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Abstract
The article examines the history of the trade in Polish slaves and captives in the Tatar and Ottoman Crimea in the seventeenth century on the basis of hitherto unknown archival evidence and rare printed sources. After the capture an average Polish slave of simple origin was transported to the Crimea, where he had been sold on the local slave markets. Unless he had some special qualifications, a slave usually had to fulfil agricultural duties and do heavy manual work. The slaves usually had some limited free time and could attend Catholic services in the churches of the Crimea's large urban centres. Rich Polish captives were treated in accordance with their high social status and were ransomed for a considerable redemption fee. Important role in ransoming such rich captives was played by Jewish, Tatar and Armenian merchants.
The article analyses the main tendencies in the transformation of the urban structure of Crimea at the later stage of the existence of the Crimean Khanate and the early years of Russian domination. After the Russian annexation of 1783, the urban structure of Crimea underwent some sort of hasty modernisation. This process, which strongly affected its most important centres (Sevastopol', Simferopol', Feodosija, Evpatorija) was less evident in smaller towns and settlements (Bahçesaray, Karasubazar). Some old mediaeval settlements were either entirely abandoned (Mangup, Çufut Kale, Orqapısı), or remained in the state of decline (Eski Kırım/Staryj Krym). The settlements along Crimea's coastline started to develop rapidly. Those situated on the southern coast (Yalta, Gurzuf, Alushta, Alupka, Nikita) started growing mostly because of their touristic importance, whereas those situated on the western shore (Sevastopol', Balaklava, Inkerman), due to their military significance.
The article analyses the development of Crimean studies from the end of the 18th century until today. It is only after the Russian annexation of the Crimea that the scholars started seriously studying the Crimean peninsula, its history, ethnography, geography, and other disciplines. At the end of the 18th and early 19th centuries the historico-ethnographic information was collected largely by state officials and travelling scientists of non-Russian origin. In the first half of the 19th century the Crimea was already studied by professional ethnographers and historians; it is in this period that the museums of antiquities were established in Kerch and Theodosia. A major wave of interest in the Crimea in Russia and in Europe took place as a consequence of the Crimean war in the 1850s. In the second half of the 19th century the Crimea continued to be studied by professional scholars; a special organisation TUAK was established to control the state of the Crimean antiquities. The study of the Crimea by Soviet scholars folded in the 1930s with the Stalinist purges of “bourgeois nationalists” in science. The period of the 1930s–1980s was characterised by stagnation in Crimean studies. The renaissance of the study of the Crimea began at the end of the 1980s; it coincides with the breakup of the Soviet Union and the establishment of the Autonomous Republic of the Crimea in 1991.
Silver and bronze bracelets with widened and unclosed ends from graves 13 and 94 ( Figs 4.10–11, 6.10, 10.13–15, 12.7 ) meet with a wide circle of analogies in the sites in the Crimea and neighbouring areas dated from the late second to mid-third century
79 – 93 . Bebler , Anton , ‘Crimea and the Russian-Ukrainian Conflict’ ( 2015 ) 1 (15) Romanian Journal of European Affairs 35 – 54
From the second half of the 13th century, the Franciscan Order had played an important role in missionary activities in the Mongol Empire. The present paper investigates the Franciscans’ role based on a letter written in 1287 by a Franciscan friar from the Crimea (frater Ladizlaus custos de Gazma) in which he described the events of recent years. For example, he reported on the baptism of a certain “Yaylaq”, identified as a wife of Noghay, in the Crimea. In this paper, the historical background of this letter will be analysed with an emphasis on the relationship between the Franciscan order and the Golden Horde and the role of Yaylak Khatun’s conversion in this process.
Alekseev, A.S. 1989: Cretaceous System. -- In: Mazarovich, O.A., V.S. Mileev (Eds): Geologic structure of the Kacha uplift of Mountain Crimea. -- Mesozoic Stratigraphy. pp. 123-157. Moscow University, Moscow. (In
2015 . ‘On Two New Translations of Marcin Broniewski’s Tartariae Descriptio (1595).’ Acta Orientalia Hung . 68 / 1 : 475 – 479 . Kizilov , Mikhail 2020 . ‘Polish Slaves and Captives in the Crimea in the Seventeenth Century.’ Acta Orientalia
The aim of this paper is to examine the language of Karaite literature, mostly translations from Hebrew, developing in the 18th–19th centuries in the Crimea. Linguistic features of most works of this literature are typical of Crimean Turkish with many North-western Turkic or Kipchak properties. Among the most important authors and translators there were such distinguished intellectuals and spiritual leaders as Abraham Firkovich, Joseph Solomon Łucki, Abraham Łucki, Mordecai Qazaz, and Eliyahu Qazaz. Because of the mixed character of this language and the lack of strict standards, its definition and attribution is still debated. Until all works will be examined, it seems reasonable to speak of the individual language preferences of some leaders who created and practised it, rather than of the literary language of Crimean Karaites in general.
жазылған мұралар) [The forty heroes of the Crimea. Volume 5 (Recorded from the singer Murın)] . Алматы : Жазушы . Äbdiraхmanov Slamqul
