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The issue of written-oral transmission of hadith has attracted the attention of many Western schoalars. When we look at the findings and evaluations of the researchers on the issue we see generally that it was not purpose to explain the history of transmission but they accepted it a criteria for the authenticity and explain it from this point of view. The importance of the subject according to these studies is the main argument that every hadith was exposed to danger of falsification during the transmission process.
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Jakov Volčić (1815–1888), a priest and Istrian national revivalist, distinguished himself also by collecting oral literary works in Istria and Liburnia. He thus recorded an array of poems which he heard in Lovran. Many of these were published in magazines, and then printed in the collection Hrvatske narodne pjesme što se pjevaju u Istri i na Kvarnerskih otocih (Croatian national poems sung in Istria and on the islands of Kvarner) in 1880. This collection brings poems that were recorded by Volčić in Lovran. Their thematic and motivic, notional, formal and also contextual layers are analysed in order to valorise them, but the intention was also to disseminate the knowledge on the Lovran literary and artistic mosaic.
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This article analyses Jewish child survivors' meaning-making strategies and how they addressed the loss of their childhood, families, and homes, including physical and national homes, after the Second World War. Using age and gender as analytical lenses, it draws upon oral history interviews with refugees from Western, Central, and Eastern Europe whose childhood or adolescence were interrupted - or defined - by displacement, and who came of age during or shortly after the war. In addition to comparing refugee perspectives with the expectations of American and British social workers for resettling displaced children, this paper will demonstrate the role of age categories and the life cycle in shaping how child survivors processed and formed strategies for moving on.
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This paper focuses on Hungary, where the most unmerciful and the fastest destruction took place in the course of the European Holocaust. Even though it was indeed ‘the most unmerciful’ and ‘the fastest’, Holocaust research still fails to take a prominent role in Hungarian historiography. The archival collections do not constitute an inherent part of the Hungarian national historical heritage. That is to say that the experiences of both the Holocaust and the Roma Genocide have not yet become part of collective knowledge; nor have they been able to shape collective identities. This paper seeks to explore this ignorance through an analysis of existing digital oral history collections on the Holocaust in Hungary. The collections will appear in the order of their creation and will be discussed on the basis of questions such as who supported the collection and for what reason, how much research was done or what results they produced; we will also address whether the collections were established for museological, educational, scientific or tourism-stimulating purposes. The paper identifies three main reasons for the ignorance: First, it argues that – after the regime changes 1989/90 – while coming to terms with the memory of Nazism and autochthonous authoritarian regimes was one of the challenges of Eastern European societies, this process was competing with and retarded by the other challenge, namely the coming to terms with the communist system. Second, it states that the status of the research on the Holocaust and on the Roma Genocide is highly influenced by the actual social, cultural and political environment, while, third, we argue that one reason for that is the conservative attitude of European historiography.
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It is a review of the collection of memoirs «Russian-Turkish war: Russian and Bulgarian view». The publication is a Russian-Bulgarian in terms of the composition of published sources, and the scientific team that worked on the book. Well known researchers from both countries took part in its compilation: R. Mikhneva, P. Mitev, V. Kolev, K. A. Pakhalyuk, S. S. Yudin, O. V. Chistyakov, R. G. Gagkuev, N. S. Gusev. Thanks to their work, Bulgarian memories of the events of the second half of the 1870s, and, above all, about the Russian-Turkish war and the revival of the Bulgarian statehood became available in Russian. They are also supplemented by some seldom used diaries and memoirs of the Russian participants in the hostilities and the administration of the liberated country. The voices of those who witnessed those events help to give objective assessments of the causes and consequences of Russian intervention in the «Balkan crisis», which became crucial for the peoples of the Balkan Peninsula.
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Albert Bates Lord was a researcher of Balkan folklore, Harvard professor, assistant of the famous American scholar of epic poetry and of Homer, Milman Parry, also a Harvard professor, in researching the Albanian epic and Slavic epic of the West Balkan (1934-1935). The province of Mertur, and its presentation in his Collection (1937) with the lutenist Sokol Martini, is very important. In 1937, Sokol told Lord that he sang 36 songs of the Warriors with lute. This was the widest repertoire that he had known in 1937 in Northern Albania. The songs collected by Sokoli contain: "The song of Muji’s marriage”, “The song of Halili’s marriage”, “The song of Muse Qesexhia", “The song of Vojkovic Alia", "The song of Ivan Kapidani". They are handwritten and are not recorded. Another distinctive feature, apart from the high poetic values and the masterly epic narrative, is the brevity of the verses, built on the legendary, the fantastic and the mythical. Topics and motifs available are same as in most repertoires of other lu tenists. Four of these songs are marriage events. In the first case, three mythical beings, namely three evil fairies, ruin Muji's wedding, by stoning the groomsmen. So we have the severe punishment of people by mythical beings, because the groomsmen had violated the order and disturbed their peace. In addition to poetic beauty, this song brings to the readers an ancient overview of people’s coexistence with mythical beings. In another case, the warrior, Halili, is determined to marry outside the tribe, endangers his life by hiding identity, shows heroism to the point of sacrifice, and finally acknowledges his true identity as a hero from Jutbina, but is also rewarded with a marriage of friendship with the daughter of the King of Hungary. The two other Sokol’s songs tare also dealing with the kidnapping of wives. In one case, the kidnapper is the King of Miskov, in the other case is the Sultan of Istanbul. Only the third song has two local heroes, one who accepts to be in services of the Sultan and the other that does not stop actions against the Sultan. They are Musa, who fights against the king, and Mark, imprisoned by the king, who accepts the arena with Musa. Sokol's shortest song has only 82 verses, while the longest song has more than 310 verses. This repertoire was also attractive to many collectors of our Epic of Warriors after the Second World War, especially to the scholar Qemal Haxhihasani.
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Denying free travel abroad and back to one’s homeland represented an integral part of the communist regime’s authoritarian control in socialist Czechoslovakia. In this context, people who were allowed to travel abroad were in a privileged position. Paper concentrates on the experiences of people who “stayed at home”: the partners and children of workers who were able to travel and work abroad. The analysis of interviews with seafarers’ wives show a strong reproduction of gender stereotypes in these families. This fact is questioned very little by both men and women, because in the seafarer’s profession provided these families with a specific sort of luxury and uniqueness, bringing them considerable benefits that distinguished these people from the majority of the population.
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The article examines the laws of the existence of one of the varieties of collective memory – the memory of the believers.The author studies the problems of the infl uence of collective memory on the daily life of the religious communities of the European North of Russia using predominantly historical genetic and comparative research methods. Particular attention is paid to the various levels of memory associated with both everyday church life and the professional activities of the clergy. It is established that there are some contradictions in the functioning of memory, which are caused by the oral and written varieties of memory existence. Attempts to change it in accordance with the changing actual needs of society have had a significant impact on the functioning of memory. To analyze the memory of the believers, epic songs, Christian legends, historical traditions, and information from local church periodicals are used. The novelty of the work is in using the latest achievements in the research of collective memory to study the issues of the memory of the believers. The relevance of the chosen topic is associated with the growing importance of the institutes of religious life in modern society, which exposes humanities scholars to a challenging task of their comprehensive study.
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Born in Reghin, Augustin Maior was the engineer, physicist, professor and academician who laid the bases of multiple telephony in 1906, when he managed to transmit 5 conversations simultaneously on a single 15 km telephone line, without interference between the signals, a turning point of modern telecommunications development. The paper does not focus on his scientific activity but less known aspects of his private life. By using instruments like oral history, lived history, memories of his grandson and his nephew, this study reveals Augustin Maior as a father, grandfather, colleague or friend.
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Recent studies on styles and registers have proved that a word can have different meanings in different contexts and situations. Biber (1994), who tries to place registers in social linguistics, emphasizes the importance of splitting registers into two distinct classes: written and spoken, while many sociologists argue that spoken language is the basic form of the language. This paper deals with Turkish loaned words of Albanian language known as Turkizms in the context of forementioned findings. We think that one cannot obtain accurate information about Turkisms’ status in Albanian lanugage without examining their use of speech in different domains, styles and registers. Therefore, in our study, the use of Turkisms in spoken language was examined based on the videos of the Kosovo Oral History project, which includes nearly 100 speakers. We have analized Turkism’s distribution and usage among different varieties of Albanian spoken language by using both quantitative and qualitative methods. Based on obtained results, we have tried to determine the current status of Turkisms which are the subject of purism activities since standardization of Albanian spoken language. We have investigated the use of Albanian turkisms as a mean of expression and style and as an active element of Albanian vocabulary.
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Fake news has attracted the attention of scholars from around the world as a new research area in recent years. Especially right after being raised by the US President Donald Trump at a press conference in 2016, fake news has been addressed mainly by the scholars in the field of communication so far. Recently, it has occupied other researchers’ agendas in different parts of the world, and in response, a new awareness has been created about fake news. There are a small number of studies conducted by Western scholars in the field of folklore which are attracting the attention of folklorists in other parts of the world regarding a new field of study which is attempting to determine the terminology and research method for studying fake news. The factors responsible for the efficiency in the emerging and spreading of fake news and the relationship with oral and written culture have been determined as the focal point in this study. Moreover, the effects of oral and written culture on the quality of the knowledge presented in texts claiming to authenticity are analyzed in the context of fake news. Within this scope, the nature of fake news and its relationship with folklore are examined in this study. In addition, the attitude that folklorists should have in examining particular issues related to fake news such as the changes in the knowledge-sharing environment and reproduction of the knowledge are evaluated. Additionally, this study is aiming to introduce the fake news to Turkish scholars, to create a mutual terminology that can be used by them in analyzing fake news and to determine new sub-issues related to fake news.
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Tales, which are formed a series of events in which extraordinary situations are told, have been transferred from ear to ear and from language to language years reflecting real life by people, for many. The patterns of behavior in the tales, narrated among the people, gradually became symbolized by people and thus archetypes occur. Archetypes effectively provide to be used the accumulation of tales by brands and institutions in marketing and advertising. The use of this accumulation put forward especially in the formation and advertisement of brand personality. One of the prominent aspects of the brand personality is the “mascot” factor. Mascot's use of archetypes is the focus of this study. Many consumers unwittingly have positive feelings for brands thanks to these mascots, which are the reflection of their inner worlds and subconscious minds. Therefore, customers quickly decide on the buying action. At the same time, mascots are transformed into promotional items and become the carrier of the brand. Nowadays consumable tale and types of story have increased. The tales, which are the common legacy of human history, are still maintaining its importance from the past to the present day. Therefore, we can understand the fact that brands still prefer tales and tale elements through mascots. This study is important to understand and interpret why archetypes are used in brand mascots in the perspective of tales by means of indicative scientific method.
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The main goal of this paper is to explain how the group of so-called Namibian Czechs identifies itself and how it expresses the feeling of belonging to a specific identity in its narrative. The paper is based on the analysis of biographical narrative, which was obtained by the method of oral history, and it also contains information from archival sources and participant observation. The respondents are members of a group of fifty-six children war refugees, who were educated and accommodated in Czechoslovakia between 1985 and 1991. It was a part of international solidarity aid, provided to liberation movements with communist orientation. The analysis of the biographical narrative of the respondents provides us with information about the specific individual reflection on processes of self-identification and a multiplicity of certain identities.
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The interview given by Mr. Ioan Şerbănescu is a rare introspection about the places that helped shape his personality, be it the shtetl of Onești, the town of Târgu Ocna, the academic environment in Bucharest and the Schuller home during his time as a student, or the university environment during the communist period. His return to the community, in the 1990s, at the Center for the Study of the History of the Jews in Romania (CSIER), is considered a duty: he felt an inner need to write about the Holocaust and the interwar period. In fact, his last paper published at CSIER focuses on the interwar period and is considered his moral testament.
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The topic of Jewish emigration from Romania in the before the Second World War and also during said war has not been discussed exhaustively so far. The Jewish emigration from Romania and the immigration into Canada between 1947-1965 has been under discusssion to an even lesser extent. The few Canadian studies that aprroached the Jewish immigration to Canada in the post-war years completely failed to mention the Romanian groups. This study aims to outline in general terms the anti-Semitic context for the exodus of Jewish people in the 1937-1944 period, as well as the Canadian context (implicitly, the one in Montreal) in which, after a short stay in Palestine, the Jewish emigrants of Romanian origin chose to live.
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The paper refers to the Jewish emigration from Romania to the United States in the late nineteenth and early twentieth century. It covers aspects of the political and social context that led to the emigration of Romanian Jews, and provides a detailed outlook of the social, cultural, religious, and political contribution that various Romanian Jewish communities made to their new country, with an emphasis on those who settled in the Lower East Side of New York.
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Interview given to the TVR 2 Station in 2006 (the „Bucharest of Memories” show) by Mr. Aurel Vainer, president of the Federation of Jewish Communities of Romania. This is a journey in time that takes several perspectives, evoking Jewish Bucharest between the two world wars (the Mântuleasa St., Sf. Vineri St., Mămulari St., Sticlari St., Văcărești Avenue, Dudești Avenue, etc.), the buildings that were demolished during the communist regime (the Malbim Synagogue, the Baron de Hirsch Temple, etc.) and also providing a new temporal reference that points out visible current improvements of buildings or streets that used to be affected by the passing of time. Due to the initiative of the Federation of Jewish Communities – the Mosaic Faith, the Great Synagogue, the Coral Temple, the Holy Union Temple were recently renovated and reinforced. Moreover, the „Cultura’ and „Focşăneanu’ schools are still used for the same educational purpose, due to a public-private partnership with the District 3 Local Council. As of January 2017, the Șafran Square was inaugurated near the Great Synagogue. New projects are underway. There is hope for a renewed Jewish life in Bucharest... (A.T.)
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Muhamed Hadžijahić made a significant academic contribution to systematisation, valorisation and critical evaluation of Bosniaks past in particular as well as of Bosnian and Herzegovinian past as a whole. He was particularly interested in Medieval and the Ottoman history of Bosnia, but he also made a significant contribution to the study of other periods and aspects of Bosniaks’ history and culture. This article focuses primarily upon Hadžijahić’s contribution to the study of Bosniaks’ oral literature tradition and then secondly upon his endeavour in affirmation of relations of Bosnia, Bogumilism, Bosnian language and Bosančica.
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Beyond doubt, munsheâts represent a significant secondary source of research into the social developments of a particular time period. Based on the individual narrative, they disclose the “social pulsation” in the development of individual career paths. The content of the letters written by the renowned munshî Nergisî from Sarajevo, a highly educated, talented and ambitious qâdî directly and indirectly offer diverse information about the vocational, cultural and social context in the first half of the 17th century. An analysis and interpretation of Nergisî’s letters as well as his works offer an opportunity for the reconstruction of the biographical and social circumstances which defined his career. The network of correspondence built by ambitious qâdî Nergisî is a source of valuable information about the painstaking struggle through the class of ulamâ in a constant search for the patronage and positioning at a higher judicial level, even the Court itself. Members of ulamâ educated in legal science in Arabic were the recognized masters of inshâ style. By writing down the munsheâts, they left behind artistic literary works which, having been personal references, were initially addressed to the members of umerâ (the viziers, beylerbeys, qâdiaskers and other important figures of the social and cultural elite in the capitol). Later they became independent artistic collections used to study the style and role models for transcribing. In essence, by addressing them, qâdis, authors of stylized letters, made efforts to build their own career. Therefore, such letters were rather specific in their pragmatic nature, being a ticket for the Ottoman elite. In their letters, the authors of the munsheâts, Nergisî himself as well, wrote in a convoluted metaphorical manner about the corruption of ulamâ and a drop in all the standards, which was an opportunity for the voice of an individual to speak for himself. Nergisî belonged to a highly educated ulamâ. For him, writing letters was an integral part of the overall literary competence which involved the writing of sharîa commentaries, epistles, fatwas, endowment (waqf ) certificates and poetry. His literary work surpassed the minimum requirements for the advancement in both judicial and educational hierarchy, which was to open a door to him for the judicial and artistic career. After twenty years of service in the provinces, he had an opportunity to crown his career as a court chronicler, only for a short while though – a single day of the crusade to Erevan, when he fell off his horse and died afterwards.
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