6,697 research outputs found
Jovan Vladimir iz Duklje
No full textAccording to the Serbian historical consciousness, Jovan Vladimir of Dioclea
(Duklja, present-day Montenegro), who lived at the beginning of the eleventh century, is regarded as the first Serbian as well as first Slavic saint of the Western Balkans. He was, however, in the subsequent medieval and modern Serbian historiography, discussed as a minor historical figure or precursor of the saints from the royal Nemanjić dynasty. On the other hand, Jovan Vladimir should be understood as a part of a wider phenomenon of ruler martyrs, murdered out of political self-interest by Christians themselves, which was common in the newly Christianized lands on the northern and eastern periphery of medieval Europe. The aim of this study is to show that Jovan Vladimir, accentuating the insufficiency of the secular paradigm in (post)modern historiography, was not only a political leader, but should also be perceived as a saintly personality in accordance with the original textual material dependent on the Christian interpretative framework.V skladu s srbsko zgodovinsko zavestjo velja Jovan Vladimir iz Duklje (današnje Črne Gore), ki je živel na začetku 11. stoletja, za prvega srbskega in tudi prvega slovanskega svetnika na zahodnem Balkanu. Kljub temu je bil v kasnejšem srednjeveškem in modernem srbskem zgodovinopisju obravnavan kot manj pomembna zgodovinska osebnost oziroma kot predhodnik svetnikov iz kraljevske rodbine Nemanjićev. Po drugi strani moramo Jovana Vladimirja razumeti kot del širšega pojava vladarskih mučencev, ki so jih zaradi političnih interesov umorili kristjani sami in ki je bil razširjen v novo pokristjanjenih deželah na severnem in vzhodnem obrobju srednjeveške Evrope. Cilj te študije je pokazati, da Jovan Vladimir, izpostavljajoč nezadostnost sekularne paradigme v (post)modernem zgodovinopisju, ni bil zgolj politični voditelj, temveč ga je treba dojemati tudi kot svetniško osebnost, o čemer pričuje prvotno tekstualno gradivo, ki ga opredeljuje krščanski interpretativni okvir
JOVAN CVIJIĆ IN SERBIAN LEXICOGRAPHY OF THE 20TH AND THE BEGINNING OF THE 21ST CENTURY
Get PDFWork of Jovan Cvijić includes several scientific disciplines and time periods. He left a considerable scientific heritage of about 10,000 pages. Cvijić’s body of work is, up to date, researched by geographers, geologists, ethnologists, biologists, psychologists, philosophers, historians, sociologists. Over 1,000 of papers, monographs and conferences were dedicated to him.
In the paper, the presence of biography articles about Jovan Cvijić in selected works of Serbian lexicography in the 20th and the beginning of the 21st century is established. The extent of dedicated articles is researched, their contents analysed and it is investigated which part of the rich Cvijić’s scientific work was elaborated in most details. In order to evaluate Cvijić as a scientist, we have to understand the time period in which he lived and created his most important works. Furthermore, we need to understand the social climate within Serbian lexicography at the time, and only then try to establish how and why Cvijić was presented in the national lexicography the way he is. This also applies to the lexicographical presentation of the greatest individuals and scientists of the epoch besides Cvijić, whose scientific work, beyond any doubt, went ahead of his time. The paper represents a contribution to understanding of contemporary reception of Cvijić’s scientific work in Serbia on the 150th anniversary of his birth
Jovan Vladimir iz Duklje in srednjeveški vladarski mučenci
No full textPrince Jovan Vladimir of Dioclea (Duklja, present-day Montenegro), who lived
at the beginning of the 11th century, is regarded as the earliest known Slavic saint from the
Western Balkans. His moral example and hagiographical narrative should be placed within
the context of a wider phenomenon of ruler martyrs murdered out of political self-interest
by Christians themselves which was common in the newly Christianized lands on the eastern
and northern periphery of Europe between the 10th and 12th centuries. Such saintly personalities include, but are not limited to, Boris and Gleb of Rus\u27 (on the eastern periphery) and
Magnus Erlendsson of the Orkney Islands (on the northern periphery). The case of Jovan
Vladimir\u27s perseverance in love »until the end« concerns his innocent death ordered by his
cousin Ivan Vladislav, tsar of Bulgaria. The life and martyrdom of Jovan Vladimir, depicted
in the thirty-sixth chapter within the Chronicle of the Priest of Dioclea, is based on the New
Testament motif of the Good Shepherd serving as an example of a virtuous ruler who, through following Christ, lays down his life for his people.Knez Jovan Vladimir iz Duklje (današnje Črne gore), ki je živel na začetku 11.
stoletja, velja za najzgodnejšega znanega slovanskega svetnika na ozemlju zahodnega
Balkana. Njegov moralni zgled in njemu posvečeno hagiografsko pripoved je ustrezno
umestiti v kontekst širšega pojava vladarskih mučencev, ki so jih zaradi političnih interesov
umorili kristjani sami in ki je bil razširjen v novo pokristjanjenih deželah na severnem
in vzhodnem obrobju Evrope v obdobju med 10. in 12. stoletjem. Tovrstne svetniške osebnosti se med drugim odražajo v primeru Borisa in Gleba iz Kijevske Rusije (na vzhodnem obrobju) ter Magnusa Erlendssona z Orkneyjskih otokov (na severnem obrobju). Primer
stanovitnosti Jovana Vladimirja v ljubezni »do konca« zadeva njegovo nedolžno smrt, ki jo
je naročil njegov bratranec in bolgarski car Ivan Vladislav. Življenje in mučeništvo Jovana
Vladimirja, kakor ga prikazuje šestintrideseto poglavje Kronike duhovnika iz Duklje, temelji
na novozaveznem motivu Dobrega pastirja, s čimer kaže na zgled krepostnega vladarja,
ki skozi posnemanje Kristusa daruje življenje za svoje ljudstvo
Cultural transfer, literary system and the figure of a (travel) writer in Jovan Dučić's Cities and chimeras
Get PDFPraised and commended from the highest and most meritorious place as the greatest Serbian lyric poet (Bogdan Popović, Slobodan Jovanović), and later disputed by avant-garde poets, and posthumously ideologically discredited, one hundred and fifty years after his birth Jovan Dučić still emerges as one of the greatest lyric poets that we have ever had. In about three and a half decades of his diplomatic service, he gained a reputation as one of the most prominent Serbian and Yugoslav diplomats, and was the first one among the heads of the legations of the Kingdom of Yugoslavia to be granted the title of ambassador. Therefore, it is quite natural that the Serbian Academy of Sciences and Arts dedicated the year 2021 and this monograph to him. (from Editor’s foreword
Vladimir Vujić as writer, critic and polemist in the context of literature processes between two world wars; Владимир Вуич посатель, литературный критик и полемист в контексте литературных процессов между двумя мировыми войнами
No full textВладимир Вујић (Београд, 1886 – Рио де Жанеиро, 1951), коаутор виталистичко-прагматистичког манифеста Нови хуманизам (са Првошем Сланкаменцем) и аутор Спутане и ослобођене мисли, био је српски филозофски писац, преводилац и књижевни критичар. Ученик Михаила Петровића – Аласа у области математике и Божидара Кнежевића у области филозофије, Вујић је еволуирао од следбеника идеја Анрија Бергсона и Виљема Џејмса, преко прихватања историософије Освалда Шпенглера, до усвајања хришћанске мисли и идеологије „светосавља“, као, по Николају Велимировићу, „православља српског стила и искуства“. Дуго је стајао на позицијама јужнословенског месијанизма, верујући у Шпенглерову идеју о близини „пропасти Запада“ и миленијуму који ће донети тријумф „хришћанства Достојевског“. Био је изразити критичар европоцентризма као својеврсног западног империјализма у култури, залажући се за право јужнословенских народа, међу којима су и Срби, на сопствени духовни развој. Припадао је мислиоцима неохуманистичког правца (Владимир Дворниковић, Ксенија Атанасијевић, Милош Н. Ђурић, итд.), који су, на свој начин, усвојили и прерадили идеје европске „философије живота“...Vladimir Vujić (1886, Belgrade – 1951, Rio de Janeiro), co-author (with Prvoš Slankamenac) of the vitalist and pragmatist manifesto “Novi humanizam” (“New Humanism”) and author of “Sputana i oslobođena misao” (“Thought Held Captive and Liberated”), was the Serbian philosophical writer, translator and literary critic. Taught mathematics by Mihailo Petrović – Alas and philosophy by Božidar Knežević, Vujić evolved from adhering to the ideas of Henri Bergson and William James, through acceptance of Oswald Spengler's historiography, to embracing the Christian thought and ideology of “Saint-Savaism” as, according to Nikolaj Velimirović, “the Orthodoxy of Serbian style and experience”. For a long time, he held the view of South Slavic messianism, believing in Spengler’s idea of the near “decline of the West” and the millennium ensuing from the triumph of the “Christianity of Dostoevsky”. He was a vociferous critic of eurocentrism as a form of cultural imperialism of the west, championing the right of South Slavic peoples, Serbs included, to their own spiritual development. He belonged to neo-humanist thinkers (Vladimir Dvorniković, Ksenija Atanasijević, Miloš N. Đurić, etc.) who, in their own way, embraced and modified the ideas of the European “philosophy of life”..
Vladimir Vujić as writer, critic and polemist in the context of literature processes between two world wars; Владимир Вуич посатель, литературный критик и полемист в контексте литературных процессов между двумя мировыми войнами
No full textВладимир Вујић (Београд, 1886 – Рио де Жанеиро, 1951), коаутор виталистичко-прагматистичког манифеста Нови хуманизам (са Првошем Сланкаменцем) и аутор Спутане и ослобођене мисли, био је српски филозофски писац, преводилац и књижевни критичар. Ученик Михаила Петровића – Аласа у области математике и Божидара Кнежевића у области филозофије, Вујић је еволуирао од следбеника идеја Анрија Бергсона и Виљема Џејмса, преко прихватања историософије Освалда Шпенглера, до усвајања хришћанске мисли и идеологије „светосавља“, као, по Николају Велимировићу, „православља српског стила и искуства“. Дуго је стајао на позицијама јужнословенског месијанизма, верујући у Шпенглерову идеју о близини „пропасти Запада“ и миленијуму који ће донети тријумф „хришћанства Достојевског“. Био је изразити критичар европоцентризма као својеврсног западног империјализма у култури, залажући се за право јужнословенских народа, међу којима су и Срби, на сопствени духовни развој. Припадао је мислиоцима неохуманистичког правца (Владимир Дворниковић, Ксенија Атанасијевић, Милош Н. Ђурић, итд.), који су, на свој начин, усвојили и прерадили идеје европске „философије живота“...Vladimir Vujić (1886, Belgrade – 1951, Rio de Janeiro), co-author (with Prvoš Slankamenac) of the vitalist and pragmatist manifesto “Novi humanizam” (“New Humanism”) and author of “Sputana i oslobođena misao” (“Thought Held Captive and Liberated”), was the Serbian philosophical writer, translator and literary critic. Taught mathematics by Mihailo Petrović – Alas and philosophy by Božidar Knežević, Vujić evolved from adhering to the ideas of Henri Bergson and William James, through acceptance of Oswald Spengler's historiography, to embracing the Christian thought and ideology of “Saint-Savaism” as, according to Nikolaj Velimirović, “the Orthodoxy of Serbian style and experience”. For a long time, he held the view of South Slavic messianism, believing in Spengler’s idea of the near “decline of the West” and the millennium ensuing from the triumph of the “Christianity of Dostoevsky”. He was a vociferous critic of eurocentrism as a form of cultural imperialism of the west, championing the right of South Slavic peoples, Serbs included, to their own spiritual development. He belonged to neo-humanist thinkers (Vladimir Dvorniković, Ksenija Atanasijević, Miloš N. Đurić, etc.) who, in their own way, embraced and modified the ideas of the European “philosophy of life”..
The Work of Jovan Cvijić and Vladimir Dvorniković through the Prism of Serbian Archaeology
No full textFrom the point of view of the fact-oriented history of archaeology, there is no reason to consider the works of Jovan Cvijić and Vladimir Dvorniković. However, if we consider the history of ideas that have fundamentally determined the course of Serbian archaeology, it is relevant to examine the contributions of other disciplines and their key representatives. In the case of Serbian archaeology, the estimation of interdisciplinary transfers of ideas must be approached critically and with great caution, due to the deeply rooted tradition of not explicating the theoretical and methodological base of research. In other words, well into the 20th century, archaeologists have very rarely referred to authors from other fields of research, especially when dealing with general social phenomena. Serbian archaeology has tended to be a-theoretical, and the ideas of social development, social dynamics, or the rules of social behaviour have been considered as “implicit knowledge”, that need not be explained. However, these knowledges are counted upon, and are still considered as indubitable; there lies the power of “common points”, whose origins and genesis are very hard to discern.
In this case study, the aim is to: 1) reconsider the link between the culture-historical archaeology in Serbia and cultural belts of Jovan Cvijić; and then to 2) attempt to understand the genealogy of the idea of continuity in Serbian archaeology. In other words, we shall challenge the apparently very logical supposition that our culture-historical archaeology has used the foundations laid by Jovan Cvijić, both in the case of cultural belts and of continuity. It will be demonstrated that archaeologists have skipped the lesson of Cvijić’s anthropo-geographical school of cultural circles, as well as his rejection of deep continuity in the Balkans. This means that the source of the archaeological idea of the elements of (material) culture that may be preserved from prehistory to the present, must be sought for in another direction, outside the work of Cvijić. One possible solution is to acknowledge the worlds of ideas of Milan Budimir and Veselin Čajkanović, along with very explicit ideas of continuity of less known Niko Županić and more prominent Vladimir Dvorniković, who modified and widely disseminated the ideas of Županić
Jovan Pavlovic as a liberalism paradigm in the history of Serbian press
No full textThis paper is focused on a celebrated Serbian journalist and liberal, Jovan
Pavlovic, who founded and edited, in the second half of the 19th century,
the following newspapers: Pancevac, Granicar and Novi Granicar. Pavlovic
turned his newspapers into the most militant and the most liberal media
printed in Serbian language in Austria-Hungary in the second half of the
19th century. This paper analyzes the beginnings of Serbian liberal thought
and individuals who were significant for the development of liberal ideas in
the 19th century. The work of Vladimir Jovanovic and other liberals in
Serbia has been considered, including the influence of Svetozar Markovic and
Serbian liberals in Austria-Hungary. The authors analyzed Pavlovic?s
articles in Zastava, Pancevac, Granicar, and Novi Granicar. Pavlovic?s
newspapers supported very liberal and militant attitudes unlike other
printed media throughout the history of Serbian journalism. Pavlovic was
very incisive when writing in anticlerical spirit, and in many of his
articles he criticized church hierarchy. The Eastern question was also
extensively dealt with in his articles. In the history of Serbian
journalism, Jovan Pavlovic has been remembered as a great supporter of human
rights, national liberation and emancipation, as well as a significant
representative of liberal ideas.</jats:p
The forging and forgetting the cult of St. Jovan Vladimir in contemporary montenegro [Elektronisk resurs]
No full textAfter the fall of Communism, the Serbian Orthodox Church has experienced a significant revival, part of which has been the recollection of past events, personas, sites and shrines in order to re-establish its position in the post-Yugoslav republics. One of these processes of recollection is devoted to the cult of St. Jovan Vladimir (d.1016) and the sites associated with him in southern Montenegro. This article analyzes the forging of this memorialisation in its material form in the Serbian Orthodox Church as well as the erasure of rival processes of memorialisation. The reconstruction of memories and re-consecration of shrines is taking place across Eastern Europe today and the purpose of this study is to identify the key factors that determine the success or otherwise of such projects. It is focussed, in particular, on the ‘consecrating’ of four key sites closely related to the cult, all of which have been trans-national and trans-religious
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