Tuesday, 23 June 2020

New Sweden,Maine

[NEW SWEE-dehn] is a town in Aroostook County, incorporated on January 29, 1895 from New Sweden Plantation, itself organized in 1876 from township T15 R3 WELS.

After the Civil War, Maine, like other states, was losing population to the great westward migration. A conscious public policy, enacted into law in 1870, of encouraging Swedish immigration resulted in the very successful settlement of Swedes in New Sweden and nearby Stockholm beginning in 1870. Land was allocated to settlers by the State’s Land Agent and reports of the Swedish Colony’s progress were reported in 1870 by the Board of Immigration.

The plaque  reads in part, “THE FIRST SWEDISH COLONISTS OF MAINE REACHED THIS SPOT IN THE WILD WOODS AT NOON JULY 23, 1870. THE COLONY NUMBERED 22 MEN, 11 WOMEN AND 17 CHILDREN. 50 SOULS IN ALL.”

In 2003 the town endured a shocking crime: the largest mass poisoning in U.S. history. One person died, fifteen others became ill from arsenic placed in the coffee at the historic Gustaf Adolph Lutheran Church on Sunday, April 27th. The nearby Cary Medical Center provided treatment for seventeen church members.

Shortly thereafter, a church member who had not attended the church service, committed suicide and, in a suicide note released in 2006, admitted he had tampered with the coffee not realizing its lethal potential.

Just northwest of Caribou on Maine Route 161, the town is just south of Stockholm.

Additional resources

Cedarleaf, Wallace E. New Sweden, Maine: A Noble Experiment. New Sweden, Me. New Sweden Historical Society. 1994. [Maine State Library]

Celebration of the Decennial Anniversary of the Founding of New Sweden, Maine, July 23, 1880.  Portland, Me. B. Thurston, Printers. 1881.

Hede, Richard. ed., Centennial History of Maine’s Swedish Colony: New Sweden, Westmanland, Stockholm and Adjoining Areas. Stockholm, Me. 1970.

Letters From the Promised Land: Swedes in America, 1840-1914. Minneapolis, MN. Published by the University of Minnesota Press for the Swedish Pioneer Historical Society. 1975.

Malmquist, Marie. Lapptäcke. New Sweden, Me. The Author? 1928-9. University of Maine at Presque Isle. Library and Learning Resource Center.

Silver Birches: Preserving Cultural Heritage by Learning from Earlier Generations. New Sweden, Me. [published by residents of New Sweden, Stockholm, and Westmanland, Maine] 1981. [University of Maine, Raymond H. Fogler Library, Special Collections; University of Maine at Farmington, Mantor Library]

Stadig, Rita B. Rita Stadig Collection, 1900-2009.  (Cataloger Note: A variety of papers and photographs pertaining to the Stadig family and the history of the St. John Valley. The materials cover topics such as the lumber industry, Sweden and the Swedish colony of Aroostook County, World War II and the Fish River; Fort Kent, Wallagrass, and Madawaska are also represented by items in the collection.) [University of Maine at Fort Kent, Blake Library]

The Great Awakening



An American revivalist movement, which was a response to the growing formalism of early 18th-century American Christianity. Though revivals began in New Jersey in 1719, the preaching of the Puritan scholar Jonathan Edwards (1703–58), and the resultant conversions in the 1730s gave it widespread recognition and influenced the founders of Methodism, the Wesleys. George Whitefield's mission (1739–41) won many converts from Pennsylvania to Maine, but his followers Gilbert Tennent and James Davenport precipitated schisms in both Congregational and Presbyterian Churches, which also affected colonial politics. In Virginia, Samuel Davies led revivals (1748–53) among the “New Side” Presbyterians. Baptists and Methodists also embraced the new movement. By questioning established authority, founding new colleges, and revivifying evangelical zeal, it helped to prepare the revolutionary generation in America.

GEORGE WHITEFIELD  was a minister from Britain who toured the American colonies. An actor by training, he would shout the word of God, weep with sorrow, and tremble with passion as he delivered his sermons. Colonists flocked by the thousands to hear him speak. He converted slaves and even a few Native Americans. Even religious skeptic Benjamin Franklin emptied his coin purse after hearing him speak in Philadelphia.


Soon much of America became divided. Awakening, or NEW LIGHT, preachers set up their own schools and churches throughout the colonies. PRINCETON UNIVERSITY was one such school. The OLD LIGHT  ministers refused to accept this new style of worship. Despite the conflict, one surprising result was greater religious toleration. With so many new denominations, it was clear that no one religion would dominate any region.


Although the Great Awakening was a reaction against the Enlightenment, it was also a long term cause of the Revolution. Before, ministers represented an upper class of sorts. Awakening ministers were not always ordained, breaking down respect for betters. The new faiths that emerged were much more democratic in their approach. The overall message was one of greater equality. The Great Awakening was also a "national" occurrence. It was the first major event that all the colonies could share, helping to break down differences between them. There was no such episode in England, further highlighting variances between Americans and their cousins across the sea. Indeed this religious upheaval had marked political consequences.


Saturday, 20 June 2020

Stanisław Wyspiański

15.01.1869—28.11.1907
#language & literature
Author: Culture.pl

Wyspiański grew up in Kraków during the late nineteenth century when the city was part of the Austro-Hungarian Empire. The place and the community in which he was raised were instrumental in shaping his artistic imagination. His father, Franciszek, a sculptor, had an atelier at the foot of the Wawel hill, home to a cathedral rich with evidence of the strength of the former Polish state, and to a royal castle, by then an Austrian army barracks.

Stanisław attended St Anne's Gymnasium. Many of his schoolmates, including Jozef Mehoffer, Lucjan Rydel, Stanislaw Estreicher, were to play major roles in Kraków's cultural life. Instruction was bilingual so the students were thoroughly versed in German language, literature, and culture. A classical gymnasium, St Anne's also equipped its pupils with a thorough knowledge of antiquity - antique motifs would always be present in Wyspiański's work. A former capital city of a once powerful country, now reduced to the status of a smallish, inferior, provincial town, Kraków was a magical place, a point of reference and a challenge to the Polish consciousness of the late nineteenth century. On one hand, tradition was celebrated with pomp, and objects of the past were venerated. On the other, a group of historians emerged from the city's Jagiellonian University, challenging the Poles' vision of history, identifying the causes of national failures and the reasons for undesirable social behaviour. Kraków was also the birthplace of Polish modernism.

After his baccalaureate exam, Wyspiański enrolled at the Department of Philosophy of the Jagiellonian University, and at the School of Fine Arts to study painting under Jan Matejko, the painter of large-scale historical canvases. As a student, he and his colleagues were involved in the renovation of St Mary's Church, and, during his summer travels across the Galicia and Kielce regions, he helped to develop a register of objects from the past. His most notable contribution was the discovery, in the village of Kruzlowa, of a fifteenth-century wooden statue of the Mother of God (now kept at the Krakow National Museum  and called the Madonna of Kruzlowa). This work must have encouraged him to take a more personal look at his country's heritage as well as increasing his sensitivity to detail in fine arts. Indeed, no matter whether he was looking at an object of art or creating one, his unique imagination made him view the work as a fragment of a historical event. When looking at a painting, a sculpture, or a piece of architecture, he would add a story that would make it dramatic, hence challenging the essentially static nature of fine arts. In Kraków he was able to see the finest Polish actors (including Helena Modrzejewska [aka Modjeska]), as well as taking part in amateur performances himself. Modernism, which was then coming of age, created an awareness of the co-existence of various arts. A student of painting, Wyspiański also tried his hand at writing minor lyrics as well as dramatic scenes that would often comment on his fine arts projects, like his Krolówa Polskiej Korony / Queen of the Polish Crown, which he wrote when working on a stained-glass window for the Lvov Cathedral. Years later, as a mature artist, he designed a series of (unrealised) stained-glass windows for the Wawel Cathedral and wrote poems devoted to the historical personages they depicted.

In 1890, Wyspiański travelled abroad, visiting Vienna, Venice, Padua, Verona, Mantua, Milan, Como, Luzern, Basel, stopping for a while in Paris. Having visited the cathedral of Saint-Denis, he went to the famous Gothic cathedrals of Chartres, Rouen, Amiens, Laon, Reims, Strasbourg, and then the Roman cathedrals, down to Nuremberg. He returned to Poland via a number of German towns, watching productions of plays by Goethe, Weber, Wagner and Shakespeare. He wrote detailed letters to his friends - mostly to Lucjan Rydel - which, together with the "Notatnik z podróży po Francji" [Notes on a Trip to Trip to France] were to become source material for his (unpublished) study of the French cathedrals.

In May, 1891, he went to France again, travelling across Austria and Switzerland, to continue his studies in Paris. Failing to get admitted to École des Beaux Arts, he started to paint in one of the Parisian ateliers within the Colarossi Academy. He loved the productions at Comédie Française, and frequented other theatres, too. Besides painting, he started to write dramas and opera librettos, addressing historical and mythological themes seen from the perspective of the end of the century. His studies abroad introduced him to the latest aesthetic trends, including the modern understanding of applied art and the diverse approaches of European theatre. More importantly, his studies helped him to discover Gothic and the phenomenon of the cathedral as a consummate work of art, the most perfect expression of its age. Ever since that moment, he nurtured a need to create a complete work of art, which, like a Gothic cathedral, would be able to accommodate the entire experience of history and modernity.

Wednesday, 17 June 2020

Picasso, Pablo


(b Málaga, 25 Oct. 1881; d Mougins, nr. Cannes, 8 Apr. 1973).Spanish painter, sculptor, printmaker, draughtsman, ceramicist, and designer, active mainly in France, the most famous, versatile, prolific, and influential artist of the 20th century. Although it is conventional to divide his work into certain phases, all such divisions are to some extent arbitrary, as his energy and imagination were such that he often worked simultaneously on a wealth of themes and in a variety of styles. He said: ‘The several manners I have used in my art must not be considered as an evolution, or as steps toward an unknown ideal of painting. When I have found something to express, I have done it without thinking of the past or future. I do not believe I have used radically different elements in the different manners I have used in painting. If the subjects I have wanted to express have suggested different ways of expression, I haven't hesitated to adopt them.’
Picasso was the son of a painter and drawing master and was immersed in art from childhood (his first word is said to have been piz, baby talk for lápiz, ‘pencil’). In 1900 he made his first visit to Paris and by this time had already absorbed a wide range of influences. Between 1900 and 1904 he alternated between Paris and Barcelona, and these years coincide with his Blue Period, when he took his subjects from social outcasts and the poor, and the predominant mood of his paintings was one of slightly sentimental melancholy expressed through cold and ethereal blue tones (La Vie, 1903, Cleveland Mus. of Art). He also made a number of powerful etchings in a similar vein (The Frugal Repast, 1904). In 1904 he settled in Paris and quickly became part of a circle of avant-garde artists and writers. A brief phase in 1904–5 is known as his Rose Period. The predominant blue tones of his earlier work gave way to pinks and greys and the mood became less austere. His favourite subjects were acrobats and dancers, particularly the figure of the harlequin. In 1906 he met Matisse, but although he seems to have admired the work being done by the Fauves, he did not share their interest in the decorative and expressive use of colour (indeed his work often shows little concern with colour, and it is significant that—unlike most painters—he liked to work at night by artificial light). The period around 1906–7 is sometimes called Picasso's Negro Period, because of the impact that African sculpture made on his work, but Cézanne was an equally powerful influence at this time, when he was engrossed in the analysis of form. His explorations climaxed in Les Demoiselles d'Avignon (1906–7, MoMA, New York), which in its distortions of form and disregard of any conventional idea of beauty was as violent a revolt against tradition as the paintings of the Fauves in the realm of colour. At the time, the picture was incomprehensible even to other avant-garde artists, including Matisse and Derain, and it was not publicly exhibited until 1916 and only one reproduced before 1925. It is now seen not only as a pivotal work in Picasso's personal development but also as the most important single landmark in the development of 20th-century painting. It was the herald of Cubism, which he developed in close association with Braque and then Gris from 1907 up to the First World War.
During the war Picasso continued working in Paris, but in 1917 he went to Rome with his friend Jean Cocteau to design costumes and scenery for the ballet Parade, which was being produced by Diaghilev. Picasso fell in love with one of the dancers, Olga Koklova, and married her in 1918; they moved into a grand apartment in a fashionable part of Paris, as the bohemian days of his youth were left behind. The visit to Italy was an important factor in introducing the strain of monumental classicism that was one of the features of his work in the early 1920s (Mother and Child, 1921, Art Inst. of Chicago), but at this time he was also involved with Surrealism—indeed André Breton hailed him as one of the initiators of the movement. However his predominant interest in the analysis and synthesis of form was at bottom opposed to the irrational elements of Surrealism, its exaltation of chance, or its fascination with material drawn from dreams or the unconscious. Following his serene classical paintings, Picasso entered on a period when his work was typified by violent emotions and expressionist distortion, the elements of the human face often being rearranged to convey intensity of feeling. This phase began with The Three Dancers (1925, Tate, London), a savage parody of classical ballet, painted at a time when his marriage was becoming a source of increasing unhappiness and frustration (he could not obtain a divorce, so he remained officially married to Olga until her death in 1955; he remarried in 1961). The period culminated in his most famous work, Guernica (1937, Centro Cultural Reina Sofía, Madrid), produced for the Spanish Pavilion at the Paris Exposition Universelle of 1937 to express horror and revulsion at the destruction by bombing of the Basque capital Guernica during the civil war (1936–9). It was followed by a number of other paintings attacking the cruelty and destructiveness of war, including The Charnel House (1945, MoMA, New York): ‘Painting is not done to decorate apartments’, he said; ‘it is an instrument of war against brutality and darkness.’ Picasso remained in Paris during the German occupation, but from 1946 he lived mainly in the south of France, where he added pottery to his many other activities. His later output as a painter does not compare in momentousness with his pre-war work (indeed some critics think there was a sad decline in his powers), but it remained prodigious in terms of sheer quantity. It included a number of variations on paintings by other artists, including 44 on Las Meninas of Velázquez (the theme of the artist and his almost magical powers is one that exercised him greatly throughout his long career). In his old age he was haunted by the idea of death, and images of physical decay and the contrast between youth and age occur frequently in his work, as if he hoped to ward off his own end through the potency of his art. Some of his late paintings are aggressively sexual in subject and almost frenzied in brushwork (Reclining Nude with Necklace, 1968, Tate); they have been seen as sources for Neo-Expressionism.
Picasso's status as a painter has perhaps overshadowed his work as a sculptor, but in this field too (although his interest was sporadic) he ranks as one of the outstanding figures in 20th-century art. He was one of the first artists to make sculpture that was assembled from varied materials rather than modelled or carved (in this way he helped to inspire Constructivism), and he made brilliantly witty use of found objects (see objet trouvé). The most celebrated example is Head of a Bull, Metamorphosis (1943, Mus. Picasso, Paris), made of the saddle and handlebars of a bicycle. Alan Bowness has written (Modern Sculpture, 1965), ‘Picasso's sculpture sparkles with bright ideas—enough to have kept many a lesser man occupied for the whole of a working lifetime…it is not inconceivable that the time will come when his activities as a sculptor in the second part of his life are regarded as of more consequence than his later paintings.’ As a graphic artist (draughtsman, etcher, lithographer, linocutter), too, Picasso ranks with the greatest of the century, showing a remarkable power to concentrate the impress of his genius in even the smallest and slightest of his works. His emotional range is as wide as his varied technical mastery: by turns tragic and playful, his work is suffused with a passionate love of life, and no artist has more devastatingly exposed the cruelty and folly of his fellow men or more rapturously celebrated the physical pleasures of love. There are several museums devoted to him in France and Spain, the largest being in Barcelona and Paris, and other examples of his huge output are in collections throughout the world. Just as this extraordinary oeuvre has been more discussed than the work of any other modern artist, so Picasso's personal life has inspired a flood of writing, particularly regarding his relationships with women. He once characterized them as either ‘goddesses or doormats’ and he has been criticized for allegedly demeaning them in his work (especially his later erotic paintings) as well as mistreating them in person.

Sunday, 14 June 2020

The history of the castle Trakošćan


Trakoscan was built in the late 13th century in northwestern Croatian defense system as a small observation fortress for monitoring the road from Ptuj to Bednja Valley.
According to legend, Trakoscan was named after the Thracian fortress (ARX Thacorum) which allegedly existed in antiquity. Another preserved legend says, it is named after the knights Drachenstein who in the early Middle Ages, ruled the region.
Toponym was first mentioned in written records in 1334. year. Lords of fort in the first centuries
is not known, yet we know that the end of the 14th century. owners Counts of Celje, which the same time ruled with entire Zagorje County. The family soon become extinct and Trakoscan
shared the fate of their other towns and estates that were divided and 
changing owners. In these division Trakošćan such a unique property at first belongs to warlord Jan Vitovac then to Ivanis Korvin who gave it to his deputy John Gyulay. The family kept the castle for three generations and became extinct in 1566., and the estate was taken over by the state.
For services rendered king Maximilian gave the estate to Juraj Draskovic (1525th-1587th), first personally, then as the family heritage. So finally at 1584 year Trakoscan belongs to Draskovic family.
In the boom years of building castles in Croatian Zagorje, in the second half of the 18th century Trakoscan was abandoned. Neglected, it begins to deteriorate rapidly so just in the second half of the 19th century., the family re-interested in its estate in the spirit of the new era romantic return to nature and family traditions. In this spirit marshal Juraj V. Draskovic in residential castle and the surrounding park was transformed into a romantic garden. The next generation occasionally stay in Trakoscan until 1944th when they immigrated to Austria soon after the castle was nationalized.

In 1954 the museum established with a permanent exhibition. Today the castle is owned by the Republic of Croatia.

© 2013 Castle Trakošćan

Budva


The historic Budva Town boasts the spectacular medieval old town and fortifications, romantic cobbled streets and exquisite restaurants.

Budva is one of Montenegro’s most historic cities.

Take a look 👉 https://t.co/Kjpc4APN1J https://t.co/tOJp4LPNL4

Budva – and ancient town, next to the very coast, hides a rich historical past. The distant past reaches back to the V century B.C. According to the numerous legends Budva was firstly the Illyrian  town. Its first inhabitants were the King of the historically well-known Thebe – Kadmo and the Queen Harmonia.

Already in the II century B.C. Budva falls under the Romans. On its territory at that time the trading was very developed. The citizens were engaged in raising grapes and olives. After the fall of the Roman Empire, in Budva began the period of Byzantium reign. The struggle of people from Budva against Byzantium began in 535 year. The fall of the Byzantium reign happened after the arrival of the Nemanjic dynasty on the territory of the former Montenegrin coast (1184. – 1186.).

Still, the greatest bloom Budva experienced in the Middle century during the period of life of Serbian  emperor Dusan. At that time Budva got its statute, in which the new conditions of life in the Middle century are described.

Under the reign of the Venetian Republic, Budva falls in 1442. Beside the oppression by the Venetians, the troubles of citizens of Budva came also from the Turks, who often invade Budva and surrounding places and they as well fight with the Venetians. Budva is bearing the brunt between the two belligerent sides, all the time until the beginning of the XVIII century.

In 1807. Budva is taken over by the French, and in 1813. it falls under the Austro – Hungarian reign, which governs Budva for the next one hundred years. Ravaged and impoverished Budva, under the reign of the Austro – Hungary awaits the I World War, that is, the year 1914. The liberation from the Austro – Hungarian monarchy came in 1918.

Still, that was just a pause until the II World War, because already in 1941 Budva and its surrounding were again occupied, this time by Italy. The liberation from the Nazi reign Budva awaited on the 22nd of November 1944.

The legend of the foundation of Budva

With the special attention Budva and people from Budva keep the mythical legend about the foundation of the town. BATHUA, BUTOBA, BUTUA – today Budva – hides its name behind the most famous authentic story about the foundation of the town from the time of the Stefan Byzantium from the VI century.

As it s written in the incites of the Filon from Bilbos from the II century A.D., the foundation of Budva is connected to the founder of the town Thebe, a mythical personality and the son of the Phoenician King Agemor – Kadma.

Namely, Kadmo and his wife Harmonija in their old ages were exiled from Thebe and on the ox driven vehicles they directed themselves to the land of the Enheleans – the eel people, (the oldest citizens in the area of Budva), where they have founded a new town BOUTHOE – Budva.

According to the legend, it is by the oxen that Budva got its name, (Bous – in Greek Ox), which brought the spouses Kadma and Harmonija, the former rulers of Thebe, in Budva. According to some other sources, Harmojia gave birth to the son of Illyrian.

Still, because of some murder that Kadmo committed in his youth, the punishment of Gods came onto him, so the spouses (Kadmo and Harmonija), according to the legend, were turned into snakes.

Saturday, 9 May 2020

ABDULLAH ARCHIBALD HAMILTON


(Sir Archibald Hamilton, a well-known British diplomat, served as a naval officer during the First World War. Coming from a widely known family, he possesses the title of baronet, (which means a candidate baron). He was honored with becoming a Muslim in 1923.)

Since reaching the age of puberty, I had been allured by Islam's simplicity and crystalline limpidity. I had been born as a Christian and I had been given a Christian education. Yet I had never believed in wrong credal tenets, and I had always preferred truth, right and reason to blind beliefs. I had been aspiring to worship one Allah sincerely and with a peaceful heart. Yet, both the Roman Catholic Church and the English Protestant Church had been short of serving this pure intention of mine. It was for these reasons that I answered the call of my conscience and accepted Islam, which satisfied me fully, and only after that did I begin to feel myself as a true and better born slave of Allahu ta'ala.

Sad to say, various Christians and ignorant people have misrepresented Islam as a religion of falsities and concoctions that are intended to induce torpor into the humanity. But the fact is that it is the only true religion in the sight of Allahu ta'ala. Islam is a perfect religion which brings about unity between the powerful and the weak as well as between the rich and the poor. Economically, there are two main classes of people. The first class contains people whom Allahu ta'ala has blessed with worldly riches. The second class is made up of those who have to work for a living. There is yet another class. People in this class live in utter destitution because they cannot earn enough, because they have lost their jobs, or because they can no longer work, none of which cases is their fault. Islam enables all these three classes to come together in a harmonized society. It commands the rich to help the poor. It provides a social setting where humiliations and afflictions are extirpated.

The Islamic religion lays emphasis also on personal abilities, efforts and skills. According to the Islamic jurisprudence, if a poor peasant, for instance, cultivates an ownerless piece of land on his own for a certain length of time, the land becomes his personal property. The Islamic religion is not destructive, but it is restorative.

The Islamic religion prohibits gambling and all the other vicious and deleterious games. The Islamic religion prohibits also all sorts of intoxicants. Indeed, the majority of afflictions people suffer in the world are caused by gambling or alcohol.

We Muslims are not people who hold the belief that everything is a slave in the hands of destiny. Destiny in the Islamic sense does not mean to sit idly with your mouth opened in the celestial direction and to expect that Allahu ta'ala will give you everything. On the contrary, Allahu ta'ala enjoins work in the Qur'an al-karim. Man should do his best and hold fast to all the apparent causes; only after that will he put his trust in Allahu ta'ala. Not without working, but while working, should he beg Allahu ta'ala to help him for success and earning. The Islamic credal tenet which says that "good and evil come from Allahu ta'ala" means, "Allahu ta'ala is the Creator of all." Islam does not contain a tenet encouraging people to idle away their time. Destiny means Allahu ta'ala's knowing in the eternal past all the events that will take place and His creating everything when the time in His knowledge comes.

Islam never accepts a credo based on the belief that human beings are originally sinful, that they are born with sins, or that they have to expiate their sins throughout their lives. Islam states that human beings are the born slaves of Allahu ta'ala, men and women alike, and that with respect to mental and moral qualities the two sexes are not very different from each other. Only, because men are more powerful and stronger by creation, onerous and tiresome duties such as supporting the family have been given t

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Verständnis

The word Verständnis is a German noun that means understanding, comprehension, sympathy, appreciation, or insight1. It is derive...