ИНФОРМАЦИОННЫЙ БЮЛЛЕТЕНЬ # 405
ЦЕНТРА ИЗУЧЕНИЯ ПРАВОСЛАВИЯ И ДРЕВНЕРУССКОЙ КУЛЬТУРЫ
КОНФЕРЕНЦИИ**СОБЫТИЯ** ПУБЛИКАЦИИ http://drevnerus.philosophy.spbu.ru/
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23 октября 2011 г
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Институт всеобщей истории РАН приглашает Вас принять участие в XXIV Чтениях памяти члена-корреспондента АН СССР В.Т. Пашуто
«Восточная Европа в древности и средневековье», которые будут проходить 18 – 20 апреля 2012 г. в помещении Института всеобщей истории РАН.
Тема Чтений:
миграции, расселение, война
как факторы политогенеза
В рамках этой темы особое внимание предполагается уделить следующим вопросам
· Миграции: пути и хозяйственно-культурные типы
● Территория и границы
● Формы собственности и пути ее приобретения
● Социальная стратификация и социальная мобильность
● Отношения зависимости
● Родство и власть
· Война: причины, методы, итоги
· Военное дело и воинская культура
· Образование Древнерусского государства
Оргкомитет Чтений просит придерживаться хронологических рамок: от античности до XIV в., а также объема представляемых для публикации материалов – не более 10 000 знаков (с пробелами), включая список литературы (в конце тезисов как продолжение текста).
Автоматические ссылки (постраничные и концевые) будут удалены.
Образец оформления ссылки на литературу в тексте: (Иванов 2005. С. 3–23).
Срок представления материалов для публикации – 1 февраля 2012 г.
Присылать материалы (обязательно в электронном виде, распечатка необходима лишь в тех случаях, когда использованы шрифты иные, нежели Times New Roman) и обращаться с вопросами просим по адресу 117334 Москва, Ленинский пр., д. 32а, Институт всеобщей истории РАН, Центр – Восточная Европа в античном и средневековом мире, pashuto@igh.ras.ru и тел. (495) 938-44-82.
Ответственные секретари Оргкомитета
Татьяна Михайловна Калинина, тел. (8-499)760 89 81, 8-916-788 96 12
Алексей Сергеевич Щавелёв, тел. (495)432 34 84, 8-915-116 30 51
Оргкомитет
=================
Dear friends and colleagues,
XIV European Conference on Science and Theology, to be held in Tartu,
Estonia, April 24-29, 2012. Theme: What is Life?
The conference is organized by the European Society for the Study of Science and Theology (ESSSAT) in cooperation with the University of Tartu.
You will find the conference website at www.esssat2012.edicypages.com
Online registration is recommended.
I also wish to draw your attention to the ESSSAT Research Prize and
Student Prize http://www.esssat2012.edicypages.com/prizes
My apologies, if you receive multiple notifications of this conference! I kindly ask you to forward this information to others who may wish to submit a paper, participate and/or nominate candidates for the prizes.
XIV European Conference on
Science and Theology
24-29 April, 2012 Tartu, Estonia
Plenary Speakers:
Antje Jackelén (Sweden),
Stuart Kauffman (USA),
Bronislaw Szerszynski (UK),
Richard Villems (Estonia),
Gayle Woloschak (USA)
Information on papers, scholarships, registration, venue:
Dear colleagues,
The European Society for the Study of Science and Theology (ESSSAT) invites you to the XIVth European Conference on Science and Theology with the theme What is Life?
The conference will take place from the 24th to the 29th April, 2012, in Tartu, Estonia, in co-operation with the University of Tartu.This is the fi rst ESSSAT conference to be held in Estonia, and the fi rst
ESSSAT conference to be held in the territory of the former Soviet Union. For many, this will be a new destination on the map of Europe – come and see for yourself!
The seemingly simple theme question can be approached from a number ofexciting and cutting-edge perspectives, including biology, biosemiotics, ecology, philosophy, technology and theology. It will be addressed in
plenary lectures by leading scholars
In addition to plenary lecture sessions, the conference will include small group sessions. Some small group sessions, led by Kalevi Kull (Estonia),will be devoted to biosemiotic perspectives on life. In others, conference
participants will present and discuss short papers on topics related to
the conference theme.
The last date for registration for the conference is March 15, 2012. Those registering before December 15, 2011 will receive a discount on the conference fee. The registration form and fee details are available from the conference website (see below).
Students pay only half the full conference fee. A small number of scholarships may be available for students and others.
During the conference the ESSSAT Prizes will presented. Submissions must be received by November 1, 2011 for the Research Prize (€ 2000) and by January 15, 2012 for the Student Prize (€ 1000).
All participants are invited to off er a paper for the short paper sessions. Some of the papers will be printed in forthcoming ESSSAT
publications. The deadline for proposals is November 1, 2011. Complete
papers must be received by March 15, 2012.
For full information and details, please visit the ESSSAT website
(www.esssat.org) and follow the link to the conference website.
Tartu is a small university town and everything is conveniently within a
walking distance. The university of Tartu is the oldest and largest in
Estonia, founded in 1632 by the Swedish king Gustavus Adolphus.
The conference will be held in the Dorpat Conference Centre, next to the
river and close to the city centre (www.dorpat.ee).
Rt Rev Dr Antje Jackelén
President of ESSSAT
+ 46 46 15 55 01
antje.jackelen@svenskakyrkan.se
www.svenskakyrkan.se/lundsstift
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Уважаемые коллеги!
Приглашаем Вас принять участие
в XXXI Всероссийской конференции
студентов, аспирантов и молодых ученых
«Курбатовские чтения»,
посвященной актуальным проблемам политической, социальной и военной истории, культуре и искусству Средних веков.
Конференция проводится кафедрой истории Средних веков
исторического факультета СПбГУ
23-25 ноября 2011 года.
Работа конференции будет проводиться по следующим секциям:
1) Власть в Средние века: теория и практика
2) Культура и искусство в Средние века
3) Международные отношения и военное дело в Средние века
4) Опыт микроистории Средних веков – персоналия, семья, род, регион гендер, династия.
5) Религия и Церковь в Средние века
6) «Свой» и «чужой» - проблема восприятия «другого» в Средние века
7) Проблемы источниковедения и историографии истории Средних веков
Заявки на участие в конференции с обязательным указанием информации об участнике, вложенной в письмо отдельным файлом, а также тезисы доклада (отдельным файлом в форматах .doc, .docx или .rtf, объем до 6000 знаков) необходимо предоставить электронным письмом на адрес
или на кафедру истории Средних веков
до 1 ноября 2011 года.
Оргкомитет конференции:
К.и.н., доцент Ковалев Виктор Александрович
К.и.н., старший преподаватель Паламарчук Анастасия Андреевна
При отправке тезисов и информации об участнике просьба: имя файла начинать с фамилии участника, написанной русскими буквами. Далее название доклада (можно не целиком). Пример: Монмутский, Гальфрид. История бриттов.doc
Информация об участнике должна включать следующее: Фамилия, имя, отчество в именительном падеже, место работы или учебы, адрес электронной почты, контактный телефон, тема доклада. Участникам-студентам также следует указать фамилию, имя и отчество, а также ученое звание и степень научного руководителя. Оргкомитет убедительно просит иногородних участников указать, нуждаетесь ли Вы в размещении на время конференции и в официальном приглашении. Пример:
Фамилия, Имя, Отчество: Боэций Северин Флавиевич
Место учебы или работы: двор короля Теодориха, Рим, магистр оффиций
Тема доклада: «Утешение философией».
Научный руководитель: Квинт Аврелий Меммий Симмах
В размещении не нуждаюсь
Прошу прислать официальное приглашение.
При составлении тезисов просьба учитывать следующие пожелания:
- В тексте перед темой следует также указать фамилию и инициалы и место учебы или работы.
- Шрифт times new roman, кегль 14, интервал полуторный.
- Текст должен быть без сносок, кроме тех случаев, когда доклад подготовлен при поддержке какого-либо гранта, программы и т.д. Тогда сноска делается после темы доклада.
- Кавычки должны быть типографскими, то есть «елочкой».
- Не расставляйте вручную переносы.
- При создании списка используйте нумерацию арабскими цифрами. Просьба не ставить художественных значков (галочки, кружочки и т.д.).
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Body, Soul, Spirits and Supernatural Communication
A three day international conference
at the headquarters of the Regional Committee of the Hungarian Academy of Sciences,
Pécs, Hungary
18th-20th May 2012, Friday to Sunday
Organised by
the Department of Ethnology and Cultural Anthropology of Pécs University
the Folklore Department of the Hungarian Ethnographic Society
and the
ISFNR Belief Narrative Research Network
CALL FOR PAPERS
June 1st 2011
Dear Colleague,
We hereby invite you to our international conference. It would give us great pleasure if you contributed to the success of this event by presenting your research findings. This conference will be the ninth in a row of events launched by the Hungarian organisers in 1993 under the heading "concepts of religious ethnology in an interdisciplinary approach". To date this has resulted in eight publications. The primary objective we declared at the outset of the project is still valid today: to approach various concepts of religious ethnology and to survey the latest findings from the angle of folklore studies, anthropology, religious studies, cultural history, psychiatry, literary studies etc.; as well as to create an interdisciplinary discourse to find the solution to our various scientific problems. Participants at the conference will include academics from all parts of Europe to give us an even closer view of current European research areas.
Each of the topics mentioned in the title deserves investigation in its own right; however, at this conference our main aim is to capture the set of connections which exist around these three topics. Thus we need to explore the ties between different notions of the soul, communicational techniques and functions and the spiritual world which is supposed to decode such communication. We would also welcome papers which investigate the role of notions of the soul and the spirit world in the everyday life, religion and mentality of various communities. On the other hand, we would like to explore the narrative traditions surrounding each of our themes: narrative metaphors for notions of the soul and for supernatural communication, their representations in folklore, literature, the arts and academic literature, as well as the ways in which beliefs and narratives are related.
As regards notions of the soul, folklore research has presented a rather simplistic account in the past, insofar as they reduced the topic, at least with regard to Christian Europe, to something like "the Christian duality of body and soul versus the remnants of the mythological legacy of the different peoples". The latter mainly refers to representations of the free soul/shadow soul, alter ego or second body as well as their traces in literature and folklore. E.g. in a Hungarian respect this mainly meant exploring the "shamanistic" legacy of the nation's archaic pre-Christian religion, while in Greek literature and philosophy they were discovering remains of Thracian or Iranian shamanism, etc. Besides this simple pattern, research sometimes came face to face with the more nuanced notions of the soul held by certain non-Christian and even non-European peoples, e.g. the rich ancient Greek literary, philosophical and linguistic heritage or Germanic mediaeval data (or, in the Hungarian context, the varied material of the Ob-Ugrian linguistic relatives), which were mainly examined by linguists, literary scholars, researchers of religion, theologians and philosophers (e.g. Erwin Rohde, Jan Bremmer, Hans-Peter Hasenfratz, Régis Boyer, Claude Lecouteux, etc.). It barely occurred to anthropologists studying similar subjects abroad to look around their own neighbourhood.
Research conducted by linguists and historians of religion about notions of the soul, the free soul or the alter ego which breaks away from the body, have attained considerable results in Europe, but rarely if ever have scholars looked into the role of these notions in the everyday religiosity of a community, and in the communication with the supernatural. As regards the exploration of Christian visions, both religious studies and anthropology have made serious advances in the last few decades, particularly as regards investigations into the religious and social role of visions in the Middle Ages and the modern period (pl. Ernst Benz, Peter Dinzelbacher, Jean-Claude Schmitt, Claude Lecouteux, most recently William Christian, Galia Valtchinova and many others). At the same time, many other forms of communication have remained unexplored, nor do we see clearly regarding the boundaries and interconnections of various systems of communication (e.g. shamanism, spirit possession, Christian visions, mediumism, etc.) with each other and with different notions of the soul.
Therefore we believe that the time has come to gain a somewhat more nuanced picture of the notions of the soul held by the peoples of Europe, in the above indicated context of connections. It would be desirable to form clear ideas about the extent to which the notions of the soul used by various religions and denominations were known, the local interpretations that existed, the special "popular" notions and representations of the soul which might differ from or only partially converge with the former; as well as alternative traditions that have been preserved alongside Christianity and survived in folklore collections, literary and linguistic relics or have merged with Christianity. (Naturally, Christian notions are also far from being homogeneous and have been changing along the constantly shifting ideas and boundaries of monism/dualism/trialism and also in relation to the various eschatological and resurrection dogmas which are in themselves also in constant change. At the same time they have helped sustain popular and non-Christian traditions.) We are not necessarily implying here the existence of a unified and clearly outlined notion of the soul or several, clearly delineated souls with different functions – it is more to do with the (frequently merging) representations of different ideas and notions as they appear in mentality, way of thinking, folklore or literature.
It is this rich and varied array of phenomena that needs to be mapped out for each nation and culture, including their terminology, cultural and social context, linguistic metaphors, visual representations and meaning, with regard to a people or a geographic unit or local society, preferably in the context of the above described connections, meaning the role they play in sacred communication.
A few possible points to anchor this vast and varied material may be the following.
1. Concepts of the soul
Life soul, selbst, psyché. life force (vitalstoff) as a body-soul immanently present in the body, the 'inside' (thymos) which is clearly connected to some part of the body (head, brain, heart, liver, kidneys etc.), it resides there and is associated with bodily functions (breathing, breath, blood circulation, sperm). The soul related to some natural element or phenomenon such as the wind blowing (duše), fog, water. Functions related to various notions/terms for the soul (life force, mental concepts, breathing, movement) etc.
The free soul, external soul, mirror or shadow soul, double ( alter ego, double, harm, fylgja etc.) as the seat of life force, as the depository of communication with the supernatural. It is outside the body either constantly or temporarily, it breaks away from the soul in dreams, in a trance etc. Living and dead, bodily and spiritual variants. Their connection with the soul which lives on after death and with mortal spirits. Its formations (human, animal, mirror image, light, foggy figure). It is only observable in certain situations, at certain times, before death; appears only in dreams or visions. An invisible protector, companion (guardian angel), a fate soul which determines destiny or prophecies the future. It is an emotional and intellectual tie with the alter ego of oneself or others (mara/Mahr/mora phenomena). Accompanying, guarding, helping and initiating spirits interpreted as formal variants of the free soul.
Narrative traditions related to notions of the soul, motifs in stories and legends for the free soul, shadow soul, external soul, as well as departure from the body, the soul departing in sleep, narrative metaphors for transformation, metamorphosis, for turning into a soul (flight, invisibility, becoming small, entering through the keyhole, travelling in a small object, walking on the water, turning into an animal etc.).
Special creatures who have a free soul or an alter ego since birth – two-souled creatures, double beings, shapeshifters: werewolves and mara/mora/Mahr/Alp/lidérc beings, vampires, witches and magicians.
2. Body and soul – death, life after death, spirits of the dead
Death of an individual: death of the body and/or soul, the bodily and spiritual existence of the dead. Dead body (drying out, turning to dust, whether the soil will or will not admit it). Bodies living on, living dead bodies. Half-living or revived bodies, possessed dead bodies. What (sort of soul) dies along with the body, what survives the body. Souls living on in dead bodies and in bones.
Deathbed – with ancestors and relatives appearing, coming to take the soul. Companions of the soul (angels, saints, demons). The soul at the moment of death, which soul dies. Whether and how it leaves the body, where it goes, what shape it takes (breath, blood, fog, tiny man, tiny angel, naked baby, bee, bird etc.). Linguistic metaphors for the departure of the body. The place where the departing soul resides, its different stages, periods, dates of departure. Gradual death, bodily functions which persist temporarily after death, gradual departure. Transitory places, transitory existence: dead persons with no status who have not found a final place of rest, souls roaming in a liminal existence.
Souls and spirits in the other world, up, down, in heaven, in the underworld, in the woods, on the mountain, on an island, under water. The spirit of the dead in the other world – bodily and spiritual attributes and manifestations. Personal judgement and resurrection, resurrected body and/or soul – the fate of the body and/or soul in the meantime; souls in purgatory. Transition between different other worlds. Last judgement, the final destiny of the soul after resurrection.
Souls remaining in the soil, in the body, in the cemetery (in or around the grave), in the house, with the family; the dead of the family in the house, around the hearth, the soul of the ancestor in the wall, around the hearth, under the doorstep – in an animal form (house snake, talašom etc., 'building sacrifices'). The spirit of the dead person in the likeness, statue, magical object (talisman, stoicheion). Dead people turned into guardian spirits of the family or the individual, 'evil dead' assaulting the family or the community.
Mythical beings fused or merged with the dead: fairies; ill-intentioned dead turned into demons; 'two-souled creatures' – people who have alter egos or living and dead variants (witches, magicians, vampires), demons. Spiritual beings which are half human or a transition between human and spirit – 'light shadowed ones', 'wind-men' (storm magicians, stuha, zduhac, planetnyk, chmurnik); fairies.
Spirits of the dead or possessing dead who return to the human community, to earth, who appear to humans (in a dream, trance, in an earthly setting as ghosts, in 'a bodily form', individually or in a group), helping or assaulting humans, snatching them to death, hoping that they would influence their otherworldly destiny or demanding offerings. Occasions, time and purpose for returning/appearance; times and places of the dead on earth.
3. Supernatural communication – in the context of the body-soul and spirits
General, spontaneous, lay forms and professionals who use certain bodily/spiritual capacities, birth traits (they have a special soul, alter ego or peculiar guardian spirits etc, and communicate with a unique spirit world or other worlds).
Communication with the dead, with spirits of the dead, with demons of storm clouds, 'walking with the fairies' etc. Forms and functions of such communication (assaults by the dead, snatching the living for 'initiation', possession by the dead, poltergeist phenomena). Communication with dead people or spirits who appear in dreams. Communication through alter egos/doubles of the living. Lay and professional communication with the dead, with spirits through a double who had broken away from the person: horizontal, earthly travels of the double. Double beings, creatures with two souls and shapeshifters communicating between the worlds of nature and culture (werewolf), and between the human world and the night world of the dead and demons through their demonic alter egos: mora, Mahr, witch, strigoi, vampire etc. Helping spirits as the unique manifestations of the alter ego.
Techniques of the communication. Communication in a trance – inducing a trance, relevant techniques (spontaneous transe, self-suggestion, meditation, objects inducing a trance such as a mirror, water etc). The state of the body and the soul in a transe. Seers and fortune tellers reporting in a transe about their journey int he other world.
Ritual communication, symbolic and trance-inducing rites (fasting, St. Lucy's stool, magic circle, magic wand, walking around the grave of the dead and the 'places of the fairies', beating them with the wand). Ritual invocation of the dead and of fairies, rites for acquiring spirit helpers or invoking the dead.
Spontaneous and professional, ritually induced activity of mediums. The clairvoyant as a medium possessed by the dead. The role of music, dance and turning round in inducing trance; ritual possession by the dead or by fairies (healing societies: rusalia, rusalje, calusari, etc.).
'Journeys' of the free soul – with companions, helping souls or spirits or without; the free soul rises out of the body, elevates itself, looks back and sees the body or the earth; falling in a tunnel, crossing the water in a vehicle, rising with the vapours into a storm cloud; flying in dream to a 'fairy heaven'; turning into an animal and thus joining the demonic werewolf troupe; travelling to a witches' Sabbath on the back of animals, or of objects or metamorphosed into an animal; flying to the fairy other world with a troupe of fairies, making music and dancing etc.
Battles of the soul in dream or trance, against hostile harming spirits, storm souls in storm clouds, against assaulting werewolf demons, between good and bad – healing and harmful – spirits (in a possession trance); night battles (in a dream or trance) against the assaults of the dead or demons.
Narrative tradition, linguistic metaphors and textual representations of trance experiences and soul journeys, of communication through alter egos, of being snatched by the dead and of journeys to the other world, accounts of such experience, motifs in tales, legends and literature; folklore and literary motifs of journeys to the other world; narrative traditions of fairy other worlds and witches' Sabbaths.
Papers are welcome without restrictions on methodology or on the time and place of their subject matter as long as they use a theoretical approach in folklore studies, anthropology, cultural history, sociology etc. We also welcome comparative historical or textual philological analyses or presentations of research findings based on archive work or field work either in our outside of Europe, as well as analyses of religious phenomena from the perspective of religious anthropology, history of religion, theology etc. Mere descriptions of material are acceptable only if they considerably enhance our knowledge about a particular field.
The conference will be bilingual (Hungarian and English), and might take place in parallel sections, preferably in alternate time periods. (In such a case foreign participants will be offered optional cultural events or excursions for the duration of Hungarian papers.)
e request applicants to submit applications with an abstract of 10-15 sentences before August 20th 2011 on the form attached. The full text of the papers should be submitted no later than April 30th 2012 in order to leave sufficient time for circulating and printing.
Although publication of the proceedings of our last conference (Magical and Sacred Medical World) in English are still not forthcoming, we are not giving up hope and will do everything for the material of this conference to appear in both languages. While the Hungarian publication seems almost guaranteed, we are making efforts to secure an English version, too.
Costs for participants are presently being calculated, and organisers will do their best to keep costs manageable. (Should we fail to secure sponsorship, costs for three days and three or four nights, including food and accommodation but excluding travel costs, are expected to be around EUR 200.)
The maximum number of papers to be accepted for presentation is 50. Should there be more applicants than this, we will be forced to select among presenters. However, we shall not limit the number of non-presenting participants. We also reserve the right to reject papers for thematic discrepancy or other reasons.
Please, submit applications to the address below (by e-mail or post).
Éva Pócs professor emeritus
PTE Néprajz-Kulturális Antropológia Tanszék 7624 Pécs, Rókus u. 2.
e-mail: pocse@chello.hu
Application form for the conference Body, Soul and Supernatural Communication (Pécs, 18th-20th May 2012)
Name:
Occupation, position, title, employer:
Postal address:
Telephone:
E-mail:
Title of paper:
Language of paper:
Abstract (10-15 sentences):
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Государственная Третьяковская галерея
24–25 октября 2011 г.
Конференц-зал ГТГ
Начало утренних заседаний – 11.00; вечерних – 14.30
Конференция
Лицевые рукописи XI–XVII веков. Проблемы и аспекты изучения.
24 октября
Утреннее заседание
И.А. Орецкая. Миниатюры Четвероевангелия (Parma, Palat. 5): о стиле и некотором уточнении датировки.
О.С. Попова. Греческая иллюстрированная рукопись конца XI – начала XII в. из собрания ГИМ (Син. gr. 41).
М.М. Наумова. Результаты исследований красочного слоя двух лицевых рукописей XI–XII веков из собрания ГИМ («Изборник Святослава», ms 31-д; «Мстиславово Евангелие», ms 1203).
М.А. Орлова. Об инициалах Юрьевского Евангелия (ГИМ, Син. 1003).
О.Д. Белова. Миниатюры греческой Псалтири конца XIII века из РНБ (греч. 269)
А.С. Преображенский. Миниатюры Псалтири ГИМ, Хлуд. 3: образ Церкви и мотивы донаторской иконографии.
Н. Кобяк. Еще раз о Евангелии князей Горчаковых из собрания Московского университета.
Дневное заседание
Т.В. Анисимова. Символика числа «7» в миниатюрах Тверского списка Хроники Георгия Амартола.
А.Л. Лифшиц. О датирующем потенциале устава рубежа XIV–XV веков: Лицевое Евангелие Алексейки (НБ МГУ, 2 Bg 42).
Г.В. Попов. Московская миниатюра времени митрополита Фотия.
А.А. Турилов. Запоздалые комментарии к двум статьям каталога миниатюры ГТГ (№ 4 и № 6).
Е.И. Морозова. Миниатюры и орнамент московской рукописи Апостола конца XV – начала XVI вв. (ГИМ, Чуд. 46).
Е.Э. Шевченко. Неизвестные рукописи Исаака Собаки.
Э.С. Смирнова. Образ художника в Лицевом Летописном своде.
25 ОКТЯБРЯ
Утреннее заседание
М.А. Курышева. Реставрационные принципы афонских книжников начала XVI века.
Е.И. Серебрякова. Псалтирь «государя царевича» (ГИМ, Чуд. 56): кодикологические наблюдения и вопросы иконографической традиции.
Е.М. Саенкова. К вопросу атрибуции миниатюр Жития Бориса и Глеба(Увар. 628).
П.А. Тычинская. Русские лицевые Апокалипсисы XVI в. и образ архангела Михаила – грозных сил воеводы.
В.В. Игошев. Технические приемы тиснения кожаных переплетов рукописных книг. К вопросу об атрибуции и терминологии
В.Г. Ченцова. История появления в Москве рукописи Евангелия «с евангелисты» (Син. греч. 225).
Е.В. Гладышева. Лицевая Псалтирь 1696 года из Горицкого монастыря Переславля Залесского и ее иконографическая традиция.
Дневное заседание
Ю.А. Грибов. Лицевое Житие Василия Нового в русских списках XVII в.
О.С. Петрова (Шарина). Миниатюры Федора Юрьева Репьева. Творческий метод художников Позднего Средневековья и проблемы атрибуции.
О.Р. Хромов. Орнаментальная гравюра в русской рукописной книге XVII в. и ее иконографические источники.
А. Плетнева. Библия Василия Кореня: к вопросу о генезисе и эволюции апокрифических сюжетов в народной гравюре.
В.Г. Подковырова. «Лицевые старообрядческие рукописи XVIII – первой половины XX вв. Описание Рукописного отдела БАН». Итоги и проблемы работы над изданием.
Е.К. Братчикова. Лицевые редакции Жития Димитрия Угличского.
Г.П. Чинякова. Рукописи эсхатологического содержания в собрании ГТГ.
======================================
Круглый стол "Зарождение историописания в обществах Древности и Средневековья"
Дорогие коллеги,
Сообщаю, что 31 октября - 1 ноября в Институте всеобщей истории РАН (Ленинский пр-т 32а) пройдет круглый стол "Зарождение историописания в обществах Древности и Средневековья".
31 октября, 10.00–13.30
Анастасия Алексеевна БАНЩИКОВА. Историописание без истории: Египетское восприятие прошлого и его фиксация
Анна Александровна КРАСОВА. Историописание Новоассирийского царства: От малой формы к пространным анналам
Марк Юрьевич УЛЬЯНОВ. Данные Цзочжуань («Комментарий Цзо [к Чуньцю («Весны и осени»)]») о ведении анналов в царствах древнего Китая периода Чуньцю (771–453)
кофе-брейк
Игорь Евгеньевич СУРИКОВ. «В круге первом»: Появление древнейших памятников европейского историописания (Греция, VI–V вв. до н.э.)
Виада Артуровна АРУТЮНОВА-ФИДАНЯН. Устная история в раннеармянской историографии. Механизмы культурной преемственности
31 октября, 14.30–18.30
Дмитрий Дмитриевич БЕЛЯЕВ. Эволюция историописания в доколумбовой Мезоамерике
Глеб Борисович БОРИСОВ. Проблема зарождения пиктографического летописания индейцев степного региона: Взгляд через полтора столетия
Дмитрий Михайлович БОНДАРЕНКО. Историописание без письменности? Условные значки и рисунки как средство хранения и передачи исторической информации в доколониальном Бенине
кофе-брейк
Елена Александровна МЕЛЬНИКОВА. Историческая традиция и начало исландского историописания
Татьяна Николаевна ДЖАКСОН. Начала «письменной географии» в исландско-норвежском историописании
Галина Васильевна ГЛАЗЫРИНА. Историописание в Исландии в XII в.
1 ноября, 10.00–13.30
Александр Иванович СИДОРОВ. Каролингское историописание в поисках границ исторического пространства
Тимофей Валентинович ГИМОН. Зарождение историописания и многообразие его жанров в Англо-Саксонской Англии
Нина Юрьевна ЖИВЛОВА. Генеалогии и историописание в раннесредневековой Ирландии
кофе-брейк
Вера Ивановна МАТУЗОВА. Начало историописания Тевтонского ордена в Пруссии
Василий Александрович КУЗНЕЦОВ. Историческая рефлексия в раннем арабо-мусульманском обществе: от рассказа о деяниях предков к собраниям «известий времени»
1 ноября, 14.30–18.30
Сергей Аркадьевич ИВАНОВ. Именник болгарских ханов и протоболгарские надписи как памятники историописания
Александр Васильевич НАЗАРЕНКО. О точных датах в начальном русском летописании
кофе-брейк
Татьяна Леонидовна ВИЛКУЛ. О хронографических источниках «Повести временных лет» и концепциях их изучения
Юрий Александрович АРТАМОНОВ. Печерские агиографические традиции и их отражение в древнейшем летописании
Заключительная дискуссия
31 октября заседание будет проходить в ауд. 901-902, а 1 ноября - в ауд. 1312. "Штаб" круглого стола - ком. 1518. Мой телефон для оперативной связи 8-917-516-14-72.
Обращаю внимание на то, что в здании РАН пропускная система. Для включения в список на проход, пожалуйста, сообщите по адресу Гуимонтв-мейл-ру Ваши фамилию, имя и отчество. Желательно сделать это хотя бы за несколько дней до заседания, однако в крайнем случае (если список на проход уже будет сдан), я смогу сделать для Вас разовый пропуск.
Будем рады всех видеть и надеемся на плодотворную дискуссию!!!
