scholarly journals The complex of the chapels of the Kazan Temple’s parish in Zaozerje village, as an example of the influence of the Calvary construction tradition in Europe

2019 ◽  
pp. 12-17
Author(s):  
Svetlana B. Chernetsova
Keyword(s):  
Virgin Mary ◽  
Main Attention ◽  
Mineral Spring ◽  
Local Tradition ◽  
The Cross ◽  
The Village ◽  
The Temple ◽  
Obvious Similarity

The article is devoted to the chapel phenomenon in the village of Zaozyor'ye, Uglich district, Yaroslavl Region, Russia; there the parish of the temple of Our Lady of Kazan used to include about two dozen of chapel structures. The main attention of this article is paid to the collection of lost information about all the chapels of the complex, the consecration of chapels, ceremonies and traditions, associated with them. There are no similar complexes in Russia. The article attempts to search for their analogues on the nearest territory abroad. In this regard, the author examines the large chapel complexes in Poland, known as calvaries (dedicated to Golgotha). In fact, calvaries are kind of spacial markers of some of the scenes of Pashion of the Christ, e.g. him carrying the cross. Some of the European calvaries are devoted exclusively to Mother of God. Seeing an obvious similarity with the European calvaries, dedicated to Virgin Mary, the author comes to the conclusion that in the neighbourhood of Zaozyor'ye there was a local tradition of worshipping Mother of God, which was originally closely related to the mineral spring "Plotnitsy".

FROM THE DUBOVICHI LIFE: REPRESSIONS AGAINST THE CHURCH IN THE 1920-1930'S.

2019 ◽  
pp. 129-135
Author(s):  
Lesya Ivanchenko
Keyword(s):  
Soviet Union ◽  
Virgin Mary ◽  
Political Regime ◽  
Moral Principles ◽  
The People ◽  
Archival Documents ◽  
Group A ◽  
The Village ◽  
The Temple ◽  
The Church

In the article, the author reveals fragments of the study about repressions of the 1920s and 1930s against the churches, as an institution of society, against the clergy, church services, active parishioners of one of the settlements in Sumy Region(Dubovichi village). Self-identification and peaceful living under the laws of honor in the socialist regime led to the destruction of employed citizens and clergy who lived by vocation and by traditional moral principles. After all, it was they - conscious citizens, intellectuals, who "threaten" the terrorist plot of the Bolshevik authorities on the territory of Ukraine. Special attention was to the citizens who supported Tikhonovsk and Ukrainian autocephalous Orthodox churches. The parishioners of these churches were in principle affirmative. "Tikhonovtsi" decided religious uncompromising, "autocephalous" were nationalistic. Those and others did not perceive the Bolsheviks. Both opposed the political regime. Everyone who was in contact or was attached to these groups was prosecuted and arrested with special severity. Under the repressions were relatives and neighbors. Blackmail of single persons and family, voluminous and falsification documents, taking hostages. That was happening with all who was not controlled during the formation of the Soviet power. Over the 50 people from Dubovichi village and their families fell under the pressure of repressions. Most of them were sentenced to death. Just few of them returned from exile and settled in distant places from their native village. Dubovichi village has a centuries-long history. Best known it is in the religious environment through the icon of Dubovytsi's Mother of God. The miraculous image of the Virgin was discovered in the middle of the 17th century. And the glory about it spread far beyond the then Russian empire. Church leaders from Kiev, from Chernigov gathered at the procession during the celebrations of 1861. The pilgrimage to the icon in Dubovich was round-the-year. Copies from the list of the Virgin Mary Dubovitskaya were in the St. Sophia Cathedral of Kyiv. Information about the icon was printed in church calendars and metropolitan directories of pilgrims. The grand stone church of the Nativity of the Virgin in 1777 in the center of the village, it was the pease of architectural art that was rare in the countryside. As evidenced by foreign sources, the parish church was kind of fortress. It was surrounded by a brick fence with four towers in corners. The entrance to the churchyard was through the gates that were under the bell. There were burials around the temple. Marble monuments were raised on the graves. Icons in the temple were in different kyots, precious stones. Church property included a number of priest clothing, silverware. In the village there were three temples. This provided the opportunity for the parish to have six priests, several clerks and psalms in the state. All were destroyed until 1940, despite the architectural value of the builders and the ancients. Dubovichi parish numbered more than three thousand people at the beginning of the twentieth century. It was glorified by the numerous, beautiful choir, active citizens. The church library was more than 2000 volumes. The priests performed not only the need. Archpriest Gusakovsky was the head of refuge. The village choir numbered more than 60 people. There was a spiritual orchestra, a theater group, a hut-reading room, a rural school and a parochial school, and a folk school in the village. Also there was paramedic station, veterinarian, pharmacy. The hospital unit numbered up to 10 beds. Tolerance and high moral consciousness were typical for the people of Dubovichi. Not only Orthodox lived in the village . Archival documents indicate that the daughter of the priest was offended with the Catholic. Jews lived in Dubovichi. The social group was represented. There were Gypsies among the participants of the school. Those were posterity of that who survived and took good place in life of theatre. Able to analyze falsifications of the campaign to destroy the Dubovichi parish, the destruction of church buildings- works of architectural art. Information from directories, archival documents and old people's buildings allows us to reconstruct conditionally events of those times. The author for the first time highlights this page of the Dubovichi life. As well as information from recently declassified documents from archives of higher authorities on the repressed residents of Dubovichi village. Human losses, disadvantaged families, tales of reletives about Soviet Union. All this make a mosaic of the historical stratum of our country. The coverage of this problem somehow outlines the massive crimes of Soviet politics in the 1920's and 1930's. It is a tribute to those who sacredly keep memories of the repressed.

Folk mythology in the region Pchinia in South Slavic context

2020 ◽  
pp. 385-399
Author(s):  
Anna A. Plotnikova ◽  
Keyword(s):  
Research Method ◽  
South Eastern ◽  
Local Tradition ◽  
Close Relationship ◽  
The Village

The article is devoted to the analysis of folk mythology from the region of Pčinja, located on the Serbian-Macedonian border and preserving the archaic features in the local tradition at the turn of the 21th century, when we have an ethnolinguistic expedition in the village of Jablanica (1998). It is shown that the specificity of folk mythological representations is related to the location of the region at the intersection of the main traditions of the Eastern part of South Slavia. However, a number of recorded mythological names connect the region with the Central and Western parts of Southern Slavia. The features of the tradition that have parallels in Eastern, South-Eastern and Southern Serbia (including Serbian Kosovo villages), Macedonia and Western Bulgaria are analyzed in detail. The paper uses an ethnolinguistic research method aimed at studying language phenomena in close relationship with the extralinguistic context, which is especially important for the analysis of folk mythological representations, when the same demonological image may have different names, and vice versa, heterogeneous in genesis and functions mythological characters are designated by one common name for the demon. The study uses еtymological and dialect dictionaries, the ethnolinguistic Kosovo archive, as well as ethnographic works from different regions of South Slavia.

The Temple Holiday Prokopy Day in Bolshelug Village of the Komi Republic Over Time (Based on Records of the Beginning of the 21st Century)

2021 ◽  
pp. 134-144
Author(s):  
Алексей Николаевич Рассыхаев
Keyword(s):  
21St Century ◽  
Komi Republic ◽  
Reliable Information ◽  
The Village ◽  
The Temple ◽  
The Church ◽  
Over Time ◽  
Ritual Practices ◽  
Oral Stories

В работе на основе полевых материалов начала XXI в. дана характеристика особенностей восприятия храмового праздника - Прокопьева дня (21 июля) в с. Большелуг Республики Коми. В устных рассказах информантов 1920-1960-х гг. наблюдается вариативность в его праздновании. Разнообразятся высказывания относительно количества дней празднования храмового праздника (от двух до четырех), даты начала и конца (от 19 до 24 июля), а также очередности гостевания в селе и ближайших деревнях. В условиях отсутствия достоверной информации о практике празднования Прокопьева дня, сложившейся в селе до 1930-х гг., происходит попытка «приватизировать» престольный праздник и начинают функционировать фольклорные рассказы о некогда обычной практике. Став главным общесельским праздником, Прокопьев день начинает притягивать различные ритуальные практики и обычаи (приметы, запреты и предписания). Данная ситуация развивается на фоне того, что в Большелуге церковь освящена во имя Свт. Николая, чудотворца и архиепископа Мир Ликийских, однако Николин день фольклорной традицией остается практически незамеченным. This paper is based on field materials from the beginning of the 21st century and describes the peculiarities of perception of the temple holiday (khramovoi or prestol’nyi prazdnik) - Prokopy Day (July 21) in the village of Bolshelug in the Komi Republic. Compared to oral stories of the 1920s and 1960s, there are variations in its later celebration. Various statements are made regarding the number of days the holiday is celebrated (from July 19 to 24), as well as the order of visiting in the village and in nearby villages. In the absence of reliable information about the practice of celebrating Prokopy Day which had been established in the village by the 1930s, attempts were made to “privatize” the feast day and to put into practice folkloric descriptions of the once common ritual. Having become the main village holiday, Prokopy Day also began to incorporate various new ritual practices and customs (omens, prohibitions and prescriptions). This process developed against the background of the fact that in Bolshelug the church was consecrated to St. Nicholas the Wonderworker and Archbishop of Myra, although St. Nicholas Day folklore has remained mostly overlooked.

XLI. Observations upon some Celtic Remains, lately discovered by the Public Road leading from London to Cambridge, near to the Village of Sawston, distant seven miles from the University, by Edward Daniel Clarke, LL.D. Professor of Mineralogy in the University of Cambridge. Communicated by the Rev. Thomas Kerrich, M.A. F.S.A.

Archaeologia ◽  
1817 ◽  
Vol 18 ◽  
pp. 340-343
Author(s):  
Edward Daniel Clarke
Keyword(s):  
Great Britain ◽  
Asia Minor ◽  
Ancient History ◽  
The Public ◽  
The North ◽  
Public Road ◽  
University Of Cambridge ◽  
The University ◽  
The Village ◽  
The Temple

It is not attaching too high a degree of importance to the study of Celtic antiquities, to maintain, that, owing to the attention now paid to it in this country, a light begins to break in upon that part of ancient history, which, beyond every other, seemed to present a forlorn investigation. All that relates to the aboriginal inhabitants of the north of Europe, would be involved in darkness but for the enquiries now instituted respecting Celtic sepulchres. From the information already received, concerning these sepulchres, it may be assumed, as a fact almost capable of actual demonstration, that the mounds, or barrows, common to all Great Britain, and to the neighbouring continent, together with all the tumuli fabled by Grecian and by Roman historians as the tombs of Giants, are so many several vestiges of that mighty family of Titan-Celts who gradually possessed all the eastern shores of the Mediterranean, and who extended their colonies over all the countries where Cyclopéan structures may be recognized; whether in the walls of Crotona, or the temple at Stonehénge; in the Cromlechs of Wales, or the trilithal monuments of Cimbrica Chersonesus; in Greece, or in Asia-Minor; in Syria, or in Egypt. It is with respect to Egypt alone, that an exception might perhaps be required; but history, while it deduces the origin of the worship of Minerva, at Sais, from the Phrygians, also relates of this people, that they were the oldest of mankind. The Cyclopéan architecture of Egypt may therefore be referred originally to the same source; but, as in making the following Observations brevity must be a principal object, it will be necessary to divest them of every thing that may seem like a Dissertation; and confine the statement, here offered, to the simple narrative of those facts, which have led to its introduction.

Apollo Lermenus

1887 ◽  
Vol 8 ◽  
pp. 376-400
Author(s):  
W. M. Ramsay ◽  
D. G. Hogarth
Keyword(s):  
Roman Period ◽  
The North ◽  
The Hill ◽  
The Village ◽  
The Temple

In May of the current year, while Professor W. M. Ramsay, accompanied by Mr. H. A. Brown and myself, was travelling in the Tchal district, we were informed at Demirdjikeui of the existence of ruins in or near Badinlar, three hours away to the north. In a previous year Professor Ramsay had paid a hasty visit to this village and seen nothing of importance: on this occasion fortune favoured us: for, visiting the village a day or two later, we were guided on Whit Sunday to the site of a small temple situate on a conical eminence, which fell on the further side to the southern bank of the Maeander, which here enters on one of the narrowest passes of its gorge. Only the platform on which the temple had stood remained in situ, and very few fragments could we find of columns or cornice: such as remained of the frieze showed by their formal regular ornament the Ionic of Roman period. Overlooking the river was a vaulted tomb, and traces of sarcophagi were apparent among the heaps of grey stone covering the summit of the hill.

scholarly journals Advance Levels of Pedagogy of Humanity Studies in Education

2019 ◽  
Vol 8 (8) ◽  
pp. 45
Author(s):  
Vera N. Didenko
Keyword(s):  
Intrinsic Value ◽  
Spiritual Life ◽  
Special Role ◽  
Training Methods ◽  
Main Attention ◽  
Research Attention ◽  
Modern School ◽  
Novel Strategy ◽  
The Village ◽  
Scientific Achievements

The goal of this study is to investigate the purposes of pioneers and describe their main achievements, who have worked on training methods of humanity. The article presents the scientific achievements of A.E. Kondratenkov in theoretical and practical pedagogy, among which a special role is given to the rural school as a kind of center for the spiritual revival of the village. The main attention in the article results is focused on the analysis of the contribution of A.E. Kondratenkov to practical humanistically oriented pedagogy, where the enduring values of the spiritual life of a person are humanized. The intrinsic value of human individuality is affirmed as well. As a novel strategy the methodological foundations of the pedagogical system of Kondratenkov and its essence are revealed. Finally, it is shown that the pedagogical activity of A.E. Kondratenkov deserves the research attention of scientists, educators, practitioners, and those who are concerned about the problems of the educational space of the modern school of Russia.

scholarly journals Kearifan Lingkungan Berbasis Agama (Studi Etnoekologi pada Komunitas Nelayan di Pesisir Banyutowo Dukuhseti Pati)

ESOTERIK ◽  
2018 ◽  
Vol 4 (1) ◽  
pp. 59
Author(s):  
Thiyas Tono Taufiq
Keyword(s):  
Local Knowledge ◽  
Qualitative Method ◽  
Social Economic ◽  
Local Communities ◽  
Coastal Communities ◽  
Coastal Community ◽  
Central Java ◽  
Depth Interview ◽  
Local Tradition ◽  
The Village

<p>This study aims to see the wisdom of the coastal community of fishermen in coastal Banyutowo in growing responsibility to the environment (sea). The village of Banyutowo is one of the villages in Dukuhseti, Pati, Central Java. This research uses qualitative method that oriented to the result of observation, documentation, and in-depth interview with the informants in Banyutowo. The data are then classified and analyzed using an ethnoecological approach, which aims to examine local knowledge about the interaction of local communities with their environment. The results of this study indicate that the culture of the fisherman communities and solidarity of coastal communities of Banyutowo formed by the ritual of <em>sedekah laut, </em>and other tradition. The tradition is believed to be a local tradition that can not be eliminated. The meaning of <em>sedekah laut</em> to the coastal people of Banyutowo is not only a cultural ritual, but as a means to obtain salvation and maintain a natural balance. In addition, the values contained in <em>sedekah laut</em> rituals, including religious values (spirituality), social, economic, and education.</p>

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