The Survival of Herdsman Traditions of the Great Plain in the Hungarian National Self-Image

Unlike most other European cities, Debrecen, on the eastern edge of the Great Hungarian Plain, developed rapidly in the Middle Ages and became the most populous, largest and wealthiest city in Hungary in the early modern period with neither walls nor suburbs. Its own and rented land made it one of the most significant landowners in the country, with large-scale cattle farming. The oxen fattened on the plains (hun. puszta) were sold on markets in Italy, Austria, Germany and Silesia. In addition to cattle exports, Debrecen also traded extensively in many other products, being at the intersection of the main north-south and east-west routes across the Great Plain. Its development was greatly facilitated by its landlords, who were the chief royal officials of Hungary in the 14th and 15th centuries. Debrecen was formed as a manorial centre in the second half of the 13th century by the merger of three villages and was granted a charter of city privileges by King Louis I in 1361. In 1405, Sigismund of Luxembourg allowed his citizens to build stone walls around their cities, but Debrecen's considerable size, the lack of stone on the plains and thus the high construction costs meant that the city did not build stone walls later on either. This allowed it to grow, and so, unlike in walled cities, no suburb developed in Debrecen. The earth bank and the palisade wall that surrounded

Nature as Other: The Legal Ordering of the Natural World: Natural Heritage Law and Its Intersection With Property Law and Native Title

The religious behavior of the Finns has usually been characterised as an extremely static phenomenon which is further colored by a strong ecclesiastical tradition. This may be seen in that over 92 % of the Finnish population belongs to the Evangelical-Lutheran Church and that the largest religious movements function within this church. This conception seems to receive additional support by the fact that, with the exception of the most recent neo-pietism (uuspietismi) organised during the period of the second world war, the main revivalist movements functioning within the church are more than a century old: Knee-praying (rukoilevaisuus) from the 18th century, Revivalism (herännäisyys) from the transitional period between the 18th and 19th century, Lestadianism (lestadiolaisuus) and Evangialism (evankelisuus) from the middle of the 19th century.

This study is a historical-theological analysis of the understanding of the “Latter Rain” developed in the 19th and 20th centuries. The understanding of the Latter Rain stems from the Holiness-Pentecostal Movement in the United States in the 19th century. The Latter Rain in
 the Second Great Awakening and the subsequent Holiness Movement was presented as the concept of Holiness or Holy Spirit Baptism. In this process, Holiness-Pentecostalism expected the Latter Rain. Later, in the early 20th century, the Latter Rain Movement took place in the Pentecostal Movement, which was developed along with the gift of the tongue. The Adventists’ understanding of Latter Rain was influenced by the 19th century Holiness-Pentecostalism. White used the term “Latter Rain” without any specific explanation. She emphasized her understanding of the Latter Rain, which differed from Holiness-Pentecostalism, by linking the Latter Rain to the loud cry of the third angel. In the 1880s, the Adventist Church realized that the experience of the third angel's loud cry and the Latter Rain was imminent, and in 1888, the Minneapolis Session of the General Conference understood the announcement as the beginning of a loud cry and the Latter Rain. Consequently, in 1893, the Revival Movement through the Latter Rain took place at Battle Creek Church. The delay in the loud cry reduced the interest in the Latter Rain, and the Adventists waited for the true Latter Rain, defining the tongues and Pentecostal movements that occurred in the 20th century as false Holy Spirit movements. Delaying the achievement of the Latter Rain is becoming an important task in Adventist eschatology.

AT THE FAR FRINGES OF THE ANTIQUE WORLD — THE HYPERBOREANS OF CENTRAL EUROPE

The phrase Celtic Revival describes past movements in literature, the arts, and social practices in which legends, poetry, art, and spirituality of a distinctive kind were revived. Writers and artists identified these with the Celtic people in parts of pre-Christian and early Christian Europe. The most significant Celtic Revival took place in Ireland toward the end of the 19th century and into the first two decades of the 20th century. It is commonly referred to as the Irish Revival, though it has also been considered a Celtic revival in Ireland that had associations with revival movements in Scotland, Wales, the English regions, and Brittany. The Irish Revival was felt most strongly in literature, drama, and the Irish language. It was also evident in art, design, music, and sport. The political and economic features of the Irish Revival were complex. The influence of militant nationalism was strong, yet unionist, Home Rule nationalist, socialist, and feminist political views were held by different figures involved in the Irish Revival across a range of different groups and activities. Much academic scholarship concerned with Celtic Revival has focused on the literary and dramatic movement in Ireland, producing as it did three of the most important international literary figures of the 20th century—W. B. Yeats, J. M. Synge, and Sean O’Casey. The term Celtic Revival, however, was contested by some cultural activists in Ireland. During the Irish Revival, some regarded the notion of “Celtic” Revival as softening the national “Irish” nature of the movement, implying affinities with the ancient inheritances of England, Scotland, and Wales, its focus more among literary societies in London than among those engaged in “nation-building” activities in Dublin. For others, the Celtic aspect of the Irish Revival was precisely what distinguished it from the modern character of English urban society. Aside from this, the question arises as to how much Celtic Revival in Ireland and Britain grew out of inventions of the Celt as a cultural ideal from the 16th century in Europe. This article opens with a section covering studies of Celtic civilization in Ireland and Britain. Subsequent sections address scholarship on the literary and dramatic aspects of the Irish Revival from the late 19th century, its historical contexts, as well as the range of its political ideas, movements, and activists. Academic publications are also listed on a range of individual literary and language-revival figures associated with the Irish Revival. Later sections cover studies of Pan-Celticism and Celtic Revival in Britain. The final sections identify scholarship on the Irish Revival in the fields of art, design, music, and sport, addressing correspondences between activities in Celtic revival in Ireland and Scotland in the process.

This work examines late 19th century Paris's most famous training ground for the leading women artists of the period. The Academie Julian was founded in Paris in 1868, initially to prepare students for entry to the Ecole des Beaux-Arts, the 19th century's preeminent art school. Because women could not study at the Ecole des Beaux-Arts until 1897, Julian itself became an international equivalent for many of the late 19th and early 20th century's most important women artists. This publication accompanies an exhibition organized by the Dahesh Museum in New York. The core of the book draws on the large collection of the Academie Julian Del Debbio, the Academie Julian's successor institution in Paris. Not only does this work introduce the reader to many works of art by women artists - both known and less known - but the essays offer a cultural and historical context in which to appreciate the artwork. Gabriel Weisberg's essay concentrates on the competitive training methods enforced by Rodolphe Julian and the teachers at the Academy. Jane Becker explores the competitive environment of the Academie Julian as it affected the Russian painter Marie Bashkirtseff and the Swiss painter Louise-Catherine Breslau. Essays by Catherine Fehrer, the leading scholar of the Academie Julian, and Tamar Garb, an art historian who focuses on the training of women artists, give us an increased understanding of the place of the Academie Julian in the sphere of art education in Paris in the second half of the 19th century.

The aim of this thesis is to examine the fall of marital fertility in Tasmania, the second settled Australian colony, in the late 19th and early 20th centuries. In this thesis I use quantitative and qualitative data to investigate when marital fertility fell, how it fell—that is, was the fall due to starting, stopping or spacing behaviours— and why it fell at this time. In looking at why fertility fell, I examine how my findings support theories of why fertility fell during the fertility transition. This study used digitised 19th century Tasmanian birth registration data plus many other sources to reconstitute birth histories of couples marrying in Tasmania in 1860, 1870, 1880 and 1890. This provides an individual-level data base which allows the use of both bivariate and multivariate methods of analysis. The qualitative analysis looks at the historical context of Australia, and of Tasmania specifically, and at historical sources such as witness statements from the 1903 NSW Royal Commission into the Decline in the Birth Rate, articles and items from the late 19th and early 20th century Tasmanian newspapers, stories about couples in the marriage cohorts and two diaries of upper class Tasmanian women. The thesis concludes that fertility started to decline in the late 1880s and the fertility decline became well established during the 1890s. The fall in fertility in late 19th century Tasmania was primarily due to the practice of stopping behaviour in the 1880 and 1890 cohorts, although birth spacing was also used as a strategy to limit fertility by the 1890 cohort. Since the thesis provides evidence to support most of the prominent theories of fertility transition, I conclude that the fertility transition was an integral part of the broader social and economic change that occurred in this period of history.

Pathoecology of the town of Yeniseisk in Western Siberia from the 17th and 18th centuries

Marriage was historically not only a romantic ideal, but a tool of exploitation of women in many regards. Women were often considered commodities and marriage was far away from the romantic stereotypes people relate to it today. While marriages served as diplomatic tools or means of political legitimization in the past, the discourses about marital relationships changed and women expressed their demands more openly. Discourses about marriage in history and literature naturally became more and more heated, especially during the "long" 19th century, when marriages were contested by social reformers or political radicals, male and female alike. The present volume provides a discussion of the role of marriage and the discourses about in different chronological and geographical contexts and shows which arguments played an important role for the demand for more equality in martial relationships. It focuses on marriage discourses, may they have been legal or rather socio-political ones. In addition, the disputes about marriage in literary works of the 19th and 20th centuries are presented to complement the historical debates.

Keltska nekropola nađena na beogradskoj Karaburmi i dalje je jedno od znacajnijih nalazista za interpretaciju povijesnih, ekonomskih i kulturnih procesa koji su se zbivali na podrucju srednjega Balkana u vremenu od pocetka 4. do konca 1. stoljeca. Ispred svega, predstavlja najobimniji izvor za pojasnjenje kronologije najstarije keltske prisutnosti na tom prostoru, te pruža mogucnost ilustracije kulturnih i ekonomskih razmjera u mreži u koju su sami bili ukljuceni. Naime, prostor je spoja Save i Dunave bio prostorom gdje su se koncentrirale i razvijale tehnoloske inovacije i ujedno prostorom gdje su se filtrirali politicki, vojni i gospodarski kontakti. Na nekropoli, nedvojbeno pripadajucoj regionalnoj vojnoj eliti, istupa nekoliko grobova u kojima su, pored standardnih priloga iz okvira regionalne materijalne kulture, svoje mjesto nasli i predmeti podrijetlom iz sireg prostora, kako latenskog tako i južnog balkanskog svijeta. Među njima, narocito istupa grob broj 22 kod kojega je bilo moguce prepoznati i pojasniti ispreplitanje tradicija i inovacija, te kulturnih ispreplitanja i međusobnih prožimanja.

Aspects of the Serbian National Action in Macedonian Slav-Speaking Population (Late 19th Century-Early 20th Century) The paper sets out to examine, place within historical context and outline aspects of the Serbian national action in Macedonia during the last decades of the 19 th century and the early 20 th century. It also aims to explain the historical circumstances under which was emerged Serbian national aspirations in Macedonia, focusing on some attempt developed by Serbia to attract the Macedonian Slav-speaking population in Serbian national ideology through education and remove them from Bulgarian national influence. In addition, it quotes writings of Serbian nationalism and irredentism related to ethno-cultural identity and language of people in Macedonia.

This study presents a critical evaluation of John Obert Voll’s perspective on Islamic revivalist movements, highlighting his generally balanced and historically grounded approach. Voll, a prominent Western scholar of Islamic studies, is recognized for his impartial treatment of Islamic movements, diverging from the commonly prejudiced narrative among Western academics. His methodology emphasizes the historical continuity of Islamic resurgence, particularly through the traditions of Tajdīd (renewal) and Iṣlāḥ (reform), tracing their roots back to prophetic teachings. Voll argues that revivalist movements are not novel phenomena but represent Islam’s dynamic engagement with changing socio-political realities, especially since the 18th and 19th centuries. He adopts a three-dimensional analytical framework focusing on individual and group identification, global modern dynamics, and Islamic religious foundations. He classifies revivalist movements into four distinct styles of action: adaptationist, conservative, fundamentalist, and individualist. However, certain aspects of his analysis merit critical scrutiny. His categorization of the Kharijites alongside mainstream fundamentalist reformers like Ibn Taymiyyah and Ahmad Sirhindi is contested, as is his objection to the Muslim consensus declaring the Ahmadiyyah movement heretical. Additionally, his depiction of the Babi movement lacks context regarding its political ties and theological deviations. Despite these issues, Voll’s work contributes positively to Western academic discourse on Islam by acknowledging the religious and historical legitimacy of revivalist movements. This study underscores the importance of contextual and source-based analysis when evaluating Western interpretations of Islamic resurgence, advocating for balanced scholarship that respects both historical evidence and theological sensitivities within the Muslim world.

Bucket-shaped pendants were widely spread in various cultural environments from the Roman imperial period, in the area comprised between the north of the Black Sea and Central Europe. This study, without aiming to be exhaustive, attempts to examine pieces of the type found in the Sarmatian environment of the Great Hungarian Plain starting from the iron bucket-shaped pendants discovered in graves 9 and 13 from the cemetery at Hunedoara Timișană, Șagu commune, Arad county.Grave 9 from Hunedoara Timișană, correlated with the remaining grave goods, dates sometime to the chronological time frame comprised between the end of the 2nd century AD and first half of the 3rd century AD, while grave 13, dates sometime to the time span between the end of the 2nd century AD and the third quarter of the 3rd century AD.The author examines the pendants from Hunedoara Timișană beside the other found in the burial features of the Great Hungarian Plain, but also in other cultural environments, in a broader context and notes that in the Sarmatian environment of the Great Hungarian Plain bucket-shaped pendants come mainly from female and infant graves, being found in both richly and poorly furnished graves.Subsequent to the examination of bucket-shaped pendant finds in the Sarmatian environment of the Great Hungarian Plain, it was noted that although they cover the entire geographical area, one may not speak of an intensive use by the Sarmatians, like the case of other pendant types. Also, it was noted that these pendants were used by the Sarmatians from the Great Hungarian Plain, to a larger or smaller extent, over the entire duration of the chronological interval comprised between the end of the 1st century AD and the end of the 4th – early 5th century AD.Last but not least, the author observes that earliest specimens come from the north-Pontic area and originate in features dating to the 2nd – 1st century BC, which suggests that these pendants originated, beside other types of pendants, in the north-Pontic region. In the 1st century BC, such pendants were present with the late Scythians and the Sarmatians from the north and north-west of the Black Sea, but also in the Geto-Dacian and Germanic environments (Poieneşti-Lucășeuca culture). Once with the 1st century AD, bucket-shaped pendants are present in several cultural milieus, the Sarmatian from the Great Hungarian Plain included, where the custom of wearing these pendants was brought in the second half of the 1st century AD by the first groups of Sarmatians that settled the region.In the end, it is concluded that the massive use of the bucket-shaped pendants over the 2nd – 4th century AD in various cultural environments from the area comprised between the north of the Black Sea and Central Europe evidences they became “supranational” artefacts, being produced and used by various populations from this geographical area.

American Indian revitalization movements evolved during the 18th and 19th centuries in North America in response to European cultures overwhelming and clashing with native lifestyles and cultures. Revitalization movements emerged due to many factors: the devastating effects of diseases brought in by the Europeans, the displacement of Indians from their traditional lands, warfare between Indians and Whites, the introduction of powerful new and damaging technologies, and the overall upheaval and disintegration of traditional Indian societies and cultures. These revitalization movements were religious in nature, offering hope for relief from the new oppressions. Three of the most well-known revitalization movements are the Ghost Dance, the Sun Dance, and peyotism and the Native American Church. In this essay, librarians, and other researchers are provided guidance in finding books, articles, and other materials on these topics.