 1 (2021): 109–24. http://dx.doi.org/10.2298/gei2101109p.
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The 1840 murder of a notable 19th century Bosnian dignitary Smail-aga Cengic immediately inspired strong artistic production in the South Slav literature and oral tradition. These narratives, comprising newspaper articles, oral epic songs, and particularly Ivan Mazuranic?s literary epics written in the manner of oral folk epic, presented and codified Smail-aga as a bloodthirsty tyrant whose ultimate aim was to terrorize and extinct his Christian subjects. In distinction, some marginalized local narratives and oral folk tradition, which will be examined in this article, remembered Smail-aga as a righteous and merciful lord, protector of his flock and a brave warrior. Thus, when we scrutinize several versions of oral songs about the death of Smail-aga recorded between 1845 and 1860, as well as later collected anecdotes from his native Herzegovina, it appears that his hostile portrayal in written literature was rather the contribution of the Serbian and Croatian Romantic nationalists around the mid- 19th-century than an actual popular perception of him among local people in the region that he lived with. In conclusion, the article advocates for a wider consideration of the overall polyphonic narrative tradition and the revitalization of traditional narratives that glorify values which transcend strict religious, ethnic and national divisions as a way of reimagining and revaluating relationship of the South Slavs towards the Ottoman heritage.
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Bunis, David M. "Lexical Elements of Slavic Origin in Judezmo on South Slavic Territory, 16–19th Centuries: Uriel Weinreich and the History of Contact Linguistics." Journal of Jewish Languages 5, no. 2 (November 20, 2017): 217–52. http://dx.doi.org/10.1163/22134638-05021121.
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Abstract From the 19th–20th-century beginnings of modern linguistics, scholars reported on various results of interactions between diverse language speakers; but it was only with Uriel Weinreich’s Languages in Contact (1953) that a solid theoretical basis for the systematic study of contact linguistics was elaborated. The present article studies lexical influences from South Slavic on Judezmo (Ladino/Judeo-Spanish) resulting from contact during the 16th–19th centuries between speakers of these two languages in the regions that, between 1918 and 1992, were known jointly as Yugoslavia. During the Ottoman and then Austro-Hungarian periods, borrowings in local Judezmo from South Slavic were relatively few compared with Turkisms. But from the nineteenth century, when the South Slavs gained political independence, Serbo-Croatian exerted an ever-increasing influence on Judezmo in this region. The case of Judezmo there differs considerably from Yiddish in Slavic Eastern Europe throughout the same period, as described by Uriel Weinreich and others.
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Gibianskii, Leonid Ia. "Interview. 17 September 2020. Moscow, Tverskoy Boulevard." Slavic World in the Third Millennium 16, no. 1-2 (2021): 187–242. http://dx.doi.org/10.31168/2412-6446.2021.16.1-2.10.
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At the request of the editorial board of the journal Slavic World in the Third Millennium, the eldest researcher of the Institute of Slavic Studies of the Russian Academy of Sciences, Leonid Ianovich Gibianskii (born 1936), recounts his life. Leonid Ianovich graduated from the Department of Southern and Western Slavs of the History Faculty of Moscow State University in 1960 and began working at the Institute in 1966, when he commenced a graduate course there. He is the prominent specialist in the history of Yugoslavia and in the problems of international relations in contemporary Central and South-Eastern Europe. The principal lines of his investigations included the history of Yugoslavia during and after World War II, the history of the formation of communist regimes in Central and South-Eastern Europe, the organization of the Council for Mutual Economic Assistance, and the study of foreign relations and the politics of the great powers in the region in the 1940s and 50s. Leonid Ianovich was one of the first Russian historians to elaborate the problem of the formation of the Soviet bloc, the history of the Cominform, and the conflict between Stalin and Tito using archive materials which became accessible to researchers from the end of 1980s. Gibianski is the author of several hundred academic works, which have been published in many countries all over the world, as well as the organiser of and a participant in a number of international projects and conferences on the Cold War. Leonid Ianovich describes his childhood, his studies at the Department of Southern and Western Slavs of the History Faculty of Moscow State University, and his work at the Institute of Slavic Studies.
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Zlatar, Zdenko. "The Building of Yugoslavia: The Yugoslav Idea and the First Common State of The South Slavs." Nationalities Papers 25, no. 3 (September 1997): 387–406. http://dx.doi.org/10.1080/00905999708408514.
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Three full brothers were building a city,Three full brothers, three Mrljavcevices:The first brother was King Vukasin,The second was Voivode Ugljesa,The third was Mrljavcevic Gojko;They were building Skadar on the Bojana,They were building for full three years,For three years with three hundred masons,But they could not lay the fundament,Much less raise up the turreted city:What the masons built by the dayThe highland oread destroyed by night.Upon the dawn of the fourth year,The oread cried from the mountain:“Do not torment yourself, King Vukasin,Torment yourself and waste your treasure;You cannot, O king, lay the fundament,Much less raise up the turreted city,Until you find two kindred names,Until you find Stoja and Stojan,One a sister and the other brother,And wall them up in the fundament,So that the fundament will be maintained,So that you will build your turreted city.”[From a Serbian epic song “The Building of Skadar,” quoted by Ivo Banac, The National Question in Yugoslavia, p. 406.]
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Djekic, Djordje, and Milos Pavlovic. "Following the records of Theophylact Simocatta." Muzikologija, no. 24 (2018): 173–87. http://dx.doi.org/10.2298/muz1824173d.
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The earliest record that testifies to the South Slavic music is the one left by the Byzantine chronicler Theophylact Simocatta in his History. It is said that in 592, the emperor Maurice captured three Slavic men near Enaton, who did not have any weapons on them, but had only musical instruments, most probably lyres. Some written sources also mention the horns. Implementing the knowledge obtained through etymological analyses and the extant ethnological practice, as well as archaeological artefacts, it may be said that the Slavs of the said period used jingle bells, flutes and bagpipes. The music, both instrumental and vocal, was common to religious as well as entertainment purposes.
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Kushnerevich, Elena I., Larisa N. Sivitskaya, Anna V. Bogacheva, Svetlana A. Kotova, Iosif S. Tsybovsky, and Oleg G. Davydenko. "Y CHROMOSOME HAPLOGROUP R1a1a7 (М458) OF MODERN BELARUSIANS AND MIGRATIONS OF SLAV’S PREDECESSORS ON BELARUS TERRITORY." Ecological genetics 9, no. 1 (March 15, 2011): 44–52. http://dx.doi.org/10.17816/ecogen9144-52.
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Investigation of Y chromosome haplogroup R1a1a7 (М458) in ethnic Belarusians from six historic and ethnographic regions has shown that its frequency makes up 14% out of total Y chromosome gene pool diversity. Bearers of R1a1a7 (М458) are concentrated in Pripiat and Neman river basins which is in south and west of Belarus respectively. Expansion of R1a1a7 (М458) on the territory of present day Belarus was most probable associated with the distribution of agriculture in Eastern Europe. In addition, obtained data point to presence of later migration wave, Polab Slavs, for example, from Elba and Oder interfluves in Neman river basin at the border of I–II Millennia.
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Shpyk, Igor. "Instilled ethnogenetic memory, or how the Rus people realized their Slavic nature." Problems of slavonic studies 69 (2020): 117–42. http://dx.doi.org/10.30970/sls.2020.69.3492.
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Background: The idea of the origin of the Slavic peoples from a single genetic root originated in the early Middle Ages and in all subsequent historical periods it served as a starting point for various mythologemes, ideologemes, theories and concepts. Even now, despite numerous attempts at deconstruction, they continue to function, producing “necessary” meanings and fueling established stereotypes. The later stages of their development are generally well studied, but the origin and initial establishment still remain a mystery. The greatest difficulty lies not so much in the small number and fragmentation of written reports on the early Slavs but in the absence of radically new, comprehensive interpretations. Purpose: The proposed investigation aims to initiate the filling of this gap by comprehensively considering the problem of forming the Slavic identity of Rus, through the prism not only of the original close interaction of Slavic peoples, but also the unique conditions and experience of their own Christian cultures, their remoteness, differences and alienations - perspectives still unexplored in the scientific literature. Results: Analysis of the episodes of the introductory part and Article dated 898 of the Tale of Bygone Years, which contain fragments of the oldest Slavic ethnogenetic ideas, shows their non-native origin. The image of the ancient Slavic community developed in the bosom of the Cyril and Methodius tradition. It penetrated Rus, apparently, in line with Western and South Slavic religious and cultural influences. At the same time, there was no single, more or less integral narrative. Rus chroniclers were forced to synthesize texts of different content and ideological direction and even genre, adapting them to their own historiographical concept. Although the term “Slavs” in Rus was actively used in the days before the writing of the Tale of Bygone Years, its functional potential was fully used only in the early XII century – thanks to the inculcation of the Rus identity – one of the pivotal and most deeply rooted structures of the collective historical consciousness. Key words: Rus, ethnogenetic notions, Slavic identity, The Tale of Bygone Years, Slavs, Cyril and Methodius tradition.
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Kutyavin, Vladimir. "On the «new» privileged status of the university course «The history of the South and West Slavs»." Studia Slavica et Balcanica Petropolitana 21, no. 1 (2017): 154–61. http://dx.doi.org/10.21638/11701/spbu19.2017.110.
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Karatsuba, M. "MOTIVES FOR POISONING, CURSING, SACRIFICE IN THE FOLK BALLAD OF THE SOUTHERN SLAVS." Comparative studies of Slavic languages and literatures. In memory of Academician Leonid Bulakhovsky, no. 36 (2020): 176–89. http://dx.doi.org/10.17721/2075-437x.2020.36.14.
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The proposed article analyzes the important motives presented in the folk ballads of the southern Slavs – the motive of poisoning, the motive of sacrificial sacrifice, the motive of the curse and their functional load. The introductory part discusses the importance of appealing to these motives for understanding the genre of the national ballad in general and the specifics of its existence in the Southern Slavic territories, in particular. The subject of research is Serbian, Croatian, Macedonian, Bulgarian, Bosnian folk ballads – all texts with similar motives and meaningful content. There are motives of poisoning, in particular, the poisoning of a woman by the husband’s persuasion of a lover, the poisoning of the bride’s son by his mother, the motive of sacral sacrifice in a whole group of works – about the sacrifice in the construction of structures, the sacrifice of the child in the ballads of his mythological load. In particular, it examines the motives of the curse that begets her maiden beauty, the curse that leads to infertility and unhappiness in family life. The motive of magic poisoning, widely used in Ukraine, is a slim figure for ballads on love and premarital relations in the South Slavic territories.
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Biliaieva, S. O. "THE UKRAINIAN HORIZONS OF THE NORTH BLACK SEA AREA: HISTORICAL AND ARCHAEOLOGICAL OBSERVATIONS." Archaeology and Early History of Ukraine 38, no. 1 (June 1, 2021): 438–48. http://dx.doi.org/10.37445/adiu.2021.01.31.
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The important role in the history of Ukrainian lands belong to the North Pontic Area. Last decades the revision of old position from one side and the growing of the attention towards the problems of this region take place. The beginning of own ethnical development of Slavs tribes, known by «Ants» name or «Okrainni» by Indo-Iranian language. On the next stage of history, the tribes of Russ chronicle: Ulichi and Tyvertsy settled on Black Sea region. Colonization of this area by the Slavs lasted through more than 500 years, which created the fundamental ethnical base of autochthone population. With formation of Kyiv Russ the North Black Sea area take the important place in political, economic, ethno cultural and trade fields of the new country. The numerous settlements fixed on the Lower Dnieper and other rivers in spite of numerous nomadic tribes: every society occupy the own part of the landscape in connection from their economic type. In the of Post Kyiv Russ and Lithuanian-Russ federation, the South Russ principalities preserved their traditions and continue the progressive development. At the end of the XIV — at the beginning of XV centuries the new fortification line built under the chief of the Great Prince Vitovt in the North Black Sea Area, which opened the new stage of fortification: stone fortresses. The brilliant example of this kind is the first stone fortress Tyagin of the South part of the Lithuanian-Russ principality, as a part of the early Ukraine. In the time of Crimean-Ottoman administration in region, the Christiania autochthone population with Ukrainian part also, continue to live in the North Black sea area and became the region of Cossack colonization. The artefacts of Ukrainian culture founded in the course of the archaeological excavation (Akkerman, Ochakiv) even in the Ottoman fortresses. The anthropological investigations support the existence of great part of the settled population, which take the considerable morphological contacts with Ukrainians of the South, Central and West regions of the XVII—XIX centuries. The important factor of the living of Christian population, including Ukrainians, was the existence and activity of the Brailiv metropolis of the Konstantinopol patriarchate in the middle of the XVI—XIX cent., which escape the large area from Braila to Tyagin. The archaeological investigation of the South Ukraine increase the possibility of the knowledge of the Ukrainian history from the new modern position.
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Adler, Grażyna, Jeremy S. Clark, Beata Łoniewska, and Andrzej Ciechanowicz. "Prevalence of 845G>A HFE mutation in Slavic populations: an east-west linear gradient in South Slavs." Croatian Medical Journal 52, no. 3 (June 2011): 351–57. http://dx.doi.org/10.3325/cmj.2011.52.351.
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Romanenko, Sergey. "Centrifugal and Centripetal Trends in Political Programs of National Movements of South Slavs of Austria-Hungary, 1914—1918." Novaia i noveishaia istoriia, no. 2 (2020): 41–57. http://dx.doi.org/10.31857/s013038640008649-1.
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ČOVIĆ, PAULINA. "FOREIGN STUDENTS AT THE UNIVERSITY OF BELGRADE AND THEIR INTEREST IN THE HISTORY OF SOUTH SLAVS (1923–1941)." ISTRAŽIVANJA, Јournal of Historical Researches, no. 30 (December 25, 2019): 197–216. http://dx.doi.org/10.19090/i.2019.30.197-216.
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The paper examines the schooling of foreign students, holders of the scholarships awarded by the Ministry of Education of the Kingdom of Serbs, Croats and Slovenes/Yugoslavia, at the University of Belgrade between the two World Wars. The first competitions were opened mid 1920s, with those countries which aided the schooling of Yugoslav students at their respective universities being eligible to apply. During the 1930s student exchange continued, in an apparently more extensive and organized manner, only to be extended at the end of the period under review to include countries with which the Kingdom of Yugoslavia, in accordance with the change of foreign policy orientation, established close political and economic relations. Thus, in the beginning, students from France, Great Britain, Czechoslovakia and Poland came to study in Belgrade, whereas, during the years before World War II, students also came from Turkey, Germany and Italy. Scholarship holders most often worked on developing their knowledge of Serbo-Croatian-Slovenian, studied literature and Yugoslav culture in general. Many of them chose to study history, whether as part of their undergraduate or specialist studies. They are the particular focus of this study. The paper is based on unpublished archival sources, periodicals and relevant historiographic literature.
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Krzeszewska, Karolina, and Katarzyna Gucio. "Selected Elements of Animated Nature Associated with the Birth of Jesus in the Bulgarian Oral Culture and Apocryphal Narratives." Studia Ceranea 4 (December 30, 2014): 65–83. http://dx.doi.org/10.18778/2084-140x.04.05.
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The article attempts to extract textual and extratextual planes on which representatives of fauna made their mark in the folklore of the South Slavs, mainly Bulgarians; in their oral literature, rituals, and beliefs, juxtaposed with selected Apocrypha, primarily from the Protoevangelium of James, confronted with the Scripture. The analysed texts (legends, folk tales, ritual songs performed during Christmas) relate to the birth of Christ in Bethlehem and placing him in a manger – the events of Night of Bethlehem and the flight of the Holy Family to Egypt. The excerpted texts of fairy tales and legends marginalise the theme of the Divine Birth, focusing on the figure of the Mother of God and her actions: meeting with St. Tryphon, rejecting the child, receiving lessons on motherhood from the frog, escaping with the Child to Egypt. The birth of Jesus is used as an excuse to tell a story of an etiological character (theme cursing animal or plant), often based on ritual custom and referring to it, such as clipping vines. Just as in the case of fairy tales and legends, folk song uses the birth of Jesus to explain the genesis of some of the characteristics and phenomena of nature. Presentation of animals in ritual songs occasionally refers to the economic sphere (the shepherds slept, and their flock wandered away), while wild animals are the object of punishment or reward. The Apocrypha known among the South Slavs mention animals in situations encountered also in the Bulgarian oral literature – the cosmic silence when fauna and flora freezes in anticipation of the birth of the Young God. The quoted texts of the Bulgarian oral culture referring to the theme of the Nativity of the Lord, the Gospel inspiration or even interaction with the apocryphal text fades into the background. The content of the stories and folk songs seems to be primordial in relation to the processed content of the Gospel; biblical characters and situations are introduced to oral stories already in circulation, creating texts that are testament of the so-called folk Christianity.
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SHPYK, Igor. "PERIODIZATION OF SOUTH-EAST SLAVIC RELIGIOUS AND CULTURAL INTERACTION IN THE MIDDLE AGES: OVERVIEW OF MAIN APPROACHES." Problems of slavonic studies, no. 68 (2019): 99–115. http://dx.doi.org/10.30970/sls.2019.68.3073.
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Background:The deepening of knowledge about the religious and cultural links between the southern and eastern Slavs during the Middle Ages requires deep scientific reflection, comprehensive understanding of all the best practices, especially from the point of view of modern methodological approaches. It has been done a lot at the level of narrow specializations, codicology, philology, paleography, art criticism, but in general, the significant changes have not happened in summarizing the results of these various studies, which makes it impossible to create a clearer picture of the process as a whole, in motion and variety of manifestations. An important step in this direction should be the development of general periodization, which would take into considerationthe key phenomena not only of literary and literary life, but also of all other spheres of these relations. An important step in this direction should be the development of general periodization, which would take into consideration the key phenomena not only of book and literary life, but also of all other spheres of these relations. Purpose: Taking into account the vastness of the research topic, it is worth noting that the author does not aim to deeply and comprehensively analyze all the works that in one way or another determine the chronology of the main stages of medieval religious and cultural relations between the Orthodox Slavs. Many of these publications, moreover, express their views on the temporal markers of the process in question, which largely coincide with already established periodization (sometimes partially modified by binding to the turning points of the history of the Balkan countries, or Rus, or taking into consideration specific features of the interaction process itself). Therefore, the object of our consideration was only those works that were most important for the development, supplementation, concretization or change of the periodization of the Southeastern Slavic relations in the Middle Ages as a whole or in some of its stages; as well as those that contain important considerations and remarks regarding the dating of the underlying phenomena of the process. Results: The problem of the periodization of South-East Slavic religious-cultural interaction during the Middle Ages remains actual and needs special and priority attention. The criteria and, in general, the schemes of chronological systematization of the material, developed by previous generations of scientists, are largely outdated and contain conflicting and incompatible points. Their productive revision is possible only if a comprehensive comparison and generalization of the results of the study of all major points of contact between the religious and cultural life of Rus and the South Slavic countries. In addition, in this context, time periods are particularly noticeable, such as the second half of the IX–X c., the second half of the XI – the end of the XII c.,the second half of the XIII–the first half of the XIV c., the second half of the XV – the beginning of the XVI c. of which we have too little information, so they seem to be partly lost, fall out of general narratives. Accordingly, a more thorough study of them is potentially able to adjust and refine the stages of this complex and time-consuming process. And, importantly, when it comes to Rus, especially during the late Middle Ages, it is also very important to take into account the local features of its development, in accordance with the borders of the states (Moscow State, Grand Duchy of Lithuania and the Polish Kingdom) that existed in its territory as well as the jurisdictional boundaries of the divided Kyiv Metropolitanate. Keywords: periodization schemes, religious and cultural relations, the Middle Ages, the southern and eastern Slavs, Rus, Bulgaria, Serbia.