scholarly journals Über eine Gruppe hochmittelalterlicher Prunksporen im Südwesten der Ostsee

Author(s):  
Felix Biermann

A small group of richly decorated spurs has been known for a long time for their characteristic non-ferrous metal covering as well as massive bronze or brass thorn points. Most of them have been found in in the states of Hamburg and Schleswig-Holstein. They are so similar that they could have been manufactured, if not in the same workshop, at least in the same region. The embossed metal sheath, reminiscent of the Late Slavic technology of sheath fittings, could indicate a the Slavic craft tradition. The latest find from a deserted village of Kastaven near Sähle, Oberhavel district in northern Brandenburg, sheds new light on this group of objects. The Kastaven spur has been found in the central area of the settlement which existed between the early 13th and the 15th centuries, in the vicinity of ruins of a church or a churchyard. The spur was probably lost at the village foundation phase, in the early 13th century. This context is of importance to the disputed chronology of the entire spur group, dated back to the late 12th and the early 13th centuries. The finds in Hamburg, Holstein, Eastern Mecklenburg and Northern Brandenburg indicate contacts between the élites in the southwest of the Baltic, related to migrations of petty nobility within the German Eastern Settlement or a communication network of the Slavic Leaders in the Abodrite/Mecklenburg cultural area.

Author(s):  
Ilkhomjon M. Saidov ◽  

The article is devoted to the participation of natives of the Uzbek Soviet Socialist Republic in the Baltic operation of 1944. The author states that Soviet historiography did not sufficiently address the problem of participation of individual peoples of the Soviet Union in the Great Patriotic War, and therefore their feat remained undervalued for a long time. More specifically, according to the author, 40–42% of the working age population of the Uzbek Soviet Socialist Republic fought on the fronts of the Great Patriotic War. Such figure was typical only for a limited number of countries participating in the anti-fascist coalition. Analyzing the participation of Soviet Uzbekistan citizens in the battles for the Baltic States, the author shows that the 51st and 71st guards rifle divisions, which included many natives of the Uzbek Soviet Socialist Republic, were particularly distinguished. Their heroic deeds were noted by the soviet leadership – a number of Uzbek guards were awarded the title of Hero of the Soviet Union. In addition, Uzbekistanis fought as part of partisan detachments – both in the Baltic States, Belarus, Ukraine, the Western regions of the Russian Soviet Federative Socialist Republic and Moldova. Many Uzbek partisans were awarded the medal “Partisan of the Patriotic War” of I and II degrees.


2021 ◽  
Vol 29 (1) ◽  
pp. 47-65
Author(s):  
Carlo Bonura

This article considers two films by the Malaysian filmmaker Amir Muhammad, The Last Communist of 2006 and the Village People Radio Show of 2007. Both films are focused on the Malayan Emergency and the lives of a small group of Malayan communists. Through an engagement with Walter Benjamin’s essay “The Storyteller,” the analysis in this article examines the aesthetic forms that structure Amir’s films, namely nonlinear narratives, intertextuality, and the use of images and stories as comparative frames. This article argues that Amir’s films enable audiences to recognize how the truth of a communist past in Malaysia, both of its politics and suppression, inflects the present. The films provide an opening to recognize how the absence of communism today is the effect of the ideological clearing of all leftism that became the hallmark of the end of the British Empire in Malaysia. Communism is made meaningful in Amir’s films both as a lived experience and as a displacement that is absent from the postcolonial everyday.


Author(s):  
Filiz Meşeci Giorgetti

In the 1930s, the primary schooling rate in Turkey was significantly low compared to the European states. Ninety percent of the population lived in villages without any schools and teachers. Therefore, promoting primary education was addressed as an issue concerning villages in Turkey. The seeds of the intellectual infrastructure in the emergence of institutes were sown at the beginning of the 20th century, during the Ottoman rule. To train teachers for villages, Village Teacher Training School [Köy Muallim Mektebi] was founded in 1927 and Village Instructor Training Course [Köy Eğitmen Kursu] in 1936. However, these initiatives were not sufficient in terms of quality and quantity. Village teacher training experiences, new education, and work school trends of Europe were analyzed by Turkish educators, opinions of foreign and Turkish experts were received, and the Village Institutes [Köy Enstitüleri] project was carried into effect based on the realities of Turkey. The first Village Institutes opened in 1937. They were established in a restricted area, with a limited budget, and a non-common curriculum until the Village Institute Law was promulgated in 1940. On April 17, 1940, the law prescribing their establishment was approved by the parliament. The number of the Village Institutes, which spread over the Turkish geography evenly, reached 21 by 1949. The period between 1940 and 1947 was when the Village Institutes were most productive. Learning by doing and principles of productive work were embraced at the Village Institutes. The curriculum consisted of three components: general culture, agriculture, and technical courses. In addition to their teaching duties, the primary school teachers that graduated from the Village Institutes undertook the mission of guiding villagers in agricultural and technical issues and having them adopt the nation-state ideology in villages. World balances changing after the Second World War also affected the Village Institutes. In 1946, the founding committee of the Village Institutes were accused of leftism and had to leave their offices for political reasons. After the founding committee stepped aside, the Village Institutes started to be criticized by being subjected to the conflict between left-wing and right-wing. Following the government changeover in 1950, radical changes regarding the curricula, students, and teachers of the institutes were made. Making the Village Institutes unique, the production- and work-oriented aspects were eliminated, and the institutes were closed down in 1954 and converted into Primary School Teacher Training Schools. Although the Village Institutes existed only between 1937 and 1954, their social, economic, and political effects were felt for a long time through the teachers, health officers, and inspectors they trained.


2011 ◽  
Vol 26 (S1) ◽  
pp. s120-s120
Author(s):  
K. Chikhradze ◽  
T. Kereselidze ◽  
T. Zhorzholiani ◽  
D. Oshkhereli ◽  
Z. Utiashvili ◽  
...  

IntroductionDuring 2008 Russian Federation realized major aggression against its direct neighbor, the sovereign republic of Georgia. It was Russia's attempt to crown its long time aggressive politics by force, using military forces. EMS physicians from Tbilisi went to the Gori district on August 8 at first light, 14 brigades were sent. At noontime of August 8, their number was increased up to 40. 6 brigades of disaster medicine experts joined them as well.ResultsDestination site for the beginning was the village Tkviavi, where a military field hospital was assembled and a Military Hospital in Gori. Later 6 brigades were withdrawn towards the village Avnevi. During fighting, wounded victims were evacuated from the battlefield, where initial triage was done. Evacuated victims were brought to the military hospital where the medical triage, emergency medical care and transportation to Gori military hospital or to Tbilisi hospitals was done. A portion of the wounded was directly taken to Gori military hospital and later to different civil hospitals in Tbilisi. Corpses were transported to Gori morgue as well. On August 9, the emergency care brigades and field hospital left Tkviavi and moved to the village Karaleti, then to Gori. On August 12, the occupied territory was totally evacuated by civil and military medical personnel. Although withdrawal of wounded was done on following days. Up to 2232 military and civil persons were assisted by EMS brigades during war period (8–12 August), from them 721 patients were transported among which 120 were severely injured.ConclusionClose collaboration between military and civil EMS gave the system opportunity to work in an organized manner. On the battlefield prepared military rescuers were active taking out wounded victims to the field or front-line hospitals from which civil emergency care brigades transported them to Tbilisi hospitals. Only 3 fatalities occurred during transportation.


Author(s):  
Э.Б. Зальцман

В работе характеризуются новые материалы, полученные в ходе исследований неолитических (по прибалтийской периодизации) поселений побережья Вислинского залива. Данные древности, по всем признакам, относятся к культуре воронковидных кубков, памятники которой ранее в регионе были неизвестны. Все материалы КВК выявлены на поселениях, основные культурные комплексы с которых относятся к приморской культуре шнуровой керамики (рис. 1). Незначительные по размерам стоянки КВК существовали здесь до прихода населения приморской культуры. В Ушаково 3 керамика КВК найдена в культурном слое в восточной части раскопа, где она залегала в основном отдельно от керамики приморской культуры (рис. 2–4). В Прибрежном кроме керамических материалов зафиксированы следы 2 построек с двухрядной столбовой конструкцией стен (рис. 5). Постройки наземного типа, удлиненной формы, шириной не более 3,2 м. Технологические и морфологические характеристики фрагментов керамики, обнаруженной в пределах построек, не оставляют сомнений в том, что эти комплексы принадлежат КВК (рис. 6: 1, 13). Кроме того, здесь же выявлены две амфоры с типичными чертами баденизации в КВК (рис. 6: 14, 15). Керамика КВК встречалась также и в культурном слое поселения (рис. 7: 1, 3, 4, 6, 7, 10, 12). Все материалы КВК с поселений Ушаково 3 и Прибрежное датируются в диапазоне 3500–3100 гг. CalBC (Приложение 1). Наиболее вероятно, что небольшие по численности группы населения КВК проникли в прибрежную зону около середины IV тыс. до н. э., когда на этой территории уже продолжительное время существовали местные сообщества цедмарской неолитической культуры. The paper characterizes new materials obtained during the excavations of Neolithic sites (according to the Baltic periodization) in the Vistula Lagoon coast. These antiquities are attributed to the Funnel Beaker culture the sites of which have not been discovered in this region before. All FBC materials were identified at settlements where the main cultural assemblages are attributed to the Primorskaya Corded Ware Culture (Fig. 1). Small FBC sites had existed in this area before the arrival of the Primorskaya culture population. Ushakovo 3 revealed FBC ceramics in the occupation layer located in the eastern part of the excavation trench where, in most cases, these artifacts were lying separately from the Primorskaya culture ceramics (Fig. 2–4). Traces of two constructions with a double-row pillar wall structure (Fig. 5) were recorded at Pribrezhnoye. Technological and morphological characteristics of the ceramics discovered in the constructions leave no doubt that these assemblages belong to the FBC (Fig. 6: 1, 13). Two amphorae with typical features of «badenization» in the FBC were discovered at this site as well (Fig. 6: 14, 15). The FBC ceramics also occurred in the occupation layer of the site (Fig. 7: 1, 3, 4, 6, 7, 10, 12). All FBC materials from Ushakovo 3 and Pribrezhnoye fall within 3500–3100 CalBC (Appendix 1). Most likely, around mid 4th millennium BC small FBC population groups reached the coastal area which had been already inhabited by local Zedmar Neolithic communities for a long time.


2021 ◽  
Vol 15 (2) ◽  
pp. 272-283
Author(s):  
Alexey Nikolaevich Rassykhaev

The article analyzes the local version of veneration of St. Stephen of Perm among the Nivshera’s Komi. The microlocal folklore tradition of the village Nischera (Komi Republic) is geographically far from the place of residence of the first bishop of Perm and the main area (Lower Vychegda and Vym) of the spread of traditions about a religious saint, who was called the “Zyryansky Apostle”. Meanwhile, the chapel (now lost) in honor of the saint and the saved life icon in the small village Rusanovskaya helped preserve the memory of a religious figure in popular culture. The post-temple life of the icon is amazing: relatives of the shrines who saved from death made a vow to hold home services. According to the established model in the Nivshera tradition off-temple services began to be held also before the reproduction of the icon Stefan Perm. The work attempted to compare scenarios and strategies for conducting home worship in two places. To some extent, the future of such practices will depend not only on the capabilities of the guardians of the icon and the presence of successors of this matter, but also on the socio-cultural situation of the village and interaction with the Orthodox Church. To some extent, the future of such practices will depend not only on the capabilities of the guardians of the icon and the presence of successors of this matter, but also on the socio-cultural situation of the village and interaction with the Orthodox Church. The cult veneration of Stefan Perm in the Nivshera folklore tradition is evidenced by recorded oral stories about a saint who visited the Vishera District, climbing a boat along the river, expelled rats for a long time, saved the village from fire, and provides general patronage to the village Rusanovskaya.


Author(s):  
Dženan Brigić

The transformation of hunter-gatherer society, who lived as nomads for a  very long time, largely influenced the development of road communication. These communities now established permanent settlements, especially in arable lands, and had a somewhat lifestyle than before. The cultivation of grains  and domestication of animals meant that people had no more need for migration and the search for better locations, instead they started setting up their  homes in the proximity to other community members, thereby forming the  first Neolithic settlements. By forming the settlements appeared the need to  establish a communication with other communities in the territory of present-day Balkans and wider, usually for the purpose of trade of certain goods,  which had a direct impact on the road communication development that laid  foundations for the development of the roads in the Roman period. Several  such settlements are known in the territory of present-day Bosnia that maintained continuity and tradition as well as road communications from the  Neolithic period up to the Roman period, i.e. Roman governor Publius Cornelius Dolabella, under whose governorship the widest road communication  network was built in the territory of the province of Dalmatia.     


2021 ◽  
Vol 03 (08) ◽  
pp. 193-213
Author(s):  
Hayat MEKKI

He learned in the corner of the children of Sheikh Boudaoud (Daoud Al-Din) , ‎then moved to the corner of Sheikh Bin Ali Al-Sharif in Jabal Akbu, then he ‎moved to the corner of Sheikh Muhammad Abu Al-Qasim (Al-Hamil) to ‎study jurisprudence and monotheism and obtained a Certificate of principals in ‎jurisprudence and monotheism, especially the obligatory duties, then he ‎worked as an employee in the children's house of Sidi Sheikh Bin Al-Nazir ‎‎(Positively). He also worked as a teacher for a long time and called for building ‎schools and built some of them with his own money. He moved in many parts ‎of the country, performed the Hajj pilgrimage in 1935 AD, and during his ‎travels, he became acquainted with scholars. Evacuated like the leader Husseini, he was influenced by Imam Abdul Hamid ‎bin Badis and his case, he was exposed to several harassment by the colonial ‎authorities during World War II because of his activities in the Association of ‎Scholars Muslims and his land was confiscated and he was prevented from ‎practicing his activity, until the glorious liberation revolution broke out in ‎which he participated in it with all his might, despite his advanced age, he was ‎imprisoned in 1955 AD, and was martyred on April 24, 1959 AD by firing ‎squad.‎ Shot with his brothers the 74 martyrs in the battle of Kingfisher Mansoura. He ‎left one son and six daughters. The researcher who wrote the article is the ‎granddaughter of the martyr Allama to his eldest daughter, Lalla Barakam, born ‎in 1926 in Mansoura, Wilayat of Bordj Bou Arreridj, may God have mercy on ‎him, may his soul rest in peace, his immaculate body is buried in his hometown ‎in the village of Ahl Al-Hamra district of Mansoura. He also left in the cultural ‎field a rich library and manuscripts in Islamic jurisprudence and ordinances‎‎‎. Keywords: Hajj Ali Makki, Martyrs of the Revolution, March of Science and Jihad


2020 ◽  
Vol 20 (25) ◽  
Author(s):  
Ljubov Kisseljova

Artiklis käsitletakse probleemi, kuidas Vene Geograafiaseltsi vaated, mis põhinesid Karl Ernst von Baeri etnograafilisel programmil, realiseerusid populaarses ja teaduslikus diskursuses, ning millist osa etendab etnograafilistes kirjeldustes poliitiline faktor. Mitmeköitelise teose „Maaliline Venemaa“ Baltikumi käsitleva teise köite teise osa näitel analüüsitakse impeeriumi ideoloogia peamiste postulaatide mõju piirkonna ajaloo ning põlisrahvaste kuvandi konstrueerimisele. Näidatakse, et autorid püüavad tõestada, nagu oleks piirkonna põhiprobleem Balti erikord, et kohalik elanikkond vihkab sakslasi ja vaatab lootusega Vene võimu poole. Selline tendents sobis täiesti vene 1860.−1870. aastate hoiakutega Balti küsimuses. Põhijäreldus on, et populaarne diskursus tingib etnograafilise käsitluse lihtsustamise ning ideologiseerimise.   The article views, in as great detail as possible, the history of creating the popular scientific ethnographic publication North-Eastern Borderlands of Russia. The Baltic Region (Северо-Западные Окраины России. Прибалтийский край, 1883) from the ethnographic series Picturesque Russia (Живописная Россия). Differently from Karsten Brüggemann (2018) who placed it in the broad context of 19th-century ethnographic publications, this article is less interested in the context and the general paradigm it blends with than in immanent text analysis, its pragmatics and sources. The author has set herself the task to examine how the book’s anonymous authors cope with the dilemma of academic and popular discourses; to which extent they manage to overcome the ideological and political setting of the era straddling the boundary between the epochs of Alexander II and Alexander III; how they implement the conditions of official imperial ideology – the loyalty of the subjects, the need for the acculturation of borderlands, the consolidation of a unified imperial nation. Therefore, a brief digression is made into the general features of imperial ideology. The beginning of the article describes how the publication reflected the general views of the Russian Geographical Society that should have become the patron of the publication. It is shown that Karl Ernst v. Baer’s article “On ethnographical studies in general and in Russia in particular” (“Об этнографических исследованиях вообще и в России в особенности”, 1846), which makes a clear distinction between the scientific and political tasks of ethnography, played a role in the formation of the concept of Picturesque Russia. The authors met the scholarly criteria in their selection of reliable information about the history of the Baltic provinces and their peoples and the new stage in the formation of the national mentality of Estonians and Latvians in the period of modernisation. The authors underscored how education influenced the gradual breakaway from the traditional lifestyle, creation of national cultural societies and periodicals, development of new literature in the local languages. They tried to present to the readers interesting digressions into the history of the region and its peoples, thus meeting the criterion of popularity. Simultaneously, the authors adhered to clear ideological principles: the territory of the Baltic provinces is a primordial “Russian” territory and must forever remain a part of the Russian Empire (the authors, naturally, could not imagine that the empire was not eternal). The indigenous peoples suffered greatly because of the German invasion in the 13th century and the long-time German rule that would follow; they hated Germans, strove for liberation from German domination and wanted to integrate into the Russian context. This attitude fully met the ideology and policy of the Russian authorities concerning the Russian acculturation of the region and gradual cancellation of the Baltic special order. One of the principles of the authors of the publication was to show the indigenous peoples’ support to such policy. The book about the Baltic provinces was published anonymously, and, until now, archive searches have not revealed the authors’ names. Analysis shows that the book is a compilation; the authors relied on many sources, which are listed in the current article. However, the lack of a single editor, heterogeneity of different parts of the book, and ideological engagement had a negative effect on the quality of the book. Picturesque Russia, which was planned as an extensive and very expensive project covering the history, geography and ethnography of the all regions of the Russian Empire did not prove as successful as its initiator, the renowned Russian published Maurycy Wolff, had expected. The bulky and heavy tomes did not sell well and did not get a serious response from Russian readers. Still, the books of this series, and The Baltic Region in particular, became sources for many popular publications of the time, including guidebooks on Russia not only in Russian, but also in German.


Author(s):  
Elferida Sormin ◽  
Marina Silalahi ◽  
Bambang Widodo ◽  
Susilo Suwarno

Abstrak   Kegiatan pengabdian kepada masyarakat ini dilakukan melalui bentuk kegiatan sosialisasi dan pelatihan tentang pengolahan sampah di Desa Tempursari, Kecamatan Tempursari, Kabupaten Lumajang, Jawa Timur pada tanggal 12-17 Juli 2017.  Permasalahan sampah menjadi permasalahan yang belakangan sangat banyak dikeluhkan oleh masyarakat secara khusus di desa Tempursari. Kerjasama yang solid antara semua stakeholder diharapkan dalam penanganan dan pemecahan permasalahan sampah ini, seperti yang sudah dilakukan oleh masyarakat Desa Tempursari dengan kehadiran Gereja Kristen Jawa Wetan (GKJW) yang menjadi fasilitator dalam penanganan sampah di desa Tempursari. Dalam rangka mengembangkan program yang sudah disusun dan akan dijalankan, GKJW bekersama dengan Universitas Kristen Indonesia Jakarta dalam beberapa hal terkait pengolahan sampah tersebut, di antaranya mensosialisasikan pemahaman tentang sampah (jenis dan dan dampak yang ditimbulkan), bagaimana mengolah sampah sesuai dengan jenisnya dan membantu mengoperasikan mesin pencacah sampah plastik dan sampah organik lainnya. Hasil dari kegiatan pengabdian kepada masyarakat ini dinilai memberikan dampak positif, di mana mesin pencacah yang tadinya sudah lama tidak berfungsi menjadi beroperasi dengan operator yang yang sudah mahir atau fasih, masyarakat mampu memilah sampah dimulai dari tia-tiap rumah tangga sebelum selanjutnya diserahkan ke tim pengolah yang sudah ditunjuk oleh gereja. Akhirnya setelah kegiatan pengabdian kepada masyarakat bersama dengan GKJW Tempursari, maka program pelayanan masyarakat melalui pengolahan sampah oleh GKJW Tempursari mulai berjalan lancar.   Kata Kunci: sampah organik, mesin pencacah   Abstract The community service activities were carried out through the form of socialization and training activities on waste management in Tempursari Village, Tempursari District, Lumajang Regency, East Java. The problem of garbage has become a very recent problem that is very much complained by the community specifically in the village of Tempursari. Solid cooperation between all stakeholders is expected in handling and solving these waste problems, as has been done by the people of Desa Tempursari with the presence of the Gereja Kristen Jawa Wetan (GKJW) who became a facilitator in handling waste in the village of Tempursari. In order to develop a program that has been compiled and will be implemented, GKJW cooperates with the Universitas Kristen Indonesia Jakarta in several matters related to waste management, including socializing understanding of waste (types and impacts), how to process waste according to its type and helping operate plastic waste chopping machines and other organic waste. The results of community service activities are considered to have a positive impact, where the enumerating machines that have not been functioning for a long time become operational with operators who are already proficient or fluent, the community is able to sort waste starting from each household before being submitted to the processing team who has been appointed by the church. Finally after the community service activities together with GKJW Tempursari, the community service program through processing waste by GKJW Tempursari began to run smoothly.   Keywords: organic waste, chopping machine


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