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The atmosphere of the 1920s in many ways resembles that of today. The accelerated technological development and the loss of previously stable points of reference led to the emergence of literary characters who were suffering from an identity crisis and delved into themselves, characters who could not adjust to a dominant value system that fell short of their standards but whose intellectual acumen did not allow them to resort to mere nostalgia for the past. Philippe Chardin, inspired by Hegel, has named them characters with an “unhappy consciousness”. This article focuses on the work of Estonian writer Reed Morn, specifically one of her novellas. It argues that aesthetic experience and spatial distance from the homeland may allow a character with an unhappy consciousness to find a positive solution that could be described as an ecology of attention. Such an approach can also be productive in today’s hypermedia age.
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When a humanities scholar reaches a certain level of academic recognition and scholarly fame, he or she might find themselves in a bit of an unusual role - suddenly it is they who become an object of someone else’s research and academic interest. Their students, or just colleagues of a “younger” generation, start looking up various episodes of their biography, analyse in depth one or another idea expressed by such a renowned professor, draw some academic comparisons and so on. And once all this happens, there often works a rule - the more unusual/unknown the “discovered” biographical detail or scholarly idea, the better. In the current article I will try to follow a somewhat similar research logic - to investigate microhistoric episodes of Roman Osipovich Jakobson’s life related to his visits to Estonia.
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This article surveys major publications concerning Ukraine by Canadian social scientists of the Cold War era. While the USSR existed, characterized by the uniformity of its political, economic, social, and cultural order, there was little incentive, apart from personal interest, for social scientists to specialize in their research on any of its component republics, including the Ukrainian SSR, and there was also no incentive to teach about them at universities. Hence there was a dearth of scholarly work on Soviet Ukraine from a social-scientific perspective. The exceptions, all but one of them émigrés—Jurij Borys, Bohdan Krawchenko, Bohdan R. Bociurkiw, Peter J. Potichnyj, Wsevolod Isajiw, and David Marples—were all the more notable. These authors, few as they were, laid the foundation for the study of post-1991 Ukraine, with major credit for disseminating their work going to the Canadian Institute of Ukrainian Studies (CIUS) Press.
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REVIEW OF: Rhoda E. Howard-Hassmann. State Food Crimes. Cambridge UP, 2016. xii, 274 pp. Bibliography. Index.
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REVIEW OF: Iaroslava Mel'nyk et al., editors. Ukraina na istoriohrafichnii mapi mizhvoiennoi Ievropy: Materialy mizhnarodnoi naukovoi konferentsii (Miunkhen, Nimechchyna, 1-3 lypnia 2012 r.) [Ukraine on the Historiographic Map of Interwar Europe: Proceedings of the International Conference (Munich, Germany, 1-3 July, 2012)]. Instytut Istorii Ukrainy NAN Ukrainy, 2014. Distributed by CIUS P. 252 pp.
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REVIEW OF: Michael T. Westrate. Living Soviet in Ukraine from Stalin to Maidan: Under the Falling Red Star in Kharkiv. Rowman & Littlefield, 2016. xx, 232 pp. Illustrations. Appendices. Bibliography. Index.
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Thomas M. Prymak. Gathering a Heritage: Ukrainian, Slavonic, and Ethnic Canada and the USA. U of Toronto P, 2015. xiv, 370 pp. Illustrations. Tables. Appendix. Notes. Index
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Story in Modern Uyghur Literature has started to develop at the beginning of the 20th century. The movement of realism gives its place to socialist realism after 1949. Uyghur story telling, which aroused through ironic stories in which dignitaries with no use for the society were criticized, was enclosed to the political limits due to the coup towards the enlightened started by the slogan Struggle Against Local Nationalizm in 1958. No significant work was published in the Culture Revolution taking place between 1966-1976. The pressure was released to some extent based on the development policy of China in 1980s. This added stories that are about historical figures and national values in Uyghur literature. Memtimin Hoshur brought a breathe of fresh air to the Modern Uyghur Litureture with his stories such as Deli (Insane), Bıyık Macerası (Moustache Adventure), Kenarlı Bardak (Glass with Sides), Altın Dişli Köpek (Dog with Golden Tooth), Domuzlara Bayram (Feast for Pigs). The stories of Hoshur voices the current problems, the traces of the Chinese occupation on the social life of Uyghurs in a humorous style. The story entitled Moustache Adventure has a special place in terms of reflecting some typical examples of the social problems happening in East Turkestan, which is isolated from the rest of the World. I used text-based research method in this study. My purpose is to exhibit the importance of Moustache Adventure and create awareness about East Turkestan.
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The family Nikolić of Rudna was one of the most important families of Serbian descent from Hungary. The history of this noble family is largely unknown, as it didn’t receive much attention in the historiography. The present document was written by a member of the Nikolić family and addressed to the adopted son of baron Mihajlo Nikolić, Jovan Tirfelder. The document is an excellent information source about the history of the family. The document was written in German in the first decades of the 20th century. It comprises six pages and nowadays it is preserved, in a good state of conservation, in the document collection of the History department of the National Museum of Banat from Timișoara. The document comprises five short chapters: 1. General data about the Serbians in Hungar, 2. Sources about the history of our family, 3. The name of our family and its notation, 4. The history of our family end 5. Remarks regarding the use of the genealogical charts. The original documents regarding the history of the family before 1848 were lost during a fire, which occurred in Rudna during the 1848-1849 revolution. That is why it was necessary to use other sources in order to write the present document: e.g.: National Archives of Hungary in Budapest or the Archives of the Timiș County. A short history of the family, which contains previously unpublished aspects, constitutes the most significant part of this document and of the present article. Another part of the article is dedicated to the baron Fedor Nikolić of Rudna. He was the most important member of the family and a notability in Banat in the second half of the XIXth century. As a deputy, he represented various districts of Banat in the Hungarian parliament. He had an important position in the governing body of Bosnia and Herzegovina (1882-1886). Additionally he led several associations and commercial companies from Banat and Hungary and received various titles and medals.
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The castle and the estate of Târgoviște (Wasarhely), in Timiș county, was the subject of numerous pledge contracts at the turn of the 15th and 16th centuries. The beneficiary of these was the ban of Severin, Francisc Haraszti who, according to a lost testimony, bought a part of this estate. One of the domain owners, Gașpar of Pomaz was a loyal customer of the ban, from which he borrowed various sums of money. The nature of the relations between the two nobles was quite complex, as a result of which Francisc Haraszti inherited a part of the estate. The noble domain had been quite large, comprising numerous villages, and its center was the castle of Patkolcz or Târgoviște. Its ruins are located today, in the southern border of Târgoviște village, from Timiș county.
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The issue presents the general aspects of the locations of thirtieth collections functioning in the medieval Banat. The specific terminology is analyzed, the significances of the notion of thirtieth (tricesima), mainly. There are presented data on evolution of the locations of thirtieth collections (locis tricesimarum) in Caransebeș, Lipova, Lugoj, and Timișoara and Zeicani in the 15th–17th centuries. Biographical aspects concerning the customs collectors noted down in papers are also presented. They look like well-to-do individuals, weighty and enterprising persons finding the sovereigns ‘credence, who serve the interests of the state but also bear their own prosperity in mind. The papers show the variety of tasks and competences of the customs collectors; the evocation covers other aspects of the trading life too: presence of the merchants of the Balkans in the local markets, precautions the Diets took against those “Greek” merchants, advantages of commercial staple right privilege for the town of Caransebeș, etc. There are also put in light the abuses the customs collectors commit and the way such behaviors are punished. In the light of available data we can reconstitute the main methods the fisc valorized those locations, by leasing and/ or direct administrating, each one with its own advantages and limits. But then, the lack of customs registers obstructs us knowing both the flux and variety of wares passing through those locations, and the commercial routes. However, the sporadic information allows us knowing the ratio of revenues and the destination of the confiscated goods and of the revenues. The historic evolution of the customs in the Banat is rounded off by showing their fate in the modern age.
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The study presents the biography of Johann Nepomuk Preyer, the first mayor of the modern town of Timişoara. His complex personality was defined by his remarkable activity both in local administration and literature. The first contact of the young Preyer with education took place in his native town Lugoj; he went on with studying in Timişoara and Szeged, Bratislava and Pest. He had a rapid professional way. Having come back to Timişoara, after he had obtained the advocate diploma, he was appointed in the county administration and began to activate in the political field. The 14 years he managed the Mayoralty of the Banat seat constitute a distinct chapter of his life. He succeeded to change the town shape, to lay the foundations of a modern administration and of a town sharing modernity. He understood the importance of supporting economy and also the bourgeois class. He had not a comfortable mandate, as he had in contrary to pass the difficult period of the Revolution of 1848 and of the years after, with the whole inconvenient picture the event had unleashed. His ambition to succeed in reconstructing the town came true after a continuous effort, and so that was the city father’s real reason to be gratified. His political opinions he had frequently publically exposed led to his removing from that function and to his departure from the Banat. His firstly concerned himself with literature during his youth when started to publish in the papers at the time. He was always interested in the questions of liberty, national movement, and social relations and those were also the main subjects of his literary work. Mayor Prayer stays linked with the modern name of Timişoara, a reference point in the administrative history of the city.
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A noteworthy personality of the generation of Great Union of 1918, a witness of Austro-Hungarian Empire death and of rising of Greater Romania, dr. Lazăr Nichi was a visionary, a strong personality to whom the Providence destined to lead Arad Cultural Palace for 23 years. He made his contribution to his people wy his entire activity as a teacher in prestigious teaching institutions in Arad, and as a director of the Cultural Palace. Lazăr Nichi was born on the 20th of July, in the family of shoemaker Lazăr Nichi (1832-1910) and his wife Iuliana, born Munteanu (1848-1903), at Pâncota. As benefiting of some credits he followed the Faculty of Royal Magyar Sciences in Budapest, became so a teacher, and gained the title of doctor after. With the Great War, he interrupted his professional life, being enlisted and taking part in the battles at the Adriatic Sea. In the agitated period of 1918-1919, he was a member of the General Staff of the Romanian National Guards, at the disposal of the Central Romanian National Council Arad. For his professional standards and abnegation he was appointed as the Cultural Palace director (1921-1944). Dr. Lazăr Nichi inaugurated a policy of the “cultural dissemination” using all the means of the time to enrich the Romanian cultural heritage. He closed his eyes in 1953 and was buried in the cemetery “Eternitatea” (Eternity) in Arad. To recuperate the memory of the former director of the Cultural Palace stays for our duty, a duty of these who endeavor to bring to light a bit of life, a history, and the remembrance of a man who lived between an old empire and a new state, Romania. As all the ones of the generation of the Great Union, he was a literate of note, with a remarkable activity, and a visionary who set, at great pains and perseveringly, his whole career.
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By the civil status laws voted in 1894, in force with October 1, 1895, the authorities of the Magyar state imposed the Magyarization of the first names and even of names of Romanians, Slovaks, Serbians, and Croatians. The clerks in the administrative offices in charge of civil status activity were obliged to register births, marriages, and demises in special registers, and they tried to make parents to register the Christian name of a new born with the corresponding Magyar one, after baptizing. Schoolteacher Damaschin Daicoviciu of Căvăran, the father of the future professor, archeologist, epigraphist, and member on the Romanian Academy, requested the circle notary in Sacu, to register his son as Constantin, the name he had been given with the baptism occasion. That one refused to register the Romanian first name, and mentioned in the corresponding column of the register meg nem kapott, “not given yet”, what was a falsity. Only in 1932, after demands addressed to Prefecture of Severin County, his Christian name Constantin was registered on his birth certificated written in March 6, 1898. Both along his studies at the Magyar public gymnasium and lyceum in Lugoj and Caransebeș, 1909-1916, and the military probation, 1916-1918, he was enrolled under the name of Silard. The fall of 1918 when he applied to Cluj University was the first moment he used his Christian name in official papers. The archive documents prove that he was born in February 22, 1898, as registered in the parish register of the Romanian Orthodox Parish of Căvăran and that Constantin is his Christian name. From the register of newborns of Sacu circle notary results that his birth was declared only in March 6, 1898, but mentioned as born in March 1, a stratagem of his father to avoid paying the legal fine for being back with declaring the birth within 7 days. But March 1 is Constantin Daicoviciu’s sanctioned birth day, even if the true one is February 22.
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The article has as subject the impact of the plague on the collective mentality in the Romanian space during the 16th and 17th centuries. Of all the calamities that befell people during the Middle Ages, and especially during the 16th and 17th centuries, the plague was undoubtedly one of the most frightening. The lack of logical explanations for the cause of its occurrence and its way of spreading, its devastating effect on those infected and the inability to apply effective treatment made this contagious disease have a profound impact on the collective mind. Thus, the sources that recounted the events related to this calamity, the periods in which it spread and deeply affected the population of Transylvania, Moldavia and Wallachia are highlighted. The way in which the people of those centuries tried to explain the causes of the plague, the measures of prophylaxis imposed, even sporadically, and the effort made by human communities, both in rural areas and especially in urban areas, to overcome this terrifying calamity are contained in the pages of this article. In the face of this threat, people were trying to take measures that mainly consisted in isolating the sick and fleeing the calamity. When they proved ineffective — that is, almost every time — the people tried to find the support of the divinity or resorted to ancient rituals, in which they placed their last hopes.
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Review of: Prinţii Antioh şi Maria Cantemir în documente de epocă. Ediţie alcătuită şi îngrijită, prefaţată şi adnotată de Leonte Ivanov. Traduceri din rusă şi italiană de Marina Vraciu, Leonte Ivanov, espectiv Dragoş Cojocaru. Postfaţă de Marina Vraciu. Iaşi, Editura Universităţii „Alexandru Ioan uza”, 20 r C 11, 510 p. ISBN: 978‐973‐703‐580‐6. (Radu Mârza)
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The Saka of the Aral Sea region are considered as one of the components of the communities of the nomads of the Southern Urals. A sample of 192 anthropological analyses was studied to determine the nature of the migration of the cattle-breeding population of the Aral Sea region to the Southern Ural steppes. The analysis showed the absolute quantitative predominance of male burials in the late 6th–5th century BC and an equal number of men and women in the burials of the late 5th — 4th century BC. This ratio suggests that the initial development of the steppes of the Southern Urals was carried out mainly by male cattle-breeding teams. The occupation of the steppes could become the basis for the growth of the number of cattle grazed and an increase in the nomadic populations. The further successful functioning of the society was possible with the normalization of its social structure, which was achieved, in particular, through the inclusion of women into the cattle-breeding groups. Thus a society with a complex social hierarchy was formed. This process probably occurred during the 5th century BC and was completed by the 4th century BC. One of the probable reasons for the occupation of the steppes of the South Urals by cattle-breeding groups from the Aral Sea region with their transformation into a society with a hierarchical structure was the expansion of the Achaemenid state to the borders of the territory of the cattle-breeding tribes of Central Asia with their involvement in the system of socio-economic relations with this Empire.
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The Czech villages from Danube Gorge are still preserving – in the context of dramatic changes in the last decades – remnants of the cultural and spiritual traditions of other times. It is worth noting that “some traditions and customs are still being kept here, whilst on the territory of the motherland these have disappeared a long time ago”. Originally from the Czech Republic, the professor Jaroslav Svoboda has researched the old colonies, and found out, for instance, ballads in which there were hailed heroes unknown to the villagers, known in the Czech Republic however (they were, in fact, characters from the country’s history), even if the respective song has been disappeared a long time ago. The cultural heritage of the Pemi has been preserved almost completely over time, in a wholly different space, gaining endemic properties as well, via the inherent process of acculturation. A special role plays the orality, specific to the less extended communities and in which everything that pertains to culture is perpetuated by speech.
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Антиохийский патриарх Макарий III путешествовал в Россию в 1654-1656 и в 1666 г., во время царствования Алексея Михайловича. Его сопровождал сын, архидиакон Павел, известный как Павел Алеппский, который оставил очень подробное и ценное с исторической точки зрения описание первого путешествия, из Алеппо через Константинополь, Молдавию, Валахию и «страну казаков». Официальная цель этого путешествия – сбор милостыней, но можно считать, что были у патриарха Макария и другие задачи. Он содействовал патриарху Никону в его церковных реформах и участвовал в секретных переговорах относительно перехода Молдавии в подданство России.
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