scholarly journals Indigenous response to state colonization in southern Chile

2020 ◽  
Vol 16 (31) ◽  
pp. 97-119
Author(s):  
Oscar Salvador Toro
Keyword(s):  
19Th Century ◽  
Southern Chile ◽  
Southern Andes ◽  
Indigenous Territories ◽  
The 19Th Century ◽  
Cultural Homogenisation ◽  
Written Sources

The invasion of indigenous territories by national states in the 19th century produced a forced social and physical re-accommodation of Pehuenche groups, inhabitants of the southern Andes. In a context of cultural homogenisation policies and justifying the territorial appropriation, the 19th century written sources shaped a stereotyped image of Pehuenche. I go beyond the stereotypes by comparing historical and ethnographic information, recognising how Pehuenche responded to and shaped changes

Grímsvötn 1919-2019: The legacy of Erik Ygberg and Hakon Wadell

JOKULL ◽  
2021 ◽  
Vol 70 ◽  
pp. 129-138
Author(s):  
Erik Sturkell ◽  
Magnus Tumi Gudmundsson
Keyword(s):  
19Th Century ◽  
Geological Survey ◽  
Significant Finding ◽  
University Of Chicago ◽  
Doctoral Thesis ◽  
The University ◽  
The 19Th Century ◽  
Written Sources

The first recorded visit to Grímsvötn occurred on the 31st of August 1919. Two Swedish geology students, Hakon Wadell and Erik Ygberg, stood on the edge of a hitherto unknown large caldera. This discovery was the most significant finding in the first west-to-east transect across Vatnajökull, starting at Síðujökull on the 27th of August. This was an expedition into the unknown, but a principal aim was nevertheless to find the source of the large jökulhlaups on Skeiðarársandur. They named the ice-filled caldera “Svíagígur”. Studies of written sources in the 1930s revealed that this place was indeed Grímsvötn, well known in the 17th and 18th centuries but the name and location had been forgotten in the 19th century. From Svíagígur they continued eastwards, descending down the crevassed Heinabergsjökull, reaching civilization in the morning the 6th. They announced the news that a huge volcano existed under Vatnajökull and this was the source of the jökulhlaups emerging from Skeiðarárjökull. Upon their return to Stockholm, they received a hero’s welcome, but soon it all changed into no one believing them, as prominent figures in Sweden at this time insisted that a volcano can’t be active beneath a glacier! After they finished their studies, both left Sweden very disappointed. Hakon Wadell had a successful geological career in America presenting a doctoral thesis in 1932 from the University of Chicago. Erik Ygberg worked as an international prospector a few years before his bad health, a result of the hardships experienced at the end of the Vatnajökull expedition, forced him back to Sweden, where he had a career at the Swedish Geological Survey. The name Svíagígur has not been used but the two nunataks marking the highest points on Grímsfjall are named in the honour of the two Swedes, Svíahúkur eystri and Svíahnúkur vestri.

scholarly journals Three Sabers with Wooden Hilts of the 17th – Mid 19th Centuries from the National Museum of the Republic of Kazakhstan

2019 ◽  
Vol 18 (3) ◽  
pp. 146-158
Author(s):  
L. A. Bobrov ◽  
Daniyar Ismailov
Keyword(s):  
Structural Analysis ◽  
19Th Century ◽  
Distinctive Feature ◽  
National Museum ◽  
Museum Collection ◽  
Central Asian ◽  
The Republic ◽  
Metal Tip ◽  
The 19Th Century ◽  
Written Sources

Purpose. The article provides a detailed description of three sabers with wooden hilts stored in the funds of the National Museum of the Republic of Kazakhstan (PMO 3025-1.2, PMO 6265, PMO UK 8227), Astana. Results. Based on the structural analysis of the items and their design, we identified that Saber 1 from the NMRC (PMO 3025-1.2) is one of the varieties of Persian Shamshirs. The blade with the shank, garda and a wooden sheath with hoop could have been made by Iranian or, less likely, Central Asian armorers in the 18th – middle of the 19th centuries. The wooden hilt with rivets, leather-covered scabbard and a metal tip were added while the saber was in the museum collection. A distinctive feature of Saber 2 of NMRC (PMO 6265), which originates from the territory of Southern Kazakhstan, is a relatively small bending of an acute-angled blade, an authentic wooden hilt and a leather case covering the hilt. The last two elements are not typical for products of Persian craftsmen but are quite often found on the weapons of the Uzbek and Kazakh soldiers of the New Age. According to the construction and design we conclude that Saber 2 could have been made by Central Asian, or, less likely, Iranian armorers in the 18th – mid 19th centuries (in the latter case, the hilt and the cover might have been made by Uzbek or Kazakh masters). Saber 3 (ПМО УК 8227) combines the classic “shamshirs” blade and a pommel with a wooden hilt and a relatively rare version of the guard. Based on the design features, the saber is dated to the end of the 18th – mid 19th centuries. The fastening system of its “cheeks” indicates that the wooden hilt might have been made and added in the 19th century. Conclusion. The weapons of the series under review vividly illustrate the data from written sources on the prevalence of sabers with long blades imported from Iran and Central Asia among Kazakh soldiers during the 18th – 19th centuries.

scholarly journals BUILDING A COLLECTION BY REV. JAN WIŚNIEWSKI, A GREAT DONOR OF THE DIOCESAN MUSEUM IN SANDOMIERZ

Muzealnictwo ◽  
2018 ◽  
Vol 59 ◽  
pp. 132-139
Author(s):  
Urszula Stępień
Keyword(s):  
19Th Century ◽  
Parish Priest ◽  
Art Dealers ◽  
History Of ◽  
The 19Th Century ◽  
Written Sources

The article is an attempt to show collecting achievements of Rev. Jan Wiśniewski (1876–1943), who after building an unusual, astonishingly vast and versatile collection of art and national memorabilia, donated it to the Diocesan Museum in Sandomierz. His collecting was rooted in the 19th century, in the spirit of growing patriotic awareness and interests in the history of one’s own country, resulted from the lack of independence. Apart from collecting, Rev. Wiśniewski conducted comprehensive research. As an amateur historian, he edited and published at his own cost 15 volumes of the Monografia dekanatów and Historyczne opisy kościołów. He started his collection in Radom, then continued accumulating items in Borkowice where he became a parish priest. It was there, in the parsonage, that he arranged the Museum of National Memorabilia. His exhibits were often displayed as loans outside his museum. As confirmed in written sources, Rev. Jan Wiśniewski had many contacts among collectors, antiquarians, art dealers and bibliophiles, some of them of great renown. His collection became a cornerstone of the Diocesan Museum in Sandomierz, which seems to be his intention from the start, as much as saving from demolition the historic elements of churches’ interiors. He was building his collection in order to make it public and pass on to the following generations.

scholarly journals The Literacy Practice and Religious Proselytizing in Nineteenth-Century Indonesia

2020 ◽  
Vol 2 (1) ◽  
pp. 194-204
Author(s):  
Mustolehudin Mustolehudin ◽  
Agus Iswanto ◽  
Nurlaili Noviani ◽  
Umi Masfiah ◽  
Roch Aris Hidayat ◽  
...  
Keyword(s):  
19Th Century ◽  
Literacy Practices ◽  
Literacy Practice ◽  
New Literacy ◽  
Religious Books ◽  
History Of ◽  
The 19Th Century ◽  
The Relationship ◽  
Local Languages ◽  
Written Sources

There weren’t many scholars who studied the history of Indonesian literacy practices, even though the written sources were available abundantly. The existed studies from many scholars less concerned about the relationship between literacy practice and religious proselytizing (da’wa) in Indonesia. Whereas, both of them are closely related in Indonesia literacy practices, especially in Indonesia’s pre-contemporary era. This study aims to emphasize the relation between literacy practices and Islamic da’wa through KH. Ahmad Rifai works. He was a prolific Muslim scholar in the 19th century who wrote many religious books and countered colonialism. This study reviewed Ahmad Rifai books through a new literacy practice perspective. The argument of this study is the literacy practices had a tight relation with Islamic proselytizing in Indonesian history. The literacy practice for da’wa often considers the locality in culture. Therefore, the form of literacy practice that emerges is a form of literacy that considers local languages and writings, which in this case is the Javanese language and the Pegon script. This paper gives a contribution to the discussion between accommodative da’wa and literacy practices.

Tautas medicīnas materiāli latviešu folkloras krātuvē un pirmais periodiskais izdevums „Latviešu Ārste”

2021 ◽  
pp. 54-64
Author(s):  
Una Smilgaine
Keyword(s):  
Medical Treatment ◽  
Traditional Medicine ◽  
20Th Century ◽  
19Th Century ◽  
Word Of Mouth ◽  
Animal Origin ◽  
Traditional Treatment ◽  
Medical Plants ◽  
The 19Th Century ◽  
Written Sources

Archives of Latvian Folklore (LFK) have possession of materials on traditional medicine from the second half of the 19th century to nowadays, more than 78646 folklore units in total. The traditional treatment or traditional medicine as a genre covers descriptions of diseases and their treatments, explanations of the causes of the illnesses, and data on remedies (plants, substances, physical items, techniques) and their application. Materials on traditional medicine differ in terms of the form of expression and the content, mostly depending on the personality of the informant or the recorder as well as the time of the recording. The greatest amount of the materials are located in the collections performed by schools in the 20s and 30s of the 20th century. Most often, these collections compile information on medical plants, less commonly – on the use of objects, substances, and products of animal origin in medical treatment. LFK individual archives and the Collection of Spells and Incantations [150] contain materials the richest in diversity. Materials on traditional medicine in these archives are structured differently, though they disclose wide context and ties to other genres within folklore. Recipes for humans, as well as animals, combine different substances and drugs available in pharmacies. Materials on traditional medicine recorded in Archives of Latvian Folklore do not reflect traditional Latvian word of mouth inherited knowledge only, there are impacts caused by earlier written sources, including translations from German. The research of the first periodical published in Latvian, “Latvian Doctor” (Latviešu Ārste), shows that there are similarities with the earliest LFK materials in the style of expression, recipes mentioned, and units of measurement used. However, there are no direct rewrites from the “Latviešu Ārste” advice in the later materials of traditional medicine.

Development of the system of punishments without isolation from society in the Russian criminal law until 1917

2019 ◽  
pp. 41-46
Author(s):  
M. M. Cherekhovich
Keyword(s):  
19Th Century ◽  
Death Penalty ◽  
Criminal Law ◽  
State Building ◽  
Public Works ◽  
16Th Century ◽  
Leading Role ◽  
Peter The Great ◽  
The 19Th Century ◽  
Written Sources

The article investigates the process of development of the system of punishments applied without isolation from society in the Russian criminal law during the period from the 9th century till 1917. On the basis of the analysis of the most important written sources of law, the author concludes that deprivation of liberty had not been applied as a type of criminal punishment until the 16th century. The type of punishment under consideration had the features of an ecclesiastical and repentant penalty. The leading role in the system of punishment was assigned to various types of fines, monetary penalties, mutilation (maiming) penalties and death penalty. Sentences alternative to deprivation of liberty were commonly used during the reign of Peter the Great for the purpose of using convicts in state-building facilities. The tendency to punish minor crimes by imposing monetary penalties or public works instead of imprisonment was initiated during the reign of Catherine the Second and was finally outlined by the middle of the 19th century. Until 1917, types of punishment that did not envisaged isolation from society prevailed in the Russian system of criminal penalties.

scholarly journals Ze studiów nad dziejami klasztoru Kanoników Regularnych na górze Ślęży

2020 ◽  
pp. 239-254
Author(s):  
Grzegorz Domański
Keyword(s):  
19Th Century ◽  
Construction Material ◽  
Early Years ◽  
Archaeological Research ◽  
Archaeological Material ◽  
12Th Century ◽  
Art Historians ◽  
The 19Th Century ◽  
Two Sides ◽  
Written Sources

Fifteen years after my attempt at summing up the results of the historical, and above all archaeological research on Ślęża mountain (Domański 2002 ‒ research as of 2000) the time has come to make some minor corrections and important additions, mainly related to the early years of St. Augustine’s monastery in Ślęża, which from the 12th century to 1494 owned the majority of the massif, and after 1494 the entire mountain. The location of the monastery on Ślęża has been a matter of discussion since at least the 19th century. Written sources unambiguously speak of its location on the mountain. In 2000, I presented several purported stages of the monastery’s construction on top of the mountain. When, following new discoveries, the supposed location of the monastery changed, I put forward the hypothesis that there was a preliminarystage in the monastery’s construction (perhaps in cooperation with messengers from the parent monastery) when the materials were collected and the ground was prepared. Next, the monks arrived and almost immediately construction started. Completion (or discontinuation) of construction could have coincided with the monks’ flight in 1146 to Wrocław. On the basis of the scant archaeological material discovered in the monastery building, the conclusion should be drawn that no part of it was used. The suggested location of the monastery on the edge of the order’s property is an indication that looking after the terrain was not the main goal of the venture. The construction material, traces of the structure’s foundations, elements of stonemasonry and the Ślęża plaque all hint at construction having at least commenced, while it remains a mystery at which stage it was abandoned. Generally, the construction of the Ślęża monastery is associated with the “production” of granite sculptures of lions. More importantly, they were discovered beyond the Ślęża massif, but the majority of researchers attribute them to the monastery. I agree with most art historians that the objects date back to the 12th century. Bearing in mind that in Western and South-European architecture, similar sculptures were placed in pairs at the doors of magnificent buildings, as the bases of columns, the Ślęża lions (8) must have been planned as decoration of four imposing entrances. However, as a majority of them cannot be paired (they were dedicated to two sides of a gate), the number of the original statues must have been greater. The Ślęża lions share many features with similar statues from the St. Gallen abbey; bearing in mind the contacts of the founder (Palatine Peter Wlast), they could have been the prototypes for the Ślęża lions.

scholarly journals Changes in Livonian first names in Salaca during the 17th and 18th centuries

2016 ◽  
Vol 7 (1) ◽  
pp. 105-119
Author(s):  
Aldur Vunk
Keyword(s):  
19Th Century ◽  
18Th Century ◽  
17Th Century ◽  
Colonial Rule ◽  
New Name ◽  
Western European ◽  
The 19Th Century ◽  
Written Sources

Under examination are the developments that occurred in name traditions that were caused by Christianisation as can be ascertained on the basis of written sources. The area under examination is the Livonian revenue district which was defined in the 17th century, and which, by the end of the century, comprised the Svētciems Manor. The first names of the peasants identified as Livonians in the first half of the 19th century were compared to the first names of the farmers recorded in the soul revisions from the 17th century. As a result, the article ascertains that the custom of having two first names had disappeared by the 17th century. In the 18th century, a new name – Gust/Gustav – had been added to the name tradition in the region. By the turn of the 19th century, after six centuries of integration under colonial rule, the Christian names of the Livonians, Latvians, and Estonians were so similar that it was difficult to distinguish among them based on their first names. Various local versions of Western European Christian names were overwhelmingly in use.Kokkuvõte. Aldur Vunk: Muutused liivlaste eesnimedes Salatsi piirkonnas 17. ja 18. sajandil. Otsest survet pühakunimede valimisel, nagu oli tavaks idakirikus, läänekirik ei tundnud. Siiski oli ristinimede valikus ka uusajal enamus apostlite ja pühakute nimesid. Liivi vakuse talupoegade 44 eesnimest olid 1624. aasta revisjoni põhjal selliseid nimesid 31: Marten (4), Tomas/Tohmas (4), Matz/Matzken (4), Hanß (4), Hans (3), Jan/Jans (3), Andres/Andreas (3), Jürgen/Jür (3), Jak/Jack (2) ja Peter. Kui siia lisada veel Grist Hanß (3), oli apostlite ja pühakute nimesid eesnimedest 70%. Sama tüüpi eesnimed olid valitsevad ka 60 aastat hiljem, kui Svētciems’i mõisa 40 peremehe eesnimedest olid 31 tuletatud apostlite ja pühakute nimedest: Hans (5), Andrus/Andres (5), Jack (5), Jörgen (4), Mats (3), Tohm (2), Jahn (2), Jüri (2), Juhan, Tönnis ja Marten. Ebajärjekindlus nimede kirjaviisides 17.–19. sajandil ei võimalda teha detailseid järeldusi, kuid nimevormide Hanß ja Hans esinemise järgi juba 1624. aasta revisjonikirjetes võib tõmmata paralleeli 19. sajandi alguses kasutuses olnud nimevormidega Anz, Ansche ja Ange. Huvitav on veel 17. sajandi esimesel poolel eksisteerinud kahe eesnime panemise komme, eriti nimepaari esimene nimi, milleks järjekindlalt oli Grist. Selle kombe tagamaid on ühe allika põhjal raske välja selgitada ja võib vaid oletada, et tegemist on katoliku aja traditsiooniga. Usupuhastusliikumise vastuoludele, mis veel 17. sajandil oli olulise tähendusega, võib osundada ka tunduvalt vähemat kasutust leidnud eesnimi Pape/Poope. Kokkuvõttes on 17. sajandist kuni 19. sajandini eesnimede traditsiooni muutuste taga küllalt sageli näha poliitilisi ja ühiskondlikke arenguid. Nimetraditsioon ei jäänud juba keskajal lokaalseks nähtuseks ja oli vägagi sarnane ülejäänud kristliku ruumiga. Samuti väljendusid selles reformatsiooniajastu vastuolud ja võimalik, et koguni oma vaadete manifesteerimine. Nähtavasti jättis talupoeglik nimetraditsioon lisaks järjepidevusele selles koha ka poolehoiuavaldustele headele isandatele või mõjukatele ristivanematele.Märksõnad: Liivimaa, Salatsi liivlased, ajalooline onomastika, eesnimedKubbõvõttõks. Aldur Vunk: Mõitõkst līvlizt eḑḑiztnimīs Salāts immõrkouțš 17. ja 18. āigastsadā āigal Vežgõrpivākuodā iz tund kūoḑizt painõ lõvvõ pivālizt nimīdi nei kui se um irdõksõks mǭgõr pivākuodās. Sīegid vȯļtõ ka ūdāiga rištõbnimūd ulzvȯtštõbs jemmit vȯļțõ apostõld ja pivālizt nimūd. Līvõ vakā talūd 44 eḑīznimstõ vȯļtõ seļļizt 1624. āigast revīzij pierrõ 31: Marten (4), Tomas/Tohmas (4), Matz/Matzken (4), Hanß (4), Hans (3), Jan/Jans (3), Andres/Andreas (3), Jürgen/Jür (3), Jak/Jack (2) ja Peter. Ku näntõn jūrõ pānda vel Grist Hanß (3), vȯļ apostõld ja pivālizt nimīdi eḑḑiztnimūd siegās 70%. Siedā īž tīpõ eḑḑiztnimūd vȯļtõ jemmits vel 60 āigastõ obbõm, ku Pivākilā mȯizõ 40 perīmīe eḑḑiznimīst 31 vȯļtõ sǭdõd apostõld ja pivālizt nimīst: Hans (5), Andrus/Andres (5), Jack (5), Jörgen (4), Mats (3), Tohm (2), Jahn (2), Jüri (2), Juhan, Tönnis ja Marten. Nimūd kēravīț äbpīldzit 17.–19. āigastsadāl äb lask tīedõ pīenõstiz pierāldõkši, umīțigid võib 1624. āigast revīzijkēraltõkst nimūdõn Hanß ja Hans vieddõ paralēlõ 19. āigastsadā īrgandõks nimūdõks Anz, Ansche ja Ange. Interesant um vel 17, āigastsadā ežmis pūols vȯnd kǭd edḑīznim panmiz mūoḑ, ī’žkiz nimūdpǭr ežmi nim, mis pīldzist vȯļ Grist. Sīe mūod pūojõ īdāinagiz ovāt alīz pǟl um lǟlam seļțõ, võib set vȱldatõ ku se um katol āiga irdõks. Uskpūdistimizlikkimiz vastālitõn, mis vel 17. āigastsadā āigal vȯļ vȯldzi, võib vīțõ ka veitõm kȭlbatõd eḑḑinim Pape/ Poope. Amāleb võib 17. –19. āigastsadā āiga eḑḑiztnimūd irdõks mõitõkst tagān saggõld nǟdõ polītiliži ja kubgõn kazāndõkši. Nimūdirdõks iz ūo jõbā sidāmtāigal kūožli nǟdõks, se vȯļ jõvāgid īti mū kristliz īlmaks. Neiīž saitõ sīes spīegiļtõd reformātsij āiga vastõvȯlmizt ja võib vȱlda īž ka eņtš nēmizt nägțimi. Silmõznǟdsõ vȯļ talrov nimūdirdõksõs andtõd kūož ka pūolõpidāmizt pierāst jõvād izāndõdõn agā mȯjjizt rištvanbiztõn.

scholarly journals Apple cultivars in Lithuania in 1820–1914

2021 ◽  
Vol 28 (2) ◽  
Author(s):  
Rimvydas Laužikas
Keyword(s):  
19Th Century ◽  
Middle Ages ◽  
Malus Domestica ◽  
Cultural Context ◽  
Fruit Tree ◽  
Historical Sources ◽  
Malus Domestica Borkh ◽  
Apple Cultivars ◽  
The 19Th Century ◽  
Written Sources

The oldest mentioned gardens in Lithuania are from the Middle Ages. However, the oldest lists of fruit tree cultivars were compiled only in the 19th century. The article presents systematised information on apple (Malus domestica Borkh.) cultivars recommended for cultivation and cultivated in Lithuania from 1820 to 1914. A total of 22 written sources in Polish, Russian and Lithuanian from the period that mention specific apple cultivars were analysed. A list of 165 old apple cultivars was compiled during the study. The apple cultivars mentioned in historical sources have been identified as contemporary apple cultivars or those described in other historical pomology sources. The original names of the old apple cultivars recorded in written sources are also provided. The compiled list of apple cultivars reveals characteristics of the development of apple orchards in the cultural context of this period.

Churches as Assembly Places in Early Medieval Italy

2019 ◽  
pp. 203-215
Author(s):  
Alexandra Chavarría Arnau
Keyword(s):  
19Th Century ◽  
Early Medieval ◽  
Archaeological Evidence ◽  
Medieval Italy ◽  
History Of ◽  
The 19Th Century ◽  
Written Sources

Since the end of the 19th century, Italian historiography concerning the beginnings of the ‘comune’ has identified the expression ante ecclesia in convento, from chapter 343 of the Lombard Edict of Rothari, as evidence of an early medieval communal organisation based on earlier Roman structures. This interpretation is of significance not only for the history of cities, but also for the countryside and the organisation of commons. This chapter explores the function of churches and their surroundings as places of assembly, analysing other Italian written sources that mention meetings of a non-ecclesiastical character in relation to these buildings, and introduces the archaeological evidence to identify where exactly these meetings could have been conducted

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