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One of the typical and relatively stable features of the everyday life of the Bulgarianimmigrants in the historical and cultural region of Bessarabia are the patronal festivalsand customs held within the frameworks of the village, neighbourhood or familyand referred to as zbor/sabor (збор/събор), hram (храм), kurban (курбан), tsarkva(църква), panagir (панагирь), cherkuvane (черкуване), moleben (молебен) etc. Asfor the designation збор (a fair), it is clear that it precedes the Russian designationхрам (a patron saint’s day) which penetrates the region under study later on andwhich is widely used at present. What stirs up bigger interest is the fact that exceptfor village church festivals this term (as well as some of the other above-mentioned) was also used for intervillage festivals held at the landmark of the territories of two,three or more villages – the so-called fairs at the landmark also known as moleben orcherkuvane for rain and good health.As far as the patron saint’s day is a universal Christian phenomenon and stilla general practice in the villages of the region studied here, it could be assumedthat the gathering itself, the making of zbor (or moleben) at the landmark (at theborder between a group of villages), which is neglected today almost everywhere,is a form typical only of the immigrants (Bulgarians and Gagauzians) in Bessarabia.This practice attracts the attention with respect to its nature and development as partof the all-Bulgarian system of patronal village festivals as well as with relation tothe influences, changes and specifics through which it inevitably goes under theconditions of the many-tounged and polycultural environment of Bessarabia and theRussian Orthodox Christianity.The fieldwork materials collected so far do not allow a coprehensive and thickdescription of the phenomena intriguing us as well as a more elaborate analysis.That’s why the article only poses the problem or rather interpretes it in connectionwith some concepts of the kin and family-territorial patronal festivals and customswhich were formulated a long time ago in the Bulgarian science but which are stillrelevant.
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On the basis of written sources and field materials, the article examines the phenomenonof the “Odessa cuisine” as a regional complex of food. In the context of thehistorical dynamics, it shows the role of the Balkan traditions in the formation anddevelopment of the everyday culture of the inhabitants of Odessa. Special attentionis paid to the current state of the trade subculture and, respectively, to the systemof the food traditions in Odessa. In particular, the article shows that there are manyproducts introduced by natives from the Balkans (first of all, Greeks and Bulgarians):eggplants, tomatoes, cheese, corn, mutton, grapes, etc. The regional dishes perceivedas “Odessaian” but having roots in the ethno-cultures of the above-mentioned communities,are developed on this basis. The text shows also the “blue” (eggplants) invarious variations of preparation and the “pshonka” (corn). Beside the national, theprofessional mass cuisine is also analyzed (restaurant); in it the Balkan substratumhas found its place a long time ago along with the Jewish, Ukrainian and Moldavian.In the menu of these institutions, there are surely a number of dishes with Balkanorigins. On the other hand, it is worth characterizing the special national restaurantsof Odessa (Bulgarian, Gagauzian, Greek).
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The article makes a brief historical review of the development of Roma publicationsin the countries in Eastern Europe by emphasizing the processes in each country andthe interrelations between their policies regarding the Roma culture and the Roma literary production. The aim of the article is to show that the development of Roma literature is related to the political, social and cultural context in the country or region of its creation. The comparative historical approach is the most appropriate for the purpose since the tendencies in the development of the Roma literature are related to the policies of identity (in general or directed to the Roma population) in different historical periods and regions.
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In this paper I briefly investigate the impact of three types of state agricultural policies on rural households in Valchedrum region, North West Bulgaria. I argue that the state remains a key factor, capable to transform the local economies, identities, and everyday life in a few years. I argue that unlike the situation in socialist Bulgaria, when the state lacked resources to implement its policies and had to rely heavily on coercion, the local people have rather limited options for agency now against powerful and efficient EU agricultural policies.
More...Ян Рихлик, Ивaн Павлов, Владимир Пенчев, Емилия Ангелова, Светлана Байчинска. История на България (Dějiny Bulharska), изд. Lidove Noviny, Praha, 2016, 536 с.
Book Review
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The paper is the first part of a research, dedicated to the problem of how national identity of Kosovo is forged. It is analysed from the point of view of a particular case study – the missing persons and how their character is represented in the public discourses of Prishtina, Belgrad, and how the international community is involved.The problem of national identity building is considered in its complexity, taking into account numerous rival projects. The museum exhibition, dedicated to missing persons and cultural heritage artifacts could be regarded as case study.All the actors on the terrain apply their own ideological strategies, which could be identified in the concept of the “Missing” exhibition: how the personal memory is being domesticated and turned into history of the nation, how the transition from text to action was carried out, how memory, oblivion and history were (ab-)used as social building ideological toolkits. Particular attention was paid to the problem of the conceptualization of the recent past: how it was interpreted and attributed signs of prestige by the social actors involved in accordance to the interests of each of them.The ethnic conflict paradigm as a key concept widely used in contemporary humanities for explaining the Kosovo case as well as the disintegration of Yugoslavia is put under question. The history of the Museum of Kosovo is also involved, the debate between Belgrade and Prishtina for returning 1247 initially taken artifacts transported to Gračanica monastery and then to Belgrade in 1998 along with the withdrawal of the Yugoslav administration of the region is traced in its history and ideology, establishing references to the Kosovo myth, based on the folklore epics which were first published by Vik Karadžić in the 1820s and later became a canonized version of late medieval Serbian history.
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The main thesis of this essay is the assertion of the concurrence of the Polish transformation after 1989 with the world switch towards the liberal international order at that time. Poland was among initiators of these changes and hugely benefited from them. It applied to the establishment of the regime of the rule of law and the open market economy. The success of the Polish transformation and the rapid economic growth would have not been possible or they would have been limited without this external support.The main although not the only theoretical explanation framework to these processes is the liberal school of thought. Democratic regress in Poland (since end of 2015) and a turn to authoritarianism coincide with backsliding of the international liberal order. Unfavourable internal changes incapacitate Poland’s foreign policy as well as its international standing.
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The East-West divide within the EU has deep roots in history. It has been reflected also in the Visegrad Four’s specificity and in its conflictual relations with several EU institutions and governments of several Western European members. As Brexit showed the V4 resistance to the EU federalization positively contributes to the EU longevity as a loose confederation. The real problem for the EU are illiberal regimes in V4 states and the phenomenon of elective authoritarianism which is not confined to Eastern Europe. The EU will have to learn to manage tensions created by these phenomena.
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Some reminiscences of Adam Michnik on Jerzy J. Wiatr and Zygmunt Bauman and some other public scholars at the time of the Polish People’s Republic and after its peaceful demise in 1989/1990. Main topics of the discussion between Adam Michnik and Jacek Raciborski concern the dynamics of the social and political changes that led to the regime change, the tension between their spontaneity and their conceptualization, social and psychological contexts of decision making at that time, and the issue of responsibility of people handing over power peacefully: if and how let them be a part of the transition without punishing them for previous crimes.
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The article presents religious practices and politics of memory, related to the cult of the “new martyrs” (“martyrs of totalitarianism”) in the Catholic Church in Bulgaria after 1989. The paper is based on terminological apparatus and methodology in the field of anthropology of memory and anthropology of religion, and describes the procedures of beatification of Blessed Eugene Bossilkov (beat. 1998) and bishops Fr. Kamen Vichev, Fr. Pavel Dzhidzov, Fr. Iosafat Shishkov (beat. 2002), Fr. Fortunat Bakalski, Fr. Rafael Peev, and others. The objective of this study is to elucidate major moments related to the institutionalisation of the cult, the processes of construction of sacredness, the creation of new religious practices, the commemoration practices, and the places of memory. The study explores the elements of the veneration of the “new martyrs” in Bulgaria, the connection between cult and history, and the issues of memory and the policies of memory as a form of heritage. The observations and the examples are obtained through field research and interviews conducted in several settlements in the Diocese of Sofia and Plovdiv and the Diocese of Nicopolis (primarily the towns of Plovdiv, Rakovski, Ruse, and Belene, the village of Oresh, and the city of Sofia). Relics, testimonies of martyrdom, stories of miracles, hagiographical and iconographical innovations, commemorational festivities, places of memory, related to the “new martyrs” – all of these are analysed through the prism of processes of invention of cultural-historical heritage, renovation of confessional identities, and creation of reworking models of traumatic memory in the period of socialism. The article looks for answers to the following questions: What is the character of the totalitarian martyrology in Bulgaria? How are the confessional consciousness of the Catholic communities and the character of their religious culture being transformed through the religious cults of the “new martyrs”?
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This study is developed within the framework of the research programme Cultural Heritage, National Memory and Social Development. Without setting the goal to exhaust thoroughly the question, it starts with a survey of the cultural policy of the Bulgarian state towards the Bulgarian communities in Ukraine, Moldova and Romania before the epidemiological situation of the COVID-19 pandemic was officially announced in Bulgaria. Afterwards, in comparative perspective, the author presents the impact of the COVID-19 pandemic on the Bulgarian state policy aiming to delineate the different points of view to the current situation. She notes the first reactions to the “new reality” and identifies some suggestions for coping with the pandemic crisis.
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The goal of this paper is to investigate the memory of the Holocaust, i.e. the reception and representation of the suffering of the Jewish population during the rule of the Third Reich (under Nazi rule and occupation) in the capitals of the states constituted after the Second World War - in East Berlin, GDR, and Belgrade, SFRY, during the period from 1945 to 1989/1991. Relying on the achievements of memory studies and analyzing the political moods of that time and the ways of constructing official narratives about Jewish suffering in selected post-war Communist countries, the similarities and differences in the policy of representing Jewish suffering in these two countries and the memory of Jewish victims in places of remembrance and in the practices of remembrance in their capitals will be pointed out.
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The article investigates contemporary labour migration of Bulgarians to Italy. An important analytical instrument for drawing a complete picture of the Bulgarian presence in the host country are the research perspectives: “from above, generalized” or “close and detailed”. The sociocultural expressions of migration are interpreted on the basis of in-depth interviews, in which sharing personal experience is of major importance. The personal experience of different groups of Bulgarian migrants is viewed as a source of information for the degree of their integration and adaptation. Some comments are suggested on the peculiarities of the communication between the interviewees and the researcher. The author problematizes notions and images of the Bulgarians in Italy through the lens of employment types and through auto and hetero stereotypes that are delineated in interviews and free conversations. Another subject of attention are the questions about the visibility of Bulgarian migrants in Italian society. The results of the study demonstrate that the Bulgarians are well adapted to the living conditions in Italy. At the same time, they do not always feel presented clearly enough in the host society.
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For almost three decades now, there is an ongoing, but also inconsistent search for a new conceptual framework for the study of ethnicities and identities. Against this background, the article offers an interpretation of a fundamental monographic text on this subject from the recent past, a contemporary evaluation of a book from the arsenal of ethnic/national dialectic theory. Written by an insightful connoisseur of culture and history, the book presented some innovative and provocative ideas about the relationship and the dynamic combination of the most important phenomena and characteristics of the ethnonational process. The author shares some thoughts about the ways in which these ideas can be interpreted from the point of view of today’s methodological explorations.
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The paper puts forward the proposition that today’s Bulgarian civic festive calendar may be examined as a system composed not of individual holidays but of corresponding holiday pairs (3 March – 2 June, St. George’s Day – St. Michael the Archangel’s All Soul’s Day, 24 May – 1 November). The holiday pairs have been formed gradually, and in the course of time a ‘strong’ and a ‘weak’ holiday came to exist, the former – honouring a supreme community value, whereas the latter – paying respect to the memory of the heroes who devoted their lives to its achievement. The paper makes an attempt to substantiate the thesis that dualism is the leading trend in the development of the festive calendar, which might be observed in its past historical stages as well.
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This review aims to bring together two private museums whose theme is largely similar: life in a communist country. The exhibition of the Museum of Memories from Communism in Brașov responded to the shortcomings in Romanian state-owned museums to cover a timeframe from recent history. To put the exhibition into perspective, after I present it and consider its museological features, I briefly bring into discussion the DDR Museum from Berlin. I focus not only on the visible part of the two – that is, the exhibition, but I also go backstage after connecting with those responsible for these two private museological endeavors, in order to discern the collecting undertakings and their role in the wider frame of museums landscape in a former communist country. Finally, after my visiting experience with both exhibitions and an unwilling / unfortunate entanglement with communist practices that are still up and running (the almost-failure of having a form stamped), I reflect on the role of a museum in providing deeper understanding of socio-cultural practices that affect our (not only institutional) lives up to our days.
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