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Artykuły w czasopismach na temat "Gumileva"
1
Qin, Li. "Reception of L.N. Gumilev’s ideas in Russian literature of the turn of the 20th – 21st centuries." OOO "Zhurnal "Voprosy Istorii" 2023, no. 2-2 (2023): 234–43. http://dx.doi.org/10.31166/voprosyistorii202302statyi22.
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The article deals with the reception of L.N. Gumilev's views in the Russian literature of the 20th-21st centuries. The relevance of the study is due to the wide spread of Gumilev's views in the post-Soviet space and the presence of a wide creative reception of them in fiction. The article makes a conclusion about the variability of the creative reception of the views of Gumilev in historical novelism: schematic with the updating of history and the acceptance as a philosophy of history, when the author, avoids updating history, using Gumilev's concept to convey the dynamics of the historical process.
2
Yakubovskaya, Ksenia A. "French Translations and Lifetime Publications of Nikolai Goumilev: А Dialogue with the French reader. Part One". RUDN Journal of Studies in Literature and Journalism 27, № 2 (2022): 323–44. http://dx.doi.org/10.22363/2312-9220-2022-27-2-323-344.
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This article examines in detail the circumstances of the creation of all Gumilev’s French texts known today. The research focuses on Russian-French literary relations at the beginning of the 20th century, the chronological order of Gumilev’s Russian poems and their French versions, the textual features and particularities of the translations attributed to Gumilev and the history of their publication. Particular attention is paid to Gumilev’s desire to enter the circle of French writers, thanks to his acquaintance with René Ghil, and then to determine the perception of his work in France through his acquaintance, correspondence and subsequent cooperation with Jean Chuzeville. The article presents an analysis of the selection principle of poems, both those translated for the “Anthology” and those featured in Gumilev’s notebooks, as well as the approach to the translation of poems in verse or prose. In conclusion, possible explanations of why Nikolai Gumilev combined his (alleged) self-translations in a notebook just before his return from France to Russia are given.
3
Kenderdine, T. "Eurasianism and Post-Soviet Political Geography." MGIMO Review of International Relations 13, no. 4 (2020): 258–68. http://dx.doi.org/10.24833/2071-8160-2020-4-73-258-268.
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Books review: Bassin M. The Gumilev Mystique: Biopolitics, Eurasianism, and the Construction of Community in Modern Russia. Cornell University Press, 2016. 400 p.; Bassin M., Pozo G. (eds). The Politics of Eurasianism: Identity, Popular Culture and Russia's Foreign Policy. Rowman & Littlefield, 2017. 384 p.; Clover Ch. Black Wind, White Snow: The Rise of Russia's New Nationalism.Yale University Press, 2017. 360 p. The review considers three works on Eurasianism, the theoretical geography of Lev Gumilev and contemporary Russian ethnonationalism. It places the reviewed works in the context of the historical ideological evolution of Eurasianism. The principal argument in all three reviewed texts is that there are three forms of Eurasian ideology: classical Eurasianism, Gumilevian Eurasianism and neo-Eurasianism. This essay argues that instead of a rank appropriation of Eurasian ideology into contemporary Russian ethnonationalist discourses, there remains a great intellectual and theoretical power in Gumilevian Eurasianism that could yet be applied to contemporary Eurasian and Russophere geographies in a more positive and empowering manner than the current misappropriated form of Russian ethnonationalist Eurasianism. While neo-Eurasianism is a misappropriation of Gumilevian Eurasianism, a revival of a new fork of neo-Gumilevian Eurasianism could diffuse the contemporary Russian misappropriation and return to a more objective and inclusive Eurasian ideology.
4
Racyn, Michal. "Šestisetleté výročí bitvy na Kulikovském poli: Rusofobie a eurasijství L. N. Gumileva v 80. letech 20. století." Studia historica Brunensia, no. 2 (2021): 261–75. http://dx.doi.org/10.5817/shb2021-2-14.
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Anemone, Anthony. "Konstantin Vaginov and the Death of Nikolai Gumilev." Slavic Review 48, no. 4 (1989): 631–36. http://dx.doi.org/10.2307/2499787.
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In his “Poetic Responses to the Death of Gumilev,” Ivan Martynov has chronicled the repercussions of Gumilev's execution by the Cheka in August 1921 in the poetry of his contemporaries. Martynov recalls those poets who remained faithful to Gumilev and marked his death with memorable poems as well as the opportunists who publicly and loudly praised his executioners. Among those who betrayed Gumilev for selfish reasons, Martynov cites such former close friends as Elizaveta Polonskaia, Mikhail Zenkevich, Larisa Reisner, and Sergei Gorodetskii. Their cynicism and cowardice were, however, more than offset by the loyalty and resourcefulness of, among others, Anna Akhmatova, Georgii Adamovich, Nikolai Otsup, Ida Nappel'baum and Irina Odoevtseva. Despite the very real danger, these poets refused to renounce Gumilev in public. Because the Soviet censor would allow no overt references to Gumilev, much less poems in commemoration of his death, his friends were able to refer to him only obliquely in the months following his execution.
6
Parastatov, Stavris. "Eurasianism Today and What Lev Gumilev Was Right About." Balkanistic Forum 30, no. 3 (2021): 303–13. http://dx.doi.org/10.37708/bf.swu.v30i3.17.
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Lev Gumilev, the son of the famous Russian poets Nikolai Gumilev and Anna Akhmatova, according to all the canons of history, had to remain in the shadow of his great parents. However, Lev Gumilev went down in history as a very outstanding personality, the author of the original idea of the birth and development of ethnicities, which was called the “passion” theory of ethnogenesis. This theory causes great controversy about its scientific nature to this day. Lev Gumilev developed his theory within the framework of the concept of Eurasianism. Among the wide variety of Eurasian peoples, Gumilev saw a common ethnic origin, common stereotypes of behavior that could lead to the geopolitical unity of the territory inhabited by them. At the end of the last century, primordialism in ethnology was rejected by the majority of the scientific community, and Gumilev’s ideas were criticized. However, last years the Eurasianist ideas of Lev Gumilev are experiencing a new wave of importance in connection with the strategic path of development that the Russian Federation has chosen for itself, which is progressively building the United Eurasian Community.
7
Ustinovskaya, Alena. "ПЕРЕВОД КАК ДИАЛОГ ТРАДИЦИЙ И КУЛЬТУР («АНАКРЕОНТИЧЕСКАЯ ПЕСЕНКА» Н. С. ГУМИЛЕВА)". Проблемы исторической поэтики 18, № 4 (2020): 288–305. http://dx.doi.org/10.15393/j9.art.2020.8722.
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The article is devoted to the analysis of the Anacreontic Song by Théophile Gautier, translated by N. S. Gumilev, which is examined against the background of the Russian and global Anacreontic tradition. Imitation of Anacreon is rooted in antiquity: his figure became a symbol of light lyric poetry that glorified sensual pleasures. Anacreon’s own legacy is not as extensive as pseudo-Anacreontic poetry: this tradition is present in English, French, German, Italian and Russian literature. In the process of translating Odelette anacréontique by Théophile Gautier, Gumilev enters into intercultural and inter-traditional communication: his translation is a dialogue with both the French poet and the Anacreontic and pseudo-Anacreontic genre tradition. Despite the statements N. S. Gumilev proposed in his theoretical works on translation issues, which stated that it is necessary to rely on the original text during translation, and that deviations and loose retellings are unacceptable, in some cases he still departs from the original text, deliberately building the subtext of the poem that is absent in the original. Gumilev’s translation makes Gautier’s poem “more Anacreontic” than the original: Gumilev intensifies the motives of love, pleasure, sensual pleasure that are significant for pseudo-Anacreontics, introduces the image of wine as a symbol of love that was absent in the original. Gumilev’s translation solutions considered in the article represent a kind of editing of Gautier’s text that approximated it to the complex of motives traditionally associated with the work of Anacreon.
8
Man', M. "MODERN BRANDING AS A RETHINKING OF THE THEORY OF LUXURY CONSUMPTION BY V. SOMBART." Izvestiya of the Samara Science Centre of the Russian Academy of Sciences. Social, Humanitarian, Medicobiological Sciences 25, no. 95 (2024): 96–101. http://dx.doi.org/10.37313/2413-9645-2024-26-95-96-101.
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The views of the classic German sociologist W. Sombart regarding the social practices of luxury consumption are of undoubted scientific interest. The article, in relation to modern realities, examines the psychological types identified by Sombart that are predisposed to promoting the bourgeois way of life. Sombart's ideas regarding the ideological component of Western European capitalist entrepreneurship, revealed as a unity in the entrepreneur of the images of a conqueror, organizer and merchant, which has a mythological nature in Anglo-Saxon culture, are also being developed by modern researchers (the American anthropologist D. Graeber, for example). Comparison of Sombart's ideas with the views of M. Weber, L.N. Gumileva reveals aspect of inequality of behavioral inclinations within a nation and the inequality of expression of such inclinations between nations, which in no way contradicts modern science and ethics, since it can relate to the parameters of the distribution of types of temperament, and could also turn a material for the development of ethological studies of behavioral stereotypes, which are not enough in modern stage of science development
9
Bassin, Mark. "NurtureIsNature: Lev Gumilev and the Ecology of Ethnicity." Slavic Review 68, no. 4 (2009): 872–97. http://dx.doi.org/10.1017/s0037677900024566.
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In this article, Mark Bassin explores Lev Gumilev's theory of ethnicity. Developing his ideas in the context of post-Stalinist debates about the relationship of society to the natural world, Gumilev maintained that theetnoswas a wholly natural, quasi-biological entity. Although this naturalism involved an important genetic dimension, Gumilev denied that ethnicity was determined by race and emphasized instead its ecological quality as an organic part of biogeocenoses or natural-landscape ecosystems. Although he remained marginalized in his day by the Soviet ethnographic establishment, his essentialist perspective is powerfully appealing for post-Soviet audiences, who find his “ecology of ethnicity” singularly useful for the purposes of ethnopolitical discourse.
10
Saraev, Andrei. "“The Magic Palimpsest” On the Signifi cance of L.N. Gumilev’s Poetry and Legacy." Almanac “Essays on Conservatism” 2 (August 15, 2023): 368–400. http://dx.doi.org/10.24030/24092517-2023-0-2-368-400.
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L.N. Gumilev belonged to the very small group of the children of the Silver Age in Russian culture, and the fi rst three decades of his own adult life (until the early 1960s) he particularly devoted to writing poetry. The literary heritage of L.N. Gumilev’s has been preserved only fragmentarily and does not refl ect the full range of his interests – neither in subject matter, nor in genres (the prosaic works have not been basically preserved). However, the extant works make it possible to establish a direct connection between the poetic work of L.N. Gumilev and the tradition of the Silver Age, from which he drew many images and plots. The greatest infl uence on Gumilev Jr. was exerted by the works of his father, N.S. Gumilev. Moreover, in the proper scientifi c heritage of L.N. Gumilev poetry also constitutes a separate layer: these are both poetic allusions and direct quotations of poems, including those of the Silver Age. Often in his scientifi c works L.N. Gumilev embarked on an intellectual game, which, despite the outward lightness of his language, hid second and even third layers of meanings from the mass reader, like the shadows of former texts in old parchment manuscripts (palimpsests). Thus, throughout his scholar and creative life L.N. Gumilev was accompanied by the proper ‘poetic image of the historian’. This is a kind of the alter ego of the author, and in unraveling it, it is important to understand that for Gumilev the presence of science in poetry and of poetry in science was quite organic.