Academic literature on the topic 'Romantic brotherhood'

The paper highlights the personal profile of the Cyril and Methodius Brotherhood member M. Hulak. The main focus is on studying his contribution to the development of Ukrainian romanticism. The tools of the theory of literary life allowed finding the optimal theoretical approach for systematization and comprehension of the available research materials. The biographical and cultural-aesthetic context plays an important role, emphasizing a number of essential aspects of the activity undertaken by the Cyril and Methodius Brotherhood. The research material also includes facts concerning education, social skills, and life principles that M. Hulak acquired in his university days. In the work, the study of Hulak’s education and national-cultural identity agrees with the understanding of his romantic interests, in particular his special interest in folk customary law and the peculiarities of the national character. The paper aims to determine the main circle of Hulak’s Kyiv acquaintances, characterizes his important organizational, educational, and scholarly initiatives, clarifies the psychological motives of these actions. As far as it is possible, based on some facts and indirect evidence, the literary intentions of M. Hulak, not fully realized due to the arrests of the members of the Cyril and Methodius Brotherhood in 1847, have been analyzed. The cultural ideas adopted during his studies at the university, combined with romantic self-awareness, significantly determined the features of aesthetically marked behavior. The manifestations of romantic irony and grotesque were the key features of M. Hulak’s personal positioning in his communication with the investigators.

Charles Baudelaire (1821-1867) has been hailed by followers in many countries as a forerunner of symbolism, if not as the father of modern poetry tout court. In Russia, Andrei Belyi celebrated him together with Nietzsche in 1909 as a "Patriarkh Simvolizma"; and Valerii Briusov wrote in the same year: "Is it possible to question the importance of Baudelaire's Fleurs du mal for the formation of the whole worldview of modernity?" Ellis (L.L. Kobylinskii), the most zealous of all Russian symbolist "Baudelaireans," even tried to convince the menshevik social democrat, N. Valentinov, that Baudelaire was "the greatest revolutionary of the nineteenth century, in comparison with whom all Marxes, Engelses, Bakunins, and the rest of the brotherhood which they created, are simply nothing."

This research examines the influence of Romantic poet John Keats on the Pre-Raphaelite Brotherhood, a Victorian artistic and literary movement. The aim of this paper is to prove how Keats became, moreover, a major connecting link between Romanticism and the Victorian era, thus enabling the continued existence of certain Romantic aesthetic features until the beginning of the twentieth century. In that sense, we will explore how this influence took shape and we will analyse Pre-Raphaelite works of art which have as source of inspiration some of Keats’s well-known poems (“Isabella; or, The Pot of Basil” and “The Eve of St. Agnes”). This examination will allow us to perceive the manner in which these artists devised their pictorial style based on Keatsian pictorialism in poetry, with a special emphasis on the significance of medievalism, and the beauty and sensuousness of his verses, and how they were transferred into their canvases.

The research is dedicated to the development of Slavic idea in the Ukrainian romantic circles of adherents, namely in the secret circle, called Brotherhood of Saints Cyril and Methodius, which worked in Kyiv during 1846–1847 years. That comradeship represented its own original understanding of Slavic problematic. After it was eliminated by the regime of Russian Imperia all Slavophil movements were stopped and theirs participants were persecuted and arrested. That’s why the author of the article treats the 1847 year as a year of arresting Kyiv’s conspirators and as a time of change in the development of Slavic ideology.

The research is dedicated to the development of Slavic idea in the Ukrainian romantic circles of adherents, namely in the secret circle, called Brotherhood of Saints Cyril and Methodius, which existed in Kyiv during 1846–1847 years. That comradeship represented its own original understanding of Slavic problems. After it was eliminated by the regime of the Russian Empire, all Slavophil movements were stopped and theirs participants were persecuted and arrested. That is why the author of the article treats 1847 as a year of arresting Kyiv’s conspirators and as a time of change in the development of Slavic ideology.

AbstractWhen Sergei Prokofiev chose to adaptWar and Peacefor the Soviet opera stage in the 1940s, he faced both operatic conventions and Soviet ideological demands that ran counter to the philosophy and structure of Tolstoy’s sprawling masterpiece. Prokofiev’s early decision to split his opera intoPeaceandWar, making the first a romantic love story of individuals and the second a collective story of the people’s love for Mother Russia, marked a major divergence from Tolstoy. This article explores how Prokofiev reworked Tolstoy’s philosophy of love and human connection to make his opera acceptable for the Soviet stage. Moving away from Tolstoy’s family ideal inPeace, with its basis on intimate sibling bonds, Prokofiev shifted the family toWar, turning it into a national Russian family of Father Kutuzov, Mother Russia and their children – the Russian people. The opera uses choral glorification of these heroic parents to foster on a national scale the type of intimacy Tolstoy had advocated in the home.

The article fits into the trend of contemporary humanities research called «memory studies». It was pointed out that the study of forms of artistic memory in literature provides answers to fundamental questions regarding individual and collective (national, ethnic, cultural) identity. The text attempts to describe the strategy of preserving the memory of the common hero of the Polish and Ukrainian nations – the Cossack – a key figure in the works of Polish and Ukrainian Romantics. To achieve this goal, the concept of mnemotopoi was used, because there is no doubt that the Cossack – realizing the ancient and later topoi of a young man, a knight – becomes a figure constantly recurring in the memory of subsequent generations. Topoi somehow encodes common places in collective memory, in cultural memory, creating mnemotopoi. The image of the Cossack in the works of Polish and Ukrainian romantics was created at the intersection of the traditional vision presented in Ukrainian oral folk art and sentimental tradition, on the one hand, and new romantic tendencies, on the other. The «building of memory» about the Ukrainian Cossack in Ukrainian culture is built primarily by folk songs – dumas, historical songs, love songs. Folk songs served as the basis for the works of many romantics: Józef Bohdan Zaleski, Tymek Padura, Aleksander Groza, Levko Borovykovski, Amvrosiy Metlynski and others. Such features of the Cossack community as: love of freedom, readiness to gamble and sacrifice for the faith, comrades and native land, appearing in early romantic poetry, are taken over from Ukrainian folk songs. In general, the mnemotopoi of the Ukrainian Cossack in Polish and Ukrainian romantic poetry builds the basic models of Cossack behavior, including striving for group integration, mutual help, fierceness in the fight against the enemy, as well as such characteristics as bravery, cunning, and physical strength. This is the figure of the Ukrainian Cossack that Levko Borovykovski, a pioneer of Ukrainian romanticism, tries to remember. At the same time, romantic motifs intensify in his poems: idealization and ideologization of the historical past, concentration of those principles of folk creativity that corresponded to romantic poetics and the romantic concept of personality: immersion in one’s own inner world, avoidance of the external world, spontaneity of actions, tragic perception of the world, premonition of death, rejection of earthly goods, denial of the prose of life. In the poetry of the Ukrainian Romanticist Amvrosiy Metlynski, the Cossack changes his role and becomes, above all, a defender of the people. He is remembered as a hero of times gone by, someone who no longer exists in the times of the Romantics and sleeps in his grave. The life of the nation contemporary to the poet is a time of sadness and mourning, degradation of the nation’s spirit, decline and oblivion, while the Cossack times are a period of greatness, dignity, bravery and freedom. The lasting memory of Cossack is shaped by the poetry of Taras Shevchenko. In the mnemotopoi created by an outstanding romantic, he is a representative of the Ukrainian nation, accumulating its best features, being its defender, a brave knight and a hero. Kozak’s romantic mnemotopoi has the same variant in Shevchenko’s poetry as Haidamak’s. And if in Polish romantic poetry we see these two characters strongly differentiated, for Shevchenko Haidamaka is as much a defender of the freedom of the oppressed people as the Cossack. In Polish literature, Józef Bohdan Zaleski began to shape the early version of the romantic mnemotopoi of the Cossack. Inscribed in sentimental poetics as faithful friends and allies of Poles, they will remain in memory as knights fighting for a common homeland and the Christian faith. No matter how important the specific features of the Cossacks may seem, what stands out in the foreground in Tymek Padura’s work is the brotherhood or even unity of this people with the Poles. The Padura Cossack is primarily an inhabitant of the areas located on the outskirts of the Polish-Lithuanian Commonwealth. Padura found deep historical justification for the unity of Cossacks and Poles – he argued that both nations originated from one stem. Kozak’s mnemotopoi in Polish romantic literature is multi-layered. He also reveals his other side – the enemy Cossack, the murderer, the «rizun». Goszczyński’s «Zamek Kaniowski» also commemorates the type of Cossack – a romantic hero – a lonely and haughty Cossack Nebaba, with a torn consciousness, tainted by the stigma of crime, but this piece probably contributed most to perpetuating in memory the image of Haidamaka – cruel, fierce in the desire for revenge, spontaneous and cunning. The most important figures of Słowacki’s Cossacks break the coherence of the memory of a strong, brave, cunning, and fierce Cossack in the fight against the enemy. In Słowacki’s works, for example in «Żmia», he is a hero with two faces, axiologically very ambiguous. In «Sen srebrny Salomei» Słowacki contributed to remembering Ukraine as brutal, barbaric and apocalyptic. Axiologically, the image of Semenka, which builds the mnemotopoi of the Ukrainian Cossack, is described by the poet as insidious, treacherous, terrible and bestial. The memory of the Cossack – a hero common to the Polish and Ukrainian nations – is different among Polish and Ukrainian romantics: although they share the features of a typical romantic, Byronic hero, for Ukrainian romantics he is primarily a fighter for his own freedom and the freedom of the Ukrainian people, a defender of the people’s rights, an avenger. human wrongs. For Polish romantics, on the one hand, he is a friend and ally, living in symbiotic unity with Poles, and on the other hand, he is a cruel, murderer, dividing the world into «own» and «alien» and destroying everything that is foreign, while defending the values of «own» world. At the same time, they are often located on the border of worlds, using extraterrestrial, demonic forces, represented in the form of the Cossack-kharacternik.

In a society where expectations often influence people more than they are aware of, we find a humorous take on society’s expectations of men and how they express affection toward one another. NigaHiga’s Word of the Day: Bromance video and Bromance music video poke fun at the idea of bromance and, along the way, provide us with an opportunity to look deeper into this male-to-male relationship. Bromance is a combination of the word brother and romance. It is a term created to capture the essence of a male bond so strong and intimate, it assaults the border between brotherhood and romantic, homosexual relationships. The term coined for relationships between those of the same gender such as this is Homosocial. This paper then looks at bromance as a homosocial relationship and discusses men’s struggle to perform according to hegemonic masculinity and express affection at the same time—as exhibited by Nigahiga’s videos, now an Internet sensation.

The reception of relations between the Orthodox and Catholic Churches by the Ukrainian national consciousness was largely formed by a romantic myth. It appeared in the works by Taras Shevchenko, in the documents of the the Brotherhood of Saints Cyril and Methodius. According to this myth, the Church Union of Brest (1596) was the result of the colonial policy of the Polish government and the intrigues of the Jesuit priests. In fact, the influence of the royal administration on the religious life of the inhabitants of the Polish-Lithuanian state was extremely limited. „Henrician Articles” of 1573 forced the king to adhere to religious tolerance and to recognize the nobility’s right to free choice of religion. The Roman Catholic clergy, for the most part, did not want to grant Christians the Eastern rite of parity. The Society of Jesus, which formed a separate province in the Polish-Lithuanian Commonwealth in 1574, was guided not by political but by religious motives. Benedict Herbest (1531–1598) already in his work „Wypisanie drogi” („The Desribing of The Way”, 1566) discusses the prospect of restoring unity with the Orthodox Ruthenians. In the book „Wiary Kościołu Rzymskiego wywody” („The Arguments of the Roman Church’ Belief”) he explains Ruthenia’s departure from unity with Rome by lack of education and low religious consciousness. Piotr Skarga (1536–1612) wrote the book „O jedności Kościoła Bożego” („About the God’s Church’s Unity”, 1577), when he had not great authority in the Church and when he was little known in society. At the Brest synod in 1596 Skarga was not a participant and organizer, but only an observer and chronicler. Both Herbest and Skarga were only inflammatory polemicists who responded to the challenge of the Reform by calling for the consolidation of the Church in a single organism. The romantic myth is refuted by a closer acquaintance with their works and life experience.

Almost everyone is familiar with Beethoven’s Fifth Symphony and the famous four note motif that represents fate knocking at the door. His Third Symphony, or “The Heroic Symphony” that was originally written for Napoleon Bonaparte, enjoyed great success and helped shape the future of classical music. However, Beethoven’s Ninth Symphony which contains the well-known tune “Ode to Joy” most drastically impacted classical music’s future. Beethoven was a master at taking simple ideas and combining them with past musical traditions to create something extravagant and new. This is most evident in his Ninth Symphony. In this work, Beethoven did something that was never done before when he added vocal soloists and a choir into the last movement. This symphony was based on the poem by Friedrich Schiller that emphasized universal brotherhood and unity. To express this, Beethoven added the choir and solo voices, consequently impacting the music of future composers. Beethoven’s Ninth Symphony conclusively bridged the gap between classical and romantic music and set the standard for future composers through his use of the choral finale combined with past musical traditions.

Ressusciter l’héroïsme en réécrivant des épopées aux temps modernes, telle est l’idée commune à l’auteur de la trilogie des Mousquetaires et à Jin Yong, romancier d’arts martiaux souvent appelé « l’Alexandre Dumas chinois ». Mais qu’est-ce qu’un héros ? Chacun des deux écrivains explore à sa manière ce thème majeur de la littérature d’aventures chevaleresques à travers les portraits des grandes figures dans son œuvre, que nous abordons dans notre étude comparative sous trois aspects qui se déroulent comme sur une échelle des plans au cinéma : le parcours évolutif du héros, les relations affectives qui marquent sa personnalité et les traits saillants de son tempérament. Constamment en rapport de forces avec le pouvoir en place souvent représenté par l’autorité paternelle, les mousquetaires dumasiens et les chevaliers errants chez Jin Yong se transforment progressivement en grands transgresseurs qui se débattent contre la fatalité de la caste à laquelle ils appartiennent afin d’agir en liberté dans un monde cherchant à les dompter. Ce fil épique est entouré, à l’instar du bâton d’un thyrse, du fil sentimental. Deux discours de l’amour anticonformistes se construisent, se contrastent et finalement se répondent dans une réalité beaucoup moins rose que l’image codifiée de l’idylle, cédant la place à l’amitié virile, née dans une camaraderie chaleureuse ou des moments d’intensité, idéalisée ou revêtant d’une certaine ambiguïté, et magnifiée dans tous les deux univers romanesques comme une valeur suprême sans forcément être sainte. Le grand écart entre nos héros et le profil d’un chevalier sans peur et sans reproche se fait sentir davantage lorsque l’on les examine de plus près à l’aune du niveau culturel, de la moralité et de la motivation de leurs actes. Très humains en partageant des défauts, des banalités et des limites, ils n’étonnent pas moins par de hautes qualités primitives, sans exclure un accent comique. L’héroïsme est revalorisé dans la continuité et la rupture avec les traditions, dans l’unisson et le choc entre Occident et Orient
Reviving heroism by writing modern epics is a shared authorial intention on the part of the author of the Musketeers trilogy and Jin Yong, a writer of martial arts and chivalry novels often called “China’s Alexandre Dumas”. But what is a hero? These two novelists respectively explore this major theme in chivalric literature through their portrayal of important characters in their works. This comparative study, drawing upon the zooming technique in cinematography, explores these three topics: the heroes’ bildung, the affective relationships that influence their character formation, and the salient features of their personalities. In their constant struggles against the established authorities, especially paternal authorities, the Dumasian musketeers and Jin Yong’s knight-errants gradually transform into great transgressors who struggle to break free from the restraints of the social class to which they belong in order to act freely in a world seeking to tame them. This epic theme is entangled, like Dionysus’s scepter, with the intricacies of affective relationships. Two non-conformist discourses of love are constructed, contrasted and eventually pitted against each other in a reality much less rosy than the codified idyll, as they inevitably give way to the notion of brotherhood, which, either idealized or obfuscated, is celebrated and glorified even with its fallibities. The wide gap between the hero characters and the ideal image of a fearless and infallible knight is all the more visible when we examine them more closely in terms of their book knowledge, moral awareness and behavioral motivation. They are portrayed as ordinary human beings characterized by faults, banalities and limitations, while they are also given a sense of noble savageness and a touch of comic lightheartedness. Heroism is recalibrated in these novel’s conformity to and departure from traditions, and in the context of the harmony and clash between West and East

This chapter focuses on the Brotherhood of the Union. The Brotherhood represented a particularly American version of the radical nationalist idealism characteristic of the European revolts of 1848–49. Unlike such associations abroad, it functioned within a civilization, paradoxically free in terms of a republican ideology but politically shackled to human slavery. In founding the order, Gothic writer George Lippard sought to create a mutual aid fraternal order that would play the same sort of role widely attributed to the secret political societies in Europe. Known members—a rather limited proportion of the entire order—included some of the leading socialist and radical land reformers, people with ties to the antislavery Free Democratic Party. No less than kindred associations abroad, the Brotherhood of the Union blended abstract romantic humanity and social love with political goals that required blood and iron.

This chapter traces the emergence of a new poetry that presents its credentials as lying not with any preexisting literary or national tradition, but with the genius of the individual poet. Despite the real success of the volumes published in this spirit, the poet is portrayed, like Moses abandoned by his people, as having no public. The collective “other” that might afford him recognition is absent, and in the words of Victor Hugo, his was a voice crying in the wilderness, and singing to the deaf. The new poets thus enter the literary field announcing in advance that they will go unheard by a world that is fundamentally hostile.

During four decades of Austro-Hungarian rule in Bosnia and Herzegovina, economic, social and cultural circumstances had improved, as well as the position of women, who started participating in public life as educational workers, translators and writers. In this article, special attention is drawn to Anka Topić, first Bosnian-Herzegovinian women poet, who in 1909 published an individual collection of poems Lost Star (Izgubljena zvijezda). The analysis focuses on her transformation from a poet altruistically celebrating the transnational brotherhood and unity of all peoples of Bosnia and Herzegovina in the romantic folklore spirit, to a tribune writing occasional poems to Croatian notables in Bosnia and Herzegovina and propagating the idea of a strictly Croatian Bosnia in the realms of the Monarchy.

Abstract In the increasingly repressive political atmosphere of the 1930s, Bartók composed one of several planned cantatas to express his ideal concerning the brotherhood of neighboring nations—Romania, Slovakia, and Hungary. While the Cantata Profana (1930) represents the most explicit embodiment of his philosophy and symbolizes his personal commitment to the principles of national independence and personal freedom, the broad evolution of his musical aesthetics represents a more general symbolization of his humanistic philosophy. The conjoining of these social concerns with his lifelong musical endeavors to synthesize divergent Eastern folk music modalities and Western art music sources came to full fruition in the Cantata. In a letter to Octavian Beu, dated January 10, 1931, Bartók summarized his philosophical attitude concisely:

This chapter contains a brief biography and transcript of an interview with Abye Tasse, a leader in African social work education, who was awarded the Katherine Kendall Award of the International Association of Schools of Social Work in 2016, for his contribution to international social work education. A refugee from Ethiopia, he trained and worked as a social worker with migrants in marginalized communities in France. He was involved in developing practice education in Romania and social work education in Cameroon, Ethiopia, Mauritius and Comoros. In Ethiopia, masters and doctoral education supported the development of staff to contribute to bachelor-level education. Research and practice in work with migrants have been important in his career. In the future, social work needs to focus on brotherhood as an important element of liberty and greater equality. The Global social development Agenda is an important basis for future progress in social work.