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«OBSESSED WITH LITERATURE»: V. BRUSOV AND K. CHUKOVSKY
No full textBased on unknown archival materials, the paper considers K. Chukovsky’s attitude to V. Brusov; their common feature is revealed – «obsession with literature»; the reasons that prevented K. Chukovsky from writing about the idol of his youth are analyzed. The results of the research significantly complement the idea of non-conflict in their relationship of «a teacher» and «a disciple»
EMBODIMENT OF V. BRUSOV’S ARTISTIC QUEST AND VIEWS ON SCIENCE AND PHILOSOPHY IN HIS COLLECTION OF VERSES «SEVEN COLORS OF THE RAINBOW» (CYCLE «ORANGE»)
No full textThe author of the paper quotes V. Brusov, whose works are based on «the words, sounds, colors». In particular, the color is an aesthetic equivalent of the existent and non-existent. The author substantiates the use of colors, in particular, orange, as art technique in a collection of verses «Seven Colors of the Rainbow». The paper concludes that orange symbolizes virile personality, being the sigil of the sun, the flame, the passion and pleasure. Consequently, the poet uses the color to reveal the zest for life
V. BRUSOV’S REVIEW OF THE THREE PLAYS STAGED IN PARIS
No full textThe paper deals with V. Brusov’s review «Paris Theaters» published in the sixth issue of Vesy (The Balance) magazine in 1904. The review deals with the three plays, namely, «Philippe II» by Emile Verhaeren and «Polyphème» by Albert Samain, staged in the Théâtre de l'OEuvre, as well as «Electra» by Benito Pérez Galdós, staged in the Théâtre de la Porte Saint-Martin. According to the paper’s author, the review is noteworthy since it represents the writer’s first impression of Paris theaters. The author outlines the reviews’ salience: V. Brusov was a connoisseur of the French literature and culture and took for granted that the readers had read the dramas by French playwrights, consequently, he expressed a sample and value judgement
ON THE INTERPRETATION OF V. BRUSOV’S CORRESPONDENCE. INTRODUCTORY REMARKS. COMMENTS AND NOTES BY NIKOLAY BOGOMOLOV
No full textThe paper’s author publishes V. Brusov’s letters to Shesterkina, which were already published by M. Gasparov. The author adjusts some of conclusions drawn by M. Gasparov, on the basis of the same letters
THE EFFECT OF REFEREEING AND PLAYING EXPERIENCE ON THE LEVEL OF SELF-EFFICACY FOR HANDBALL REFEREES: NATIONAL AND INTERNATIONAL REFEREES
Get PDFFew studies have examined referee self-efficacy in a competitive situation such as team handball. The aim of this study was to examine the relationships between handball playing and refereeing experience and referee self-efficacy as well as to investigate the differences in self-efficacy between international and national handball referees. Handball referees were conveniently selected during the 18th Asian Men’s Handball Championship 2018 and the 2017-2018 Kuwaiti Handball League. Participants completed an in person demographic information questionnaire as well as the 13-item Referee Self-Efficacy Scale (REFS) (Myers, Feltz, Guillén, & Dithurbide, 2012) which assesses Game Knowledge (GK), Decision making (DM), Pressure (PR), and Communication (CM). There were significant positive correlations for all Referee Self-Efficacy Scale dimensions with years of refereeing experience. Past playing experience was correlated with DM. Number of officiated matches in the last 12 months were significantly correlated with DM and CM. International referees were significantly more confident in their decision making; in dealing with pressure; and in their communication abilities. Expertise as an effective factor for enhancing self-efficacy was confirmed and referees should focus on developing technical, physical, and psychological skills in order to achieve superiority in refereeing. Self-efficacy can be used to differentiate expert from less-experienced handball referee
La construction de l'arrière-plan architectural de l'icône de la fête de Melkite, par exemple l'icône de l'Annonciation
No full textThis article discusses the architectural backgrounds visible in Melkite Annunciation icons from Aleppo, Hama, Damascus and Latakia in Syria, dating from the middle of the seventeenth century to the end of the nineteenth century. The architectural backdrops of Annunciation icons and the architectural perspective are represented through the technique of reverse perspective. In order to emphasize that the event took place in a real place, the house of Virgin in the city of Nazareth.Cet article traite des arrière-plans architecturaux figurés sur les icônes melkites du milieu du XVIIe siècle à la fin du XIXe siècle de l’école d’Alep et de quelques iconographes indépendants tels que Michel de Damas et Michel de Crète et qui avaient travaillé à la même époque à Alep, à Hama, à Lattaquié et à Damas en Syrie. Cet article s’intéresse aux arrière-plans architecturaux des icônes de l’Annonciation dans une perspective inverse à l’iconographie melkite, dans le but de démontrer que l’événement se déroulait dans le lieu réel, tel que la maison de la Vierge et la ville de Nazaret
Se souvenir de l’événement de septembre 1955, Istanbul
No full text6 septembre 2005, vernissage à la galerie Karst Sanat, Istanbul. La fondation d'histoire économique et sociale de Turquie (Türkiye Ekonomik ve Toplumsal Tarih Vakfl), organise l'exposition 6-7 Eylül Tümamiral Fahri Çoker 'in Arsivinden Ellinci Yillnda 6-7 Eylül olaylarl (Les événements du 6 au 7 septembre des années 1950, à partir des archives du vice-amiral Fahri Çoker) dévoilant au public des sources d'informations inédites provenant des archives du vice-amiral Fahri Çoker, juge au procès de Yassiada en 1960 qui vit le Premier ministre, le ministre des Affaires étrangères, le gouverneur d 'Istanbul et le Président de la République, coupables des émeutes de la nuit du 6 au 7 septembre 1955. Le legs d'environ 250 clichés pris lors de cette nuit et les documents omciels émanant du procès ouvrent une page du passé au grand jour. Les ouvrages historiques abondent, les titres des principaux quotidiens turcs « font le buzz », un film sur les événements de septembre va sortir.. Quid des Rûms, grécophones orthodoxes de nationalité turque, principales victimes de ces émeutes, appartenant à la minorité non musulmane la plus importante d'Istanbu14 en 1955 ? Quels sont leurs souvenirs de cette nuit de terreur ? Comment traduire ces épisodes de violence quand ils ont fait I 'objet d'une surmédiatisation 50 ans après ? Comment les mettre en forme quand cet épisode a été approprié par la « mémoire collective », ou au contraire cristallisé par la « mémoire silencieuse » qui a pour consigne l'oubli, le refoulement par un processus d'intériorisation de la peur ? Au cours d'une enquête à Istanbul sur les événements de septembre 1955, j'ai demandé à quelques membres de la communauté, de me raconter leurs expériences propres de cette nuit. Quelles sont leurs perceptions ? Quelles formes d ' interprétations révèlent-ils? Que signifie pour eux la nuit du 6 au 7 septembre 1955 ? Avant de faire état de l'enquête menée en 2008 à Istanbul auprès des derniers Rûms vivant sur le territoire turque, il convient de rappeler les faits : que s'est-il passé pendant la nuit du 6 au 7 septembre 1955
Loukman le sage dans les sources arabes: une étude critique et historique
No full textاحتلت الحكمة مساحة واسعة في الوسط الثقافي الرافدي، ارتبطت بداياتها بشخصيات أسطورية بابلية عرفت «بأبكاللو» (/Apn)، (أبغال /nوط4 السومري). وهم حكماء ميتولوجيون، خرجوا قبل الطوفان من البحر، ليعلموا الناس الحضارة ويوحوا لهم بالعلوم والفنون والصناعات، وقد استمدوا معرفتهم من الإله «أيا (a). خلال الألف الأول ق.م. نظر الأدباء إلى الابكاللو كأسلاف ميتو لو جيين للحكماء (748— 746 : 2001 Joannes). عفت صورة الحكيم الرافدي انتشارا واسعا عبر حكم أحيقار. ورغم أن بعض النصوص الإدارية الأشورية قد أشارت إلى موظف إداري كبير يدعى أحيقار، فإن انتشار سيرته ومواعظه تم عبر الأدب الآرامن. إلا أن النص الذي وصلنا كتب باللغة السريانية، وترك أثرا في الأدب العالمي، وفي التراث الدينن العبراني والميحن، وقد أتت مؤلفات عدة على دراسة هذه التأثيرات (74; - 15 : 1909 ;Nau XXXVIII— XXVIII: 1898 Conybeare 36 —29 : 2005 Chatonnet Briquel).Wisdom had a great importance in the cultural Mesopotamian environment, its beginnings was linked to the legendary Babylonian figures known as “Apkallu” or “Abgal” in Sumerian. These were wise men from before the Flood, who taught people civilization and inspired them science, arts, and industry, having drawn their knowledge from the god “Ea”. During the first millennium B.C. authors considered the Apkallu as the mythological ancestors of wisdom. This study presents the image of Mesopotamian wisdom propagated through the words of Ahikar and its influence on Arabic and Islamic heritage
L'expérience électorale sous le mandat du moutassarrif Rustom Pacha (1873-1883)
No full textصدر، في و حزيران ١٨٦١، نظام جديد لجبل لبنان أعاد إليه وحدته بعد تقسيمه في عهد القائمقاميتين (١٨٤٣ -١٨٦٠)، ولحمته بعد تشرذمه في «حوادث الستين) (١٨٦٠)، ومنحه امتيازا خاضا بضمانة كل من فرنسا، والنمسا، وبروسيا، وروسيا، وبريطانيا، والسلطنة العثمانية، وجعله «متصرفية ممتازة). وضع النظام قيد التجربة مدة ثلاث سنوات، وعرف بنظام المتصرفية، وأعطى المتصرف صلاحيات مطلقة. ولإيجاد توازن بين السلطات فرص تشكيل احلس إداري» من طريق التعيين (لمعرفة رؤساء الملل» الست الكبرى بنسبة اثنين عن كل ملة أو طائفة". فهل بجح المتصرف في تشكيل المجلس الإداري؟ وهل أحسن إيجاد التوازن في الإدارة والحكم؟ وكيف أدار رستم باشا، المتصرف الغربي المنشأ، العمليات الانتخابية؟On June 9 1861, a new system was proclaimed for Mount Lebanon, giving it its unity after its division during the two Qaimaqamiya period (1843-1860). It merged its territories after 1860 Mount Lebanon civil war and offered it a distinctive privilege guaranteed by France, Austria, Prussia, Russia, Britain, and the Ottoman Empire, and made it an “excellent Mutasarrifate”. The Mutasarrifate system as it was known gave the Mutasarrif full powers and it imposed the constitution of an Administrative council composed of two representatives from each of the six largest communities
Les communautés religieuses et la culture tribale en Jordanie à l’époque ottomane : le chevauchement de deux horizons culturels différents
No full textThe prolonged absence ofa central authority, combined with the particular topography of the land of Transjordan, which is characterized by important differences in term of climate conditions and the distribution of natural resources, produced over the centuries distinct political-social spaces and a religious sense far from the orthodoxy of the great cities of the Ottoman Empire (Rogan 2002: 23, 24). The preponderance of the desert isolated Transjordan, encouraging the consolidation of a common popular culture rooted in the institution of the tribe, its customs and habits (Médebielle 1987: 176, Chatelard 2001: 14, Rogan 2002: 36). Transjordan was part of those territories within the Near East which were only nominally subjected to the Ottoman authority, dominated by powerful tribal confederations that clashed repeatedly to impose their power (Norman 1988:3-8, Ze'evi 1996: 105-108). Far from the main trade routes and with no permanent settlement of any importance, Istanbul accepted this situation, delegating to the most powerful tribes the control of this land and the guarantee of the Hajj throughout Transjordan (Abujaber 1998:28)