Pub Date : 2022-01-01DOI: 10.21638/spbu19.2022.103
Nikola Piperski
The aim of this text is to draw attention to importance of dynastic ties of the members of Serbian Nemanide dynasty with the Byzantine, Venetian and Hungarian ruling dynasties to cross-cultural connection between medieval Serbia and The Balkans with Mediterranean and Central Europe, and its reflection on visual culture. Special attention will be focused on the period around the first fall of Constantinople, which directly affected on political and dynastic relations of the Nemanide with the ruling and noble families of Byzantium, Hungary and Venice. A unique phenomenon in the visual culture of the Balkans of the period is Stephen Nemanja’s major foundation in Serbia ― Studenica monastery, with its katholikon church dedicated to the feast of the Dormition of the Virgin. This landmark monument of Nemanide Serbia founded, built and decorated with frescoes in the years immediately before and after the first fall of Constantinople is possibly the best example of how the political and dynastic connections of the time reflected on visual culture. It is only the initial step of broader study intended to reassess the visual culture of Nemanide Serbia and The Balkans in view of the concept of premodern globalization characterized by and resulting from a transfer of knowledge, technological change and homogenization of spatial and technological particularities, by the concept of common culture and particular individual and collective identities. Importance of dynastic ties in cross-cultural interaction of medieval Serbia, with Mediterranean world and Central Europe opens a new perspective on the general nature of visual culture of this period. It appears that from this perspective we could better perceive the power and creative life of imagery and visual culture in general in this period as an essential element of an awareness of living in the present and looking towards a future.
{"title":"Importance of Dynastic and Political Ties for Cross–cultural Connections of Nemanide Serbia with the Mediterranean World and Central Europe around the First Fall of Constantinople, and its Reflections on Visual Culture of Nemanide Serbia","authors":"Nikola Piperski","doi":"10.21638/spbu19.2022.103","DOIUrl":"https://doi.org/10.21638/spbu19.2022.103","url":null,"abstract":"The aim of this text is to draw attention to importance of dynastic ties of the members of Serbian Nemanide dynasty with the Byzantine, Venetian and Hungarian ruling dynasties to cross-cultural connection between medieval Serbia and The Balkans with Mediterranean and Central Europe, and its reflection on visual culture. Special attention will be focused on the period around the first fall of Constantinople, which directly affected on political and dynastic relations of the Nemanide with the ruling and noble families of Byzantium, Hungary and Venice. A unique phenomenon in the visual culture of the Balkans of the period is Stephen Nemanja’s major foundation in Serbia ― Studenica monastery, with its katholikon church dedicated to the feast of the Dormition of the Virgin. This landmark monument of Nemanide Serbia founded, built and decorated with frescoes in the years immediately before and after the first fall of Constantinople is possibly the best example of how the political and dynastic connections of the time reflected on visual culture. It is only the initial step of broader study intended to reassess the visual culture of Nemanide Serbia and The Balkans in view of the concept of premodern globalization characterized by and resulting from a transfer of knowledge, technological change and homogenization of spatial and technological particularities, by the concept of common culture and particular individual and collective identities. Importance of dynastic ties in cross-cultural interaction of medieval Serbia, with Mediterranean world and Central Europe opens a new perspective on the general nature of visual culture of this period. It appears that from this perspective we could better perceive the power and creative life of imagery and visual culture in general in this period as an essential element of an awareness of living in the present and looking towards a future.","PeriodicalId":41089,"journal":{"name":"Studia Slavica et Balcanica Petropolitana","volume":"84 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67788302","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-01DOI: 10.21638/spbu19.2022.208
L. Repina
Over the past half century, historical science has experienced a series of “turns”, enriched with new approaches, which has led to qualitative changes in the subject field and research issues, in the structure of historical knowledge, in the practices of historical writing and professional self-awareness of historians. In this context, actual historiographic studies acquires a new status. At the heart of professional historical culture, a special type of collective memory is found, with characteristic values (primarily the requirement of reliability) and means of communication, both within one’s own community and with society as a whole and with representatives of another culture. We are talking about an attempt to analyze and comprehend the specific features of historiographic texts created in different chronotopes in the conditions of intense contacts and confrontation between emerging and mutually affirmed national and cultural identities. On the other hand, as a result of the so-called spatial turn, the most striking manifestation of which was the formation of interdisciplinary research fields of global, new world and new regional history, the focus of researchers was communication processes covering the development of relationships in the world over the past half millennium. Such a history appears today not only as a set of empirical studies that overcome the limited horizons of individual national-state histories, but also as a fan of differently defined macrohistorical approaches – as transnational history, histoire croisée, connected history, etc. The focus of transnational research is complex multicultural formations or various forms of other cultural communities that are in more or less close relationships. The main thing in this strategy of studying two or more related objects belonging to different cultures is to take into account the subjectivity and activity of all aspects of interaction. It also raises the question of overcoming latent exclusivity in the current intercultural discourse and the possibility of a new integrating conception, capable of covering the history of mankind, taking into account the differences in cultural traditions and ways of historical thinking.
{"title":"Historical writing practices in the space of intercultural interaction","authors":"L. Repina","doi":"10.21638/spbu19.2022.208","DOIUrl":"https://doi.org/10.21638/spbu19.2022.208","url":null,"abstract":"Over the past half century, historical science has experienced a series of “turns”, enriched with new approaches, which has led to qualitative changes in the subject field and research issues, in the structure of historical knowledge, in the practices of historical writing and professional self-awareness of historians. In this context, actual historiographic studies acquires a new status. At the heart of professional historical culture, a special type of collective memory is found, with characteristic values (primarily the requirement of reliability) and means of communication, both within one’s own community and with society as a whole and with representatives of another culture. We are talking about an attempt to analyze and comprehend the specific features of historiographic texts created in different chronotopes in the conditions of intense contacts and confrontation between emerging and mutually affirmed national and cultural identities. On the other hand, as a result of the so-called spatial turn, the most striking manifestation of which was the formation of interdisciplinary research fields of global, new world and new regional history, the focus of researchers was communication processes covering the development of relationships in the world over the past half millennium. Such a history appears today not only as a set of empirical studies that overcome the limited horizons of individual national-state histories, but also as a fan of differently defined macrohistorical approaches – as transnational history, histoire croisée, connected history, etc. The focus of transnational research is complex multicultural formations or various forms of other cultural communities that are in more or less close relationships. The main thing in this strategy of studying two or more related objects belonging to different cultures is to take into account the subjectivity and activity of all aspects of interaction. It also raises the question of overcoming latent exclusivity in the current intercultural discourse and the possibility of a new integrating conception, capable of covering the history of mankind, taking into account the differences in cultural traditions and ways of historical thinking.","PeriodicalId":41089,"journal":{"name":"Studia Slavica et Balcanica Petropolitana","volume":"1 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67788340","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-01DOI: 10.21638/spbu19.2022.104
Ljubica Vinulović
The main preoccupation of this paper is a life, private piety and ktetorship of roman empress Irene Doukaina, as well as the political aspect of her ktetorship. She was the wife of a roman emperor Alexios I Komnenos. At the beginning of the 12th century Irene together with her husband founded a double monastery dedicated to the Theotokos Kecharitomene (Full of Grace) and to the Christ Philanthropos (Man-Loving). It was located in the 10th district of Constantinople where all Komnenian monasteries were grouped, between the aqueduct of Valence in the south and the Blachernae palace in the north. Today, this complex no longer exists, we know about it based on the preserved typikon of the Theotokos Kecharitomene. This monastery complex was the first real common endowments of the Komnenian ruling couple. It was founded as the final resting place of ktetors. In early 12th century in Constantinople some changes happened when it comes to devotion to the saints. Members of the royal family had a special personal relationship with the saints through which the emperor and empress see themselves as a parallel earthly reflection of Christ and the Mother of God. The first ruling couple who saw themselves as the counterpart of Christ and the Mother of God, were Alexios I and Irene Doukaina. This new, more personal relationship with Christ and the Mother of God is reflected in the visual culture through the model of double endowment and the consecration of the churches. Alexios’ monastery dedicated to the Christ Philanthropos was male monastery and Irene’s monastery dedicated to the Theotokos Kecharitomene was female monastery. During the reign of Alexios and Irene for the first time in the Roman empire the protective role of the Mother of God was so obviously bound exclusively to the female members of the imperial family. The monastery of the Theotokos Kecharitomene, was not only expression of Irina’s personal piety and a votive gift for Theotokos who her personal protector and an intercessor at the Last Judgement was but also was an expression of the power of the empress Irene Doukaina.
{"title":"Irene Doukaina and the double monastery of the Theotokos Kecharitomene and Christ Philanthropos: relation between private piety and ktetorship","authors":"Ljubica Vinulović","doi":"10.21638/spbu19.2022.104","DOIUrl":"https://doi.org/10.21638/spbu19.2022.104","url":null,"abstract":"The main preoccupation of this paper is a life, private piety and ktetorship of roman empress Irene Doukaina, as well as the political aspect of her ktetorship. She was the wife of a roman emperor Alexios I Komnenos. At the beginning of the 12th century Irene together with her husband founded a double monastery dedicated to the Theotokos Kecharitomene (Full of Grace) and to the Christ Philanthropos (Man-Loving). It was located in the 10th district of Constantinople where all Komnenian monasteries were grouped, between the aqueduct of Valence in the south and the Blachernae palace in the north. Today, this complex no longer exists, we know about it based on the preserved typikon of the Theotokos Kecharitomene. This monastery complex was the first real common endowments of the Komnenian ruling couple. It was founded as the final resting place of ktetors. In early 12th century in Constantinople some changes happened when it comes to devotion to the saints. Members of the royal family had a special personal relationship with the saints through which the emperor and empress see themselves as a parallel earthly reflection of Christ and the Mother of God. The first ruling couple who saw themselves as the counterpart of Christ and the Mother of God, were Alexios I and Irene Doukaina. This new, more personal relationship with Christ and the Mother of God is reflected in the visual culture through the model of double endowment and the consecration of the churches. Alexios’ monastery dedicated to the Christ Philanthropos was male monastery and Irene’s monastery dedicated to the Theotokos Kecharitomene was female monastery. During the reign of Alexios and Irene for the first time in the Roman empire the protective role of the Mother of God was so obviously bound exclusively to the female members of the imperial family. The monastery of the Theotokos Kecharitomene, was not only expression of Irina’s personal piety and a votive gift for Theotokos who her personal protector and an intercessor at the Last Judgement was but also was an expression of the power of the empress Irene Doukaina.","PeriodicalId":41089,"journal":{"name":"Studia Slavica et Balcanica Petropolitana","volume":"1 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67788351","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-01DOI: 10.21638/spbu19.2022.210
D. Martynova
In the article, the author analyzes the visual strategies of the representation of the concept of «national» in the art of Estonia in the late XIXth-early XXIst century. Analyzing the socio-cultural discourses in Estonian art, the author comes to the conclusion that the initial «identity crisis» of Estonians associated with the Baltic-Scandinavian, Baltic-German and Soviet periods formed the basis of artistic strategies and practices of all Estonian art. Attempts to identify specifically Estonian features in art and culture led to the fact that artists rejected part of the historical and cultural experience of the nation: for example, at the beginning of the twentieth century, «Young Estonia» («Noor Eesti») rejected the line of «national romanticism» by Kristjan Raud, and in the 1990s, young artists (Liina Siib and Mare Tralla) denied the Soviet past, creating ironic, repulsive works on this topic. This has led to the fact that over the past twenty years, museum and curatorial strategies in the Baltic States have been aimed at actively searching for their own identity and national and ethnic identity. However, the ambivalence of the perception of the «national» is also reflected in the exhibitions of modern Estonia: asking a question about the purely «national» in Estonian art, curators get into a certain theoretical and visual dead end, since it is impossible to separate Estonian art of any period from foreign and Soviet discourses. As a result, it is difficult to identify the «specifically Estonian», «Baltic» cultural identity, that is, the national characteristics of visual images. In this regard, the concept of the so-called «national» is still acute in contemporary art in Estonia.
{"title":"Inventing the National: The Art of Estonia in the 1880s-2000s","authors":"D. Martynova","doi":"10.21638/spbu19.2022.210","DOIUrl":"https://doi.org/10.21638/spbu19.2022.210","url":null,"abstract":"In the article, the author analyzes the visual strategies of the representation of the concept of «national» in the art of Estonia in the late XIXth-early XXIst century. Analyzing the socio-cultural discourses in Estonian art, the author comes to the conclusion that the initial «identity crisis» of Estonians associated with the Baltic-Scandinavian, Baltic-German and Soviet periods formed the basis of artistic strategies and practices of all Estonian art. Attempts to identify specifically Estonian features in art and culture led to the fact that artists rejected part of the historical and cultural experience of the nation: for example, at the beginning of the twentieth century, «Young Estonia» («Noor Eesti») rejected the line of «national romanticism» by Kristjan Raud, and in the 1990s, young artists (Liina Siib and Mare Tralla) denied the Soviet past, creating ironic, repulsive works on this topic. This has led to the fact that over the past twenty years, museum and curatorial strategies in the Baltic States have been aimed at actively searching for their own identity and national and ethnic identity. However, the ambivalence of the perception of the «national» is also reflected in the exhibitions of modern Estonia: asking a question about the purely «national» in Estonian art, curators get into a certain theoretical and visual dead end, since it is impossible to separate Estonian art of any period from foreign and Soviet discourses. As a result, it is difficult to identify the «specifically Estonian», «Baltic» cultural identity, that is, the national characteristics of visual images. In this regard, the concept of the so-called «national» is still acute in contemporary art in Estonia.","PeriodicalId":41089,"journal":{"name":"Studia Slavica et Balcanica Petropolitana","volume":"1 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67788406","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-01DOI: 10.21638/spbu19.2022.108
S. Sokolov
The article examines the use of examples from Byzantine history to explain current and historical events in Russia at the end of the 17th – first quarter of the 18th century. The usage of historical examples to clarify the meaning of events is one of the most common explanatory strategies. The source base of the research is mainly composed of panegyric literature, legislative acts, preparatory legislative documents, works of a historical and political nature. The history of Byzantium was well known in Russia at the end of the 17th century, however, the frequency of examples from Byzantine history was much inferior to the biblical and ancient ones. The article shows that in the studied chronological period, Byzantium was known to Russian authors mainly under the name «Greek Tsardom», the history of which dates back to the era of Emperor Constantine the Great. The name of this emperor and other emperors of early Byzantium (late Rome) were often mentioned as an example in the texts of the late 17th – first quarter of the 18th century. The article analyzes the use of facts from Byzantine history to clarify legislative acts, build historical analogies for Russian tsars, primarily Peter I. The role of the Byzantine example in the situation of Peter’s acceptance of the imperial title is also shown, as well as the application of the fall of Byzantium as political notation.
{"title":"«Orthodox Greek Emperors have had this many times»: Byzantine Example in legislative acts, panegyric and historical-political writings in Russia, late 17th – first quarter of the 18th century","authors":"S. Sokolov","doi":"10.21638/spbu19.2022.108","DOIUrl":"https://doi.org/10.21638/spbu19.2022.108","url":null,"abstract":"The article examines the use of examples from Byzantine history to explain current and historical events in Russia at the end of the 17th – first quarter of the 18th century. The usage of historical examples to clarify the meaning of events is one of the most common explanatory strategies. The source base of the research is mainly composed of panegyric literature, legislative acts, preparatory legislative documents, works of a historical and political nature. The history of Byzantium was well known in Russia at the end of the 17th century, however, the frequency of examples from Byzantine history was much inferior to the biblical and ancient ones. The article shows that in the studied chronological period, Byzantium was known to Russian authors mainly under the name «Greek Tsardom», the history of which dates back to the era of Emperor Constantine the Great. The name of this emperor and other emperors of early Byzantium (late Rome) were often mentioned as an example in the texts of the late 17th – first quarter of the 18th century. The article analyzes the use of facts from Byzantine history to clarify legislative acts, build historical analogies for Russian tsars, primarily Peter I. The role of the Byzantine example in the situation of Peter’s acceptance of the imperial title is also shown, as well as the application of the fall of Byzantium as political notation.","PeriodicalId":41089,"journal":{"name":"Studia Slavica et Balcanica Petropolitana","volume":"1 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67788419","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-01DOI: 10.21638/spbu19.2022.213
A. Stamatović
The intention of this article is to show how the church life of the Orthodox Church in Montenegro went from the abolition of the Patriarchate of Peć (Serbian Church) in 1766, to the end of the process of establishment and unification of the same Church in the period from 1918 to 1922. The Patriarchate of Peć was abolished in 1766 by a decree of the Ottoman Sultan Mustafa III, violently and uncanonically. The Orthodox Church in Montenegro did not recognize that act, but continued its internal life, considering itself the successor of the Patriarchate of Peć. During the 19th century, there was state emancipation in Serbia as well as canonical emancipation in various ways of other Serbian dioceses. Finally, with the end of the First World War, in 1918, the conditions were created for the establishment and unification of the Serbian Church. The Church clergy in Montenegro largely supported the unification as a political act, and the process of the establishment and unification of the Serbian Church that means the return to the situation from 1766, in its entirety. All the hierarchs of the Holy Synod of the Orthodox Church in Montenegro supported this procedure, and led by the head of the Church, Metropolitan Mitrofan Ban, participated in it.
{"title":"The role of the Orthodox Church in Montenegro in the establishment and unification of the Serbian Orthodox Church (1918–1922)","authors":"A. Stamatović","doi":"10.21638/spbu19.2022.213","DOIUrl":"https://doi.org/10.21638/spbu19.2022.213","url":null,"abstract":"The intention of this article is to show how the church life of the Orthodox Church in Montenegro went from the abolition of the Patriarchate of Peć (Serbian Church) in 1766, to the end of the process of establishment and unification of the same Church in the period from 1918 to 1922. The Patriarchate of Peć was abolished in 1766 by a decree of the Ottoman Sultan Mustafa III, violently and uncanonically. The Orthodox Church in Montenegro did not recognize that act, but continued its internal life, considering itself the successor of the Patriarchate of Peć. During the 19th century, there was state emancipation in Serbia as well as canonical emancipation in various ways of other Serbian dioceses. Finally, with the end of the First World War, in 1918, the conditions were created for the establishment and unification of the Serbian Church. The Church clergy in Montenegro largely supported the unification as a political act, and the process of the establishment and unification of the Serbian Church that means the return to the situation from 1766, in its entirety. All the hierarchs of the Holy Synod of the Orthodox Church in Montenegro supported this procedure, and led by the head of the Church, Metropolitan Mitrofan Ban, participated in it.","PeriodicalId":41089,"journal":{"name":"Studia Slavica et Balcanica Petropolitana","volume":"1 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67788501","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-01DOI: 10.21638/spbu19.2022.114
E. V. Petrov
In 2022, the Saint-Petersburg University Press published the book “Russian Compatriots / Foreign Compatriots: Graduates of St. Petersburg State University ― Representatives of the Historical Thought of the Russian Diaspora: A Biographical Handbook” (St. Petersburg, 2022. 296 pp. ISBN 978-5-288-06216-2). This guide systematized the data on the professional activities of Saint Petersburg University alumni in exile and their participation in the development of Slavic studies at European and American Universities. Drawing on archival sources, it traces the formation of the Russian Abroad historical thought.
{"title":"What is needed to know about Russian Compatriots?","authors":"E. V. Petrov","doi":"10.21638/spbu19.2022.114","DOIUrl":"https://doi.org/10.21638/spbu19.2022.114","url":null,"abstract":"In 2022, the Saint-Petersburg University Press published the book “Russian Compatriots / Foreign Compatriots: Graduates of St. Petersburg State University ― Representatives of the Historical Thought of the Russian Diaspora: A Biographical Handbook” (St. Petersburg, 2022. 296 pp. ISBN 978-5-288-06216-2). This guide systematized the data on the professional activities of Saint Petersburg University alumni in exile and their participation in the development of Slavic studies at European and American Universities. Drawing on archival sources, it traces the formation of the Russian Abroad historical thought.","PeriodicalId":41089,"journal":{"name":"Studia Slavica et Balcanica Petropolitana","volume":"1 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67788539","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-01DOI: 10.21638/spbu19.2022.2011
V. Ananiev
The article is devoted to the problem of preservation of religious heritage in Russia in 1917. The focus of the attention is a report on this topic, prepared by a prominent expert in the field of medieval Russian art V. T. Georgievsky (1861–1923). The report was prepared as part of the works of the Commission on the creation of the Ministry of Arts, organized with the active participation of the Institute of Art History (Petrograd). The article analyzes the relationship of V. T. Georgievsky with this Institute and his participation in the development of measures to protect religious heritage at the turn of the 19th – 20th centuries. In his report V. T. Georgievsky gives a detailed description of the history of the protection of church heritage in Russia at the beginning of the 20th century, the measures that were proposed and implemented in this area. The author of the report characterizes not only the results of these measures, but also the circumstances of their discussion and implementation. He also lists the most significant collections of ecclesiastical objects from the late imperial period. This is important for understanding what the network of such meetings was like on the eve of revolutionary upheavals. Finally, at the end of the report, he proposes some measures aimed at improving the protection of church heritage in Russia. This part of the report is succinct, but it is of particular importance. The main idea of V. T. Georgievsky is the centralization of the protection of monuments throughout the country. This is important for understanding the connection between the projects of the late imperial period and the policy in the field of monument protection and museum works in the early Soviet period. For the first time, the full text of the report from the archival fund of the Institute is published.
这篇文章专门讨论1917年俄国宗教遗产的保存问题。关注的焦点是由中世纪俄罗斯艺术领域的杰出专家V. T. Georgievsky(1861-1923)编写的关于该主题的报告。该报告是作为设立艺术部委员会工作的一部分编写的，该委员会是在艺术史研究所(彼得格勒)的积极参与下组织的。本文分析了格奥尔基耶夫斯基与该研究所的关系，以及他在19 - 20世纪之交参与制定保护宗教遗产的措施。V. T. Georgievsky在他的报告中详细描述了20世纪初俄罗斯教会遗产保护的历史，以及在这一领域提出和实施的措施。该报告的作者不仅描述了这些措施的结果，而且还描述了讨论和执行这些措施的情况。他还列出了帝国晚期最重要的教会物品收藏。这对于理解在革命剧变前夕这样的会议网络是什么样子是很重要的。最后，在报告的最后，他提出了一些旨在改善俄罗斯教会遗产保护的措施。报告的这一部分很简洁，但它特别重要。乔治耶夫斯基的主要思想是在全国范围内集中保护古迹。这对于理解帝国晚期的项目与苏联早期纪念碑保护和博物馆工作领域的政策之间的联系非常重要。该研究所档案基金的报告全文首次出版。
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Pub Date : 2022-01-01DOI: 10.21638/spbu19.2022.105
M. Dmitriev
This article attempts to verify some aspects of the research hypothesis which implies that normative orientations of the Byzanine orthodox theological thought (in ideologies, mentalities, discourses) contained traditions and constructions that were in odds with tendency to see communities of ethnic type in people whom we used to qualify as Russians and Ruthenians. In the East European Orthodox medieval Christian identity of groups included in the Church was thought of as a hindrance in forming discourses, which would claim that the Church community could be fragmented into ethnic and «national» groups (nationes). Old Russian texts, and texts of Muscovy, as well as writings of some Orthodox authors in Ruthenia (Ukraine and Belarus’) of the early 17th century have been taken in account. In these sources, very often, theological discourses were entering in conflict with tendency to transfer norms of ethnic (tribal) identity on the Christian communities. This generated a situation when «Russianness» was not perceived in ethnic terms, and in this respect relationships between Christian and «ethnic» were understood in a very different way, than in the theological culture of medieval West. Search for an explanation leads to the area of the Byzantine theological tradition, in which Christian and ethnic identities were regarded as two conflicting discourses. The Orthodox identity of emperor’s subjects was understood as «effacing» traces of tribal (ethnic) belonging. For subjects of Christian history (id est history of those, who got baptized) were regarded not the multiple nationes, but «new people» who became a united «nation of God». In medieval Rus, this discursive ligic was expressed by «Tale of the bygone years»; the same discursive «scenario» seems to be implemented in other texts of Russian Middle Ages, and this lead to Orthodox culture of Muscovy, which repelled the ethnic definition of «Russianness». It is very likely, that the same tendency was alive — disappearing and reappearing — in the worldview of literati and broader circles of the Orthodox population of Ruthenian lands.
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Pub Date : 2022-01-01DOI: 10.21638/spbu19.2022.201
S. Nefedov
The article is devoted to the interpretation of socio-political processes during the reign of Ivan the Terrible from the standpoint of the theory of military revolution. Following the well-known work of B. Downing, the author identifies ten stages in the evolution of the medieval monarchy to militarybureaucratic absolutism. Such cases are described in the history of the Scandinavian states. Further, the socio-political processes of the times of Ivan the Terrible are analyzed from the point of view of their correspondence to the distinguished steps. It is concluded that these processes follow the scheme of B. Downing. The starting point of development is the medieval monarchy, in which the power of the suzerain is limited to assemblies (conditionally, «parliaments»), where aristocrats predominate, managing the resources of their land holdings. The military revolution downgrades the importance of chivalry and requires the creation of a large army of firearms-wielding mercenary infantrymen. Funding a new army requires a reallocation of resources to the detriment of the aristocracy. The «Parliaments» resist these demands, and a conflict ensues between the monarchs and the aristocracy. The new army ensures the victory of the monarchs. Monarchs abolish «parliaments» or deprive them of real powers. The victorious monarchs subdue the nobility, take away some of its resources. Reforms are being carried out, a new financial system is being created. A new bureaucracy is being created, and commoners are recruited for positions. The nobility is trying to fit into these new structures by taking office positions. Taking into account the criticism of the concept of «absolutism» in the context of the possibility of informal compromises between the monarch and the aristocracy, the author confines himself to considering cases where such compromises obviously could not have happened, when the monarch completely subordinated the aristocracy. The author notes that this conclusion is preliminary, and the problem requires further detailed research.
{"title":"The origin of Russian absolutism in the context of the military revolution theory","authors":"S. Nefedov","doi":"10.21638/spbu19.2022.201","DOIUrl":"https://doi.org/10.21638/spbu19.2022.201","url":null,"abstract":"The article is devoted to the interpretation of socio-political processes during the reign of Ivan the Terrible from the standpoint of the theory of military revolution. Following the well-known work of B. Downing, the author identifies ten stages in the evolution of the medieval monarchy to militarybureaucratic absolutism. Such cases are described in the history of the Scandinavian states. Further, the socio-political processes of the times of Ivan the Terrible are analyzed from the point of view of their correspondence to the distinguished steps. It is concluded that these processes follow the scheme of B. Downing. The starting point of development is the medieval monarchy, in which the power of the suzerain is limited to assemblies (conditionally, «parliaments»), where aristocrats predominate, managing the resources of their land holdings. The military revolution downgrades the importance of chivalry and requires the creation of a large army of firearms-wielding mercenary infantrymen. Funding a new army requires a reallocation of resources to the detriment of the aristocracy. The «Parliaments» resist these demands, and a conflict ensues between the monarchs and the aristocracy. The new army ensures the victory of the monarchs. Monarchs abolish «parliaments» or deprive them of real powers. The victorious monarchs subdue the nobility, take away some of its resources. Reforms are being carried out, a new financial system is being created. A new bureaucracy is being created, and commoners are recruited for positions. The nobility is trying to fit into these new structures by taking office positions. Taking into account the criticism of the concept of «absolutism» in the context of the possibility of informal compromises between the monarch and the aristocracy, the author confines himself to considering cases where such compromises obviously could not have happened, when the monarch completely subordinated the aristocracy. The author notes that this conclusion is preliminary, and the problem requires further detailed research.","PeriodicalId":41089,"journal":{"name":"Studia Slavica et Balcanica Petropolitana","volume":"1 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67788705","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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