ASKEP ISPA

Academia Letters, 2021

October, 2002

Logan Airport: A World-Class Upgrade for the Twenty-first Century Late-Twentieth Century Billboard

The Sarmatians and the Others: Nomadic and Sedentary Cultures in Central and Eastern Europe in the First Half of the 1st Millennium AD, 2024

A critical re-evaluation of the entire ancient tradition on the Sarmatians – literary, epigraphic, numismatic, iconographic and onomastic data –, with an exhaustive cataloguing and analysis of the available sources, would not only allow a clearer overview of the generic term ‘Sarmatians’ (and other related ethnonyms), but would also provide a more appropriate term of comparison for archaeologists studying the phenomenon of Sarmatian culture. While a more detailed work, a compendium entitled Fontes Sarmatarum orae septentrionalis Ponti Euxini, will be compiled in the coming years, the author proposes here a catalogue of 46 inscriptions, with English translations and brief comments for most of the documents. In compiling this compendium, account has been taken of inscriptions from cities on the northern Black Sea or outside the Euxine Pontus which refer to North-Pontic Sarmatians (or to some ethnonyms associated with them).

We're in different classes. We'___ ____ in the same class!  I'm = I am _______ = you are ______ = we are

Novgrad - Tash Bair I, 2023

The chipped-stone assemblages from the Tash Bair investigation, submitted to me for study, includes 1426 artefacts. The lithic finds mainly came from two different contexts: 1) unstratified material from the 2018-2019 survey, carried out with a strict protocol and methodology of GIS AKB system applied to the field prospections; 2) ‘stratified’ (in a quite relative sense) artefacts from the 2019 excavation of three Trenches, where various features attributed to different chrono-cultural contexts have been distinguished by the excavators. The applied analytical procedure comprises techno-typological and functional analysis (the latter is restricted to the excavated assemblages), and consequent interpretation. The assemblages are presented consecutively starting with those from the survey, followed by the collections coming from the excavations. The analytical results and general observations on the assemblages follow their description and provide a comparative perspective between different assemblages from the distinct survey and excavations features. Some general notes on comparing the two main contexts (survey and excavations) are made as well.

T. Graff, Wkład biskupów krakowskich w odnowienie Uniwersytetu Krakowskiego - pierwsze próby, w: Człowiek w niewoli uczuć. Przyjaźń, miłość i nienawiść w Czechach i w Polsce w średniowieczu i wczesnej epoce nowożytnej, red. A. Januszek Sieradzka, W. Iwańczak, Warszawa-Bellerive-sur Allier 2024, s..., 2024

"Krakow bishops’ contribution to the restoration of the University of Krakow – early attempts" The author analyses the involvement of Bishops of Krakow Jan Radlica and Piotr Wysz in efforts aimed at the restoration of the University of Krakow. Special emphasis was put on presenting the subject in the period prior to papal consent for the opening of the Faculty of Theology in Krakow in 1397. In the context of speeches given by Bartłomiej of Jasło, it appears that the concept of restoration was Bishop Jan Radlica’s brainchild. Together with other royal advisors, the hierarch influenced King Władysław Jagiełło so that the latter would offer his support to the re-opening of the University. Later on, there were also plans to open the Faculty of Theology, presumably with the aid of Mateusz of Krakow. Queen Jadwiga certainly did not oppose the idea. However, after Radlica’s death, the University, reactivated to a limited extent, was beset by both organisational and financial problems. At the beginning of his tenure, Bishop Piotr Wysz strove to restore the University – not in a vestigial form but, rather, as a fully operational institution with four faculties and Bishop of Krakow as its chancellor. His plans, generally accepted by the royal couple, stirred some controversies over e.g. the principle of the appointment to the chancellor’s office, with some royal advisers having their influence on the nomination. Also, Jadwiga’s and her circle’s plans to allocate substantial funds to the establishment of the College for Lithuanians in Prague did not help to create a stable financial basis for the University. This situation contributed to the restoration process being temporarily suspended. The author concludes with a claim that bishops Radlica and Wysz (the former at the close and the latter already in the early years of his pontificate) were the crucial supporters of the idea of the restoration, albeit their visions of the final form of this educational project were not necessarily aligned due to constantly changing circumstances.

مجلة الاستراتيجية والتنمية, 2012

Ηπειρωτικό Ημερολόγιο, τόμ. 40 / Epeirotiko Hemerologio, vol. 40, 2022

Η οικία του πολέμαρχου Σπύρου Μπότσαρη (1650-1741) κτίστηκε το 1735 στο δυτικό τότε άκρο του αστικού ιστού της βενετοκρατούμενης Πρέβεζας, δίπλα στην κοίτη του ποταμού Κουραδά και σχεδόν απέναντι από τον πρώτο ναό του αγίου Ιωάννου Χρυσοστόμου. Η οικία Μπότσαρη διασώθηκε μέχρι και το 1931. Η πρώτη συναγωγή της Πρέβεζας στεγάσθηκε σε ένα δωμάτιο της οικίας αυτής από το 1901 και για μία τριακονταετία. Σε άλλο δωμάτιο της ίδιας οικίας διέμενε ο ραβίνος της συναγωγής. Το διπλανό της οικίας Μπότσαρη διώροφο κτήριο στέγασε από το 1908 και έως το 1944 το εβραϊκό σχολείο. Η Ισραηλιτική Κοινότητα Πρέβεζας απέκτησε το ακίνητο με τα δύο οικήματα και τον περίβολό τους, πιθανότατα το 1901, με τις δωρεές του ραβίνου Μωυσή Κοέν από τα Γιάννενα. Το ένα εκ των δύο οικημάτων κατεδαφίστηκε το 1931 και στη θέση του κατασκευάστηκε η νέα συναγωγή στα τέλη του ίδιου έτους. Μετά την εξόντωση των Εβραίων της Πρέβεζας το κτήριο της νέας συναγωγής ενοικιάστηκε, από το 1950 έως το 1963, στη Φιλαρμονική Πρέβεζας. Το 1959 το ΚΙΣ πούλησε το ακίνητο στον ΟΤΕ και το 1964 ολοκληρώθηκε η κατασκευή του νέου κτηρίου του ΟΤΕ. Η εβραϊκή κοινότητα της Πρέβεζας αναπτύχθηκε σταδιακά από το 1864, όταν η Πρέβεζα έγινε πρωτεύουσα του σαντζακιού της Νότιας Ηπείρου, διοικητικής υποδιαίρεσης της Οθωμανικής Αυτοκρατορίας. Συγκροτήθηκε σε θρησκευτική κοινότητα μετά το 1883 και στο πρώτο μισό του 20ού αιώνα αριθμούσε περί τα 140-180 μέλη. Σχεδόν όλα τα μέλη της εξοντώθηκαν κατά το Ολοκαύτωμα. Από τις συναγωγές της Πρέβεζας σώζονται πέντε επιγραφές, οι οποίες φυλάσσονται στο Εβραϊκό Μουσείο Ελλάδος και μας πληροφορούν για σημαντικές δωρεές που έγιναν με σκοπό τη δημιουργία της πρώτης συναγωγής και την ανέγερση της δεύτερης. Στο κτήριο της νέας συναγωγής τοποθετήθηκε, το 1958, επιγραφή για να υπενθυμίζει τον χώρο που έστεκε η οικία του Σπύρου Μπότσαρη. Κατά την κατεδάφιση της νέας συναγωγής, το 1963, η επιγραφή καταστράφηκε και αντίγραφό της τοποθετήθηκε στο νεόδμητο κτήριο του ΟΤΕ το 1967, όπου υπάρχει μέχρι σήμερα. Abstract in English Spyros Botzaris (1650-1741), a Souliote chieftain, settled in Preveza during the sec-ond Venetian occupation of the city (1717-1797). In 1735 he built his house opposite the church of St. John the Chrysostom. It stood next to the left bank of the small river Kouradas, which ran along the edge of the then urban tissue of Preveza. The building survived until 1901, when it appears that the Jewish Community of Preveza bought the property of the Botzaris family thanks to donations by Rabbi Moshe Cohen from Ioannina. Two surviving stone inscriptions inform us of a total of 150 gold Napoléons that Cohen offered the community for a new synagogue to be founded. The Jewish community of Preveza created the city’s first synagogue in one of the Botzaris house’s rooms, whilst the Rabbi of the community lived in another room. The synagogue, named Kahal Kadosh Tefillat LeMoshe, Holy Congregation in Memory of Moshe, was dedicated to Rabbi Moshe Cohen. The neighbouring house was partly used for the Jewish community’s school from 1908 till 1944. A new synagogue was built in late Autumn 1931, on the site of the main Botzaris house, thanks to donations from Elijah Coulia, Jeshua Jacob, and others. It was used as a house of prayer until the end of March 1944, when all but one of Preveza’s Jews were arrested and deported to concentration camps. The building was rented to the Orfeas Band of Preveza from 1950 till 1963. The Central Jewish Council of Greece sold the property to the Greek Telecommunications Organisation (OTE) in 1959. The later demolished the old buildings in 1963 and erected the new OTE build-ing in 1964. The Jewish Community of Preveza evolved gradually from 1864, when the town became capital of the Southern Epirus Sanjak, an administrative subdivision of the Ottoman Empire. The community formed a religious entity after 1883. In the first half of the 20th century it numbered around 140-180 members. Almost all its members were exterminated during the Holocaust. Five inscriptions have survived from the synagogues of Preveza, which are kept in the Jewish Museum of Greece. An informative marble inscription was placed on the building of the synagogue in 1958, to commemorate the location of the house of Spyros Botzaris. This inscription was destroyed during the demolition of the synagogue in 1963, and a copy of it was placed on the new building of OTE in 1967, where it remains until today.