Pub Date : 2022-12-01DOI: 10.15688/jvolsu4.2022.6.3
Yuriy Mogarichev, A. Ergina
Introduction. The Church of the “Three Horsemen” is located on the southeast edge of Eski-Kermen hill fort (Southwest Crimea). Its name comes from the fresco with the images of three saints riding on the horses. Methods. Historians of the end of the 18th – beginning of the 20th centuries rarely mentioned this site. Modern scholars have discussed two issues: 1) whether the church with fresco was the original one or it was preceded by an earlier (early medieval) cave religious building; 2) the image depicts only St. George, presented in three scenes; St. Demetrius, St. Theodore, and St. George; or this image amplified with figures of local historical persons. Analysis. Nikolay Repnikov proved the chronological identity of fresco and the church. As regards the differences in the quality of handling walls, the author concludes that this is the result of the preparation of the rock base on plaster application and later paintings. The inscription under the picture of saints confirms this statement. All the translation variants confirm the simultaneity of paintings and cutting. Therefore, the fresco and the church were definitely created at the same time, probably in the second part of the 13th century. The analysis of paintings on the fresco shows that we have an image of St. Demetrius, St. Theodore (Stratelates or Tiron), and St. George. The images of these three saints, in contrast to “triple St. George” are common on the other sites of Crimea. Results. All the attempts to “find” in the Three Horsemen martyrium the “earlier church” are baseless. The church was carved and painted in the second part of the 13th century. The fresco depicts St. Demetrius, St. Theodore (Stratelates or Tiron), and St. George. Authors’ contribution. Yuriy Mogarichev prepared sections on historiography and features of the considered monument. Alena Ergina investigated art history aspects.
{"title":"The Temple of the “Three Horsemen” (Eski-Kermen, South-West Crimea): On Issues of Chronology and Interpretation of Paintings","authors":"Yuriy Mogarichev, A. Ergina","doi":"10.15688/jvolsu4.2022.6.3","DOIUrl":"https://doi.org/10.15688/jvolsu4.2022.6.3","url":null,"abstract":"Introduction. The Church of the “Three Horsemen” is located on the southeast edge of Eski-Kermen hill fort (Southwest Crimea). Its name comes from the fresco with the images of three saints riding on the horses. Methods. Historians of the end of the 18th – beginning of the 20th centuries rarely mentioned this site. Modern scholars have discussed two issues: 1) whether the church with fresco was the original one or it was preceded by an earlier (early medieval) cave religious building; 2) the image depicts only St. George, presented in three scenes; St. Demetrius, St. Theodore, and St. George; or this image amplified with figures of local historical persons. Analysis. Nikolay Repnikov proved the chronological identity of fresco and the church. As regards the differences in the quality of handling walls, the author concludes that this is the result of the preparation of the rock base on plaster application and later paintings. The inscription under the picture of saints confirms this statement. All the translation variants confirm the simultaneity of paintings and cutting. Therefore, the fresco and the church were definitely created at the same time, probably in the second part of the 13th century. The analysis of paintings on the fresco shows that we have an image of St. Demetrius, St. Theodore (Stratelates or Tiron), and St. George. The images of these three saints, in contrast to “triple St. George” are common on the other sites of Crimea. Results. All the attempts to “find” in the Three Horsemen martyrium the “earlier church” are baseless. The church was carved and painted in the second part of the 13th century. The fresco depicts St. Demetrius, St. Theodore (Stratelates or Tiron), and St. George. Authors’ contribution. Yuriy Mogarichev prepared sections on historiography and features of the considered monument. Alena Ergina investigated art history aspects.","PeriodicalId":42917,"journal":{"name":"Volgogradskii Gosudarstvennyi Universitet-Vestnik-Seriya 4-Istoriya Regionovedenie Mezhdunarodnye Otnosheniya","volume":"25 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90710185","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 : 2022-12-01DOI: 10.15688/jvolsu4.2022.5.2
S. Slepchenko, Alexei Voroshilov, O. Voroshilova, M. Filimonova, N. Svirkina
Introduction. The article presents the results of archaeoparasitological analysis of the Phanagoria necropolis materials. Methods and materials. We studied soil samples obtained during the processing of anthropological material (sacrums) from 45 individuals. Results. The eggs of two species of intestinal parasites - human whipworm (Trichuris trichiura) and broad tapeworm (Diphyllobothrium latum) were found. Analysis. Consideration of the obtained data in the historical and cultural context has shown that similar, relatively high frequency of parasitosis caused by human whipworm is observed virtually in all investigated archaeological monuments from the Mediterranean, which are synchronic to the studied period of existence of Phanagoria. This may indicate the absence of fundamental differences in the causes of the incidence of trichuriasis between the “ancient centers” and their periphery. The absence of statistically reliable differences in the incidence of trichuriasis between epochs, and also between gender and age groups, indicate the same intensity of the factors leading to the infection of the ancient population of Phanagoria with this pathogen in all studied time periods of the city, regardless of gender and age. The same route of transmission of human worms and a number of intestinal infections also indicates the assumed high frequency of the latter. The detection of Diphillobothrium latum eggs indicates the presence of freshwater fish in the diet, which led to the assumption of a high importance of the latter for the fishery in Phanagoria. Diphillobothriasis infestation in more remote areas also cannot be ruled out, given the presence of roads and the ability to move to other river basins. Authors’ contribution. S.M. Slepchenko organized the study, conducted microscopy, processed and interpreted obtained data. Writing of the article. A.N. and O.M. Voroshilov conducted excavations, composited archaeological context, involved in interpreting the data. M.O. Filimonova performed laboratory processing of the crosses and microscopy of the material. N.G. Svirkina carried out the selection of sacrums stored in the museum of the Phanagoria Reserve.
{"title":"New Data on the Archaeoparasitology of the Northern Black Sea Region (The Phanagoria Necropolis Materials)","authors":"S. Slepchenko, Alexei Voroshilov, O. Voroshilova, M. Filimonova, N. Svirkina","doi":"10.15688/jvolsu4.2022.5.2","DOIUrl":"https://doi.org/10.15688/jvolsu4.2022.5.2","url":null,"abstract":"Introduction. The article presents the results of archaeoparasitological analysis of the Phanagoria necropolis materials. Methods and materials. We studied soil samples obtained during the processing of anthropological material (sacrums) from 45 individuals. Results. The eggs of two species of intestinal parasites - human whipworm (Trichuris trichiura) and broad tapeworm (Diphyllobothrium latum) were found. Analysis. Consideration of the obtained data in the historical and cultural context has shown that similar, relatively high frequency of parasitosis caused by human whipworm is observed virtually in all investigated archaeological monuments from the Mediterranean, which are synchronic to the studied period of existence of Phanagoria. This may indicate the absence of fundamental differences in the causes of the incidence of trichuriasis between the “ancient centers” and their periphery. The absence of statistically reliable differences in the incidence of trichuriasis between epochs, and also between gender and age groups, indicate the same intensity of the factors leading to the infection of the ancient population of Phanagoria with this pathogen in all studied time periods of the city, regardless of gender and age. The same route of transmission of human worms and a number of intestinal infections also indicates the assumed high frequency of the latter. The detection of Diphillobothrium latum eggs indicates the presence of freshwater fish in the diet, which led to the assumption of a high importance of the latter for the fishery in Phanagoria. Diphillobothriasis infestation in more remote areas also cannot be ruled out, given the presence of roads and the ability to move to other river basins. Authors’ contribution. S.M. Slepchenko organized the study, conducted microscopy, processed and interpreted obtained data. Writing of the article. A.N. and O.M. Voroshilov conducted excavations, composited archaeological context, involved in interpreting the data. M.O. Filimonova performed laboratory processing of the crosses and microscopy of the material. N.G. Svirkina carried out the selection of sacrums stored in the museum of the Phanagoria Reserve.","PeriodicalId":42917,"journal":{"name":"Volgogradskii Gosudarstvennyi Universitet-Vestnik-Seriya 4-Istoriya Regionovedenie Mezhdunarodnye Otnosheniya","volume":"9 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84083977","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 : 2022-12-01DOI: 10.15688/jvolsu4.2022.5.9
A. Shadrina
Introduction. This article represents an analysis of the state of the Old Believers’ “schism” in the Don Cossack Host Region (Province or Oblast) in the early 20th century: determining the Old Believers’ concords existing in the region, as well as their numbers and localization. Methods and materials. The empirical base of this article consists of a complex of archival documents, the clergy records, which represent the clerical documentation of the churches of the Don and Novocherkassk Diocese of the Russian Orthodox Church. The member churches, as well as the numbers of the Old Believers and their belonging to different concords, were recorded in those documents on an annual basis. This is the first time that the statistical component of the complex of those sources is introduced into the scientific operation. The methodological base of this article is represented by the principles of scientific objectivism and systematicity, which are traditional for historical science. Based on those principles, we could reveal and correctly determine the complex of historical sources, while their systematic study provided the opportunity to make conclusions on the state of the Old Believers’ community of the Don Region in the early 20th century, to reveal the Old Believers’ concords (persuasions), which were popular in the Don Cossack Host Region in the period under examination, and to determine their localization peculiarities). Analysis and results. As a result of the analysis, it was found out that in the territory of the Don Cossack Host Region there lived representatives of both concords: those who recognized the hierarchy (“Popovtsy”, i.e. priesthood followers) and those who did not (“Bespopovtsy”, i.e. not following priesthood). The former were represented by “Beglopopovtsy”, i.e. fugitive priesthood followers, and the Austrian (Belaya Krinitsa) concord, with the latter divided into “Okruzhniki”, i.e. followers of the 1862 Epistle, and “Neokruzhniki”, i.e. those who did not recognize it. The “Bespopovtsy”, along with a large group whose membership was not provided, were divided into “Pomortsy” (coastal church followers), “Pomortsy-Brachniki” (coastal church followers recognizing the marriage), and “Sredniki” (Wednesday tradition followers. As compared to the results of the First General Census of the Russian Empire, the Old Believers’ population had decreased in the region, still comprising more than 5% of the total number of the local residents. The major part of the Old Believers was localized in the First and the Second Don Okrugs (districts). Most representatives of all concords lived in the Cossack yurt (small settlement) in the stanitsa (Cossack village) of Nizhny Chir. The characteristic feature of the Old Believers of the Don Region was their conflict-free living side by side with representatives of the Russian Orthodox Church, with co-believers, and with those following different concords.
{"title":"The Old Believers’ “Schism” in the Don Cossack Host Region in the Early 20th Century According to the Clergy Records of the Don and Novocherkassk Diocese","authors":"A. Shadrina","doi":"10.15688/jvolsu4.2022.5.9","DOIUrl":"https://doi.org/10.15688/jvolsu4.2022.5.9","url":null,"abstract":"Introduction. This article represents an analysis of the state of the Old Believers’ “schism” in the Don Cossack Host Region (Province or Oblast) in the early 20th century: determining the Old Believers’ concords existing in the region, as well as their numbers and localization. Methods and materials. The empirical base of this article consists of a complex of archival documents, the clergy records, which represent the clerical documentation of the churches of the Don and Novocherkassk Diocese of the Russian Orthodox Church. The member churches, as well as the numbers of the Old Believers and their belonging to different concords, were recorded in those documents on an annual basis. This is the first time that the statistical component of the complex of those sources is introduced into the scientific operation. The methodological base of this article is represented by the principles of scientific objectivism and systematicity, which are traditional for historical science. Based on those principles, we could reveal and correctly determine the complex of historical sources, while their systematic study provided the opportunity to make conclusions on the state of the Old Believers’ community of the Don Region in the early 20th century, to reveal the Old Believers’ concords (persuasions), which were popular in the Don Cossack Host Region in the period under examination, and to determine their localization peculiarities). Analysis and results. As a result of the analysis, it was found out that in the territory of the Don Cossack Host Region there lived representatives of both concords: those who recognized the hierarchy (“Popovtsy”, i.e. priesthood followers) and those who did not (“Bespopovtsy”, i.e. not following priesthood). The former were represented by “Beglopopovtsy”, i.e. fugitive priesthood followers, and the Austrian (Belaya Krinitsa) concord, with the latter divided into “Okruzhniki”, i.e. followers of the 1862 Epistle, and “Neokruzhniki”, i.e. those who did not recognize it. The “Bespopovtsy”, along with a large group whose membership was not provided, were divided into “Pomortsy” (coastal church followers), “Pomortsy-Brachniki” (coastal church followers recognizing the marriage), and “Sredniki” (Wednesday tradition followers. As compared to the results of the First General Census of the Russian Empire, the Old Believers’ population had decreased in the region, still comprising more than 5% of the total number of the local residents. The major part of the Old Believers was localized in the First and the Second Don Okrugs (districts). Most representatives of all concords lived in the Cossack yurt (small settlement) in the stanitsa (Cossack village) of Nizhny Chir. The characteristic feature of the Old Believers of the Don Region was their conflict-free living side by side with representatives of the Russian Orthodox Church, with co-believers, and with those following different concords.","PeriodicalId":42917,"journal":{"name":"Volgogradskii Gosudarstvennyi Universitet-Vestnik-Seriya 4-Istoriya Regionovedenie Mezhdunarodnye Otnosheniya","volume":"10 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84357241","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 : 2022-12-01DOI: 10.15688/jvolsu4.2022.5.13
E. Atapin
Introduction. The United Kingdom is the most prominent example of a Eurosceptic country in the EU. For many years the United Kingdom did not feel a part of Europe. Great Britain was geographically separated from continental Europe and psychologically distant from the European integration movement established by the 1957 Treaty of Rome. The British Eurosceptic tradition rested on these geographic and psychological characteristics. Eurosceptic traditions included political, economic, linguistic, cultural and historical aspects that made it difficult for the United Kingdom to accept European integration. Methods and materials. The research methodology is based on narrative and comparative methods. The materials of the study incorporate statements of certain British politicians about attitudes towards European integration, works devoted to the analysis of Euroscepticism in the United Kingdom and manifestos of some far-right political parties. Analysis. A study of the attitude to European integration of the two main political forces of Great Britain, namely the Conservative and the Labour Parties, in the second half of the 20th century is carried out. Results. The study results in the creation of a periodization of British Euroscepticism in the second half of the 20th century. Three stages of evolution of British Euroscepticism in the period under study are distinguished: 1) the stage preceding the entry of Great Britain into the European Communities, conventionally called “Labour”; 2) the stage of the United Kingdom’s participation in the “common market”, conventionally called “Conservative”; 3) the stage of Britain’s participation in the European Union, conventionally called “Right-wing populist”. Their chronological framework is established and their main characteristics are given.
介绍。英国是欧盟中疑欧派最突出的例子。多年来，英国并不觉得自己是欧洲的一部分。英国在地理上与欧洲大陆分离，在心理上与1957年《罗马条约》(Treaty of Rome)确立的欧洲一体化运动疏远。英国的欧洲怀疑主义传统建立在这些地理和心理特征之上。欧洲怀疑主义传统包括政治、经济、语言、文化和历史方面，这使得英国难以接受欧洲一体化。方法和材料。研究方法采用叙事法和比较法。该研究的材料包括某些英国政治家对欧洲一体化态度的陈述，致力于分析英国的欧洲怀疑主义的作品以及一些极右翼政党的宣言。分析。本文对20世纪下半叶英国两大政治力量保守党和工党对欧洲一体化的态度进行了研究。结果。这项研究导致了20世纪下半叶英国欧洲怀疑主义的分期化。在研究期间，英国欧洲怀疑主义的演变分为三个阶段:1)英国进入欧洲共同体之前的阶段，通常被称为“工党”;2)英国参与“共同市场”的阶段，通常被称为“保守主义”;3)英国加入欧盟的阶段，通常被称为“右翼民粹主义”。建立了它们的时间框架，并给出了它们的主要特征。
{"title":"Evolution of British Euroscepticism in the Second Half of the 20th Century","authors":"E. Atapin","doi":"10.15688/jvolsu4.2022.5.13","DOIUrl":"https://doi.org/10.15688/jvolsu4.2022.5.13","url":null,"abstract":"Introduction. The United Kingdom is the most prominent example of a Eurosceptic country in the EU. For many years the United Kingdom did not feel a part of Europe. Great Britain was geographically separated from continental Europe and psychologically distant from the European integration movement established by the 1957 Treaty of Rome. The British Eurosceptic tradition rested on these geographic and psychological characteristics. Eurosceptic traditions included political, economic, linguistic, cultural and historical aspects that made it difficult for the United Kingdom to accept European integration. Methods and materials. The research methodology is based on narrative and comparative methods. The materials of the study incorporate statements of certain British politicians about attitudes towards European integration, works devoted to the analysis of Euroscepticism in the United Kingdom and manifestos of some far-right political parties. Analysis. A study of the attitude to European integration of the two main political forces of Great Britain, namely the Conservative and the Labour Parties, in the second half of the 20th century is carried out. Results. The study results in the creation of a periodization of British Euroscepticism in the second half of the 20th century. Three stages of evolution of British Euroscepticism in the period under study are distinguished: 1) the stage preceding the entry of Great Britain into the European Communities, conventionally called “Labour”; 2) the stage of the United Kingdom’s participation in the “common market”, conventionally called “Conservative”; 3) the stage of Britain’s participation in the European Union, conventionally called “Right-wing populist”. Their chronological framework is established and their main characteristics are given.","PeriodicalId":42917,"journal":{"name":"Volgogradskii Gosudarstvennyi Universitet-Vestnik-Seriya 4-Istoriya Regionovedenie Mezhdunarodnye Otnosheniya","volume":"18 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75890266","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 : 2022-12-01DOI: 10.15688/jvolsu4.2022.6.19
Mariyana Tsibranska-Kostova
The author aims to summarize, analyze, and supplement the knowledge about the Slavic copy of the Byzantine Farmer’s Law in Ms. Slav 466 from Hilandar monastery, second quarter of the 15th century. It has long been in the focus of Serbian philology and history of law. The current observations refer to the following spheres: the relationship between text and manuscript, the axiological significance of precedential texts in culture, the importance of this copy for Byzantine-Slavic interactions in the legal system, the uninterrupted cultural role of Holly Mountain’s monasteries for Eastern Christian culture. The Slavic copy of the “Farmer’s Law” in Hil. 466 is unique by structure and peculiarities. The manuscript testifies to the only known combination of the Farmer’s Law and the Prochiron in the South Slavic tradition. It is hypothesized that this combination was a conscious choice of the compilers of the collection influenced by tendencies in the post-Byzantine tradition. It corresponded to the strong anti-heretical line of the overall manuscript, inherited from the struggles against heresies on Mount Athos in the 14th century. The manuscript is a typical monastic miscellany. The linguistic nature of the “Farmer‘s Law” copy reveals its undoubted South-Slavic character, without russification, strongly influenced from the Greek protograph. Copy and translation may probably be of close chronology. Owing to being a precedential text, the Slavonic copy of the “Farmer’s Law” in Ms. Slav. 466 holds a special place in the attempts of reconstructing the stages and processes of reception of the Byzantine juridical legacy among South Slavs, of establishing the geographic-areal scope and the cultural itineraries of the spread of this text.
{"title":"Itineraries of Medieval Slavic Legal Texts: Byzantine “Farmer’s Law” in Ms. Slav. 466 from Hilandar Monastery","authors":"Mariyana Tsibranska-Kostova","doi":"10.15688/jvolsu4.2022.6.19","DOIUrl":"https://doi.org/10.15688/jvolsu4.2022.6.19","url":null,"abstract":"The author aims to summarize, analyze, and supplement the knowledge about the Slavic copy of the Byzantine Farmer’s Law in Ms. Slav 466 from Hilandar monastery, second quarter of the 15th century. It has long been in the focus of Serbian philology and history of law. The current observations refer to the following spheres: the relationship between text and manuscript, the axiological significance of precedential texts in culture, the importance of this copy for Byzantine-Slavic interactions in the legal system, the uninterrupted cultural role of Holly Mountain’s monasteries for Eastern Christian culture. The Slavic copy of the “Farmer’s Law” in Hil. 466 is unique by structure and peculiarities. The manuscript testifies to the only known combination of the Farmer’s Law and the Prochiron in the South Slavic tradition. It is hypothesized that this combination was a conscious choice of the compilers of the collection influenced by tendencies in the post-Byzantine tradition. It corresponded to the strong anti-heretical line of the overall manuscript, inherited from the struggles against heresies on Mount Athos in the 14th century. The manuscript is a typical monastic miscellany. The linguistic nature of the “Farmer‘s Law” copy reveals its undoubted South-Slavic character, without russification, strongly influenced from the Greek protograph. Copy and translation may probably be of close chronology. Owing to being a precedential text, the Slavonic copy of the “Farmer’s Law” in Ms. Slav. 466 holds a special place in the attempts of reconstructing the stages and processes of reception of the Byzantine juridical legacy among South Slavs, of establishing the geographic-areal scope and the cultural itineraries of the spread of this text.","PeriodicalId":42917,"journal":{"name":"Volgogradskii Gosudarstvennyi Universitet-Vestnik-Seriya 4-Istoriya Regionovedenie Mezhdunarodnye Otnosheniya","volume":"115 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80613005","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 : 2022-12-01DOI: 10.15688/jvolsu4.2022.5.8
M. Ryblova
Introduction. The article reveals the peculiarities of the organization of fishing and hunting among the Russian population of the Lower Volga region and the Don in the 18th – 19th centuries, which were associated with the artel (collectivist) beginning. The author shows that the general principles of the organization of male fishing artels of fishermen and hunters find direct analogies with the organizational principles characteristic of archaic male, including military, traditions, for example, for the Cossack communities of the Don and Volga in the early period of their history. Methods and materials. The study was carried out on the basis of data from the periodical press of the 19th century, archival and field materials, reflecting both the fishing activities of the Russian population of the region and the forms of self-organization of the Don Cossacks in the early period of their history. This made it possible to conduct a historical and cultural comparison and identify common or similar norms and principles associated with archaic social institutions. Analysis. Conducting a comparative analysis, the author discovers that these similarities manifest themselves in the traditions of the free seizure of territories and ideas about their land and the common share, in the electability of the leaders of the artels, other officials and the presence of general meetings of its members, in the ways of dividing the loot, in the presence of unwritten law, rituals, prohibitions and regulations. Results. Many of these principles and norms are opposed to those that were typical, for example, for agricultural communities, demonstrating a connection with such categories as “strength”, “luck”, “competitiveness” on the one hand, and the denial of equality in work and the division of production, on the other. Contrasted with those that were typical, for example, for agricultural communities, demonstrating a connection with such categories as “strength”, “luck”, “competitiveness” on the one hand, and the denial of equality in work and the division of prey, on the other. Russian colonization of the Don and the Lower Volga area, starting from the 16th century, was carried out mainly by free Cossacks (also engaged in hunting and fishing), and later – by the Russian commercial population. The formation of neighboring land communities in the region began much later (from the beginning of the 18th century). There is reason to assert that the people’s “Cossacks” and artel principles were subsequently periodically revived at a later time in the fishing activities of the male part of the population, consolidating in the public consciousness strong stereotypes of survival in extreme living conditions based on deep social and cultural archaism. The actual folk forms of self-organization existed along with official structures, representing a deep layer of social life, some elements of which survived until the end of the 20th century.
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Pub Date : 2022-12-01DOI: 10.15688/jvolsu4.2022.6.24
Jonathan Harris
Andreas Palaiologos (1453–1502), the nephew of Emperor Constantine XI and claimant to the Byzantine imperial title from exile in Rome, has been dismissed by historians as an insignificant person who spent most of his life in poverty thanks to his own improvidence. This article exploits documentation from the Archivio Segreto Vaticano, the Archivio di Stato di Venezia and other archive collections to demonstrate that many of the charges made against him by contemporaries cannot be substantiated. There were other reasons behind his financial difficulties, such as the constant curtailment of his pension and his need to support other émigré Byzantines who formed his household. In view of that, his activities need to be reassessed. Looked at dispassionately, they can be seen as a continuation of a policy pursued by Byzantine emperors and their advisers since the second half of the fourteenth century. They had consistently sought to enrol the assistance of Russia and the Christian West against the Ottoman Turks. Three of them, John V, Manuel II and John VIII had travelled to Italy and beyond to negotiate this assistance in person and their envoys had ranged much further afield. Their appeals did give rise to two crusades against the Ottomans in 1395 and 1443 but they were unable to save Constantinople in 1453. Nevertheless, Andreas’ travels to Western courts and to Russia should be seen in the light of those made by his forebears. Similarly, his attempts to organise armed incursions into Ottoman territory and his adoption of the imperial title were not the products of delusion or mere affectation but a claim to leadership among Balkan exiles in the West.
{"title":"A Worthless Prince? Andreas Palaiologos in Rome 1464–1502: The Renewed Version","authors":"Jonathan Harris","doi":"10.15688/jvolsu4.2022.6.24","DOIUrl":"https://doi.org/10.15688/jvolsu4.2022.6.24","url":null,"abstract":"Andreas Palaiologos (1453–1502), the nephew of Emperor Constantine XI and claimant to the Byzantine imperial title from exile in Rome, has been dismissed by historians as an insignificant person who spent most of his life in poverty thanks to his own improvidence. This article exploits documentation from the Archivio Segreto Vaticano, the Archivio di Stato di Venezia and other archive collections to demonstrate that many of the charges made against him by contemporaries cannot be substantiated. There were other reasons behind his financial difficulties, such as the constant curtailment of his pension and his need to support other émigré Byzantines who formed his household. In view of that, his activities need to be reassessed. Looked at dispassionately, they can be seen as a continuation of a policy pursued by Byzantine emperors and their advisers since the second half of the fourteenth century. They had consistently sought to enrol the assistance of Russia and the Christian West against the Ottoman Turks. Three of them, John V, Manuel II and John VIII had travelled to Italy and beyond to negotiate this assistance in person and their envoys had ranged much further afield. Their appeals did give rise to two crusades against the Ottomans in 1395 and 1443 but they were unable to save Constantinople in 1453. Nevertheless, Andreas’ travels to Western courts and to Russia should be seen in the light of those made by his forebears. Similarly, his attempts to organise armed incursions into Ottoman territory and his adoption of the imperial title were not the products of delusion or mere affectation but a claim to leadership among Balkan exiles in the West.","PeriodicalId":42917,"journal":{"name":"Volgogradskii Gosudarstvennyi Universitet-Vestnik-Seriya 4-Istoriya Regionovedenie Mezhdunarodnye Otnosheniya","volume":"60 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80525135","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 : 2022-12-01DOI: 10.15688/jvolsu4.2022.6.14
V. Ježek
In this brief account we offer a thematic and comparativist interpretation of the legend of monk Kristian in terms of its Christian ideology and philosophy. Our contextualisation and thematic analysis help also in the long run to assess the date of the legend. We ponder the basic question of “why Christianity”, which in dependance on whether it was significant for monk Kristian or not, reveals to us other historical realities of Bohemia and Moravia of his period. There is an internal dynamic but also contradiction in the legend. Monk Kristian perhaps on political motives sets to show how saints Václav and Ludmila are a source of unity and national identity. However, in his task he falls into a contradiction because what was promised was not delivered. And Christianity is anything, but a road to unity, accord, power that he promised at the outset, which he betrays in his historical information. At the same time an internal dynamic shows that the humble attitudes of Václav and Ludmila bring about the end goal or fulfil the promises about the worthiness of Christianity and its role, since their miracles and sacrifice unite and harmonise the state and build nationhood. A detailed, in-depth study of the thematic construction of the legend offers material for comparison, especially with for the neighbouring Frankish/German areas. We solve these tasks set in the study by comparing the “Kristian Legend” under research with Byzantine sources.
{"title":"Why Should I Become a Christian? The “Kristian Legend” in the Context of Byzantine Thought","authors":"V. Ježek","doi":"10.15688/jvolsu4.2022.6.14","DOIUrl":"https://doi.org/10.15688/jvolsu4.2022.6.14","url":null,"abstract":"In this brief account we offer a thematic and comparativist interpretation of the legend of monk Kristian in terms of its Christian ideology and philosophy. Our contextualisation and thematic analysis help also in the long run to assess the date of the legend. We ponder the basic question of “why Christianity”, which in dependance on whether it was significant for monk Kristian or not, reveals to us other historical realities of Bohemia and Moravia of his period. There is an internal dynamic but also contradiction in the legend. Monk Kristian perhaps on political motives sets to show how saints Václav and Ludmila are a source of unity and national identity. However, in his task he falls into a contradiction because what was promised was not delivered. And Christianity is anything, but a road to unity, accord, power that he promised at the outset, which he betrays in his historical information. At the same time an internal dynamic shows that the humble attitudes of Václav and Ludmila bring about the end goal or fulfil the promises about the worthiness of Christianity and its role, since their miracles and sacrifice unite and harmonise the state and build nationhood. A detailed, in-depth study of the thematic construction of the legend offers material for comparison, especially with for the neighbouring Frankish/German areas. We solve these tasks set in the study by comparing the “Kristian Legend” under research with Byzantine sources.","PeriodicalId":42917,"journal":{"name":"Volgogradskii Gosudarstvennyi Universitet-Vestnik-Seriya 4-Istoriya Regionovedenie Mezhdunarodnye Otnosheniya","volume":"14 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77885372","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 : 2022-12-01DOI: 10.15688/jvolsu4.2022.6.21
A. Nazarov
Introduction. The article is devoted to the problem of integration of territories inhabited by the Tzani into the Eastern Roman empire in the 6th century. They were a people who lived in the Pontine Mountains during Antiquity and the Middle Ages. In the face of the threat posed by Sasanian Iran, Justinian I (527–565) actively sought to integrate Tzanica into the empire. Methods. There is a need not only to determine the nature of the Byzantine presence in the country of the Tzani. It is also important to study the significance assigned to this region in the military system of Byzantium, since its subdual was necessary for the further activity in Transcaucasia. Analysis. There were no Byzantine governors in Tzanica, the tribal leaders retained their power positions. Fortresses were erected in this region, and its Christianization was also actively carried out. Under Justinian I, Tzani were recruited into the imperial army. They served both in regular units and in detachments of tribal militias that took part in battles for Lazica. Results. The author concludes that Justinian I first of all sought to establish control over the warlike population of Tzanica. Service in the Byzantine army was intended to reorientate the military activity of the Tzani in such direction that was beneficial to the empire itself. Nominally, they were considered as the subjects of the emperor, but the real power in Tzanica was in the hands of local leaders, not the Eastern Roman administration.
{"title":"Military Recruitment as a Means of Pacification of the Byzantine Periphery: Tzani in the Imperial Army (6th Century)","authors":"A. Nazarov","doi":"10.15688/jvolsu4.2022.6.21","DOIUrl":"https://doi.org/10.15688/jvolsu4.2022.6.21","url":null,"abstract":"Introduction. The article is devoted to the problem of integration of territories inhabited by the Tzani into the Eastern Roman empire in the 6th century. They were a people who lived in the Pontine Mountains during Antiquity and the Middle Ages. In the face of the threat posed by Sasanian Iran, Justinian I (527–565) actively sought to integrate Tzanica into the empire. Methods. There is a need not only to determine the nature of the Byzantine presence in the country of the Tzani. It is also important to study the significance assigned to this region in the military system of Byzantium, since its subdual was necessary for the further activity in Transcaucasia. Analysis. There were no Byzantine governors in Tzanica, the tribal leaders retained their power positions. Fortresses were erected in this region, and its Christianization was also actively carried out. Under Justinian I, Tzani were recruited into the imperial army. They served both in regular units and in detachments of tribal militias that took part in battles for Lazica. Results. The author concludes that Justinian I first of all sought to establish control over the warlike population of Tzanica. Service in the Byzantine army was intended to reorientate the military activity of the Tzani in such direction that was beneficial to the empire itself. Nominally, they were considered as the subjects of the emperor, but the real power in Tzanica was in the hands of local leaders, not the Eastern Roman administration.","PeriodicalId":42917,"journal":{"name":"Volgogradskii Gosudarstvennyi Universitet-Vestnik-Seriya 4-Istoriya Regionovedenie Mezhdunarodnye Otnosheniya","volume":"35 1","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87761207","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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