Bibliografias temáticas / Spiritual biography

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Literatura científica selecionada sobre o tema "Spiritual biography"

Autor: Grafiati

Publicado: 4 de junho de 2021

Última modificação: 29 de julho de 2024

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Artigos de revistas sobre o assunto "Spiritual biography"

Lakreeva, Anna V., e Natalya A. Levina. "Features of applying the method of biography in the spiritual and moral education of schoolchildren." Pedagogy: history, prospects 3, n.º 6 (29 de dezembro de 2020): 96–105. http://dx.doi.org/10.17748/2686-9969-2020-3-6-96-105.

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The article discusses the theoretical substantiation of method of biography in the spiritual and moral education of schoolchildren and the experience of its application in an educational institution. The theoretical part presents an analysis of the concepts of spiritual and moral education, values, ideals, biography. It highlights the national values, regulated by modern standards of education. The approaches of Russian teachers to the concept and role of biography in the upbringing of the younger generation are considered. The structural components of the lesson that uses the method of biography, modules for compiling a biography in the context of spiritual and moral education have been determined. The empirical part is devoted to describing the experience of using the method of biography in the spiritual and moral education of primary schoolchildren, aimed at generating interest in science, in the events that took place in the lives of prominent Russian scientists, creating in students a sense of involvement in outstanding achievements and victories, developing the ability to set worthy goals, work, self-development and self-realization. Examples of lessons are given. The results of observations are presented and recommendations for further study are given.

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Cottrell, Robert C. "Robert F. Kennedy: A Spiritual Biography". History: Reviews of New Books 29, n.º 3 (janeiro de 2001): 102. http://dx.doi.org/10.1080/03612759.2001.10525824.

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Baker, Kelly J. "Henry Ossawa Tanner: A Spiritual Biography". Journal of American Culture 27, n.º 1 (março de 2004): 113–14. http://dx.doi.org/10.1111/j.1537-4726.2004.121_2.x.

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Park, Jin Kyung. "A Spiritual Biography Project : Lisa Kim’s Pilgrimage". Theology and Praxis 80 (31 de julho de 2022): 65–84. http://dx.doi.org/10.14387/jkspth.2022.80.65.

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Kannan, Sushumna. "Gandhi: A Spiritual Biography by Arvind Sharma". Philosophy East and West 65, n.º 2 (2015): 643–46. http://dx.doi.org/10.1353/pew.2015.0032.

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Shyangtan, Sharmila. "Reading Biographies for Developing Narrative Self". Journal of Education and Research 9, n.º 1 (15 de março de 2019): 118–23. http://dx.doi.org/10.3126/jer.v9i1.28828.

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Biography is an important aspect of researching in education once one is planning for a narrative inquiry. Reading biography inspires me to think narratively. I am much interested in knowing and understanding the biography of the Dalai Lama not because of any religious footprints but because of his spiritual endeavours, which go beyond the humanist tradition of thinking. I have not canvassed any social research which questioned life before and after death. I do not have much interest in researching faith-based experience and the mystical experience of such a spiritual leader. I read a book from the sense of developing insights as a narrative inquirer.

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Jahangir, Nurulloev. "Biography and spiritual legacy of Sabir Saiqali Hisari". Asian Journal Of Multidimensional Research 11, n.º 9 (2022): 78–80. http://dx.doi.org/10.5958/2278-4853.2022.00217.8.

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Wiersma, Hans. "Martin Luther: A Spiritual Biography by Herman Selderhuis". Lutheran Quarterly 32, n.º 4 (2018): 463–64. http://dx.doi.org/10.1353/lut.2018.0069.

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Hillman, Jennifer. "Writing a Spiritual Biography in Early Modern France". French Historical Studies 42, n.º 1 (1 de fevereiro de 2019): 1–34. http://dx.doi.org/10.1215/00161071-7205183.

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Pak, Pyong Gwan. "A Spiritual Biography of Pope Francis: The Formation of a Trinitarian Spiritual Profile". Theological Perspective 222 (30 de setembro de 2023): 122–67. http://dx.doi.org/10.22504/tp.2023.09.222.122.

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Teses / dissertações sobre o assunto "Spiritual biography"

Newbury, Michael. "Charles Beaumont Howard : a spiritual biography /". Title page, contents and introduction only, 1997. http://web4.library.adelaide.edu.au/theses/09AR/09arn535.pdf.

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Amberg, Anni. "A story of names : a zigzag road to finding my feet via Mexico, India, Nepal, England, Italy and Iceland : a memoir /". Connect to online version, 2009. http://ada.mtholyoke.edu/setr/websrc/pdfs/www/2009/385.pdf.

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Dahms, Elizabeth Anne. "THE LIFE AND WORK OF GLORIA ANZALDÚA: AN INTELLECTUAL BIOGRAPHY". UKnowledge, 2012. http://uknowledge.uky.edu/hisp_etds/6.

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The writings and life of Gloria Evangelina Anzaldúa (1942-2004) have had an immense impact in a variety of disciplines. Her oft-cited text Borderlands/La Frontera: The New Mestiza (1987) is included in many university courses’ reading lists for its contributions to discourses of hybridity, linguistics, intersectionality and women of color feminism, among others. Unfortunately, most scholars content themselves with the intricacies of Borderlands to the neglect of her corpus of work, which includes essays, books, edited volumes, children’s literature and fiction/autohistorias. This analysis presented here wishes to expand our understandings of Anzaldúa’s work by engaging with her pre- and post-Borderlands writings in an attempt to highlight the unrecognized contributions Anzaldúa offers to feminist theory, spirituality, spiritual activism, queer theory, expansive ideas of queerness and an articulation of alternative, non-Western epistemology. This project offers close readings of published and archival Anzaldúan text and draws parallels between her life and her writing.

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Iwig-O'Byrne, Liam. "How Methodists were made : The Arminian magazine and spiritual transformation in the transatlantic world, 1778-1803 /". PDF version available through ProQuest, 2008. http://proquest.umi.com.ezproxy.drew.edu/pqdweb?index=0&did=1537004751&SrchMode=1&sid=17&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1249061192&clientId=10355.

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Huey, Ong Leng. "A minister's personal growth". Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Roberts, Heidi Francie. "The moment in the garden spiritual autobiography and T.S. Eliot's Four quartets /". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Tapper, Jess Brian, University of Western Sydney, of Arts Education and Social Sciences College e School of Contemporary Arts. "Watermana". THESIS_CAESS_CAR_Tapper_J.xml, 2000. http://handle.uws.edu.au:8081/1959.7/105.

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Watermana is a concept, the title of this thesis and the title of the work produced in conjunction with this thesis. The word 'mana' loosely translates as a form of spiritual power. In the form of Water Mana, it specifically means spiritual empowerment of feelings or emotions. This work is closely entwined with the video 'Watermana'. The research documented here both leads to the work and arose from its process. It reflects finding connections with Celtic shamanistic practices, and utilizing them in a modern urban context. It also explores poetry, its relationship to shamanism, and its possible structural relationships to film. 'Watermana' is a twelve-minute video produced using three-dimensional computer modelling and animation and live video, edited and composited digitally. It is a representation of a shamanistic journey and an introduction to the shamanistic process.
Master of Arts (Hons)

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Refugia, Emelita C. ""Pagbabalik Loob" a journey to conversion /". Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Delgado, Godinez Esperanza. "Mexicanidad an oral history /". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Morales, Teresa F. "The Last Stone is Just the Beginning: A Rhetorical Biography of Washington National Cathedral". Digital Archive @ GSU, 2013. http://digitalarchive.gsu.edu/communication_diss/42.

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Washington National Cathedral sits atop Mt. St. Alban’s hill in Washington, D.C. declaring itself the nation’s cathedral and spiritual home for the nation. The idea of a national church serving national purposes was first envisioned by L’Enfant in the District’s original plan. Left aside in the times of nation building, the idea of a national church slumbered until 1893 when a group of Episcopalians petitioned and received a Congressional charter to begin a church and school in Washington, D.C. The first bishop of Washington, Henry Y. Satterlee, began his bishopric with the understanding that this cathedral being built by the Protestant Episcopal Church Foundation was to be a house of prayer for all people. Using Jasinksi’s constructivist orientation to reveal the one hundred year rhetorical history defining what constitutes a “national cathedral” within the narrative paradigm first established by Walter Fisher, this work utilizes a rhetorical biographical approach to uncover the various discourses of those speaking of and about the Cathedral. This biographical approach claims that Washington National Cathedral possesses an ethos that differentiates the national cathedral from the Cathedral of St. Peter and St. Paul even though the two names refer to the same building. The WNC ethos is one that allows a constant “becoming” of a national cathedral, and this ability to “become” allows for a rhetorical voice of the entity we call Washington National Cathedral. Four loci of rhetorical construction weave through this dissertation in the guiding question of how the Cathedral rhetorically created and how it sustains itself as Washington National Cathedral: rhetoric about the Cathedral, the Cathedral as rhetoric, the Cathedral as context, and Cathedral Dean Francis Sayre, Jr. as synecdoche with the Cathedral. This dissertation is divided into eight rhetorical moments of change that take the idea of a national church from L’Enfant’s 1791 plan of the City through the January 2013 announcement allowing same-sex weddings at the Cathedral and Obama’s second inaugural prayer service. The result of this rhetorical exploration is a more nuanced understanding of the place and how it functions in an otherwise secular society for which there is no precedent for the establishment of a national cathedral completely separated from the national government. The narrative strains that wind through Cathedral discourse create a braid of text, context, and moral imperative that ultimately allows for the unique construction of Washington National Cathedral, a construction of what defines “national” created entirely by the Cathedral.

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Mais fontes

Livros sobre o assunto "Spiritual biography"

Bagchee, Moni. Sadguru Nigamananda: A spiritual biography. Halisahar, 24 Parganas (North), West Bengal, India: Assam Bangiya Saraswat Math, 1987.

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Trueblood, Elton. Abraham Lincoln: A spiritual biography. New York: Phoenix Press, 1986.

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Ehlen, Patrick. Frantz Fanon: A spiritual biography. New York: Crossroad Pub. Co., 2000.

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Feldmann, Christian. Pope John XXIII: A spiritual biography. New York: Crossroad, 2000.

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Sidorenko, Konstantin. Robert F. Kennedy: A spiritual biography. New York: Crossroad Pub., 2000.

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Traflet, Dianne Marie. Saint Edith Stein: A spiritual biography. Boston, MA: Pauline Books & Media, 2008.

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Kirsch, Arthur C. Auden and Christianity: A spiritual biography. New Haven: Yale University Press, 2005.

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Sidorenko, Konstantin. Robert F. Kennedy: A spiritual biography. New York: Crossroad Pub., 2000.

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Sidorenko, Konstantin. Robert F. Kennedy: A spiritual biography. New York: Crossroad Pub., 2000.

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Bruce, Marcus. Henry Ossawa Tanner: A spiritual biography. New York: Crossroad Pub. Co., 2002.

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Capítulos de livros sobre o assunto "Spiritual biography"

Heaney, Maeve Louise. "11. Spiritual Subjects". In Music and Spirituality, 233–54. Cambridge, UK: Open Book Publishers, 2024. http://dx.doi.org/10.11647/obp.0403.11.

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This chapter focusses on and explores the connection between the two core themes at the heart of the book’s research agenda: spirituality and music. Building on broad and intellectually informed definitions of musicking and spirituality, the chapter names three theological categories from the world of Christian theology – Grace, Trinity, and the Ascended Body of Christ – that help ground some commonly-perceived connections between the two, as well as various disciplinary fields from world of music study – musical semiotics, hermeneutics, and history – necessary to explore these connections further. From these preliminary considerations, the chapter makes a case for grounding research into music and spirituality on the source and subject of that work: the very person of the researcher. A reflexive and self-appropriated researcher is the foundation of all useful knowledge and the condition of possibility for its clarity and future development. Drawing on the categories of narrative, biography (Metz), the researcher “in conversion” (Lonergan), and a small test-group of reflective responses from scholars at work in this field, I suggest that more awareness of whence our interest in this field will help bridge gaps and advance our quest to understand music, spirituality and the spaces in-between.

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Zangari, Mattia. "Caterina Colombini, o della cugina sedotta. Una ‘ricostruzione’ della figura di Caterina attraverso i testi". In Le vestigia dei gesuati, 57–71. Florence: Firenze University Press, 2020. http://dx.doi.org/10.36253/978-88-5518-228-7.07.

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In this essay the author demonstrates that it is possible to “reconstruct” the figure of Caterina Colombini (1340?-1387) – Giovanni Colombini’s cousin – through a group of texts: the hagiography of Caterina, the letters sent to her by Giovanni Colombini and, finally, Giovanni’s biography written by Feo Belcari. The author divides his text into four parts: the first part analyzes the content of Caterina’s hagiography; the second examines the linguistic form of the hagiographic text; in the third, the author analyzes the latent meaning of the window, a symbolic place where Giovanni and Caterina converse on divine topics; in the last part, to conclude, the teachings that Giovanni gives to Catherine and her spiritual daughters – the Gesuate – are analyzed.

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Coleman III, Thomas J., Christopher F. Silver e Ralph W. Hood. "“…if the Universe Is Beautiful, We’re Part of that Beauty.”—A “Neither Religious nor Spiritual” Biography as Horizontal Transcendence". In Semantics and Psychology of Spirituality, 355–72. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-21245-6_22.

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Sawicki, Bernard Łukasz. "10. The Concept of ‘Atmosphere’ as a Bridge between Music and Spirituality". In Music and Spirituality, 209–32. Cambridge, UK: Open Book Publishers, 2024. http://dx.doi.org/10.11647/obp.0403.10.

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The notion of atmosphere adds a new dimension to metaphors and symbols attempting to describe both musical and spiritual experience. Speaking of atmosphere, the discourse on music or spirituality itself moves from the purely descriptive sphere into the realm of experience, shedding new light on its specificity and effects. Consequently, one can speak of a reinterpretation of such key concepts for spirituality and theology as the body, incarnation, transformation (conversion). Music can help to understand and express them better. In this chapter, the above theses will be presented according to the following scheme: 1) A general outline of the philosophical and aesthetic significance of the concept of 'atmosphere'; 2) A presentation of the potential 'dimensions of atmosphere' in music (tonality, the event of performance, the context of listening to the music, the role of the title and the biography of the composer or performer); 3) A presentation of the potential 'dimensions' of spirituality (prayer and its context, celebration, the eloquence and expression of texts, encounter); 4) A demonstration of the common 'atmospheric' elements of music and spirituality: the experience of perception, moving, touching, the presence of the Other, encounter. One cannot deny that the concept of atmosphere functions best in the spirituality of religions based on personal contact with God. If so, it is not merely descriptive but can have a practical dimension, stimulating both the musical or spiritual experience as well as facilitating its interpretation by opening it up, through synesthesia, to the sensations and language of other arts.

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Evans, Dorinda. "7. The Death and Legacy of a Maverick Artist". In William Rimmer, 197–208. Cambridge, UK: Open Book Publishers, 2022. http://dx.doi.org/10.11647/obp.0304.07.

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The concluding chapter weighs Rimmer's recognition or historical status at the time of his death and now. His first biography, written by someone who did not know him –Truman H. Bartlett – has had a disproportionate impact on how he is seen, even today. That is, his sheer originality – attested to by students as well as contemporaries – has been largely overlooked or misunderstood. The fact that he critiqued neoclassicism has been lost. So has his strong spiritual orientation and his emphasis, in teaching and in his own work, on imagination and self-expression. Despite his attachment to subject matter as a Romantic, he can be seen as a forerunner of modernism – in purely formal terms – in his fragmented statues. These precede, by a decade, similar work by Auguste Rodin. His personal symbolism is also prescient in being evocative of the production of the later Symbolists. Fortunately, Rimmer had loyal students and friends who tried to keep his memory alive after his death. Their efforts resulted in three of his plaster-cast sculptures being cast in bronze, and a selection of his drawings exhibited at the famous 1913 International Exhibition of Modern Art (the Armory Show) in New York. He also had two paintings in the 1915 Panama-Pacific International Exposition.But the fact that Rimmer did not explain his seemingly aberrant creations, and Bartlett did not understand him, has had a detrimental impact on his reputation. His importance for the period and today lies in his insistence on working solely from imagination which was a radical idea at the time. According to his thinking, the artist’s contribution in creating a work of art should be self-expression.

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Campbell, Ted A. "Spiritual Biography and Autobiography". In The Cambridge Companion to American Methodism, 243–60. Cambridge University Press, 2013. http://dx.doi.org/10.1017/cco9780511919961.015.

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"Valentinus: biography and sources". In The Spiritual Seed — The Church of the 'Valentinians', 415–29. BRILL, 2006. http://dx.doi.org/10.1163/9789047417163_032.

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"19. Gandhi’s Spiritual Biography and Contemporary History". In Gandhi, 189–206. Yale University Press, 2013. http://dx.doi.org/10.12987/9780300187380-020.

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Bicket, Linden. "A Biography of Faith". In George Mackay Brown and the Scottish Catholic Imagination. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9781474411653.003.0002.

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This chapter concentrates on three major biographical strands in order to obtain a clear idea of Brown’s literary Catholicism. It explores the trajectory of Brown’s religious life through his unpublished early manuscripts, autobiographical fiction, and letters to various correspondents. It examines his autobiography, For the Islands I Sing, in relation to the traditions of spiritual self-writing by other literary converts. The chapter also investigates the intertextual connections between George Mackay Brown’s work and the autobiographical writing of John Henry Newman, Edwin Muir, and Muriel Spark, among others.

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Heffernan, Thomas J. "Sanctity in the Cloister: Walter Daniel’s Vita Sandi Aelredi and Rhetoric". In Sacred Biography, 72–122. Oxford University PressNew York, NY, 1992. http://dx.doi.org/10.1093/oso/9780195079074.003.0003.

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Abstract Aelred, the saintly abbot of Rievaulx, died at approximately ten-thirty P.M. on the twelfth of January 1167, the day before the ides of January on the feast of St. Hilarius (d. 368), bishop of Poitiers, and within the solemnity of the feast of the Epiphany. His biographer, Walter Daniel, tells us that his death was not unexpected; that year’s exceptionally bitter Northumbrian winter had sapped much of the elderly man’s remaining vitality.1 Aelred’s fellow Cistercians knew that his death signaled a great passing. They believed the moment of his death was of major historical significance. Aelred was, after all, the acknowledged leader of the first generation of English Cistercians. He had met St. Bernard during his journey to the Roman Curia in 1142. Moreover, it was the great abbot of Clairvaux himself who had insisted that, although only the novice master at Rievaulx, Aelred must write what was to become his famous analysis of the Cistercian religious life, the Speculum Caritatis.2 Lastly, Aelred’s monastic brethren knew that his reputation for sanctity was well deserved. Not only did they weep, then, for the passing of a beloved monastic companion, but they wept for the loss of a great spiritual teacher, and, perhaps most importantly, they wept because they believed that they were present at the passing

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Trabalhos de conferências sobre o assunto "Spiritual biography"

Taya, D. "THE STUDY ON A LETTER RELATED TO GESER BIOGRAPHY IN GERMANY". In The Epic of Geser — the spiritual heritage of the peoples of Central Asia. BSC SB RAS, 2020. http://dx.doi.org/10.31554/978-5-7925-0594-0-2020-41-49.

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Filip, Iulian. "Sergiu Moraru între călăuze și muzee". In Conferința științifică națională "Sergiu Moraru: 75 de ani de la naștere". “Bogdan Petriceicua-Hasdeu” Institute of Romanian Philology, Republic of Moldova, 2021. http://dx.doi.org/10.52505/sm.75.2021.03.

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Spiritual patron of the gymnasium from Obreja Veche, the folklorist Sergiu Moraru honors his mission ‒ in relation to the young generation ‒ through the model of his becoming and through the opera. The vocation folklorist needs vocation pedagogues, who can adjust the potential of the biography and the work in attractive projects for the pupils of the gymnasium that bears his name, but also for those from the Gymnasium no. 1 from Olacu commune, Giurgiu district (Romania). To motivating them to know more about the museums and libraries in the locality ‒ the patrimonial dimension of their existence, in which Sergiu Moraru’s destiny is a kind of guide. The attractive reason for becoming a folklorist is the reason for vocation, calling, crucial categories, generating controversy and lessons according to the age of the two institutions united in a project. The beneficial nuance, offered from Italy by the poet and pedagogue Iurie Bojoncă, refers to the importance of the family and the native village that knows traditions and customs.

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Pac'orka, E. I. "SPIRITUAL BIOGRAPHY OF F. M. DOSTOYEVSKY IN THE CONTEXT OF AXIOLOGICAL APPROACH (ON THE MATERIAL OF EGO-DOCUMENTS AND «A WRITER’S DIARY»)". In ACTUAL PROBLEMS OF LINGUISTICS AND LITERARY STUDIES. Publishing House of Tomsk State University, 2020. http://dx.doi.org/10.17223/978-5-94621-901-3-2020-74.

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Olarescu, Dumitru. "The historical-biographical film: destinies and personalities". In Patrimoniul cultural: cercetare, valorificare, promovare. Institute of Cultural Heritage, Republic of Moldova, 2021. http://dx.doi.org/10.52603/9789975351379.10.

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The history of national cinema shows that the evolution of non-fiction biographical film began with subjects dedicated to prominent personalities. These were included in the film magazine “Soviet Moldova” and in the almanac “Life in pictures”. In 1961, the first historical-biographical film “The Legendary Brigade Commander”- a eulogy to Grigore Kotovski (director A. Litvin) appeared at the “Moldova-film” studio, followed by other films dedicated to the heroes of the times: Pavel Tkacenko, Elena Sârbu, Tamara Cruciok, which were dominated by a pronounced propagandistic character. A new level of national historical-biographical film can be noticed in the late 1960s and early 1970s, when the filmmakers: Emil Loteanu (“Academician Tarasevici”), Andrei Buruiană (“Ştefan Neaga”), Vlad Druc (“Ion Creangă”) made their debut. Yet, the idea of biography especially predominates in the creation of Anatol Codru, who played a significant role in the affirmation stage of this kind of nonfiction film, bringing through his films, “Alexandru Plămădeală”, “Alexei Şciusev”, “Dimitrie Cantemir”,”Vasile Alecsandri” a new breath in the context of the films made before him. He imposed himself through a poetic-philosophical vision on the destinies and the creation of the personalities, who contributed to the spiritual prosperity of the nation.

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Relatórios de organizações sobre o assunto "Spiritual biography"

Halych, Valentyna. SERHII YEFREMOV’S COOPERATION WITH THE WESTERN UKRAINIAN PRESS: MEMORIAL RECEPTION. Ivan Franko National University of Lviv, fevereiro de 2021. http://dx.doi.org/10.30970/vjo.2021.49.11055.

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The subject of the study is the cooperation of S. Efremov with Western Ukrainian periodicals as a page in the history of Ukrainian journalism which covers the relationship of journalists and scientists of Eastern and Western Ukraine at the turn of the XIX-XX centuries. Research methods (biographical, historical, comparative, axiological, statistical, discursive) develop the comprehensive disclosure of the article. As a result of scientific research, the origins of Ukrainocentrism in the personality of S. Efremov were clarified; his person as a public figure, journalist, publisher, literary critic is multifaceted; taking into account the specifics of the memoir genre and with the involvement of the historical context, the turning points in the destiny of the author of memoirs are interpreted, revealing cooperation with Western Ukrainian magazines and newspapers. The publications ‘Zoria’, ‘Narod’, ‘Pravda’, ‘Bukovyna’, ‘Dzvinok’, are secretly got into sub-Russian Ukraine, became for S. Efremov a spiritual basis in understanding the specifics of the national (Ukrainian) mass media, ideas of education in culture of Ukraine at the end of XIX century, its territorial integrity, and state independence. Memoirs of S. Efremov on cooperation with the iconic Galician journals ‘Notes of the Scientific Society after the name Shevchenko’ and ‘Literary-Scientific Bulletin’, testify to an important stage in the formation of the author’s worldview, the expansion of the genre boundaries of his journalism, active development as a literary critic. S. Yefremov collaborated most fruitfully and for a long time with the Literary-Scientific Bulletin, and he was impressed by the democratic position of this publication. The author’s comments reveal a long-running controversy over the publication of a review of the new edition of Kobzar and thematically related discussions around his other literary criticism, in which the talent of the demanding critic was forged. S. Efremov steadfastly defended the main principles of literary criticism: objectivity and freedom of author’s thought. The names of the allies of the Ukrainian idea L. Skochkovskyi, O. Lototskyi, O. Konyskyi, P. Zhytskyi, M. Hrushevskyi in S. Efremov’s memoirs unfold in multifaceted portrait descriptions and function as historical and cultural facts that document the pages of the author’s biography, record his activities in space and time. The results of the study give grounds to characterize S. Efremov as the first professional Ukrainian-speaking journalist.

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