Острый взгляд знатока — известного ученого, историка, педагога и блестящего рассказчика Евгения Викторовича Анисимова, автора множества книг — направлен на этот раз в сторону исторической живописи. Рассматривая как знаменитые, так и менее известные живописные полотна этого жанра — работы Репина, Сурикова, Рериха, Перова, Авилова и других, — автор погружает читателя в исторический контекст, вскрывает подоплеку событий отечественной истории. При этом он отнюдь не сталкивает историческую правду с художественной, а позволяет читателю увидеть, чем они отличаются, и как создаются образы нашей исторической памяти. Автор так увлеченно и увлекательно рассказывает о деталях быта XVI века, костюмах XVIII, древнерусских «гостях», тактике ведения боя в ХХ веке и многом другом, что «дела давно минувших дней, преданья старины глубокой» уже никому, даже школьнику, не покажутся скучными, покрытыми музейной пылью.
В книге собраны воспоминания о встречах, общении, дружбе, совместной работе с Ю.П. Любимовым. Среди авторов книги — Ирина Антонова, Александр и Наталья Солженицыны, Сергей Бархин, Андрей Битов, Юлия Борисова, Анатолий Васильев, Георгий Данелия, Марк Захаров, Александр Калягин, Владимир Мартынов, Юрий Норштейн, Олег Табаков, Римас Туминас, Сергей Юрский, Евгений Ясин, зарубежные друзья, коллеги и поклонники творчества Юрия Любимова Питер Брук, Лора Гуэрра, Витторио Страда, Нурия Шёнберг-Ноно и многие другие.
Представлена широкая историческая реконструкция повседневной жизни советской провинции в 1950-е годы. На основании разнообразных источников восстановлены ключевые изменения жизненного мира советского человека эпохи "оттепели".
Книга посвящена 200-летию Венского конгресса — крупнейшего собрания европейских держав, которое поставило точку в периоде кровопролитных наполеоновских войн и оказало влияние на всю последующую историю международных отношений. Авторы рассматривают проблемы внешней политики, социальной истории, истории повседневности.
The book prepared for the purposes of The 2nd World Congress on Logic and Religion, organised by the Institute of Philosophy of the University of Warsaw.
The book contains the final version of the abstracts submitted by majority of speakers.
В сборнике, состоящим из 2 честей, публикуются тезисы концеренции, организованной Институтом Дальнего Востока РАН совместо с Научным советом РАН по проблемам комплексного изучения современного Китая, обществом российско-китайской дружбы.
Коллективная монография, подготовленная в рамках международного проекта Эстонского научного фонда, представляет собой первую в литературоведении попытку описать корпус стихотворений А.С. Пушкина, К.Н. Батюшкова, В.А. Жуковского, М.Ю. Лермонтова, П.А. Вяземского, А.В. Кольцова, А.Н. Майкова, Н.А. Некрасова и др., которые оказались наиболее востребованными в школьном преподавании, заучивались наизусть и потому входили во все школьные хрестоматии вплоть до 1917 года. Монография состоит из двух разделов: в первом описываются общие социологические закономерности канонизации и репликации текстов через школьную практику и бытование текстов того или иного поэта на протяжении XIX в. Второй раздел заключает в себе case studies - очерки канонизации конкретных "хрестоматийных стихотворений". В приложении помещены статистические материалы, по которым можно судить о частотности основных русских писателей XIX века в русских хрестоматиях.
This book examines the history of reforms and major state interventions affecting Russian agriculture: the abolition of serfdom in 1861, the Stolypin reforms, the New Economic Policy (NEP), the collectivization, the Khrushchev reforms, and finally the farm enterprise privatization in the early 1990s. It shows a pattern emerging from a political imperative in imperial, Soviet, and post-Soviet regimes, and it describes how these reforms were justified in the name of the national interest during severe crises – rapid inflation, military defeat, mass strikes, rural unrest, and/or political turmoil. It looks at the consequences of adversity in the economic environment for rural behavior after reform and at longrun trends. It has chapters on property rights, rural organization, and technological change. It provides a new database for measuring agricultural productivity from 1861 to 1913 and updates these estimates to the present. This book is a study of the policies aimed at reorganizing rural production and of their effectiveness in transforming institutions.
On the occasion of Doha being a cultural capital of the Middle East in 2010 and Istanbul being a cultural capital of Europe, Doha Orientalist museum is holding a symbolic exhibition “A Journey into the World of the Ottomans”, accompanied by a catalogue. Major part of the illustrated exhibition artworks are to come from the Orientalist museum own collection, the Rijksmuseum, as well as other major collections. The exhibition will bring together artists from the sixteenth century onwards, including Bernardino Campi, Jacopo Ligozzi, Nicolas Rycks, Jean-Baptiste Vanmour, Jean-Étienne Liotard, Antoine Ignace Melling, Francesco Hayez, John Frederick Lewis, Walter Gould, Alberto Pasini, Germain Fabius Brest, Oskar Kokoschka, Nikolai Kalmikoff, Vanessa Hodgkinson and Bas Princen. The artworks selected are to illustrate the history of the orientalism development from the sixteenth to twenty first century, which throughout the years shaped the image of the Ottoman world in Europe, covering different genres of orientalist art. - See more at: http://www.skira.net/a-journey-into-the-world-of-the-ottomans.html?___store=en&___from_store=default#sthash.8XfbFoAt.dpuf
Orientalism can be defined as a historical and cultural event, which has been uniting various aspects of cultural life for a number of centuries—literature, fine art, architecture, music and philosophy. A "vision" of the East—positive or negative—based on imagination or historic facts, it has generated an exotic image in our consciousness, which has its own right to existence. At a crucial and timely moment in the history of relations between the West and Islam, this book provides the context and essential background to understanding this part of the world and the intense debate on this theme. The art-biographer of the XVIII-century Ottoman Empire Franco-Flemish artist Jean Baptiste Vanmour (1671–1737) left a very important legacy—pictorial evidences which can be considered as historical illustrations of all the aspects of XVIII-century Ottoman life: from diplomatic ceremonies in the Ottoman court to everyday events of Istanbul multinational society. It will be of strong interest to scholars of Middle East studies, anthropology, history, cultural studies, post-colonial studies, and literary studies.
Первый выпуск продолжающегося научного издания "Albania Caucasica" - новой площадки международного сотрудничества исследователей - включает в себя избранные материалы, которые были представлены и апробированы на международных форумах "Кавказска Албания и этнокультурное наследие" (Ереван, 2007 г.), "Кавказская Албания и лезгинские народы: историко-культурное наследие и современность" (Москва, 2008 г.) и "Место и роль Кавказской Албании в истории Азербайджана и Кавказа" (Баку, 2011 г.) а также статьи написанные специально для этого сборника. В работах авторов из Азербайджана, Армении, Грузии, России и Франции затрагиваются важнейшие аспектыполитической и этнической истории Кавказской Албании, проблемы ее письменности, религии и культуры.
New political, social and cultural reality in the first five years since the collapse of the Soviet Union.
Не зная истории анархо-синдикализма, невозможно обрести надежное понимание истории многих стран мира; невозможно охватить во всей полноте ход развития и судьбу человечества на протяжении последних 120 лет...
The main research subject of this book is the phenomenon of the "positive deviation" in Sabaic epigraphy, i.e. the use of the plural in the places where one would expect the singular or dual. The quantitative analysis of this phenomenon undertaken in this book leads me to the supposition that its main causes are social and not purely linguistic, though the linguistic trend towards the supplanting of the dual by the plural observed in Middle Sabaic epigraphy can partly (but only partly) explain the positive deviation from the dual. Hence, the study of this phenomenon leads me to the following suppositions with respect to the social history of ancient Yemen: (1.) Clan organization seems to have played an important role in the social life of Middle Sabaean society (= the Middle Sabaean cultural-political area = the Northern part of the area of the Middle Sabaic epigraphy, the 1st century BC - the 4th century AD): (1.a.) All the main types of immovable property (fields, vineyards, houses, irrigation structures, wells &c) were considered as a rule almost without exceptions to be the property of clan groups, but not of the individuals. (1.b.) Clan groups (not individuals) were considered to be chiefs of the tribes.
1.c. Clan groups were often considered to be both objects of the client dependence, and the patrons of the clients ('dm).
1.d. Tribes were often considered to consist of clan groups (not of individuals).
2. In the Ancient Sabaean cultural-political area (the 1st millennium BC) the role of the clan organization was remarkably less important.
2.a. It is impossible to say that almost all kinds of immovable property were considered here to be in the possession of clans. In the majority of the cases individual (not clan) possessions are mentioned in the Ancient Sabaean inscriptions. Though private ownership might not have become completely universal in the Ancient Period, it is quite evident that the process of the formation and proliferation of this form of ownership went quite far in this Period.
2.b. In the Ancient Period the individual forms of cliental dependence seem to have played a much more important role than the clan ones. In the majority of the cases individual persons (not clients) were considered to be both "patrons" and "clients".
2.c. Individual persons (not clans) were usually considered to be leaders of tribes and communities in the Ancient Period.
2.d. Tribes were always considered to consist of individuals (not clans) in this period.
3. One may suppose that the process of the formation of the state and civilization in the Lowlands went far enough in the Ancient Period to cause a considerable decline of the clan organization and the ejecting of it to the periphery (both in the spatial and social senses of this word) of the social system.
4. Hence, it is possible to suppose that with the transition from the Ancient to Middle Period the clan organisation in the "North" significantly consolidated, its social importance considerably grew.
5. The "archaization" of the social life in the Southern (Himyarite-Radmanite) part of the area of the Middle Sabaic epigraphy (most of which was a part of the Qatabanian cultural-political area in the Ancient Period) was less strong than in the Northern ("Sabaean") part. The Ancient "individualized" tradition survived in the South to some extent, and the positions of the clan organization were not so solid here as they were in the North.
6.The above-mentioned social changes fit quite well in the general picture of the Pre-Islamic Yemeni history.
6.a. Several factors described in Chapter 4 caused a significant decline of the Sabaean state and civilization by the end of the 1st millennium BC. The weakening state organization seems to have become incapable of providing guarantees of life and property to individuals, and it was the clan organization that took on these functions to a considerable extent. As a result we can see by the Middle Period the consolidation of the clan organization which acted as a partial substitute for the weak state. This process can be also considered as quite an adequate social adaptation to the new situation which appeared in the Sabaean cultural-political area by the end of the 1st millennium BC with the relative decline of the Sabaean Lowlands (caused by the above-mentioned factors) and the rise of the importance of the "Sabaean" Highlands. Indeed, the Middle "Sabaean" political system, which was much less like a regular state than the Ancient one which included strong clan and tribal structures as its integral elements, turned out to be a really effective form of socio-political organization for a complex society in the Northern Highlands. Most political entities which appeared in this region from that time till the present have showen evident similarities to the Middle "Sabaean" socio-political organization.
6.b. The Middle Sabaean political system may be also characterized as consisting of a weak state in its centre and strong chiefdoms on its periphery. However, there is no doubt that this was a real system, i.e. it had some integrative properties which could not be reduced to the characteristics of its elements. It should be also taken into consideration that the state and chiefdoms were not the only elements of this political system. It included as well e.g. a sub-system of temple centres and the civil community of M_rib, as well as some true tribes (not chiefdoms) in the area of the Sabaean Lowlands, primarily the tribes of the Amirite confederation. With the transition from the Ancient to Middle Period the Sabaean political system was essentially transformed, becoming as a whole very different from the "state", but remaining, however, on basically the same level of political complexity. Without losing any political complexity and sophistication, the Middle "Sabaeans" managed to solve in quite different ways the problems which in complex societies are normally solved by states, such as the mobilization of resources for the functioning of the governing sub-system, the territorial organization of a vast space and the provision of guarantees of life and property. The Middle "Sabaean" experience seems to demonstrate that a large, complex, highly developed (in comparison with for example an average chiefdom) and integrated territorial entity need not necessarily be organized politically as a state. This appears to show that for the "early state" the transition to the "mature state" or complete "degeneration" into "tribes" and "chiefdoms" were not the only ways of possible evolution. One of the possible alternatives was its transformation into a "political system of the Middle Sabaean type". The real processes of political evolution seem to have been actually much less "unilinear" than is sometimes supposed. A significant transformation appears to have occurred in the area in the Early Islamic Period, and by the late Middle Ages the political system of the former "Sabaean" region seems to have consisted mainly of a stronger state in its centre and true tribes (not chiefdoms) on its periphery, whereas regular state structures persisted in the Southern (former Himyarite) cultural-political area.
6.c. The decline of the Ancient Qatabanian state took place significantly later than that of the Ancient Sabaean one. As a result the social continuity between the Ancient and the Middle Period in the Qatabanian cultural-political area was stronger, and the social transformation in the "South" turned out to be less dramatic. As a result in the Middle Period the state organization in the "South" appears considerably stronger than in the "North"; whereas the clan organization seems to have been much weaker. Quite an impressive feature of Yemeni history is that we find a more or less similar picture in 20th century Yemen: very strong clan-tribal structures and very weak state ones in the Yemeni Uplands to the north of Naq_l Yili (in the "Sabaean Highlands") and relatively weak clan-tribal structures and relatively strong state ones to the south of it, in the "Himyarite Highlands". Thus the above described picture appears as almost invariable in Yemeni history since the first centuries AD. This fact leads one to the supposition that there must be some fundamental basis for such a stable difference between the "North" and the "South". Its main objective factor is evident: the significant difference in the geographical conditions. It is really remarkable to find that the Highland territories of the two Middle Period cultural-political areas are practically identical with two main ecological zones of the Yemeni uplands.
7. The clan organization was not universal, even in the Middle Sabaean cultural-political area. The dense network of the clan relations was considerably weaker near the king and, perhaps, the most important temple centres, as they stood outside the clan organization and above it. In spatial dimensions, the zone of the weaker clan relations could be localized in the area of Marib and, perhaps, Nashq, Nashshan and San'a'.