Slavica Tergestina 15 (2013)

Slavica Tergestina was founded in 1987 at the University of Trieste by scholars of the Advanced School of Modern Languages for Interpreters and Translators (SSLMIT – Scuola Superiore di Lingue Moderne per Interpreti e Traduttori). After the introductory volume published in 1987, the journal appeared regularly beginning in 1994. Since then, eighteen volumes have been published, adding up to over 250 articles written by researchers from different countries (mostly Russian, Hungarian, Croatian, Serbian and Italian Slavic scholars). The volumes were reviewed in several scientific publications in Russia, Italy, Poland, Hungary and Slovenia. Some volumes focused on a monographic topic: Наследие Ю.М. Лотмана, 1996; Славянские языки и перевод, 1997; Художественный текст и его гео-культурные стратификации, 2000; Литературоведение XXI века. Письмо – Текст – Культура, 2002, Law & Literature, 2011; The Great Story, 2012; Slavia Islamica, 2013; The Yugoslav Partisan Art, 2016. Most of the articles published so far deal with the cultural realm of the Slavic world from the perspective of modern structuralist, semiotic and cultural methodological approaches, but the Journal Slavica TerGestina remains open to other approaches and methodologies.

What happens to the Russian language if it is used by Muslims? Bustanov and Kemper (2012) analyzed the use of Islamic terminology in a variety of texts by contemporary Muslim authors from several regions of the Russian Federation. This led them to the hypothesis that one can speak of a new „Islamo-Russian“ sociolect which comprises several variants (Arabism, Russianism, Academism). These findings are now discussed through comparison with Irina V. Bugaeva‘s research on an Christian Russian Orthodox „religiolect“ of the Russian language.

L‘articolo esamina la rappresentazione della condizione politica e civile dei tartaro-baškiri nella prosa narrativa di M. Sultan-Galiev. La comparsa del motivo „etnico“ come strumento di denuncia degli abusi zaristi e sovietici rientra in una precisa strategia politica rivolta alla creazione di uno stato autonomo tartaro-baškiro. Lo scopo perseguito da Sultan-Galiev riflette nella struttura tematica dei suoi racconti l‘influenza delle diverse ideologie che hanno segnato la vita dello scrittore tartaro: per i racconti giovanili del 1912–14 è caratteristico l‘influsso del riformismo djadidista di Gasprinskij, mentre V carstve goloda del 1921 presenta chiare suggestioni delle teorie anticolonialiste che Sultan-Galiev elabora al termine della sua vita politica in seno al partito comunista.

Unter einer mediologischen Perspektive bietet Šklovskijs Verfremdungspoetik auch die Möglichkeit Tolstojs eigentümliche Entwicklung zu begreifen, die von dem zunehmenden Anspruch bestimmt wird, das künstlerische Schreiben durch pädagogische Erzählungen und religiöse Traktate zu überwinden. Davon ausgehend untersucht der Artikel zunächst Tolstojs Religionskonzept und die darin formulierte Wertschätzung des Islam, die unter den Muslimen des russischen Imperiums eine solche Beachtung erlangt, dass sich die orthodoxe Geistliche Akademie in Kazan‘ veranlasst sieht, publizistisch tätig zu werden, um Tolstojs Dialog mit den Muslimen als ein die russische Kultur bedrohendes Missverständnis zu entlarven.

Članek obravnava motivno-tematske in jezikovno-slogovne vidike pojavljanja islama v sodobnih slovenskih romanih po letu 1991. Pri tem ugotavlja, da se glede na ubesedene vrednostne opredelitve do islamske družbe oziroma kulture izrisujeta dve romaneskni liniji. Presojanje islamskega Drugega se namreč v romanih nekaterih avtorjev (M. Novak, M. Tomšič, G. Babnik, B. Kolar) povezuje z izrazito negativno tematizacijo elementov iz afriško-arabskega prostora, medtem ko drugi avtorji (A. E. Skubic, M. Sosič, G. Vojnović, J. Snoj) postavljajo dogajanje v kontekst zgodovinskih izkušenj slovenskega naroda, ki služijo kot izhodišče za nevtralno opredeljevanje do muslimanske pojavnosti iz nekdanje večetnične jugoslovanske skupnosti.