Βook Review:A. RHOBY (ed.), Inscriptions in Byzantium and Beyond. Methods – Projects – Case Studies, (Österreichische Akademie der Wissenschaften. Philosophisch- Historische Klasse. Denkschriften, vol. 478, Veröffentlichungen zur Byzanzforschung, vol. 38)

Book Review::A. RHOBY(ed.), Inscriptions in Byzantium and Beyond. Methods – Projects – Case Studies, (Österreichische Akademie der Wissenschaften. Philosophisch- Historische Klasse. Denkschriften, vol. 478, Veröffentlichungen zur Byzanzforschung, vol. 38), Vienna 2015. 246 pages. ISBN 978-3-7001-7674-9. ISBN Online: 978-3-7001-7806-

Annotated bibliography 1986-1990

The following compilation represents the third installment of Oral Tradition's ongoing annotated bibliography of scholarship relevant to the field. This addition, covering the years 1986-1990, maintains the goals of the first two installments: 1) to update John Miles Foley's original bibliography, Oral-Formulaic Theory and Research (Garland 1985), which provided an annotated listing of scholarship on the Parry-Lord theory of oral composition up until 1982, and 2) to expand the scope of the bibliography into other fields related to the study of oral traditions. The initial year of this installment also marks the beginning of Oral Tradition itself, and all articles published in the journal from 1986-1990 are herein annotated.Not

The Sacred in the Profane: Understanding Andy Warhol\u27s Relationship with the Visual Image

For Andy Warhol (1928-1987), images meant for commercial advertisement, tabloid publication, and entertainment were not merely meaningless reflections of a commodity and media-obsessed world -- they were sacred. In 1986, the Pop artist based the last major series of his career on a reproduction of a Renaissance masterpiece, Leonardo da Vinci\u27s Last Supper (1495-97/98, figure 1). Given the slick packaging of Warhol\u27s oeuvre and his cool public persona, it would be easy to dismiss these late paintings as a cynical comment on the proliferation of images in American society. Viewing The Last Supper series from the perspectives of biography, psychology, and cultural identity, however, has led to a startling conclusion that refutes decades of postmodern analysis categorizing Warhol as a shallow artist limiting himself to the simulacral surface. The son of Carpatho-Rusyn immigrants and a devout Byzantine Catholic, Warhol\u27s relationship with the visual image was formed by a rich cultural heritage in which icons, or holy pictures, are experienced as sacred doorways that make the unseen world real. Although he convincingly played the role of a scheming hipster defiantly blurring the line between commercial and fine art, Warhol\u27s style and technique expose his lifelong connection to the religious imagery with which he grew up

Disturbing Times: Medieval Pasts, Reimagined Futures

From Kehinde Wiley to W.E.B. Du Bois, from Nubia to Cuba, Willie Doherty’s terror in ancient landscapes to the violence of institutional Neo-Gothic, Reagan’s AIDS policies to Beowulf fanfiction, this richly diverse volume brings together art historians and literature scholars to articulate a more inclusive, intersectional medieval studies. It will be of interest to students working on the diaspora and migration, white settler colonialism and pogroms, Indigenous studies and decolonial methodology, slavery, genocide, and culturecide. The authors confront the often disturbing legacies of medieval studies and its current failures to own up to those, and also analyze fascist, nationalist, colonialist, anti-Semitic, and other ideologies to which the medieval has been and is yoked, collectively formulating concrete ethical choices and aims for future research and teaching. In the face of rising global fascism and related ideological mobilizations, contemporary and past, and of cultural heritage and history as weapons of symbolic and physical oppression, this volume’s chapters on Byzantium, Medieval Nubia, Old English, Hebrew, Old French, Occitan, and American and European medievalisms examine how educational institutions, museums, universities, and individuals are shaped by ethics and various ideologies in research, collecting, and teaching

International Musicological Conference ; Beyond the East - West divide : rethinking Balkan Music's poles of Attraction ; Belgrade, 26-29 September 2013.

Радови сарадника Музиколошког института САНУ припадају пројекту Идентитети српске музике од локалних до глобалних оквира: традиције, промене, изазови, рег. бр. 177004 који финансира Министарство просвете, науке и технолошког развоја Републике Србиј

Major Philosophical Texts in Medieval Serbia

The Serbian medieval heritage is, basically, the Byzantine heritage transferred to the medieval thought and culture of Southeast Europe. Byzantium was the model according to which other Balkan medieval states were organized. The adoption of written culture entailed the adoption of Byzantine state ideology and cultural legacy. Any approach to medieval theology, philosophy and culture of the Balkans, needs to take into account its almost complete dependence on Byzantine theology, philosophy, arts and culture. Medieval Serbian philosophy took shape mostly through the process of translating Byzantine texts and revising the Slavic translations. Of the greatest importance for Slavic theological and philosophical terminology was the translation of Theodore of Rhaithu’s Preparation and John Damascene’s Dialectic. Theodore of Rhaithu’s Preparation, a kind of a dictionary containing basic philosophico-theological concepts. Damascene’s philosophical chapters, or Dialectic, translated into medieval Serbian in the third quarter of the fourteenth century testifies to a highly educated readership interested in such a complex theologico-philosophical text with its nuanced terminology. The Corpus Areopagiticum was translated into medieval Serbian on Mount Athos about 1371, by monk Isaiah, a Serb born in Kosovo (Inok Isaija, also known as Isaiah of Serres, and starac or elder Isaiah). The basic thesis of the Areopagite writings about the impossibility of knowing God is emphasized in the teachings of Gregory Palamas, whose writings were translated into Serbo-Slavic and commented upon during the Hesychastic dispute. The Ladder of John Climacus (6th century) was one of the most widely read works of medieval Serbia. In the Ladder, external philosophy means ancient propaedeutic (worldly) philosophy. Those who know the “true philosophy”, understood it as the monastic practice of rising by degrees (30 in the Ladder) according to the highest insights (theory) and moral perfection. The Ladder was very early translated into Slavic (ninth or tenth century). The oldest surviving manuscript is in Russian redaction with traces of a Bulgarian original translation. The influence of this monastic handbook does not, however, begin with its translation. It is observable even earlier, in the typika for the Serbian monasteries (such as Serbian Hilandar Monastery at Mount Athos and Studenica Monastery) written by St Sava of Serbia. Serbian King Stefan the First-Crowned obviously had in his library a copy of the Ladder and referred to it in the Life of St Simeon (Nemanja), his father and the progenitor of the Serbian medieval Nemanjić dynasty