➡️ http://www.kupindo.com/Clan/Chuma/SpisakPredmeta Jako stara česma u obliku zmaja od bronze. Ne može da se koristi kao česma. Postavljena na kocku od granita i meni služi kao ukras. dimenzije su: širina 33cm visina sa kockom 28cm sama kocka je 13 x 14 x 14 cm Na zadnjoj fotografiji je prikazano princip rada česme.

Crown XLS2002 je dvokanalno pojačalo iz nove Crown DriveCore 2 serije, veoma efikasno i pouzdano, pogodno za sve vrste profesionalnog ozvučenja. Isporučuje 2 x 650W na 4 oma. – Crown DriveCore pojačalo klase D, ultra-efikasno i lagano– Veće DSP mogućnosti za bolju kontrolu zvuka, imaju i band-pass filtere po kanalu– Poboljšano osvetljenje panela, veći deo se može isključiti kako ne bi nepotrebno odvraćalo pažnju– Promenljiva ulazna osetljivost – 1.4Vrms ili 0.775 Vrms opcije omogućavaju punu snagu pojačala– Mogućnost podešavanja Sleep režima nakon određenog vremenskog perioda– Bezbednosna opcija koja zaključava tastere za meni, otključava se unosom kombinacije– Mogućnost resetovanja sistema na fabrička podešavanja– Mogućnost daljinskog uključivanja– Peakx™ limiteri pružaju maksimalni mogući izlaz i štite zvučnike od preopterećenja– XLR, 1/4″ i RCA (činč) ulazi za veću fleksibilnost u povezivanju– Integrisan PureBand™ Crossover sistem za bolje performanse i kontrolu– Ugrađen ventilator za aktivno hlađenje sprečava veće zagrevanje – Osetljivost: 1.4Vrms i .775Vrms (promenljivo)– S/N odnos: >103dB (6dB niži na .775Vrms)– THD: <0.5%– Izlazna impedansa: 2~8Ω u stereo i 4~8Ω u bridge režimu– Dimenzije: 483mm x 89mm x 212mm– Težina: 4.9kg Šaljemo Post Express-om Music Trade instruments & moreBeograd: Music TradeJug Bogdanova 14011/ 4084 932 Novi Sad: Music TradeŠafarikova 20021/6616-077

Kada ste ozbiljni u sviranju bubnjeva, treba Vam i set koji odgovara Vašim ambicijama. V-Drums iz serije TD-17 zadovoljava svačije potrebe. Kombinujući novi modul TD-50 sa novorazvijenim padovima, ovaj set elektronskih bubnjeva je jako blizu osećaju sviranja akustičnog seta bubnjeva. Develop stick-control and correct playing technique with large 12-inch double-mesh snare VH-10 Hi-hat cymbal with natural motion and open/close detection helps learn hi-hat control Natural, rich and dynamic drum sounds, inherited from flagship TD-50 sound engine Learn expressive foot control and pedal technique with the KD-10 Kick pad Two crash cymbals and expansion possibilities support your individual playing style and performance Improve your sense of time with Time Check and Quiet Count as part of Coach Mode Warm-up menu provides a basic daily exercise routine to help your playing progress Enjoy playing along with your favorite tunes by streaming audio from your smartphone to the TD-17 via Bluetooth R audio Choose a kit that matches the tune or style you’re playing, from 50 premium preset drum kits Adjust the ambience of each kit to match the venues you perform at Customize the preset drum kits to match your preferred drum sound Import your own samples for a drum sound that matches the original recording Watch video lessons on your smartphone and play along, while the audio comes through the headphones via Bluetooth Develop your playing and timing with free to download ‘Melodics for V-Drums’software (PC/Mac) Specifications: Kit configuration: Drum sound module: TD-17 x 1Snare: PDX-12 x 1Tom: PDX-8 x 3Hi-hat: VH-10 x 1Crash: CY-12C x 2Ride: CY-13R x 1Kick: KD-10 x 1Drum stand: MDS-4KVX or MDS-COMPACT x 1 (recommended, sold separately) Extra trigger input jack: 2 (AUX, CRASH 2) *1 Accessories: Sound module mount, AC adaptor, Special connection cable, Connection cable, Drum key, Knob bolt (for PDX-12), Absorption plate (for VH-10), Lockable tie (for VH-10) Width: 1300 mm Depth: 1100 mm Height: 1200 mm Weight: 24.8 kg Šaljemo Post Express-om Music Trade instruments &moreBeograd:  Music TradeJug Bogdanova 14011/ 4084 932 Novi Sad:  Music TradeŠafarikova 20021/6616-077

SPECIFICATIONSSampling Frequency96 kHzAD Conversion32 bits + AF method* AF method (Adaptive Focus method) is a proprietary method from Roland &BOSS that vastly improves the signal-to-noise (SN) ratio of the AD and DA converters. DA Conversion32 bitsEffects116 typesPatches250 (User) + 250 (Preset)Phrase Loop38 sec. (MONO)19 sec. (STEREO)Tuner Internal Detection+/-0.1 centNominal Input LevelINPUT: -10 dBuRETURN1: -10 dBuRETURN2: -10 dBuMaximum Input LevelINPUT: +18 dBuRETURN1: +8 dBuRETURN2: +8 dBuInput ImpedanceINPUT: 1 M ohmRETURN1: 1 M ohmRETURN2: 1 M ohmNominal Output LevelMAIN OUTPUT (L/MONO, R): -10 dBuSUB OUTPUT (L, R): +4 dBuPHONES: -10 dBuSEND1: -10 dBuSEND2: -10 dBuOutput ImpedanceMAIN OUTPUT (L/MONO, R): 1 k ohmSUB OUTPUT (L, R): 600 ohmsPHONES: 20 ohmsSEND1: 1 k ohmSEND2: 1 k ohmRecommended Load ImpedanceMAIN OUTPUT (L/MONO, R): 10 k ohms or greaterSUB OUTPUT (L, R): 600 ohms or greaterPHONES: 44 ohms or greaterSEND1: 10 k ohms or greaterSEND2: 10 k ohms or greaterControlsDOWN switch, UP switch CTL1--3 switches, 1--5 switches, POWER switchEFFECT button, MENU button, EXIT button, WRITE button, PAGE button1--6 knobs, OUTPUT LEVEL knobExpression pedalDisplayGraphic LCD (512 x 160 dots, backlit LCD)ConnectorsINPUT jack, MAIN OUTPUT (L/MONO, R) jacks, SEND1 jack, RETURN1 jack, SEND2 jack, RETURN2 jack: 1/4-inch phone typeSUB OUTPUT (L, R) connectors: XLR typePHONES jack: Stereo 1/4-inch phone typeCTL4, 5/EXP2 jack, CTL6, 7/EXP3 jack, AMP CTL1, 2 jack: 1/4-inch TRS phone typeUSB COMPUTER port: USB B typeDC IN jackMIDI (IN, OUT) connectorsPower SupplyAC adaptorCurrent Draw1.2 AAccessoriesAC AdaptorOwner's manualLeaflet "USING THE UNIT SAFELY"Options (sold separately)Footswitch: FS-5U, FS-5L, FS-6, FS-7Expression Pedal: EV-30, FV-500L, FV-500H, Roland EV-5SIZE AND WEIGHTWidth462 mm18-3/16 inchesDepth248 mm9-13/16 inchesHeight70 mm2-13/16 inchesMaximum height95 mm3-3/4 inchesWeight3.6 kg7 lbs 15 oz Šaljemo Post Express-om Music Trade instruments &moreBeograd: Music TradeJug Bogdanova 14011/ 4084 932 Novi Sad: Music TradeŠafarikova 20021/6616-077

ovo je lot od 32 broja ruskog knjizevno - umetnickog casopisa PEREZVONI (zvona) tacnije 31 sveska - brojevi 7 i 8 su izasli kao dvobroj ruska emigracija u latviji - riga izdavac : salamander naslovna strana : ilustracija M. Dobuzhinsky format : 29,5 x 22,5 cm, tezina oko 4 kg stanje lose. nedostaju pojedine reprodukcije, fleke nepoznato mi je koliko je brojeva izaslo. ovde (od 1 do 43) nedostaju brojevi : 1,3,9,12,14,18,20,23,25,26,30 i 33. rusija, emigracija,periodika samo srbija ove casopise ne saljem u inostranstvo serbia only I do not send these magazines abroad ---------------------------------- Било је потребно да прође стотину година да бисмо почели да се занимамо за Русе који су после 1918. дошли у наш град. Њихов утицај на развој друштва, науке, образовања и културе био је велики и зато је важно да сада, када је јавност заинтересована за ову тему, сазнамо праве чињенице о руској емиграцији у Србију. Велику победу у Првом светском рату Србија је несразмерно скупо платила јер се процењује да смо изгубили чак око 60 одсто мушке популације, између 1,1 и 1,3 милиона људи, односно трећину укупног становништва. Таква изнурена, рањена и сељачка Србија ушла је 1918. године неспремна у државну заједницу са Словенијом и Хрватском, које нису претрпеле ратна разарања и биле су привредно напредније. Сматра се да је око два милиона Руса напустило своју земљу после Октобарске револуције и пораза у грађанском рату. Око 40.000 дошло их је у Краљевину Срба, Хрвата и Словенаца, највише у Београд и друге веће српске градове. Краљ Александар је руске емигранте дочекао раширених руку због посебног односа са убијеним руским царем Николајем, који му је био кум. Уосталом, и краљ и принц Ђорђе били су руски кадети, а прича се да је Олга, једна од кћерки цара Николаја, била обећана југословенском монарху за супругу. Какав је однос руска царска породица имала према Александру Карађорђевићу говори и чињеница да је Марија Фјодоровна, мајка цара Николаја, завештала југословенском монарху икону Пресвете Богородице Филермоса, коју је насликао свети апостол Лука, шаку Светог Јована Крститеља и делић Часног крста. Те светиње предате су краљу Александру 1928. године после смрти руске царице у Копенхагену, а чуване су у посебној крипти на Белом двору. О структури руских емиграната сведоче подаци које је објавио Николај Степанов, дипломирани историчар Државног универзитета у Нижњем Новгороду. Он наводи да је само на једном од бродова који је упловио у Боку било 30 генерала, професора, доктора. Према Степанову, више од половине придошлих Руса били су војна лица и државни службеници, око 30 одсто радило је у привреди, а 14 одсто су били предавачи, доктори, писци, свештенство и уметници, уз пет одсто административног кадра. Према овим подацима, њих 13 одсто имало је високу стручну спрему, а само три одсто било је без икаквог образовања. Веома брзо је на чело универзитетских катедри у Краљевини дошло чак 28 руских професора. Руски професори чинили су четвртину наставног кадра Београдског универзитета, а на Пољопривредном и Медицинском факултету чак половину. Основали су интерну клинику Медицинског факултета. Својој новој домовини Руси су дали дванаест акадмика Српске академије наука, попут Георгија Острогорског, једног од највећих византолога двадесетог века. Руски уметници обновили су балет и оперу Београдског народног позоришта, а најзначајнији су балерина Нина Кирсанова и сценограф Владимир Ждерински. Прву глумачку школу отворио је редитељ Јуриј Ракитин. Утицаји Ђорђа Лобачева на развој српског стрипа, Константина Константиновича Егера на развој мачевања, или сликара Степана Фјодоровича Колесникова на наше сликарство, били су непроцењиви. У Београду је радило више од педесет руских архитеката, међу којима су најзначајнији Николај Краснов, Сергеј Смирнов, Василиј Баумгартен, Јуриј Коваљевски, Роман Верховски, Валериј Сташевски и Василиј Андросов. Они су пројектовали велики број јавних зграда које постоје и данас, попут зграда Главне поште, Владе Србије, Министарства иностраних послова, старог Генералштаба, Белог двора, Патријаршије, Руског дома, Цркве Александра Невског и Цркве Свете Тројице. У Београду су издавани и превођени модерни руски писци као што су Борис Пиљњак, Данил Хармс, Иљф и Петров, који су били забрањени у СССР-у. За претежно неписмену земљу, чија половина становништва није знала да чита и пише, то свакако није била мала ствар. Рецимо, у Србију је дошло између 1.200 И 1.500 инжењера, а имали смо их око 500. Први декан машинског факултета био је академик Владимир Фармаковски. Први шеф пилота домаће авио-компаније „Аеропут“, претече ЈАТ-а и „Ер Србије“, био је Владимир Стрижевски, а за ту компанију летели су многи руски пилоти попут Михаила Јарошенка, Виктора Никитина и Леонида Бајдака. Бајдак је заједно са Тадијом Зондермајером 1927. године летео од Париза преко Београда до Бомбаја. Лет је у том тренутку био најдужи на свету, а организован је да би се јавност заинтересовала за акције компаније како би била купљена четири путничка авиона. Зондермајер је 1926. године био учесник последњег двобоја револверима у Србији, а противник му је био тада млади писац Милош Црњански. Руси су издавали своје возачке дозволе јер их Србија до њиховог доласка није имала, основали су такси службу и водили су све такси станице у Београду. ---------------------------------------------- White Russian émigrés were Russians who emigrated from the territory of the former Russian Empire in the wake of the Russian Revolution (1917) and Russian Civil War (1917–1923), and who were in opposition to the revolutionary Bolshevik communist Russian political climate. Many white Russian émigrés participated in the White movement or supported it, although the term is often broadly applied to anyone who may have left the country due to the change in regimes. Some white Russian émigrés, like Mensheviks and Socialist-Revolutionaries, were opposed to the Bolsheviks but had not directly supported the White Russian movement; some were apolitical. The term is also applied to the descendants of those who left and who still retain a Russian Orthodox Christian identity while living abroad.[citation needed] The term `émigré` is most commonly used in France, the United States, and the United Kingdom. A term preferred by the émigrés themselves was first-wave émigré (Russian: эмигрант первой волны, emigrant pervoy volny), `Russian émigrés` (Russian: русская эмиграция, russkaya emigratsiya) or `Russian military émigrés` (Russian: русская военная эмиграция, russkaya voyennaya emigratsiya) if they participated in the White Russian movement. In the Soviet Union, white émigré (белоэмигрант, byeloemigrant) generally had negative connotations. Since the end of the 1980s, the term `first-wave émigré` has become more common in Russia. In East Asia, White Russian is the term most commonly used for white Russian émigrés, even though with some being of Ukrainian and other ethnicities they are not all culturally Russians. Most white émigrés left Russia from 1917 to 1920 (estimates vary between 900,000 and 2 million), although some managed to leave during the 1920s and 1930s or were expelled by the Soviet government (such as, for example, Pitirim Sorokin and Ivan Ilyin). They spanned all classes and included military soldiers and officers, Cossacks, intellectuals of various professions, dispossessed businessmen and landowners, as well as officials of the Russian Imperial government and of various anti-Bolshevik governments of the Russian Civil War period. They were not only ethnic Russians but belonged to other ethnic groups as well. Most émigrés initially fled from Southern Russia and Ukraine to Turkey and then moved to other Slavic countries in Europe (the Kingdom of Yugoslavia, Bulgaria, Czechoslovakia, and Poland). A large number also fled to Estonia, Latvia, Lithuania, Finland, Iran, Germany and France. Some émigrés also fled to Portugal, Spain, Romania, Belgium, Sweden, Switzerland, and Italy. Berlin and Paris developed thriving émigré communities. Many military and civil officers living, stationed, or fighting the Red Army across Siberia and the Russian Far East moved together with their families to Harbin (see Harbin Russians), to Shanghai (see Shanghai Russians) and to other cities of China, Central Asia, and Western China. After the withdrawal of US and Japanese troops from Siberia, some émigrés traveled to Japan. During and after World War II, many Russian émigrés moved to the United Kingdom, the United States, Canada, Peru, Brazil, Mexico, Argentina, Chile, Colombia, South Africa and Australia – where many of their communities still exist in the 21st century. Many, estimated as being between the hundred thousands and a million, also served Germany in the Wehrmacht or in the Waffen-SS, often as interpreters. White émigrés were, generally speaking, anti-communist and did not consider the Soviet Union and its legacy to be representative of Russia but rather of an occupying force. They consider the period of 1917 to 1991 to have been a period of anti-Christian occupation by the Soviet regime. They used the pre-revolutionary tricolor (white-blue-red) as their flag, for example, and some organizations used the ensign of the Imperial Russian Navy. A significant percentage of white émigrés may be described as monarchists, although many adopted a position of being `unpredetermined` (`nepredreshentsi`), believing that Russia`s political structure should be determined by popular plebiscite. Many white émigrés believed that their mission was to preserve the pre-revolutionary Russian culture and way of life while living abroad, in order to return this influence to Russian culture after the fall of the USSR. Many symbols of the White émigrés were reintroduced as symbols of the post-Soviet Russia, such as the Byzantine eagle and the Russian tricolor. A religious mission to the outside world was another concept promoted by people such as Bishop John of Shanghai and San Francisco (canonized as a saint of the Russian Orthodox Church Abroad) who said at the 1938 All-Diaspora Council: To the Russians abroad it has been granted to shine in the whole world with the light of Orthodoxy, so that other peoples, seeing their good deeds, might glorify our Father Who is in Heaven, and thus obtain salvation for themselves. Many white émigrés also believed it was their duty to remain active in combat against the Soviet Union, with the hopes of liberating Russia. This ideology was largely inspired by General Pyotr Wrangel, who said upon the White army`s defeat `The battle for Russia has not ceased, it has merely taken on new forms`. White army veteran Captain Vasili Orekhov, publisher of the `Sentry` journal, encapsulated this idea of responsibility with the following words: There will be an hour – believe it – there will be, when the liberated Russia will ask each of us: `What have you done to accelerate my rebirth.` Let us earn the right not to blush, but be proud of our existence abroad. As being temporarily deprived of our Motherland let us save in our ranks not only faith in her, but an unbending desire towards feats, sacrifice, and the establishment of a united friendly family of those who did not let down their hands in the fight for her liberation. The émigrés formed various organizations for the purpose of combatting the Soviet regime such as the Russian All-Military Union, the Brotherhood of Russian Truth, and the NTS. This made the white émigrés a target for infiltration by the Soviet secret police (e.g. operation TREST and the Inner Line). Tens of White army veterans (numbers vary from 72 to 180) served as volunteers supporting Francisco Franco during the Spanish Civil War. Some white émigrés, labeled `Soviet patriots,` adopted pro-Soviet sympathies. These people formed organizations such as the Mladorossi, the Evraziitsi, and the Smenovekhovtsi. After 1933, there were attempts to copy the NSDAP and cozy up to the German National Socialists, thus the short-lived parties such as the ROND (Russian Popular Liberation Movement) came into existence in Germany. One of the most notable forms of activities by Russian émigrés was building monuments to Russian war dead of World War I, which stood in marked contrast to the Soviet Union, which did not build any monuments to the 2 million Russians killed between 1914 and 1917, as the war had been condemned by Lenin as an `imperialist war`. Besides for the war dead, other monuments were put up. In Brussels, Seattle, and Harbin, monuments were built to honor the executed Emperor Nicholas II while a monument was put up in Shanghai to honor Alexander Pushkin, Russia`s national poet. In fact, a monument to Pushkin would have been built in Paris had not a dispute arisen with the Ministry of Fine Arts over its precise location. The popularity of monuments for the war dead reflected not only sadness over the war dead, but also a way to bring together the often badly divided émigré communities shattered across Europe, Asia and North America. Monuments for the war dead were often a way to symbolically recreate Russia abroad with example at the monument for those Russians killed while serving in the Russian Expeditionary Force (REF) in France at village of Mourmelon-le-Grand having a hermitage built near it together with transplanted fir trees and a Russian style farm to make it look like home. To built community consensus around the war memorials, the design of the memorials were deliberately kept simple with no sculpture which could be given a symbolic meaning, thereby ensuring that no particular interpretation of the war could be put forward other than grief over the war dead. The design of Orthodox churches at the war memorials was done in the style of medieval Orthodox churches in Novgorod and Pskov as this architectural style was seen as politically neutral and hence able to bring the communities together better. Both left-wing and right-wing émigré who otherwise passionately disagreed came together to honor the war dead of World War I, which was virtually the only occasions when overseas Russian communities could all come together, explaining why such memorial services were so important to the émigré communities. The neo-classical style which typically adorned war memorials in Imperial Russia was consciously avoided as building a war memorial in that style was viewed as expressing support for restoring the monarchy. The sense of loss was not only for those the war monuments honored, but due to the sense of loss caused by defeat with a columnist in an émigré newspaper in Paris writing about the dedication of a memorial to the REF in 1930: `We lost everything - family, economic situation, personal happiness, the homeland...Are our sufferings good to anyone? In truth-we have nothing, we have lost everything. Weep, weep`. Such monuments were also a way of commanding respect from the host communities with an émigré newspaper saying in 1930: `Peoples honor heroes. To the living: care, to the dead: memory. We in a foreign land do not have a tomb of an `unknown soldier`, but we do have thousands of suffering people. They are our honor and our justification (opravdanie) before the world. Their wounds and suffering are for Russia. They remain true to honor and obligation. That is our Russian passport`. This was especially the case in France, the home of the largest overseas Russian community, where services honoring the events of World War I were a major part of French life after 1918, and where by honoring the Russian war dead allowed the Russian émigrés in France to take part in the ceremonials, letting the émigrés feel like a part of the wider French community. In 1927, the Orthodox Metropolitan Evlogii when he spoke at the war monument in Valenciennes: `Blood spilled on the soil of beautiful and glorious France is the best atmosphere to unite France forever with a Russia national and worthy`. The fact that the crosses of the Russians buried in France were painted white-the color of the French war dead and allies-while the crosses of the German war dead were painted black was widely noticed within the Russian community in France as a sign that the French regarded them as allies. In Czechoslovakia and Yugoslavia, war memorials to the Russian war dead were presented in Pan-Slavic terms, as a symbol of how Russians had fought together with the Czechs and Serbs in the war. Serbian King Alexander of Yugoslavia was a Russophile who welcomed Russian émigrés to his kingdom, and after France, Yugoslavia had the largest Russian émigré community, leading to Yugoslavia to have almost as many war memorials to the Russian war dead as France. War memorials in Yugoslavia usually also honored both Serbian war dead and the members of the Czechoslovak Legions who died in the war, giving them a decidedly pan-Slavic feel. A planned Orthodox church to honor the Russian prisoners who died in an Austrian POW camp outside Osijek would have featured busts of the Emperor Nicholas II, King Peter I and King Alexander to emphasis how the Houses of Romanov and Karađorđević had been allied in the war, linking the Russian and Serbian experiences of the war. Between 1934 and 1936, an ossuary containing the bones of Russian soldiers killed all over the world was built in the Novo Groblje cemetery in Belgrade, which used to illustrate the theme of Serbian-Russian friendship, and which King Alexander contributed 5,000 dinars to meet the construction costs. When the memorial was opened in 1936, the Patriarch Varnava of the Serbian Orthodox Church declared in a speech opening it: `The Russians bore great sacrifices on our account wishing to defend Serbs at a time when powerful enemies attacked tiny Serbia from all sides. And the great Slavic soul of the Russians did not allow it to be looked upon with indifference that a fraternal Slavic people should perish`. Karel Kramář, a wealthy conservative Czechoslovak politician and a Russophile worked together with Russian émigrés to build an Orthodox church in Prague which Kramář called in his opening speech `a monument of Slavic connection` and to `remind Russians not only of their former sufferings but also about the recognition on the side of the Slavs`. A service at the Russian war memorial in Terezin in 1930 turned into `a Russian-Czech political demonstration in a manifestation of Slavic mutuality` with the theme that the Russians had died so that the Czechs might be free. Prague had a large community of Russian émigrés, and by constantly linking the Russian experience of World War I to the experiences of the Czechoslovak Legions was a way of asserting that the Russians had helped to make Czechoslovakia possible. In Germany, right-wing émigrés found much to their own frustration that right-wing German veterans shunned their offers to participate in Totensonntag (`Day of the Dead`) as German conservatives did not wish to honor the sacrifices of those who had fought against Germany, and it was left-wing German veterans, usually associated with Social Democratic Party, who welcomed having Russians participate in Totensonntag to illustrate the theme that all peoples in the nations involved in the First World war were victims.[18] In Germany, November 11 was not a holiday as no one wanted to honor the day that the Reich lost the war, and Totensonntag played the same role in Germany that November 11 played in the Allied nations, as the time to honor the war dead. The anti-war and internationalist message at the Totensonntag ceremonies organized by the SPD did not sit well with right-wing Russian émigrés found themselves rather out of place at these ceremonies. The city of Harbin in China was founded by the Russians in 1896, becoming known the `Moscow of the Orient` due to its Russian appearance, and after the Revolution its Russian population was further reinforced by émigrés, through the majority of the Russians living in Harbin were people who had come before World War I. About 127,000 people living in Harbin in 1920 came from Russia, making it one of the largest Russian-speaking cites in East Asia. Many of the Russians in Harbin were wealthy, and the city was a center of Russian culture as the Russian community in Harbin made it their mission to preserve the pre-war Russian culture in a city on the plains of Manchuria with for instance Harbin having two opera companies and numerous theaters performing the traditional classics of the Russian stage. The economic success of the Russians in Harbin often surprised foreign visitors who assumed that they should be poor, leading one visitor in 1923 to comment that Russian “ladies as well gowned as at the Paris races [who] strolled with men faultlessly garbed by European standards”, leading him to wonder how they achieved this `deceptive appearance`. The extent of Russian economic dominance of Harbin could be seen that “Moya-tvoya`, a pidgin language combining aspects of Russian and Mandarin Chinese which developed in the 19th century when Chinese went to work in Siberia was considered essential by the Chinese merchants of Harbin. White émigrés fought with the Soviet Red Army during the Soviet invasion of Xinjiang and the Xinjiang War of 1937. During World War II, many white émigrés took part in the Russian Liberation Movement. The main reason that pushed the Whites to support the German power with action was the concept of a `spring offensive`, an armed intervention against the USSR that must be exploited in order to continue the civil war. The latter was perceived by many Russian officers as an ongoing case that was never finished since the day of their exile.[26] During the war, the white émigrés came into contact with former Soviet citizens from German-occupied territories who used the German retreat as an opportunity to either flee from the Soviet Union, or were in Germany and Austria as POWs and forced labor, and preferred to stay in the West, often referred to as the second wave of émigrés (often also called DPs – displaced persons, see Displaced persons camp). This smaller second wave fairly quickly began to assimilate into the white émigré community. After the war, active anti-Soviet combat was almost exclusively continued by NTS: other organizations either dissolved, or began concentrating exclusively on self-preservation and/or educating the youth. Various youth organizations, such as the Scouts-in-Exile became functional in raising children with a background in pre-Soviet Russian culture and heritage. The white émigrés formed the Russian Orthodox Church Abroad in 1924. The church continues its existence to this day, acting as both the spiritual and cultural center of the Russian Orthodox community abroad. On 17 May 2007, the Act of Canonical Communion with the Moscow Patriarchate reestablished canonical ties between the Russian Orthodox Church Abroad and the Russian Church of the Moscow Patriarchate, after more than 80 years of separation. White émigrés, called `White Russians` in East Asia, flooded into China after World War I and into the early 1920s. Most of the Russians went to Manchuria (especially in Harbin, which at the time had the largest population of Russians of any city outside Russia) and treaty ports such as Shanghai, but a few ended up in Beijing. In 1924, the Chinese government recognized the government of the Soviet Union and the majority of White Russians in China who refused to become Soviet citizens were rendered stateless, thus subject to Chinese law unlike other Europeans, Americans, and Japanese living in China who enjoyed the principles of extraterritoriality. Nor were White Russians born in China eligible to be Chinese citizens. Although some of the White Russians arrived with their fortunes intact, most were penniless and due to ethnic prejudices and their inability to speak Chinese, were unable to find jobs. To support themselves and their families, some of the younger women became prostitutes or taxi dancers. They were popular with both foreign men, there being a shortage of foreign women, and Chinese men. A League of Nations survey in Shanghai in 1935 found that 22% of Russian women between 16 and 45 years of age were engaging in prostitution to some extent. The White Russian women mostly worked in the `Badlands` area adjoining the Beijing Legation Quarter on the east, centered on Chuanban Hutong (alley). The American explorer Roy Chapman Andrews said he frequented the `cafes of somewhat dubious reputation` with the explorer Sven Hedin and scientist Davidson Black to `have scrambled eggs and dance with the Russian girls.` Some did find professional work, teaching music or French. Other women took work as dressmakers, shop assistants and hairdressers. Many men became career soldiers of the Shanghai Russian Regiment, the only professional/standing unit within the Shanghai Volunteer Corps. By slow degrees, and despite the many difficulties, the community not only retained a good deal of cohesion but did begin to flourish, both economically and culturally. By the mid-1930s there were two Russian schools, as well as a variety of cultural and sporting clubs. There were Russian-language newspapers and a radio station. An important part was also played by the local Russian Orthodox Church under the guidance of St. John of Shanghai and San Francisco. Approximately 150,000 White Russians, including princes, princesses, generals and senior officers, fled to the Ottoman Empire in the wake of the Revolution. Istanbul, which had a population of around 900,000 at that time, opened its doors to approximately 150 thousand White Russians. The parties to the war migration in 1917 were neither Crimean Turks nor Caucasian Muslims. This time, those who took refuge in Istanbul were the `nobles` and soldiers of Tsarist Russia, who had fought the Ottomans for centuries. The immigration, which started with small groups at the end of 1917, grew with the loss of Crimea to the Bolsheviks in 1920. Tens of thousands of people who left their titles, money and palaces in Russia and came to Istanbul tried to hold on to life by dispersing all over the city. Some sold books, some handcrafted souvenirs and some flowers. The place, formerly known as Hristaki Passage, became known as Çiçek Pasajı after the Russian flower girls took up residence. Russian refugees. Those who arrived in 1919 were better off economically. The first arrivals found some jobs in the French and British representations, commissions, or alongside them in civil service, translator, or even military or security units in Istanbul.

Križanićeva `Kosovka djevojka` ili LGBT pre LGBT-a u modernoj likovnoj umetnosti Srba i Hrvata XX veka...furundzijska posla ili nista od toga?!! Za gladnu rupicu na zidu koja svaku mracnu tajnu zna o čiju šunaglu šunaglu šunaglu šunaglu šunaglu šunaglu šunaglu šunaglu šunaglu šunaglu šunaglu šunaglu šunaglu šunaglu šunaglu šunaglu šunaglu šunaglu šunaglu (OCD, sorry) će sretni vlasnik nepokolebljivo okaciti ovo epohalno delo. Ladies and gentlemen, think about it after you wash yourself of mens` jeez and all the stuff of another man. Ako se na Pjerovoj karikaturi - sa elegijskim prizvukom i subliminalnom simbolikom u poruci - ne nalazi bledolika i muškobanjasta, ljubavnim jadima potresena crnka, endemska vrsta visokog čela sa keceljom u etno motivima, onda se po svemu sudeći radi o blagoj aluziji na osobu muškog pola, pravog furundžiju koji ima jedan ženski hormon više od onoga statičara koji u datom trenutku izigrava topdžiju. Tobože, kaže se furundžija ili zadnji vezni. Upravo on jadan - a ne ona jadna - na gotovo morbidan način sa slike poručuje: `Da se jadna za zelen bor u`vatim...!` Zašto je Pjer odabrao baš najsvetiji srpski politički etnomit emancipujući neku javnu ličnost, priznajući mu da je jednak sa “junak-devojkom” što traži svog dragana koji “mre” kao zalog za obnovu države? O čemu je u stvari reč, moglo bi se saznati jedino uz pomoć vremeplova za going back in time. Najmoćniji topli brat u našoj istoriji bio je komandant Kraljeve Garde Đeneral Petar Živković, mada je izvesno da je na slici Pjerovoj u pitanju neka ina osoba, tanjeg struka i manje korpuletntna. O kome se izvesno radi, ne pomažu ni informacije sa interneta od onih neproverenih sa gay-serbia . com do feljtona Politike ili Vecernjih novosti. Navodno zbog nebuloznih rekla-kazala poput glasine da-je Knez Pavle ispričao Pižonu da-je kralj Petar jednom rekao za svog sina Đorđa: “Ej, kuku meni, gde Đorđa pečati odostrag Mika Alas.” Kralju Petru se nikako nije dopadalo što se njegov sin tako intimno sprijateljio s Petrovićem i kad je pročitao u novinama da Petrović jedno svoje pismo Đorđu završava rečima “Vaš pas na lancu”, rekao je revoltirano: “Kako sme jedan ozbiljan čovek tako šta napisati jednom dečku.” …sada je jasno zašto se ovaj veliki srpski matematičar opredelio za alternativni život među alasima, pristanišnim radnicima i ostalim marginalcima Savamale. U taj kolovrat intriga i trača upao je verovatno Križanić portretišući nekog toplog brata veoma crne zalizane kose tada na udaru smutljivih kuloara. Informacije preuzete sa interneta koje mogu pomoći u otkrivanju portretisanog: Petar Živković ostaje jedna od najintrigantnijih ličnosti naše političke istorije iz perioda koji prethodi slomu Kraljevine Jugoslavije. Nakon više decenija komunizma, tokom kojih je njegovo ime pominjano u negativnim kontekstima, lišeni smo danas jedne ozbiljne studije koja bi razvejala sve predrasude što već decenijama obavijaju njegovo ime i odražavaju se na procenu njegovog političkog učinka. Jer osim što je kao istaknuto vojno lice i političar bez skrupula uspeo da dopre do najviših državnih položaja, te za jedno vreme postane uzdanica samoga kralja i perjanica proklamovane ideologije integralnog jugoslovenstva, Živković je po svemu sudeći bio i jedan od prvih političara u nas o čijoj su se seksualnosti ispredale priče. Iako je sve ostalo na nivou glasina i kazivanja njegovih političkih oponenata i neprijatelja, nije zgoreg napraviti mali osvrt na njegovu ličnost. Bio je jedan od glavnih zaverenika protiv Obrenovića, iako se njegova uloga svela na otključavanje kapija Dvora u noći prevrata. Medjutim, Živković se postepeno udaljava od svojih dojučerašnjih saboraca da bi osnovao Belu ruku, organizaciju koja je svoje uporište imala u vojsci, a bila je direktno suprotstavljena delovanju Crne ruke. U Draškićevim sećanjima (koji je bio jedan od, Živkovićevom zaslugom, smenjenih ađutanata Aleksandrovih), kaže se da je Živković imao uticaj na princa stečen na **veoma sramotan način**. **Aleksandar je toplo voleo Živkovića, kaže princ Đorđe; po Beogradu su se širile grozne glasine o njihovom odnosu** (Mekenzi, Ibid., str 93). Živković je tako sebe vezao za Aleksandra i postao vođa **jedne grupe ozloglašenih i pokvarenih ljudi, koji su se ulagivali njemu i princu Aleksandru** Posedovao je niz kompromitujućih dokumenata o (budućem kralju) Aleksandru i tako ga vezao za sebe, postavši vođa Aleksandrove kamarile koja je kasnije nazvana `Bela ruka`. Pred kraj srpsko-bugarskog rata protiv Turske, major Živković je bio određen da komanduje konjicom Timočke divizije. Posle pobede srpske vojske kod Kumanova, njegova jedinica je poslata da sa Drugom armijom pomogne Bugarima da osvoje Jedrene. Kako je konjica u opsadama neupotrebljiva, Živković i njegovi oficiri su časove provodili u pijančenju i orgijama. Jednog dana je jedan lepo građeni konjanik saopštio svom pretpostavljenom da ga je major Živković naterao da bude aktivni partner u homoseksualnom odnosu sa njim. Komandant Druge armije Stepa Stepanović je zatražio da Živković bude izveden pred vojni sud. Živković se obratio Apisu i ovaj mu je velikodušno pomogao `kako se ne bi ukaljala čast srpske vojske`. Živković je Apisu ovo dobro vratio tako, što je na zahtev regenta Aleksandra `namestio` Solunski proces. U svojim memoarima nesuđeni srpski kralj opisuje jednu od svojih mnogobrojnih svađa sa bratom, kada Đorđe u nastupu besa kaže Aleksandru, tadanjem regentu, između ostalog sledeće: ``Čudo me nisi uporedio sa Pašićevim sinom, koji juri žene po Evropi dok Srbija ratuje, ili sa tvojim prisnim prijateljem Petrom Živkovićem... On doduše ne juri žene... ali je u pozadini... Pričuvaj malo svoje vojnike od njega...``. Aleksandar je mnogo voleo Petra Živkovića i dobro je osetio smisao mojih reči. U Beogradu se svašta govorkalo... Znao sam to i ja, a znao je i Aleksandar. Beogradske priče, o kojima smo često slušali obojica, izazivale su moje osmehe, ali je Aleksandar bio ogorčen zbog njih. Sada, u ovom duelu reči, on nije mogao da svari uvredu. ``Ostavi na miru Živkovića! - uzviknuo je ljutito. - Ako i dalje nastaviš da vređaš oficire, stavicu te pod sud... Dosta mi je.`` (4) Postoje indicije da je odmah po marsejskoj pogibiji vladara, Živković stao uz kneza Pavla Karađorđevića i omogućio mu da tutor nad mladim kraljem postane upravo on, a ne kraljica Marija. Predsednik Vlade Uzunović morao se saglasiti sa tim navodnim aktom o namesništvu, budući da je Knez Pavle uza sebe imao podršku komandanta Garde, generala Petra Živkovića. (7) Ali ta ljubav između kneza Pavla i generala Živkovića nije potrajala. Iako se često koristio Živkovićevim uslugama (8), Kneževu naklonost i podršku pridobio je Milan Stojadinović, svakako najmarkantnija ličnost srpske predratne političke scene. Kneževu podršku imao je prvenstveno zbog svojih reformatorskih ideja, koje su pokazale odlične rezultate na polju finansija. Godine Stojadinovićevog predsedavanja Vladom (1935-39) bile su obeležene intrigama i spletkama koje su uvek dolazile iz iste kuhinje. Uvek je to bio Petar Živković, demon jugoslovenske ideje i siva eminencija Aleksandrovog režima. (9) Pokušaj atentata na Milana Stojadinovića, prilikom njegovog ekspozea u Skupštini, bio je ujedno povod da se Živković ukloni sa pozicije ministra vojnog. Knez Pavle je u organizaciji ovog atentata prepoznao Živkovićev uticaj. Ali zakulisne radnje uperene protiv Stojadinovića i njegove Vlade nisu prestajale. To se naročito videlo tokom Konkordatske krize 1937. Jedan od organizatora tzv. Krvave litije (19. jula), na kojoj su žandarmi ušli u otvoreni sukob sa narodom i sveštenstvom tokom protestnih šetnji prestoničkim ulicama, bio je između ostalih - Petar Živković. Za svoju stvar on je čak pridobio nekoliko srpskih vladika. (10). Pjer KRIZANIC Kosovka djevojka, oko 1935. godine akvarel, 32,5 x 19 cm plus ram koji nije otvaran, signatura dole desno i zapisi autora gore i dole, sve cirilicom zapis i posveta na poledjini zastitnog kartona FOTO-sertifikat Nikola Kusovac Fotografije u prilogu su slikane na dnevnom svetlu a ova malo tamnija je skenirana u visokoj 600 dpi rezoluciji. Znacajan rad u boji kakvih je sacuvano neznatno malo. Petar Pjer Križanić, rodio se 19. maja 1890. godine u Glini. Hrvati kazu:” hrvatski slikar i karikaturist. Novinskom se karikaturom počeo baviti 1909. u Koprivama. Jedan je od utemeljitelja humorističkog lista Jež (1935.). Svoje je karikature objavio u tri knjige, a usporedo se bavio likovnom kritikom….” Srbi kazu:”… srpski karikaturista Petar-Pjer Križanić, jedan od rodonačelnika srpske i jugoslovenske karikature, pisac i esejista, …”, a on sam je napisao: DA VAM SE PREDSTAVIM Sasvim pri kraju XIX veka ugledao sam svetlo dana u Glini, maloj varošici Hrvatske. U tom kraju Banije žive izmešani katolici i pravoslavni, Srbi i Hrvati. Ta dva plemena čuvena su u svetu po tome što već decenijama vode borbu, dokazujući jedni drugima, savršeno istim jezikom, argumentima i izrazima iz Vukovog rečnika da – nisu jedan narod. Ja sam plod te mešavine, jer mi otac beše katolički Hrvat a majka pravoslavna Srpkinja. Prema tome, hteo ne hteo, rodio sam se kao Jugosloven.

92 x 9 cm na zalost, polomljen pa zalepljen na jednom mestu (sredina) poprecno pri vrhu,sa obe strane pise BEOGRAD (cirilicom i latinicom) nize dole,pise: RADIO DRS ; a sa druge strane : 1977 drvo (hrastovina iz kolubare), rucni rad naiva, brut art. folk art, primitive & outsider art samo srbija ovaj predmet ne saljem u inostranstvo serbia only I do not send this item abroad Dragiša Stanisavljević (Jabučje, 1921 – 21. avgust 2012) bio je vajar, klasik naivne umetnosti Srbije. Rođen je 1921. godine u Jabučju kod Valjeva, Srbija. Skulpturom se bavio od 1958. Život na selu i vaspitanje u duhu patrijarhalnih načela, zavičajno okruženje stoletnim šumama podstakli su svakako njegov nagon za slobodom i oblikovanjem. Apsolutni je samouk, snažnog osećaja za stilizaciju forme. Umro je 2012. godine u Jabučju. Frontalnost i jednostavnost u izrazu, arhaično shvatanje forme, nesvesno su postignuti. Iz crnih, stoletnih debala umetnik oslobađa čistu formu, gladeći je do sjaja. Zaobljava je i ističe njenu organsku bit. Završava ono što je priroda davno započela. Sve je stilizovano gotovo do ogoljene, osnovne praforme, redukovano s izrazitim osećajem za meru, kakav su posedovali samo izvorni umetnici primitivnih kultura. Instiktivno stvaralaštvo ovog umetnika koje traje već više od pet decenija, ukazuje na snagu autentičnosti njegovih originalnih formi, na vezu između praiskonskog i modernog senzibiliteta likovnog izražavanja. Stoletna hrastovina koju vadi iz korita obližnje reke, nosi sama po sebi neki tajanstveni trag na svojoj materiji, vrstu patine. Sa izrazitim osećajem za harmoniju, bez gestova, sa interesovanjem za duhovnu podlogu svojih likova. Dragiša nesvesno shvata ulogu forme u postizanju univerzalnog. Reljefno shvatanje forme sa izraženim vertikalnim komponovanjem pomoćiće umetniku u njegovoj jednostavnosti izraza naročito kada za motiv bira filozofska razmišljanja o odnosima ljudi, njihovim sudbinama, skrivenim osobinama, njihovom grehu ili molitvi. Izlagao je samostalno i grupno počev od 1964. godine, u zemlji i inostranstvu, kao i na gotovo svim međunarodnim izložbama naivne i marginalne umetnosti (svetskim trijenalima u Bratislavi, počev od šezdesetih godina, tematskim izložbama u Martinjiju, Parizu, Pragu, Budimpešti itd.) Za svoje monumentalne skulpture, dobijao je više nagrada i priznanja, od kojih je najznačajnija Nagrada za ukupan umetnički rad na 10. Bijenalu naivne i marginalne umetnosti, 2001. godine u MNMU, Jagodina, Srbija. ------------------------------------- Dragiša Stanisavljević rođen je u selu Jabučju – Srbija 1921. godine, gde je proveo čitav svoj život i umro 2012. u svojoj 91. godini. Potiče iz skromne porodice ali, umetnički veoma obdarene. Za Dragišu i njegovog sina Milana akademik Ivan Tabaković tvrdio je da su: ,,…bili i ostali istinski nukleusi vajarske umetnosti…”. Umetnikova sestra Ranka Dinić sa uspehom piše poeziju, a u svet likovne umetnosti sa žarom i uverenjem Stanisavljevića upustila se i unuka Ivana. Vaspitavan u duhu patrijarhalnih načela, rano je naučio da nemanje zameni umećem. Radio je kao železnički radnik, obrađivao zemlju, a bio je vičan i mnogim zanatima i poslovima. Kuća, ograda, pokućstvo – delo su Dragišinih ruku. Zimske večeri prekraćivao je režući razne upotrebne i ukrasne predmete od drveta i prodavao ih, kako bi dodatno popravio svoje prihode. Tako se dogodilo da ovi predmeti dođu u ruke slikaru i profesoru Ivanu Tabakoviću, koji je sa velikom pažnjom pratio i štitio rad samoukih umetnika. Posetio je Dragišu u Jabučju. Među rezbarenim kutijama, koricama u drškama za noževe, sviralama i štapovima, primetio je i nekoliko zabačenih, prašnjavih figura. Dragiša mu je objasnio da su to nezavršeni radovi, i da slične ,,nezavršene” figure, radi i njegov sin Milan. Upravo ti, ,,nezavršeni” sumarno obrađeni kipovi imali su snagu neposrednosti i prizvuke originalnosti koje je profesor naslućivao i priželjkivao. Uticaj stručnjaka na pojedine naivne umetnike bio je od velikog značaj u formiranju njihove umetničke ličnosti. Ali treba imati u vidu da su, pri tom, uvek bili presudni talenat i lična predispozicija autora. Uz potsticaj i podršku Ivana Tabakovića, Dragiša i Milan izlagali su zajedno već 1964. godine u Beogradskom grafičkom kolektivu. Ako posmatramo skulpturu “Troglavog” 1962. možda je predstava tri objedinjene figure u čvrsti stub, začetak nove legende o umetničkoj porodici sa dubokim korenjem i dugačkim trajanjem, čiji je začetnik Dragiša Stanisavljević, produžava je i nadmašuje sin Milan, a umetničku nit sa uspehom nastavlja unuka Ivana. ------------------------------------------------ Trpe Nikolovski o Dragiši Dragiša Stanisavljević vajar – naivac iz Jabučja godinama dokazuje da je kultura kad se lepota udruži sa istinom. Da vas upoznam sa pokojnim ocem..! Glosa: „Moj sin Milan, kad dovede prijatelje u našu kuću, koja je godinama već muzej naive, oronuo i dotrajao doduše, jer niko sem nas dvojice o njemu ne brine, pokazujući im skulpturu „Pokojnik”, a ja se odnegde pojavim na vratima, ima običaj da kaže: „E, sad, kad ste videli drvenog Dragišu, da vas upoznam i sa njenim autorom, mojim pokojnim ocem!” Piše Trpe Nikolovski Krevet je Dragiša napravio od tesanih dasaka hrastovine i ukrasio reljefnim predstavama Bogorodice sa Hristom, Arhanđela Mihajla, cara Lazara i carice Milice. Pored kreveta nalazi se masivni kovčeg sa ležećom figurom pokojnika sa šajkačom na glavi, šiljkanima na nogama, brič pantalonama, išaranim čarapama, vezenim jelekom, do grla zakopčanoj košulji, i rukama stisnutim uz telo. Sa strane kovčega izrezbarena je pogrebna povorka, utučenih ljudi, biće valjda, komšija i prijatelja. Više je nego očigledno da drveni „Pokojnik” ovde preuzima ulogu dvojnika samog umetnika. Zauzima Dragišino mesto na kovčegu sve dok on ne završi započete poslove u ovom životu. Izvajao ga je posle jedne preležane bolesti, da po narodnom običaju iznenadi smrt i preuzme zlo. – Kad dođe vreme, kad ja rešim – šali se, smejući se punim srcem Dragiša – ima da legnem na onaj krevet, pored ovog mog ispisnika, pa ujutro, ko se od nas dvojice probudi, taj će i da navabi živinu. A dotle, samo ću ovako da ga pokazujem ljudima. – Znate kako ga je radio, kako mu je uzimao meru – šali se sin Milan koji nas je krivudavim stazama i bogazama pored tamnavskih ugljenokopa, uz Kolubaru i dovezao do očevine u Jabučju, koju bi, kako reče, jer je zabita, dolazeći iz Beograda, teško mogli da nađemo . – Legao je na jednu dasku i rekao unuci da mu kredom povuće po dasci, baš tamo gde mu se završavaju šiljkani i šajkača, i obavezno ocrta i popola, gde je bio zategao pojas od pantalona. To su mu bile mere za skulpturu. Nije hteo da omane ni u milimetar, da ne napravi nekog drugog, nego sebe. – Bilo mi od tada nekoliko puta loše – nastavlja priču Dragiša – al’ zahvaljujući ovom mom dvojniku, dubleru, ja svanjivam svako jutro i idem za živinom, a ko zna da li bi tako bilo da se ovaj ovde nije opružio. No, ne uzima ni njega, biće da mu još nismo po volji, evo ga, leži, vidite ga… – smeje se šeretski naš domaćin. U sobi između kovčega i kreveta nalaze se skulpture „Molitva” i „Krilati anđeo”. Zidove sobe krase reljefni prikazi „Tajne večere”, „Skidanja s krsta” i mnoštvo ikona. Iz ove sobe proisteklo je Dragišino poimanje sveta i umetnosti sve što umetnik opaža i spoznaje u mirnom seoskom okruženju zelenih proplanaka oko Kolubare, ali i crnih ogromnih rupčaga tamnavskih ugljenokopa koji se neumitno približavaju prvim okućnicama rodnog mu Jabučja. – Ko smrt čeka – zagonetno će Dragiša – taj će otkriti sve što mu je na srcu. Ali, što više i što dublje saznaješ svoj život, tim manje veruješ da se on može uništi smrću. Za Dragišu je sve tema, pogotovo što je rano naučio da nemanje zameni umećem. Radio je kao železnički radnik i ratar, a bio je, i dandanji je, vičan i mnogim zanatima. Kuća, ograda, pokućstvo, sve je to delo Dragišinih ruku. Još kao dete, zimske večeri, prekraćivao je režući razne upotrebne i ukrasne predmete od drveta, poneke ih prodajući na beogradskim pijacama. I sve tako do 1964.godine, kada su njegove rukotvorine nekako došle u ruke slikaru i profesoru Ivanu Tabakoviću, koji je sa velikom pažnjom pratio i štitio rad samoukih slikara. Uz podsticaj, podršku i na nagovor profesora, Dragiša i sin mu Milan, izlagali su zajedno sa njim svoje rezbarije u drvetu. Bilo je to pre tačno četrdeset godina u Beogradskom grafičkom kolektivu, a novinari nisu mogli čudom da se načude; profesor Tabaković izlaže zajedno sa dva vajara – naivca. Saživljenost sa prirodom i ljudima ogleda se i u izboru materijala u kome on i sin danas rade. Kao što je njegov pogled okrenut ka veri i mitu, tako je odabrao i drvo koje i samo ima svoju istoriju i legendu: crna hrastovinu koju vade iz tresetišta pored Kolubare. Prastara je, otporna i jaka, toliko čvrsta, da ponekad i tri testere „štilovke” odu na remont dok se skulptura napravi. – Vreme, voda i zemlja tvorili su njenu građu baš kao i ljude koje od nje vajam i režem – kaže Dragiša, milujući jedno od tri stabla visoka nekih tri do pet metara, širine oko dva metara, izvađenih sa tamnavskih kopova. – U oba slučaja reč je o životu, stradanju i ponovnom rađanju – nastavlja Dragiša. – Kao što selišće na stablu menja, tako prolazi i ljudski rod. Odlaze jedni, dolaze drugi ljudi, al’ za njima, treba nešto lepo da ostane. Ja se trudim, i uspevam. Moj Milan me je nadmašio u svemu, on me je i naučio nekim savršenstvima u skulpturi, pa na onu njegovu pošalicu da ljude upoznaje s pokojnim ocem ja uzvraćam; e, tako ti je kod nas Stanisavljevića, „od sina je ostanulo ocu”. Milan je vrhunski suklptor. Na meni prihvatljiv način prenosio mi je savete učenog profesora Ivana Tabakovića, preuzevši na sebe ulogu čuvara mojih, kako jednom neko napisa, u crnoj kolubarskoj hrastovini neiskvareno oblikovanih osećanja. Dragišu produžava i nadmašuje sin Milan, a umetničku nit sa uspehom nastavlja i unuka Ivana, koja nosi ime pokojnog profesora Ivana Tabakovića. A da sudbinski božji prst bude čudovišniji, rođena je istog dana kada je velikan srpske umetnosti preminuo. ANTRFILE: Divili se Evropljani, al’ i Amerikanci Dragišine skulpture nalaze se voljom ljudi kojima su se dopale, u kolekcijama bogatih na svih pet kontinenata. Dve godine, njegove skulpture, zajedno sa radovima slikara i naivaca iz Jugoslavije, obišle su čitavu Ameriku od Vašingtona do Tenseija. Ljudi su kupovali, divili se i uživali. – Ja se ne mučim dok radim. Ne tražim i ne izmišljam rešenja, koj’ će mi… Kad ne znam ‘de je čovek popola, šta mu je nagore, a šta nadole, ja legnem na deblo, unuka mi kredom il’ noktom, zabeleži kraj glave, stopala, i tu gde mi je kaiš na pantalonama, da imam celu figuru, i eto ti čoveka. Koja, druga mera, mi treba. Nikoja. Tako rezbareći izradio sam sve svece i vladare srpskog roda i poroda, od slavske mi ikone Svetog Đorđija, do Lazareve subote, gde je sedam likova na ikoni, sa crnim gavranom zloslutnikom nad glavom. I sve je to ovde, u ovoj mojoj kući, koja bi da je volje i para valjevskih i drugih vlasti, mogla i muzej da bude, da ljudi dolaze, gledaju i uživaju. ANTRFILE: Da spustim skulpturu, tu na Terazije – Imam jedan san – kaže Dragiša – Da me neko odvede kod gradonačelnika Beograda Radmile Hrustanović da mogu da joj pokažem skice za skulpturu koju sam namenio Beogradu. Da onda tu skulpturu uradim, za to još imam snage, i da bude jedno pet metara visoka i dva široka, od crne kolubarske hrastovine, koja je na dnu reke u mulju ležala neki kažu 10.000 a neki i 100.000 godina. Da onda ovde u selo dođe helikopter, da vežu lancima to moje delo i da ga spuste na Terazije, gde bi posle vekovima podsećalo na Dragišu Stanisavljevića iz Jabučja. Jeste, to sanjam. I da znate, srećan je onaj ko ima snove koji ga uspavljuju. Naspavao se toliko da mu se više i ne mili živeti, nego radostnik samo sanja… ----------------------------------------------------- He was born in Jabučje near Valjevo in 1921. He began doing sculpture in 1958. The life in the country under patriarchal principles, with century-old forests of his homeland and the impulse for modelling were basic motivational preferences of Dragiša Stanisavljević. Frontal aspect, simplicity of expression and archaic approach to form are unconsciously achieved. The artist liberated the form, polished it to brightness, made it round and emphasised its organic essence, thus completing what the nature had begun. Everything was stylised nearly to the bare, basic primordial form, and reduced with the pronounced sense for measure, which was known only to authentic artists of primitive cultures. More than five-decade-long instinctive and creative work of this artist pointed to the force of his authentic and original forms and the connection between primordial and modern sensibility of artistic expression. Age-old oak trunks which he tooled from the bed of the Kolubara River had a secret trace in its very substance, a kind of patina. With a pronounced sense of harmony, without gestures, expressive movements, but with interest in the spiritual background of his figures, Dragiša Stanisavljević understood the role of a form with the sensibility of a contemporary artist. Relief-like concept of form with pronounced vertical composition helped the artist with the simplicity of expression, especially when the selected motif was philosophical contemplation on human relationships, destinies, hidden characteristics, sins or prayers. He received many awards and recognitions for his monumental sculptures, among which the Award for Entire Artistic Work at the Tenth Biennial of Naïve and Marginal Art in Jagodina, 2001 was the most significant. He is a world classic. References: Oto Bihalji-Merin, Snovi i traume u drvetu, Beograd,1962 M. Bošković; M.Maširević, Samouki likovni umetnici u Srbiji, Torino,1977 Oto Bihalji-Merin; Nebojša Bato Tomašević, Enciklopedija naivne umetnosti sveta, Beograd, 1984 N. Krstić, Naivna umetnost Srbije, SANU, Jagodina, 2003 N. Krstić, Naivna i marginalna umetnost Srbije, MNMU, Jagodina, 2007 Lj. Kojić, Dragutin Aleksić, monografija, MNMU, Jagodina, 2007 N. Krstić, Histoire de Voire, Dragiša Stanisavljević,katalog, Pariz, 2012. N. Krstić, Outsiders, katalog, MNMU, Jagodina, 2013.