Old and new Bulgarian language

In the circumstances of the linguistic environment of Southeastern Europe, these early phenomena took the stable form of Indo-European dialectal processes. Bulgarians were the bearers of Indo-Iranian cultural behaviour in the main spheres of historical activity. In Europe they encountered a deep Hellenist-Thracian Indo-European linguistic tradition with an enormous vocabulary, which they adopted. On the other hand, the Slavs actually redeveloped the vernacular tongues in terms of the Indo-European element therein, and finally fixed the pre-literary Indo-European aspect of the mixed population, both aboriginal and new.

The unifying role of religion and the introduced Old Bulgarian language accelerate the process of mergence of the ethnic components bulgaria tour which continues also in the 11th century.

With such a start, the ancient Bulgarian language and ancient Bulgarian literature, the work of the holy brothers Cyril and Methodius, made a linguistic progress, unsurpassed in its quality and distinguished by its synthetic character. The Old Bulgarian language and Old Bulgarian books assumed a supra-national significance and usage and also a supra-national state and spiritual and creative functionality for all Slavonic peoples.

The claim that language is not an ethnic defining factor is best supported by the state of the Bulgarian nation during the Middle Ages. Despite the unifying role of religion, the ethnic differences between Slavs and Bulgarians were not completely obliterated in the 10th century. The Old Bulgarian language, which was introduced, enhanced the process of merging the ethnic components.

Yet, in the second half of the 11th century, one can see clearly the differences between the “old” Bulgarians and the “new” ones, who had emerged under the powerful pressure of Christianity and the Slavonic influence during the 9th-10th centuries.

The most impressive literary achievement of the holy brothers Cyril and Methodius from the second half of the 9^th century is not the design of the script system. As it is well known, several decades later, the Glagolitic script, which is in fact a new graphic system, created by the holy brothers, was replaced by the Cyrillic alphabet. The real meaning of the work of Cyril and Methodius is the creation of numerous neologisms which were drawn from the lexis of the living speech.

The Old Bulgarian of the holy brothers and their disciples could have easily borrowed the words of the Greek language, ready and shaped by time, and correctly reflecting the complex notions of theological literature. But new words appeared in their stead, building the conceptual framework of the Old Bulgarian idiom. On the other hand, this advantage of the literary Old Bulgarian language of 9th—10th centuries raised it to the level of the two major languages of early medieval Europe – Greek and Latin. Hebrew had a limited use on the continent because it was used in the comparisons of the originals of the Old Testament, although often the Old Greek translation of the Old Testament, made in Alexandria in the 3rd century BC (the so-called Septuaginta or the translation of the 70 scholars) was used. Thus Old Bulgarian became one of the ancient classical languages as early as the 10th century and in the course of time it developed their characteristics. The national literatures of Serbs, Russians and Romanians, which originated on its basis in the Middle Ages, expanded the territory of the Old Bulgarian language in the vast spaces of Southeastern and Eastern Europe.

“Eternal glory to Cyril the Philosopher who translated the word of God from the Greek into Bulgarian language and educated the Bulgarians, the new second apostle in the reign of Mihail and the righteous Queen Theodora, his mother who decorated the divine church with holy icons and championed Orthodoxy”

From Synodic of Tsar Boril. Translated by Ivan Duychev. From Old Bulgarian Literature. Vol. II, Sofia, 1944, p. 167.

 

Women Artists Representing Post-Feminist Society

This project is the first in a series of our annual program entiteled Eastern European Women Artists Collaborate. It embodies RACC’s mission to foster an international crreative spirit through cross-cultural and interdisciplinary endeavors.

This exhibition is the result of the combined efforts of seven pairs of cutting edge Bulgarian and American women artists. This exciting and collaborative project incorporates the art and life experience of artists from two worlds: post-Soviet Eastern Europe, with its difficult and unstable transition to democracy, and the United States. For the first time, Bulgarian women artists living in a predominately patriarchal society deeply influenced by three centuries of Ottoman rule meet American women artists representing post-feminist society.

In coming together, the participants personalities, psychological and cultural singularity, communication skills and individual circumstances have come to light, which, in turn, they have aspired to express in their art.

Project Proposal:

The proposed international New York based project will consist of exhibition, performances, workshops and conference based on a collaboration between Bulgarian and American women artists.

Women carry all the weight of daily reality and the burden of the most conservative habits of their societies. Their role is a litmus test. We are inviting a group of cutting edge Bulgarian women artists from the rural and remote region in South-Eastern Europe. Bulgaria belongs to the former Soviet coalition where progressive changes are not easily going and are linked to various unstable processes. Its population is dominantly Slavic and carries in its heritage deep traces of the three century Ottoman Empire presence. It made an essential impact on the women’s position in the society and their self estimate. Today Bulgaria is a predominantly male country with undefined possibilities for women.

Seven Bulgarian women artists belong to the generation that came to the art scene in the early 90’s. They graduated from art schools, mostly National Academy of Fine Arts in Sofia, and work in different media. Their position as artists and women is strongly articulated in their works through philosophical approach, aesthetic representation and feminine issues in modern world. They work in the progressive media specifically for this region such as installation, video and photo assemblage.

Each of them has her own history in efforts to establish herself as an artist . They actively participate in the national and international exhibits, conceptual projects and performances trying to develop their art approaches up to date. The group of seven was organized to join the efforts in supporting their personal goals and women artists’ position. As a result of their activities are series of Annual group exhibitions in the prestigious halls in Sofia and in the country. The group that is well established now in Bulgaria and frequently was shown in Europe, has no much opportunities to introduce their art beyond their country and in the US.

Trying to establish themselves as the group of artists they are not concentrating on the feminist issues specifically, but they share a liberal feminist position of the Western women.

The important part of our project is to give Eastern European women artists a chance to learn and to experience American art, public, and reality. What makes this program distinct from others is that this is a life artistic collaboration, and the artists are coming to the US for the first time from the country which is underrepresented on the world cultural scene. It wi ll benefit the both sides: Bulgarian and American women artists, giving them new experience, feelings and knowledge. Together they will obtain a possibility to be introduced and to develop their establishment in American art and public scenes. It would be unique contribution of regional artistic heritage and injection of different vision. American public would be also benefited through exhibitions, workshops and conference, interactive lectures and educational programs. It would also help update the Amarican image among the former Soviet satellites.

The participating Bulgarian women artists – Tania Abajieva, Nadia Genova, Alla Georgieva, Nadezhda Oleg Lyahova, Elena Panayotova, Adelina Popnedeleva, Monica Romenska, will collaborate in New York with American women artists – Michele Beck, Irina Danilova, Akiko Ichikawa, Brigitta Lund, Thelma Mathias, Sue Muskat, and Suzy Surek.

Another goal of this project is to build the international women artists network that will support the development of women’s art in their countries and throughout the globe, as well as to further expose the artists and their cultural heritage. Also, the New York based project will unite American artists of different origin with their Eastern European counterparts that will emphasize the role of New York art scene both as a melting pot and a capital of contemporary art.

The project will be hosted at the studios and gallery space of the Elizabeth Foundation for the Arts at 323 West 39th Street, at the very center of New York -Times Square district, in the Fall 2000. The Bulgarian – American artists’ collaboration will start on October 15 and will result in the exhibition – November, 2 through November 30, 2000. The Exhibition will be open four weeks, 6 days a week from 11 AM through 5 PM. It will be free of charge.

In conjuction with the exhibition we are preparing the conference, workshops, public discussions and educational tours. After the conclusion of the project in the United States it will travel to Bulgaria.

The Exhibition opening and special events will be attended by the Consul General of Bulgaria and the Consul General of the Russian Federation, representatives of New York City Department of Cultural Affairs, city officials.

The Southeast Of Konya

Our fellow citizens who lived in Anatolia about 10.000 years ago had a “matriarchal” belief system. The most significant settling area of Anatolia at that time was un­doubtedly Catalhoyuk. Catalhoyuk, which is on the borders of Cumra district lying 50 km southeast of Konya, is, in our opinion, the first capital of Anatolia. Together with Catalhoyuk, Hacilar Mound in Burdur is a significant settling area as well. However, Catalhoyuk can be regarded as the most important culture centre in Anatolia of that period and around the world. As for the belief system of glorious Catalhoyuk civilization, it comprises the idea of “Goddess”.

It is necessary to familiarize with Catalhoyuk before dealing with the belief system of Catalhoyuk and man of that time.

Catalhoyuk emerges on the scene of history with the Neolithic period. Anatolian citizens settled at Catalhoyuk amid years of 6.500-5.600 BC. 6.000 people living in about 145.000 square meters territory enlivened this place with their tamed ani­mals. Man of Catalhoyuk first tamed cattle, sheep and goat. He created master of wood, weaving and crockery out of his own bo­som. The houses of these first Anatolians who led a collective and sharing life all together by building up a village had a structure of adjacent order without windows and doors. Entrance and exits of houses were available through the door on the roof thanks to a stepladder.

All in all, people of Catalhoyuk symbolize first models of a re­productive society. They could put cereal and certain wild animals in service of humanity. People of Catalhoyuk, having such a great success, worshipped “Earth Mother”, that is, “Mother Goddess”.

The statuettes we first encounter at Catalhoyuk and Hacilar had big belly, wide hips and busty form. This fertile and bulky Mother Goddess was always protected by the wild animals situ­ated on her right and left side. In fact, there are always leopards near Mother Goddess shown on the throne.

When man of Catalhoyuk dating back 10.000 years ago begins to familiarize himself with the soil he lives on, he learns to cultivate it in the course of time. And he starts to get harvest from the soil. The soil takes a new meaning ever after for man of Catalhoyuk. He begins to show a different respect for this soil. He takes a thousand in return for one. The soil becomes fertile, nutritious and signifies nearly eternal continuity in the eyes of a man of Catalhoyuk. He likens the soil with these characteristics to a fertile woman and starts calling it with the name of “Earth Mother”; that is, “Mother Goddess”.

Catalhoyuk first emerges with the belief of Mother Goddess in Anatolia and all over the world. However, after centuries, ex­pression of “God” will depart from matriarchy and turn into a patriarchal denotation through sky-religions.

Namely, 10.000 years earlier, a man from Catalhoyuk is not aware of his own role in the pregnancy of a woman. In the course of time, a discrepancy emerges between man and woman who hunt, battle together equally in the beginning. The man starts to feel inferior in front of woman. Because woman whose stomach is slowly getting swollen and breasts are growing is thought to breed on her own and provide continuity of generations.

The localization of the first documented dwelling places of the Bulgarians

The beginning stage of the development of any civilization depends on a range of factors and can continue for a long time but it is always characterized by an exceptionally important process – the transformation of the territory into a cultural-historical zone, i.e. an area of expression of the bearers of a particular value system.

The localization of the first documented dwelling places of the Bulgarians in the west reaches of “Mount Imeon”, i.e. the Pamirs-Hindu Kush mountain range. The most ancient cultural-historical zone of these people is located in the heart of the Indo-Iranian space. In the second half of the 1st millennium BC and the beginning of the 1st millennium AD, the passes across Hindu Kush connect its eastern part and the centres along the river valleys of the Indus and the Ganges to its west part, which includes present-day Afghanistan, Pakistan, Tadzhikistan and Iran, reaching to the foothills of the Zagros range. In Zagros and the high Iranian plateau, the grand landscape of many thriving early cultures and their syncretism is unfolded. It is thought that the fields below the western foothills of Zagros are the most fertile on the planet in terms of traces from the “Neolithic revolution”, i.e. the transition from hunting and gathering to a productive economy circa the 10th millennium BC.

The first places inhabited by the Bulgarians in the eastern Indo-Iranian region near “Mount Imeon” are marked as Balhara in many written sources. It is later known as Bactria, which has left its sound pattern in the toponym Bakh in Afghanistan – a town in the northern part of the country. Even in those regions one can see the creation and consolidation of an urban way of life, regardless of the natural conditions and that is typical of the Bulgarian civilization. The Bulgarians built towns in open areas surrounded by mountain ranges, mystical bulgaria tours and also in valleys. Their urbanization also spread in the plains of the big steppe rivers.

The main characteristics of the landscape of the civilization of the Bulgarians were reproduced at the end of the 2nd and during the 1st millennium BC when the state organizations of the Bulgarians started moving because of ethnic-demographic and economic reasons. Leaving their original homeland, the Bulgarians carried on their civilization skills and used them first of all in the urbanization of the lands to the north of the Caucasus, between the Caspian Sea and the Black Sea or, in other words between the rivers Volga and Don.

The succeeding structural hubs of Bulgarian settlements originated from this centre. One of them was situated directly to the south in the region of present-day Armenia. The other one was to the north-east of the Caspian-Black Sea region, to the north of the central flows of the Volga River, along the valley of the Pechora River, stretching towards the Arctic Ocean. The densely populated Bulgarian area in the Middle Volga basin is dated archaeologically to the mid-8th century. Here are some excerpts from descriptions of those earliest settlements:

“He [Valarshak] came down to the green meadows near the Shara region, which was called Bezlesen or Upper Basean by the ancient people. Later, because of the Bulgarian Vhndur Bulgar colonists who had settled there, it was called after the name of their leader, Vanand…

In the days of Arshak, there was great turmoil in the range of the great mountain of Caucasus, in the country of the Bulgarians; many of them separated and came to our country and settled under the Kol [Koh] in the fertile land where grain was in abundance for a long time.”

Two-Tier Framework For The Protection

A comparative report of the Asylum Information Database (AIDA) managed by European Council on Refugees and Exiles (ECRE) discusses the impact of Europe’s two-tier protection regime, distinguishing between refugee status and subsidiary protection, on the rights of those granted protection.

The European Union (EU) has developed a two-tier framework for the protection of those fleeing persecution and serious harm, drawing a normative distinction between refugee status and subsidiary protection. While the Common European Asylum System (CEAS) is premised on the existence of harmonised standards of protection and outcomes of asylum procedures, the assumption of a common protection space across the continent has never been realised and continues to be dispelled by the practice of asylum administrations to date. The “asylum lottery” results in asylum seekers having widely disparate chances of obtaining international protection, as well as different forms of protection granted, depending on the country where their claim is processed.

Differences in the status granted have direct and far-reaching impact on the lives of beneficiaries of international protection, given that they entail a widely different set of rights between refugees and subsidiary protection holders in some countries.

From an efficiency and integration perspective, the advantages of the full alignment of refugee status and subsidiary protection under EU law are clear. De-coupling the content and level of rights from the type of international protection status granted could:

Foster integration in a more coherent manner, by providing all persons in need of international protection with the tools to become active members of new host societies;

Reduce litigation costs related to the form of international protection granted;

Reduce potential secondary movements between countries related to the level of rights granted to holders of the status in question;

Reduce administrative burden on national authorities by removing undue complexity and fragmentation in integration policies and rules. This would not only affect asylum and immigration authorities, but also employment authorities, social welfare services, or even health care institutions across Europe.

Successful integration of beneficiaries of international protection is generally acknowledged as one of the key challenges for European countries’ asylum policies in the coming years. The current discussions on the reform of the Qualification Directive present a unique opportunity to establish an EU legal framework that supports national, regional and local authorities and beneficiaries of international protection in their integration efforts.

Beyond the reform of the Directive, ECRE encourages European countries to further approximate the content of international protection statuses in their national frameworks and practices in the interest of a smoother integration process.