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Journal articles on the topic 'Ivan'

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Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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1

Providenti, Miguel A., Jason M. O'Brien, Jürgen Ruff, Alasdair M. Cook, and Iain B. Lambert. "Metabolism of Isovanillate, Vanillate, and Veratrate by Comamonas testosteroni Strain BR6020." Journal of Bacteriology 188, no. 11 (June 1, 2006): 3862–69. http://dx.doi.org/10.1128/jb.01675-05.

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ABSTRACT In Comamonas testosteroni strain BR6020, metabolism of isovanillate (iVan; 3-hydroxy-4-methoxybenzoate), vanillate (Van; 4-hydroxy-3-methoxybenzoate), and veratrate (Ver; 3,4-dimethoxybenzoate) proceeds via protocatechuate (Pca; 3,4-dihydroxybenzoate). A 13.4-kb locus coding for the catabolic enzymes that channel the three substrates to Pca was cloned. O demethylation is mediated by the phthalate family oxygenases IvaA (converts iVan to Pca and Ver to Van) and VanA (converts Van to Pca and Ver to iVan). Reducing equivalents from NAD(P)H are transferred to the oxygenases by the class IA oxidoreductase IvaB. Studies using whole cells, cell extracts, and reverse transcriptase PCR showed that degradative activity and expression of vanA, ivaA, and ivaB are inducible. In succinate- and Pca-grown cells, there is negligible degradative activity towards Van, Ver, and iVan and little to no expression of vanA, ivaA, and ivaB. Growth on Van or Ver results in production of oxygenases with activity towards Van, Ver, and iVan and expression of vanA, ivaA, and ivaB. With iVan-grown cultures, ivaA and ivaB are expressed, and in assays with whole cells, production of the iVan oxygenase is observed, but there is little activity towards Van or Ver. In cell extracts, though, Ver metabolism is observed, which suggests that the system mediating iVan uptake in whole cells does not mediate Ver uptake.

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2

Dragić, Marko, and Helena Dragić. "Saint John the Baptist in Croatian Traditional Heritage." Croatica et Slavica Iadertina 15, no. 1 (March 10, 2020): 275–330. http://dx.doi.org/10.15291/csi.2977.

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Sv. Ivan Krstitelj, prethodnik i krstitelj Isusov, iznimno se štuje u kršćanstvu. Ivan Krstitelj rodio se pola godine prije Isusa. U smislu folklornih običaja u Hrvata najbogatiji su Badnjak, blagdan sv. Jurja (23. travnja) i blagdan sv. Ivana Krstitelja (24. lipnja). U hrvatskoj tradicijskoj baštini, kao i u tradicijskoj baštini drugih naroda u Europi i svijetu, uz blagdan sv. Ivana Krstitelja vezuju se razni običaji, ophodi, divinacije, vjerovanja, hodočašća, procesije, svete mise, pučka veselja, sajmovi, ivanjske pjesme, molitve. U Hrvata i uopće u Europi običaj je paljenja ivanjskih vatri u sumrak uoči blagdana sv. Ivana Krstitelja. Stari je običaj da se mladić i djevojka uzmu za ruke i preskaču vatru ivanjskoga krijesa, a vatru mladež preskače i pojedinačno. Taj običaj ima lustrativnu i apotropejsku funkciju. Pored krjesova, u hrvatskoj tradicijskoj baštini u ivanjske vatre spadaju i bakljari, mašalanje, lilanje. Prastaro je vjerovanje da vještice, more i druga demonska bića neće moći djelovati dokle god se vidi ivanjskih vatra i dokle god im se dim proširi. Blagdan sv. Ivana Krstitelja prije izlaska sunca prate i ophodi krijesovalja (krisnica, ladarica), hodanje po pepelu od ivanjskoga krijesa, umivanje i kupanje na vrelima, u rijekama i moru. Nekoć su se kuće, dvorišta, ulazna vrata (kapije) kitili za blagdan sv. Ivana Krstitelja, a žene i djevojke u zoru iznosile su odjeću i tkanine da ih ivanjske zrake obasjaju i zaštite od moljaca. Uz blagdan sv. Ivana Krstitelja vezuju se ljubavne divinacije kao i divinacije o tome tko će od ukućana prvi umrijeti. U čast sv. Ivanu vjernici poste, zavjetuju se i na blagdan mnogi bosonogi hodočaste svetištima posvećenima sv. Ivanu te na koljenima obilaze oko svetišta ili oko kipa sv. Ivana Krstitelja moleći za izlječenje svojih tjelesnih i duševnih boli. Nakon procesije i svete mise tradicionalno se organiziraju pučka veselja. Narod sv. Ivanu Krstitelju pjeva usmene lirske pjesme i upućuje molitve.

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3

Deliatynskyi, Ruslan, and Oleh Bilous. "All-Ukrainian scientific-practical conference with international participation "Christian pedagogy in the names and educational ideas" (Ivano-Frankivsk, February 11, 2019)." Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, no. 14 (January 29, 2020): 245–47. http://dx.doi.org/10.52761/2522-1558.2019.14.23.

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February 11, 2019 at the Ivano-Frankivsk Academy of Ivan Zolotousty the All-Ukrainian scientific-practical conference with the international one took place participation of "Christian pedagogy in names and educational ideas". The conference was organized by the Ivano-Frankivsk Archdiocesan Administration of the UGCC, the Ivano-Frankivsk Academy of Ivan Zolotousty, Department of Education, Science and Youth Policy, Ivano-Frankivsk Regional State Administration, Ivano-Frankivsk Regional Institute postgraduate pedagogical education, Buchach Diocesan Administration of the UGCC, London Diocese of the Holy Family of the UGCC.

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4

Zhuk, Andrii, and Oleh Bilous. "Regional Student Scientific Conference Dedicated to the 30th Anniversary of the Legalization of the UGCC "Ukrainian Greek Catholic Church in the Second Half of the 20th Century in Ukraine: Underground, Legalization, Formation" (Ivano-Frankivsk, November 2." Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, no. 14 (January 29, 2020): 252–54. http://dx.doi.org/10.52761/2522-1558.2019.14.26.

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On November 20, 2019, the Ivano-Frankivsk Academy of Ivan Zolotousty hosted a Regional Student Scientific Conference dedicated to the 30th anniversary of the legalization of the Ukrainian Greek Catholic Church "Ukrainian Greek Catholic Church in the second half of the twentieth century in Ukraine: underground, legalization, formation." The conference was supported by the Archbishop and Metropolitan of Ivano-Frankivsk UGCC Volodymyr Viityshyn and the Mayor of Ivano-Frankivsk. Frankivsk Ruslana Martsinkiva. The conference was co-organized by the Ivano-Frankivsk Academy Ivan Zolotousty, Ivano-Frankivsk National Medical University, Ivano-Frankivsk National Technical University of Oil and Gas, Vasyl Stefanyk Precarpathian National University, King Danylo University.

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5

Fylypovych, Liudmyla, and Oleh Bilous. "International Scientific Conference "Ukraine - Vatican: the context of religious identities and religious transformations in the world and Ukraine" (Ivano-Frankivsk, November 28-29, 2019)." Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, no. 14 (January 29, 2020): 255–57. http://dx.doi.org/10.52761/2522-1558.2019.14.27.

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For two days, November 28-29, 2019, in Ivano-Frankivsk Ivan Chrysostom Academy hosted the International Scientific Conference "Ukraine-Vatican: the context of confessional identities and religious transformations in the world and in Ukraine." The conference was supported by the Archbishop and Metropolitan of Ivano-Frankivsk UGCC Volodymyr Viityshyn and the Mayor of Ivano-Frankivsk. Frankivsk Ruslana Martsinkiva. The co-organizers of the conference are the Department of Religious Studies of the Hryhoriy Skovoroda Institute of Philosophy of the National Academy of Sciences of Ukraine, Ivano-Frankivsk Academy of Ivan Zolotousty, the Ancient Halych National Reserve, and the Ukrainian Association of Religious Studies.

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6

Boeck, Brian J. "The Lady Vanishes: The Death of Anastasiia and Ivan’s Regression to Ancestral Evil." Russian History 47, no. 1-2 (June 10, 2020): 1–10. http://dx.doi.org/10.30965/18763316-04701001.

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Though Nikolai Karamzin has been credited with developing the ‘Two Ivans’ paradigm, which emphasizes Anastasiia’s death as the clear, unequivocal dividing line between the good Ivan and the evil Groznyi, he did not invent it. He derived the notion from the only major Russian text about Ivan the Terrible that is still unpublished.

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7

Kleimola, A. M. "The Power and the Glory – and the Money." Russian History 48, no. 1 (January 26, 2022): 119–28. http://dx.doi.org/10.30965/18763316-12340025.

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Abstract These two anthologies continue Charles Halperin’s exploration of the reign of Ivan the Terrible. The first presents nineteen essays, each focused on a question that Halperin believes needs further investigation, ranging from family relationships to state policy to cultural achievements. He discusses sources and interpretations, then suggests additional avenues for further research. The second volume analyzes Ivan’s place in Russian historical memory in light of the new openings for discussion in the post-Soviet period. Looking at popularized accounts, textbooks, and specialist research, Halperin finds a range of opinion from supporters of canonization to harsh critics of policies and methods of implementation. Part Two examines Ivan on the silver screen, focusing on Eisenstein’s classic (pre-1991 but imprinted on everyone’s memory) and Lungin’s recent portrayal of the tsar in the Oprichnina years. What it meant to be Ivan remains as contested in the public mind as it is among specialists. Throughout both volumes, a consistent thread is the continuing influence of Karamzin’s concept of the two Ivans, Ivan the Good and Ivan the Terrible. Two centuries later, Ivan the Only continues to stride over the landscape of the Russian past. Halperin’s studies point the way to new assessments of his impact.

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8

Stanić, Stjepanka. "Teologija milosrđa u enciklikama Redemptor hominis i Dives in misericordia Ivana Pavla II." Obnovljeni život 77, no. 2 (April 7, 2022): 221–33. http://dx.doi.org/10.31337/oz.77.2.6.

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Sveti papa Ivan Pavao II., kojega je papa Franjo nazvao Ivan Pavao Veliki, ubraja se među najvažnije suvremene katoličke filozofe i teologe, ali i pape u povijesti Crkve. Papa Ivan Pavao II. svjedoči kako pisanom riječi tako još više životom da je Bog milosrđe i da je čovjek plod milosrdne ljubavi. Stoga, kada govorimo o teologiji milosrđa kod Ivana Pavla II., smatram da poseban naglasak trebamo staviti na enciklike Redemptor hominis i Dives in misericordia, u kojima se ocrtava sva ljepota teološko–antropološkoga razmišljanja o ethosu milosrđa. Članak želi istaknuti ideju ethosa milosrđa, koji Ivan Pavao II. vidi kao mogućnost kulture istinskoga napretka naspram ideologijama koje čovjeka i njegov bitak svode na običan proizvod, kojim je, ovisno o interesima pojedinaca ili skupina, moguće trgovati i manipulirati. Želimo zapravo pokazati da je poruka milosrđa koju nam je papa Ivan Pavao II. ostavio aktualna i danas. Štoviše, upravo danas, u vrijeme pandemije COVID–19, u vrijeme egzodusa tolikih izbjeglica i različitih previranja na društveno–socijalnoj i političko–ekonomskoj sceni svijeta i posebno Europe poruka milosrđa i ethos milosrđa pokazuju se kao jedini put prosperiteta i mira među narodima.

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9

YAREMKO, Bohdan. "IVAN LABACHUK’S LIVING IN THE CONTEXT HUTSUL TRADITIONAL INSTRUMENTAL MUSIC." Bulletin of the Lviv University. Series of Arts Studies 280, no. 20 (2019): 119–32. http://dx.doi.org/10.30970/vas.20.2019.10617.

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The author presents in his proposed paper, while continuing reconstruction of the Hutsul region famous violinists “pantheon”, the creative portrait of a folk musician – the representative of Kosmach, Brustury and Shepit rural traditions (Kosiv district of Ivano-Frankivsk region) – Ivan Fedorovych Labachuk (1929-2009), whose activities lasted for more than 30 years and left an imprint in the memory of fellow musicians he had ensemble with in instrumental chapels, serving weddings, joint work, carols and other folk festivals. The image of the almost forgotten outstanding violinist appears in the context of folk musicians activities – representatives of the senior and younger generations, whose memoirs depict the personality of Ivan Labachuk as one of the brightest participants in the continuous process of Hutsul professional chapel and solo performance. The author examines in hindsight the creative way of the folk violinist relying on information about his creative biography obtained from individual musicians. These include: violinist Ivan Sokoliuk (Kovalivka village), Vasyl Harasymiuk (Prokurava village), Mykola Dumutrak (Brustury village), Ivan Isaychuk (Kosmach village), and researcher of Hutsul instrumental, in particular violin, music Ihor Matsiievsky (St. Petersburg). Ivan Labachuc, as a talented performer of violin traditional music in its style regional interpretation, took the fixed place in the hereditary chain of “violin pedigree” of the instrumental Kosmach, Brustury and Shepit rural tradition. Vasyl Vardzaruk (1858–1941) was its eldest generation representative, and Ivan Meniuk (1903–1989) – its prominent successor. It is this outstanding violinist, who in the second half of 1940s had to live with Labachuks in their house, contributed to Ivan Labachuk’s development, who, in turn, picked up and continued the tradition, becoming its outstanding expresser in 1960–1990s.

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Hilje, Emil. "Arhivska građa o šibenskom slikaru i bilježniku Ivanu Vuliću (Ivanu de Lupisu)." Radovi Instituta za povijest umjetnosti, no. 43 (December 31, 2019): 163–80. http://dx.doi.org/10.31664/ripu.2019.43.13.

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Šibenski slikar Ivan Vulić (Ivan de Lupis), koji je djelovao u prvoj trećini 16. stoljeća, bio je dosad potpuno nepoznat stručnoj javnosti. No arhivska građa otkriva zanimljivu i složenu ličnost, lokalnog majstora kojem slikarski zanat nije mogao osigurati prikladnu egzistenciju, pa je promijenio zanimanje i postao bilježnik, ali se nastavio baviti i slikarstvom. Između 1511. i 1524. godine zabilježen je njegov rad na pet slikarskih djela u Šibeniku: ormaru bratovštine mornara sv. Nikole, pali za Vladana Rutčića iz Vrane, slici Bogorodice za Ivana Miloševića iz Zatona, oslikavanju kapele sv. Klare u crkvi sv. Frane te na oltarnoj pali i Gospinoj kapeli u crkvi sv. Marije od Kaštela. Premda niti jedno od navedenih djela nije sačuvano, već sami arhivski podaci svjedoče da je Ivan Vulić bio aktivan domaći slikar, jedan od posljednjih predstavnika “dalmatinske slikarske škole”.

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11

Jelčić, Antun Dubravko. "Ivan Dončević, Ivan Trnski, Đuro Sudeta." Radovi Zavoda za znanstvenoistraživački i umjetnički rad u Bjelovaru 10 (2016): 1–9. http://dx.doi.org/10.21857/yl4okf7k29.

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12

Weinstein, Marc. "Dva Ivana (les Deux Ivan) de Mark Xaritonov." Revue des études slaves 72, no. 1 (2000): 61–80. http://dx.doi.org/10.3406/slave.2000.6644.

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13

Rosenblum, Oksana. "Ivan Malkovych, editor and compiler. Antolohiia ukrains'koi poezii: XX stolittia [Anthology of Ukrainian Poetry: Twentieth Century]." East/West: Journal of Ukrainian Studies 4, no. 2 (September 19, 2017): 325. http://dx.doi.org/10.21226/t2zd05.

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Book review of Ivan Malkovych, editor and compiler. Antolohiia ukrains'koi poezii: XX stolittia [Anthology of Ukrainian Poetry: Twentieth Century]. Vydavnytstvo Ivana Malkovycha “A-BA-BA-HA-LA-MA-HA,” 2016. Ukrains'ka poetychna antolohiia [Ukrainian Poetic Anthology]. 1280 pp. Cloth

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14

KEENAN, EDWARD. "IVAN IVAND THE "KING'SEVIL": NI MAKA LI TO BUDET?" Russian History 20, no. 4 (January 1, 1993): 5–13. http://dx.doi.org/10.1163/187633193x00036.

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15

Widacki, Jan. "Ivane Tarkhnishvili (Ivan Tarchanoff) and His Links With Poland." Journal of the History of the Neurosciences 25, no. 2 (October 16, 2015): 204–12. http://dx.doi.org/10.1080/0964704x.2015.1069106.

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16

Woodward, James B., and A. V. Knowles. "Ivan Turgenev." Modern Language Review 85, no. 2 (April 1990): 534. http://dx.doi.org/10.2307/3731935.

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17

Zajaczkowski, Henry, Philharmonia Orchestra; amp &, Chorus, and Jarvi. "Ivan Reborn." Musical Times 133, no. 1787 (January 1992): 31. http://dx.doi.org/10.2307/966246.

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18

Vair-Piova, Bruno. "Ivan Illich." Empan 51, no. 3 (2003): 112. http://dx.doi.org/10.3917/empa.051.0112.

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19

Levin, L. "Ivan Illich." Journal of Epidemiology & Community Health 57, no. 12 (December 1, 2003): 925. http://dx.doi.org/10.1136/jech.57.12.925.

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20

Wright, Pearce. "Ivan Illich." Lancet 361, no. 9352 (January 2003): 185. http://dx.doi.org/10.1016/s0140-6736(03)12233-7.

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21

Dikic, Ivan. "Ivan Dikic." Current Biology 22, no. 3 (February 2012): R76—R77. http://dx.doi.org/10.1016/j.cub.2011.12.011.

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22

Gajardo, Marcela. "Ivan Illich." Prospects 23, no. 3-4 (September 1993): 711–20. http://dx.doi.org/10.1007/bf02195145.

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23

Corngold, Noel, and Norman McCormick. "Ivan Kuščer." Physics Today 53, no. 8 (August 2000): 63–64. http://dx.doi.org/10.1063/1.1310131.

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Chaim, Lev. "Ivan Vrona." Experiment 1, no. 1 (1995): 335–44. http://dx.doi.org/10.1163/2211730x-00101027.

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Holman, Andrew. "Ivan Lewis." British Journal of Learning Disabilities 35, no. 2 (June 2007): 72–74. http://dx.doi.org/10.1111/j.1468-3156.2007.00450.x.

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26

Lysko, Zynovii. "IVAN LAVRIVSKY." Ukrainian music 42, no. 4 (2021): 162–84. http://dx.doi.org/10.32782/2224-0926-2021-4-9.

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27

Theimer, Ivan. "IVAN THEIMER." Sculpture Review 49, no. 2 (June 2000): 24–29. http://dx.doi.org/10.1002/j.2632-3494.2000.tb00133.x.

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Tranquilin-Silva, Josefina De Fátima, and Georgia De Mattos. "Tecendo narrativas." MEDIACIONES 15, no. 23 (March 11, 2020): 1–25. http://dx.doi.org/10.26620/uniminuto.mediaciones.15.23.2019.1-25.

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Danilo, criador de Lorelay Fox – drag queen, youtuber e artivista LGBTIQ – torna-se ouvinte de uma receptora da telenovela “A força do querer”, a qual constrói sua narrativa a partir da transexualidade da personagem Ivana/ Ivan. Após a escuta, Lorelay apresenta em seu canal, no YouTube, o vídeo “Meu relato sobre a novela ‘A força do querer’” e este conteúdo leva às narrativas das juventudes, suas interlocutoras. Este artigo propõe refletir sobre essa tessitura de narrativas, que tem como foco a transexualidade da personagem Ivana/Ivan Objetiva analisar como esta personagem foi produzida na telenovela, a partir das relações de gênero imbricadas na experiência transexual, e investigar as mediações presentes nas narrativas nesse processo comunicativo: telenovela, receptora, ouvinte Danilo, produtora de conteúdos digitais, Lorelay Fox e seus interlocutores. Concluímos que o cotidiano compartilhado nessas múltiplas narrativas dá visibilidades às identidades individuais e coletivas, assim como, (re)constrói subjetividades e, dessa forma, as experiências trans podem ser um pouco mais autorizadas, em um modo de existir midiatizado.

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Smyrnov, I., and N. Levinskova. ""WHITE ELEPHANT" IN UKRAINIAN CARPATHIANS MOUNTAINS: ON RESTORATION OF A FORMER MILITARY ASTRONOMICAL-METEOROLOGICAL OBSERVATORY." Visnyk Taras Shevchenko National University of Kyiv. Military-Special Sciences, no. 2 (39) (2018): 55–58. http://dx.doi.org/10.17721/1728-2217.2018.39.55-58.

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The article deals with the fate of the astronomical-meteorological observatory, which was built in the Eastern Carpathеs on the Hill of Pip-Ivan (height 2028 m) in 1938, when the Carpathian region was part of Poland. Another name of the observatory is "White Elephant", because in the winter under the snow the observatory's house resembles the shape of the elephant. Mount Pip Ivan has a pyramidal shape with the presence of ancient forms of glacial relief, composed of sandstone. The observatory was equipped with the most up-to-date scientific equipment, in particular, a telescope, astrograph and refractor of British production. The Observatory was destroyed during the Second World War. Currently, with joint efforts of Ukraine and Poland, in particular with the participation of the University of Warsaw and the Precarpathian University named after V. Stefanyk of Ivano-Frankivsk the restoration of the observatory is under way, as well as the construction of an International Center for Ukrainian and Polish Students Youth Meetings focusing on research in geography, meteorology, geology, seismology, astronomy and biology. Keywords: astronomical-meteorological observatory, Mount Pіp Ivan, restoration, Obserwatorium fund, research in the fields of geography, meteorology, geology, seismology, astronomy and biology.

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FROLOVA-WALKER, MARINA. "The Soviet opera project: Ivan Dzerzhinsky vs. Ivan Susanin." Cambridge Opera Journal 18, no. 2 (July 2006): 181–216. http://dx.doi.org/10.1017/s0954586706002163.

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The subject of this article is the failure of the Stalinist Soviet opera project. Although similar proposals had appeared years before, the project was inaugurated in 1936, and its realisation was placed in the hands of the State Committee for Artistic Affairs. The archival materials discussed in the article (including transcripts of the Committee's meetings) demonstrate that even publicly acclaimed productions were seen as failures by these senior bureaucrats. On the one hand, there were demands for realism and contemporary topics, and on the other, for monumentality and elevated musical language; these demands proved to be in deep conflict with each other. In addition to this crippling problem, it soon became apparent that any treatment of a contemporary topic was bound to become unacceptable before long, given the ever-shifting political landscape. While novels and films were certainly under close scrutiny, many operas were subjected to so many demands for revision that they never saw production at all. The article's central claim is that the 1939 Soviet reworking of Glinka's A Life for the Tsar as Ivan Susanin fulfilled the state's needs much better than any newly created Soviet opera could have, resulting in the effective curtailment of the project by 1946.

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31

Pohrebennyk, V. F. "IVAN KARPENKO-KARYY’S CREATIVITY IN IVAN FRANKO SCIENTYFIC PERCEPTION." Literary Studies, no. 60 (2021): 186–99. http://dx.doi.org/10.17721/2520-6346.60.186-199.

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The article investigates the Ivan Franko’s historical-literature and theatrical publications, dedicated to the life and creativity of famous Ukrainian dramatist Ivan Karpenko-Karyy (Ivan Tobilevych, 1845–1907). It is covered in chronological order how the understanding of the poetics of the writers’ drama developed in accordance with their vision and perception by I. Franko. The content of his reviewes, articles, etc. reveales I. Karpenko-Karyy’s individual contribution to the dynamics of the system of genres, the improvement of personosphere and technical means of dramatic modeling of reality, the combination of realism and romanticism in drama of the end of the XIX-th – beginning of the XX-th centuries. I. Franko – well-known dramatist, literary and theater critic, is also considered as an ambassador of the Ukrainian professional theater in Austria-Hungary and Russia, who, through his publications in Polish, Czech, Hungarian and Russian languages. drew attention to Ukrainian culture, popularized the creative achievements of the theater coryphaeus I. Karpenko-Karyy. I. Franko’s reasoning about І. Tobilevych, as it proved in article, is still marked by accurate definitions and symbolic assessments, interesting literary parallels, expressed with knowledge of the case with critical remarks. The scientist rightly affirmed the ascending evolution of the writer, who annually enriched the recipients with new fruits of his socially significant talent, with represented the hole of Ukraine and delved into the people’s soul. With good reason, І. Franko emphasized his skill as an observer and psychologist, a master of sharp conflicts, and finally as artist-democrat, who promoted humanism, patriotism and high idealism of the characters. Scholar’s understanding of the heritage by Karpenko-Karyy who was rightly considered one of the luminaries of national art, was closely connected with the complex realities of theatrical life in Ukraine, accompanied by the establishment of a canon of masters of new and modern literature and ahead its time by approaching the principles of receptive aesthetics and poetics, fenomenology, hermeneutics, communicative studies and other contemporary methodologies and theories.

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Çağlayandereli, Mustafa, and Sibel Tamaç. "Illich’çi Söylemin Teorik Değeri Üzerine Bir Söylem Analizi." Journal of Applied And Theoretical Social Sciences 5, no. 4 (December 29, 2023): 326–61. http://dx.doi.org/10.37241/jatss.2023.96.

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Bu makalede Ivan Illich’in yazı bütünü (corpus) eleştirel söylem analizi tekniğine uygun olarak incelenmiş ve ortaya koyduğu modern toplum kurumlarına yönelik sistematik eleştirilerinin özgün bir sosyolojik söylem oluşturduğu bulgulanmıştır. Bu incelemenin temel amacı daha geniş bir çalışma ile Illich’çi söylemi çağdaş sosyoloji teorileri arasına önerebilmektir. Böyle bir önerinin özel önemi “teori geliştirememek” ile itham edilen sosyolojiye görece katkı sağlayacak olmasıdır. Bu incelemenin temel veri kaynağı Ivan Illich’in yazdığı 12 adet kitaptır. İncelemenin bağlamını Ivan Illich’in öz geçmişi ve entelektüel etkileşimleri oluşturmaktadır. İncelemenin teorik çerçevesini Frankfurt Eleştirel Okulu’nun ve Ivan Illich’in modern toplum çözümlemesi için geliştirdikleri kavramlar ve önermeler oluşturmaktadır. Bunlardan Ivan Illich’e ait 12 adet özgün kavram tespit edilmiş ve tanımlanmıştır. Ayrıca Ivan Illich’in dil ve retoriği incelenmiş ve söylemiyle uyumlu olduğu bulgulanmıştır. Tüm bu inceleme sonucunda, Ivan Illich’in modern toplum kurumlarının eleştirisine odaklanan söyleminde sosyolojik bir teorinin sahip olması gereken özelliklerin mevcut olduğu bulgulanmıştır.

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Kranjc, Andrej. "Ivan Gams – karstologist." Acta geographica Slovenica 53, no. 1 (September 30, 2013): 9–21. http://dx.doi.org/10.3986/ags53101.

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Board, Editorial. "Ivan Illich Chebanenko." Collection of Scientific Works of the Institute of Geological Sciences of the NAS of Ukraine 5 (January 12, 2012): 271–72. http://dx.doi.org/10.30836/igs.2522-9753.2012.150516.

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Michaelides, Basil. "Ivan James Nurick." South African Medical Journal 104, no. 4 (January 8, 2014): 270. http://dx.doi.org/10.7196/samj.7851.

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Floria, Boris. "Ivan the Terrible." Russian Studies in History 53, no. 1 (July 2014): 68–73. http://dx.doi.org/10.2753/rsh1061-1983530104.

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Shaposhnik, Viacheslav. "Ivan the Terrible." Russian Studies in History 53, no. 1 (July 2014): 74–80. http://dx.doi.org/10.2753/rsh1061-1983530105.

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Kaun, Alexander. "Ivan Bunin [1934]." World Literature Today 63, no. 2 (1989): 183. http://dx.doi.org/10.2307/40144806.

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«SISJ NAMS Ukraine», Staff of SI. "Ivan V. Shumada." ORTHOPAEDICS, TRAUMATOLOGY and PROSTHETICS, no. 3 (October 1, 2015): 105. http://dx.doi.org/10.15674/0030-598720153105-106.

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BSMU, Staff. "Ivan Mykhaylovych Rublenyk." ORTHOPAEDICS, TRAUMATOLOGY and PROSTHETICS, no. 1 (April 9, 2019): 105–6. http://dx.doi.org/10.15674/0030-598720191105-106.

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Of Postgraduate Education, Kharkivska Medical Academy. "Ivan Borisovich Zelenetsky." ORTHOPAEDICS, TRAUMATOLOGY and PROSTHETICS, no. 3 (October 4, 2019): 83–84. http://dx.doi.org/10.15674/0030-59872019383-84.

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Pehar, Ivan, and Franci Pivec. "Mag. Ivan Pehar." Organizacija znanja 13, no. 3 (2008): 116–19. http://dx.doi.org/10.3359/oz0803116.

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Goodale, Jay, Andrei Pavlov, and Maureen Perrie. "Ivan the Terrible." Sixteenth Century Journal 36, no. 2 (July 1, 2005): 600. http://dx.doi.org/10.2307/20477453.

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Chapko, R., M. Hermann, B. Jovanovich, V. V.Khlobystov, M. Kutniv, R. Lazarov, I. Lukovskyj, et al. "Ivan Gavrilyuk — 60." Computational Methods in Applied Mathematics 8, no. 4 (2008): 311–14. http://dx.doi.org/10.2478/cmam-2008-0022.

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Legvold, Robert, and Isabel De Madariaga. "Ivan the Terrible." Foreign Affairs 84, no. 3 (2005): 145. http://dx.doi.org/10.2307/20034388.

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Of the Journal, Editorial board. "Ivan Shevtsivu - 75." Ukrainian Religious Studies, no. 21 (December 18, 2001): 126–28. http://dx.doi.org/10.32420/2002.21.1237.

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Ivan SHEVTSIV - Honorary researcher of the Department of Religious Studies at the Institute of Philosophy named after G.S. Skovoroda of the National Academy of Sciences of Ukraine has already celebrated his 75th anniversary. As he writes in a letter, he himself noted, communicating with the nature of the distant Australia for us, where he currently lives.

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Harder, Worth T. "Granny and Ivan." Renascence 42, no. 3 (1990): 149–56. http://dx.doi.org/10.5840/renascence199042320.

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Stepanov, V. L. "Ivan Alekseevich Vyshnegradskii." Russian Studies in History 35, no. 2 (October 1996): 73–103. http://dx.doi.org/10.2753/rsh1061-1983350273.

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Larson, Jonathan, and Ivan Doig. "Ivan Doig's Montana." English Journal 83, no. 7 (November 1994): 106. http://dx.doi.org/10.2307/820565.

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Cassels, J. W. S., and R. C. Vaughan. "Ivan Matveevich Vinogradov." Bulletin of the London Mathematical Society 17, no. 6 (November 1985): 584–600. http://dx.doi.org/10.1112/blms/17.6.584.

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