A great man is one who collects knowledge the way a bee collects honey and uses it to help people overcome the difficulties they endure - hunger, ignorance and disease!
- Nikola Tesla

Remember, remember always, that all of us, and you and I especially, are descended from immigrants and revolutionists.
- Franklin Roosevelt

While their territory has been devastated and their homes despoiled, the spirit of the Serbian people has not been broken.
- Woodrow Wilson

Imprints in the Landscape: Serbian Toponyms in North America

Marinel Mandreš
Wilfrid Laurier University

Complementing an earlier article that identified Serbian place-names throughout the world, this composition concentrates upon commemorative appellations in the United States and Canada.1 It examines the historical circumstances by which existing, mistaken, altered, and apparent place-names arose; it also attempts to establish a naming pattern. North American geographical nomenclature includes numerous foreign designations that were not randomly chosen. Representing the intersection of geography and history, place-names preserve various aspects of a country’s national and cultural heritage that might otherwise be overlooked or forgotten by successive generations. Bestowed by early immigrants or offered by postal authorities and entrepreneurs, toponyms of a definite Serbian origin reflect prevailing attitudes towards Serbia and Montenegro at the time of their designation.

Existing Toponyms

An investigation of contemporary nomenclature inevitably involves historical anecdotes and a recounting of the personalities and events that produced them. Reasons for the naming of most places were determined. Some historical sources provide incomplete, speculative, and possibly incorrect information regarding place-name origins due to omissions, digressive explanations, and/or an absence of detailed documentation. Locally invented and recounted ex post facto explanations of probable origins should not be considered as definitive accounts. Extensive correspondence was maintained with several historical societies in an effort to ensure factual accuracy when exceedingly limited published data was available. Records related to the founding of some communities are elusive or no longer exist. In the absence of other reliable information, post office opening and closing dates provided clues as to when asettlement was established, active, and declined. It was impossible to investigate “paper towns” created by land speculators during the 1800s.

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Source: Serbian Studies

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People Directory

Bishop Mitrofan (Kodić)

(1987–2016; 2016–)

Bishop Mitrofan Kodić, nee Radovan, was born on 4 August, 1951, in the village Ljuša, Šipovo, Bosnia, Yugoslavia. Radovan completed his elementary studies in 1966. He went to study further at the seminary in the Krka monastery in Croatia, Yugoslavia. At the same time, he entered the brotherhood of the monastery. In 1970, Radovan was tonsured to be a monk, and he was given the name Mitrofan on the eve of the Feast of the Entrance of the Most Holy Mother of God into the Temple (3 December/20 November). He was ordained to the Holy Diaconate by Bishop Stefan (Boca) of Žiča. In 1971, the Hierodeacon Mitrofan (Kodić) graduated from the seminary of the Krka Monastery, while on 6 January, 1974, he was ordained to the holy priesthood in the monastery by Bishop Stefan (Boca).

In 1975, the Hieromonk Mitrofan entered the Faculty of Theology in Bucharest, Romania. He completed his studies, and he graduated in 1977. He then returned to the Krka monastery. There, he was assigned to be a “trainee” (supplent) in the Seminary of the Three Holy Hierarchs in the Krka Monastery. In 1987, the Hieromonk Mitrofan was assigned to serve as the rector of the seminary.

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Publishing

The One and the Many

Studies of God, Man, the Church, and the World today

by Metropolitan John D. Zizioulas

This volume offers a collection of Zizioulas articles which have appeared mostly in English, and which present his trinianatarian doctrine of God, as well as his theological account of the Church as the place in which freedom and communion are actualized. The title, The One and the Many, suggests the idea of a profound relationship that exists between the Persons in the Holy Trinity, between Christ and the Church, between one Catholic Church and many catholic Churches. On each of these levels of communion, each one is called to receive from one another and indeed to receive one another. And while this is understandable at the Triadological and Christological levels, it raises all sorts of fundamental ecclesiological questions, since the highest point of unity in this context is both the mutual ecclesial-eucharistic recognition and agreement on doctrine and canonical-eccelesiological organization.

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