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Frati Benedettini nella Doclea (IX‒XII sec.)
No full textIl IX secolo fu un periodo tormentato per la storia dell’Adriatico, segnato tra l’altro dalle continue incursioni saracene. In una di queste, nell’883, cadde anche l’abbazia di Montecassino. La situazione sulla costa adriatica orientale era molto più mansueta e meglio adatta alla vita delle comunità monastiche. Gli slavi vissero nell’entroterra dei territori su cui sorgevano le
antiche città romane per più di duecento anni e verso la metà del IX secolo
furono in gran parte cristianizzati. Tuttavia, l’influenza della religione slava
tradizionale rimase viva. Evangelizzatori navigati, i benedettini costruirono
monasteri nelle zone rurali vicini alle strade più battute, agli insediamenti slavi e ai centri urbani del Bisanzio. Il loro stile di vita si adeguava alla mentalità e alle abitudini della società rurale. La conversione delle genti slave fu una condizione necessaria per la propagazione dei modelli culturali e dell’influenza politica delle città dominate dal Bisanzio, soprattutto nel sud,
nella zona di confine verso i principati serbi di Doclea e Travunia. La Sede
Apostolica vedeva di buon occhio gli sforzi dei benedettini, specie quando
questi riuscirono a rafforzare la posizione della Chiesa romana nella zona
di confine verso la metropolia greca di Durazzo. Attraverso Cattaro e la vicina Budua, i benedettini si diffusero gradualmente verso Antivari, Dulcigno, Scutari e le città con sedi vescovili dell’Albania settentrionale, godendo dell’appoggio dei sovrani docleani della dinastia Vojislavljević (a partire dalla metà dell’XI secolo). Sebbene le fonti per l’area e il periodo indicati siano
frammentarie, da una loro attenta analisi è emerso che i benedettini abbiano
influenzato in modo significativo le condizioni religiose, sociali, economiche e culturali nella zona costiera tra Cattaro e Alessio e nel bacino del lago di Scutari, con numerosi borghi che ospitavano sedi vescovili della Chiesa di Roma.The ninth century was a tumultuous one in the history of the Adriatic.
It witnessed, among other events, attacks by the Saracens. During one
of these attacks in the 883, the abbey of Monte Cassino was sacked. The
eastern shores of the Adriatic, on the other hand, were far more peaceful
and more conducive to organized monastic communities. Slavs had been
living in the hinterlands around the old Roman cities for more than two
centuries, and by the mid-ninth century they were mostly Christianized.
Nevertheless, influence from the traditional Slavic religion persisted. As
experienced evangelists, the Benedictines built monasteries in rural areas
within reach of the main roads, Slavic settlements, and Byzantine urban
centers. Their way of life was well-suited to the habits and mentality of rural
society. The evangelization of Slavic people was necessary for disseminating
the cultural models and political influence of the cities under Byzantine rule.
This was especially true in the south along the regions bordering the Serbian
principalities of Duklja and Travunija. The Apostolic See took a favorable
view toward these endeavors, because the Benedictines solidified the position
of the Roman church along the border with the Greek metropolitan see of
Dyrrachium (Durrёs). The Benedictines gradually expanded to Bar, Ulcinj,
and Shkodra by way of Kotor and neighboring Budva, and the episcopal
cities in northern Albania enjoyed the support of the ruling Vojislavljević
dynasty of Duklja (beginning in the mid-eleventh century). Although the
sources for this region and time period are fragmentary, a careful analysis
reveals that the Benedictines had a significant religious, social, economic,
and cultural influence in the coastal areas between Kotor and Alessio
(Lezhë) and around the Lake Shkodra basin, with its many towns that were
episcopal sees under the jurisdiction of Rome
Прелиминарни резултати анализе фауналних остатака са локалитета Дебрц – Градужине
No full textЛокалитет Градужине налази се у селу Дебрц, на десној обали Саве, на подручју општине Владимирци. На троугаоном платоу изнад реке данас су видљиви остаци двоструког бедема (изграђеног од дрвета и земље) и два рова. Током археолошких истраживања спроведених 2022. године од стране Завода за заштиту споменика културе Ваљево, истражено је 5 мањих сонди које су обухватиле део бедема као и укопани објекат 1, и том приликом прикупљен је различит археолошки материјал – грнчарија, ситни метални налази, као и животињски остаци. На основу покретног материјала, истражени слој датован је у период 10–11. века. У овом раду биће представљени резултати анализе остатака животиња пронађених на простору уз бедем, у објекту 1, као и у слоју. Архезоолошки подаци указују на то да су у фауналном скупу најбројнији сисари, а да се поред њих јављају још птице и рибе. Међу остацима сисара, најзаступљенији су остаци домаћих врста, пре свега, свиња и говеда, а забележене су и овце, козе, пас и коњ. Од дивљих врста јављају се дивља свиња, јелен, срна и зец. Класи птица припадају кости кокошке и гуске, док се од риба срећу јесетровке, деверика, шаран, штука, смуђ и сом.Србија Крај Другог светског рата у Србији – научни скуп поводом осамдесетe годишњице Светосавског конгреса у селу Ба - Рајац, 6. и 7. септембар 2024. године Планинарски дом „Чика Душко Јовановић“, Љиг – Ваљево
Saopštenje sa skupa nacionalnog značaja štampano u izvod
The impact of the agreement on Constantinople and the Straits on Russia’s posture in the Triple Entente negotiations on Italy’s entry into the First World War. The positions of Serbia
No full textСлавянский мир. Общность и многообразие. Материалы конференции молодых ученых в рамках Дней славянской письменности и культуры 21–22 мая 2024 г, отв. ред. Е. С. Узенёва, О. В. Хаванова, Москва, 2024
Ποῖον χειρόγραφον; The context and meaning of the term “Handwriting” in the “Life of St. Sava of Serbia” by Domentijan (1253/1254)
No full textУ раду се са више аспеката обрађује мотив „рукописа“ у „Житију Светог Саве“ од Доментијана (1253/1254), којег хиландарски јеромонах помиње при опису доласка Светог Саве Српског на место Христовог Крштења. У њему је утврђено да Доментијанов опис као целина показује доста сличности са Теодосијевим описом истог догађаја, затим са стихиром претпразнства Богојављања у којој се помиње „Адамов рукопис“, као и са почетним одломком „Житија Светог Симеона“ од Стефана Првовенчаног у којем он помиње „рукопис“. На основу очуване и доступне грађе, као и понуђене анализе, у раду се указује на вишеслојност значења овог мотива и у складу са тиме и на различите могућности његовог тумачења. Закључено је да Доментијан користи термин „рукопис“ под утицајем литургијске поезије, апокрифа, дела Стефана Првовенчаног, и делâ црквених писаца, идејно обједињених у тумачењима Светог Јована Златоустог (Кол. 2.14).The article deals with the motif of "handwriting" which the Serbian medieval church author and Chilandar Hieromonk Domentijan (ca.1210-1264) mentions in his "Life of St. Sava of Serbia" (1253/1254) in the passage describing the arrival of St. Sava at the place of Christ's Baptism in the Jordan River. The paper concludes that Domentijan's description as a whole has many similarities with the description of the same event by the younger Serbian medieval ecclesiastical writer Teodosije, with the versified Steichiron of the forefeast of the Epiphany, in which "Adam's handwriting" is mentioned, and with the opening passage of the "Life of St. Simeon of Serbia" by Stefan the First-Crowned, in which "handwriting" is also mentioned. On the basis of the surviving and available sources as well as the analysis offered, the complexity of the motif and its multi-layered meaning are revealed, and various possible interpretations of the motif are offered. It is demonstrated that Domentijan uses the term "handwriting" under the influence of liturgical poetry, the Apocrypha and the works of the Church Fathers. In using the term "handwriting", he relies in particular on the exegetical writings of St. John Chrysostom, which, as far as we know today, are the only source that explains the connection between the apocryphal motif of "Adam's handwriting" ("cheirograph", "contract") and the term of the same name ("cheirograph") from the Letter to the Colossians (Col. 2:14) and equates them. St. John Chrysostom is one of the few authors who wrote baptismal instructions and whose writings have survivied to this day. Apart from the sources mentioned above, the explanation offered in his baptismal instructions clearly shows the direct connection between handwriting as Adam's contract and handwriting mentioned in Colossians with the feast of Baptism and the context in which the Serbian medieval author Domentijan uses this word. At the end, in addition to Chrysostom, another very similar source is mentioned, namely the insular Latin text with the commentary on the same biblical passage (Col. 2:14) by an anonymous Western author, who in his own way also associates the "apocryphal" and "biblical" term "handwriting" (9th century; Oxford, MS Auct. F.4.32, fol. 21v)
Our unique dance: Deviations in the appearance of the phases of the couples’ contact episode in the initial stage of couple therapy
Get PDFRelying on the theory of Gestalt therapy, in this study we sequenced in-session couple
dynamics aiming to identify aspects of communication that facilitate or hinder constructive
exchange. Initially, we identified five phases of a contact episode, each of which has several
variations: (a) Emergence of a need, (b) Habitual attempt to satisfy the need, (c) Impasse, (d)
Novelty and regression, and (e) Constructive dialogical relationship. These phases are
tentatively successive, i.e., there are regularities in their appearance. However, deviations in
their progression were observed, which could be utilized in process diagnostics in the initial
stage of couple therapy. Mapping these irregularities is the aim of this paper. The participants
were six heterosexual couples (29–45 years old, ≥2 years together, 5 without children). The
data was collected through videotaping the 2nd therapy session. The material for the analysis
were contact episodes: couple interaction regarding the self-selected topic, during which the
therapist assumed the observer role. Thematic analysis was applied by the authors, with the
interpretation based on a dialogical approach and theory of Gestalt therapy. The first variability
is that the appearance of the latter phases is not mandatory (e.g., unwavering defensiveness
keeps the partners in the third phase, Impasse). Second, the order of the phases is not certain
(e.g., the prominent power imbalance within the couple leads to skipping the Impasse). Third,
the duration of the phases is not uniform (e.g., deflection prolongs the Emergence of a need
phase). Fourth, the contact episode development is characterized by circularity, i.e., returning
to previous stages (e.g., when partners are unequally ready for novelty, they create back-and-forth
movement: one introduces constructive dialogue characteristic of later stages, the other
contributes to regressing and reenacting the scheme). Fifth, if a couple has two contact episodes
within the same session, their course may differ: in the second episode, the initial stages are
condensed or completely skipped, and the couple begins the exchange with a rapid jump to
chronologically later stages (e.g., to the Impasse – repeating their scheme until exhaustion is
reached). Finally, particular variations of one phase are more often paired with specific
variations of other phases of the contact episode. The findings contribute to the therapists'
efforts to fine-tune their interventions to the here-and-now developments in order to facilitate
the supportive aspects of dialogical relationship
A Comparative Study on Mental Disorder Conceptualization: A Cross-Disciplinary Analysis
No full textThe conceptualization of mental disorders varies among professionals, impacting diagnosis, treatment, and research. This
cross-disciplinary study aimed to understand how various professionals, including psychiatrists, psychologists, medical
students, philosophers, and social sciences experts, perceive mental disorders, their attitudes towards the disease status of
certain mental states, and their emphasis on biological versus social explanatory attributions. A survey of 371 participants
assessed their agreement on a variety of conceptual statements and the relative influence of biological or social explanatory
attribution for different mental states. Our findings revealed a consensus on the need for multiple explanatory perspectives in understanding psychiatric conditions and the influence of social, cultural, moral, and political values on diagnosis
and classification. Psychiatrists demonstrated balanced bio-social explanatory attributions for various mental conditions,
indicating a potential shift from the biological attribution predominantly observed among medical students and residents
in psychiatry. Further research into factors influencing these differing perspectives is necessary
Domentian about founding (ktetorship) and ktetor rights of Stefan Nemanja – Monk Simeon
No full textДоментијаново дело је ризница за сагледавање не само тога које је манастире Стефан Немања основао, већ и која је ктиторска права завредио. Кроз Доментијанов опус може се пратити наслеђивање ктиторства у Немањиним задужбинама. Такође, његово дело омогућава и сагледавање веома сложених имовинско-правних односа који произилазе из овог чина. Овом приликом биће указано да је Симеон поред Саве сматран ктитором у многим светогорским манастирима. Посебна пажња усмерена је на сведочанства овог писца о правима Симеона и његових наследника на располагање одређеним бројем братских удела у манастирима, поменима у службама и другим почастима које су остварили својим немалим дараовим
Kenopanishat – o nespoznatljivom i neizrecivom
No full textKena upanišad ili Kenopanišat je kratka upanišad podeljena u četiri odeljka. Oni se mogu posmatrati kao dve tematske i strukturne celine. Prva celina posvećena je odnosu brahmana (brahman-) prema ljudskim čulima i čovečijoj spoznaji. U drugoj celini, kroz mitološku priču o naporima Indre, Agnija i Vajua (Indra-, Agni-, Vāyu-) da spoznaju mističnu pojavu koja im se ukazala, govori se o božanskoj nemoći u odnosu na brahmana. Svi odeljci ove upanišadi posvećeni su učenju o izbavljenju iz ciklusa smrti i rađanja kroz istinsko spoznavanje brahmana. Uz tekst i prevod čitalac nalazi kraće primedbe, zamišljene kao pomoć prilikom čitanja
“The Heathen are Come into Thine Inheritance” (Ps. 78, 1): Identity and Alterity in Serbian Political Discourse in the Ottoman Conquest Era
No full textThe aim of this chapter is to demonstrate how a political discourse devised by Serbian elites at the time of the Ottoman conquest – specifically, in the aftermath of the battle of Kosovo (15 June 1389) – influenced the notions of collective identity and alterity. Evidence for the gradual formation of this discourse is offered by a corpus of writings celebrating the memory of Prince Lazar, composed from the early 1390s to 1419/20. Having taken up the “ideological work of facing hostility from without” (M. Uebel), the authors of these texts went to considerable lengths to advance a narrative of communal cohesion and spiritual unity; to support it, however, they simultaneously constructed a discursive figure of Ottoman alterity which is thoroughly tackled in the present chapter.Tekst na engleskom jeziku 201 - 207 stran
Predictors of Ethnic identity delegitimization in two entities in Bosnia and Herzegovina
No full textEthnic identity delegitimization (EIDL) is a belief that ethnic groups with a shorter history have
less rights to self-determination and recognition than those with a longer history. Although this
belief is defined as a general tendency - i.e., unrelated to a particular ethnic group - it can be
exploited in (post-)conflict contexts to deny the rights of adversarial groups. In the region of
ex-Yugoslavia, it is a widespread defensive strategy to diminish the outgroup’s legitimacy,
especially for those groups whose ethnic identity was defined through religious affiliation (e.g.,
Bosniaks, who were labeled as Muslims in Yugoslavia). Previous studies showed that EIDL is
rooted in ideological attitudes and meta-identity beliefs. EIDL was also found to predict
attitudes towards the groups whose identity is usually disproven in nationalistic narratives but
not towards those whose identity is perceived as stable. However, there is still no evidence that
the predictors of EIDL are unique across ethnic groups. We address this gap using a community
sample from Bosnia and Herzegovina (N = 763). Around half of the participants (51%) self-
declared as Bosniaks, while the rest self-declared as Serbs. Participants filled in the short EIDL
scale (four items, ɑ = .94) and three items measuring Ethnic identification (ɑ = .85), and
reported their religiosity (single-item) and social and economic political orientation (single-
item measures, high scores indicating right-wing/conservative orientation). To test the
predictors of EIDL across the two ethnic groups, we built a hierarchical linear regression
model. The first step indicated that Serbs hold higher EIDL beliefs on average (β = .19, p <
.001). In the second step, social political orientation (β = .21,p < .001) and Ethnic identification
(β = .15, p < .001) emerged as significant predictors of EIDL over and above ethnicity (ΔR2 =
.12, ΔF(4, 757) = 24.89, p < .001). Finally, in step 3 (ΔR2 = .01, ΔF(2, 755) = 4.43, p = .012),
we observed a significant interaction between Ethnic identification and ethnicity (β = .07, p =
.018). However, their main effects were insignificant (ps > .11), indicating that Ethnic
identification predicted EIDL only in the sub-sample of Serbs, but not Bosniaks. Our results
are in line with previous studies suggesting that EIDL is rooted in ideology. They also shed
new light on its relation to Ethnic identification, indicating that it varies across the groups
regarding their perceived identity stability.U Knjizi apstrakata su navedene pogrešne ključne reči koje se ne odnose na ovaj rad. Ključne reči koje su navedene ovde u repozitorijumu su ispravne.
30th International Scientific Conference Empirical Studies in Psychology March 22 – 24, 2024 Faculty of Philosophy, University of Belgrad