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Vladimir Solonari, Cornell University Press, Ithaca, 2019, 328 pp.
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The article outlines the culinary history of the period 1840–1888, based on memoirs, literary works, and the first Romanian gastronomic works. The article offers a presentation of main events and of social structures, covering the relationships between the peasantry and the boyars, the free professions and the industrialists. It draws attention to the different ways in which the Romanian gastronomic synthesis of eastern and western influences operated in references to food and eating in literary works and in Romanian cookbooks from the middle of the nineteenth century. The suggestion is made that cookbooks might have played a role in strengthening the identity of the bourgeoisie, and thus the development of a middle class.
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The first half of the 20th century was one of the most turbulent periods in human history. Particularly with two of its major migrations: the population exchanges caused by the partition of India in 1947 and the exodus of Palestinians in 1948 after the formation of Israel (also referred to as the Nakba). Both of these events would go on to significantly shift the course of history in the 20th century. The Partition of India led to the creation of the Hindu-majority Republic of India and the Muslim-majority Republic of Pakistan, while the Nakba set the stage for the Palestinian-Israeli conflict which continues to this day. This paper seeks to introduce and analyze the massive exodus of refugees generated from both of these events. There is also an analysis and comparison of how the two cases dealt with their migrations and ethnic cleansing. This paper also seeks to introduce and analyze the issue of absentee property between the two cases. The primary time period that is being analyzed is between 1947-1951 though some of the material may extend a little further for greater context.
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TESAŘ, Jan: Česká cikánská rapsodie [The Czech gypsy rhapsody]. Vol. 1: Vzpomínky Josefa Serinka [Recollections of Josef Serinek]; IDEM: Místo epilogu: Rozhovor s Josefem Ondrou [Instead of an epilogue: An interview with Josef Ondra; Documents]; Dokumenty [Documents]; Vol. 2: IDEM: Komentáře ke vzpomínkám Josefa Serinka [Comments on the recollections of Josef Serinek]; Vol. 3: Mapy, tabulky, diagramy: Partyzáni na Vysočině [Maps, tables, charts: Partisans in the Vysočina region]; IDEM: Serinkovské inspirace [Serinkian inspirations]. Praha, Triáda 2016, 502 + 635 + 208 pages, ISBN 978-80-87256-86-2. The authoress comments on the three-volume publication Czech Gipsy Rhapsody from the perspective of the current state of knowledge of the Romani history in the territory of Czechoslovakia. She states it is an inspiring work, both thematically and factually and in terms of methodology and interpretation. She emphasizes the uniqueness of the narration of Josef Serinek (1900–1964), recorded by historian Jan Tesař in 1963 and 1964, as one of the oldest sources of Romani provenience on the history of the Romani nation in the Czech Lands in the first half of the 20th century, including their wartime genocide. She dwells for some time on several topics closely related to specific moments of Serinek’s narration, namely the involvement of Romanies in fights for the liberation of Czechoslovakia, evidence concerning the so-called gipsy camp in Lety u Písku, consequences of the First Republic s law on “itinerant gipsies”, and Romani self-organization attempts in inter-war Europe. The strongest aspects of Tesař’s work are, in her opinion, Tesař's interpretation of the holocaust of Romanies in the Protectorate, which caused signifi cant damage to the whole Czechoslovak society, and the way in which Tesař sets Serinek, a Romani survivor and also a freedom fighter, into the narration about the genocide which the Czech population made a substantial contribution to. The authoress shows how fragile and unobvious is the Tesař s picture of Serinek as a “Romani hero of the Czechoslovak fight for freedom” in the collective memory of the Czech society, including its Romani segment.
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This article attempts to summarize the main landmarks of the Gypsy (Romani) Educational History in Russia. Gypsies and non-Gypsies established good relations following their first encounter in 1697. Shortly afterwards Gypsies were separated into urban and camp Gypsies. The urban Gypsies were integrated into high society since their musical performances captured the minds of the Russian aristocracy to a significant extent. Consequently they started to intermarry including in such noble families as: the Golitsyns, the Obolenskis, the Tolstoys, etc. The October Revolution followed by the Civil War destroyed the traditional way of life for the Gypsies. The Pan-Russian Gypsy Union was founded in 1925, in Moscow. It started to promote the ideas of a Socialist way of life. The Gypsies were involved in all spheres of life of the Soviet State: Gypsy (Romani) schools taught children and adults. The parents were involved in all branches of industry and Socialist agriculture (Gypsy collective-farms – ’kolkhozs’). Suddenly the schools were closed in August 1938 by a secret note of the Soviet Government. After WWII many Gypsy wrote letters imploring Stalin to reopen schools, but there were no replies. Later the notable Gypsy poet Nikolai Satkevich managed to open a Gypsy school in Irkutsk (Siberia) in 1963. His example was followed by J. Nielands (Latvia), N. Belugina,L. Manush and L. Cherenkov (Moscow) while the author continued this good tradition in London and the Miheiki settlement (Slutsk region, Belarus’). The versatile literature of the Romani Renaissance left a remarkable legacy about the Romani Renaissance and it inspires other generations to follow this unique process.
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The national movement of Romanian women underwent a continuous evolution, entering a new stage during the communist period, that of the legal recognition of gender equality, its entire activity being conducted under the direct guidance of the single party and the state. The organization of the National Council of Romanian Women at territorial level offered the opportunity of a unitary activity in terms of tasks and duties, which fitted perfectly the party politics and which encompassed all areas of social life. Among them, the ideological and cultural-educational activity regarding the creation and consolidation of families, the birth-rate growth and the protection of mothers and children were state policies aimed at the demographic growth, the rejuvenation of the population and the education of the young people in the spirit of establishing the multilaterally developed society and an authentic democracy. The Romanian State paid special attention to the family, considered the basic cell of society, to women and children, who were under its immediate tutelage, the women’s councils and committees having the most important tasks of informing and advising women on birth, marriage, raising and educating children. Their main duties were stipulated in the documents issued by the National Council of Romanian Women on the occasion of the national congresses and they faithfully reflected the directives of the Romanian Communist Party.
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The article is devoted to one of the important aspects of the Stolypin agrarian reform – the practical activities of land settlement commissions in the field of land surveying in Southern Ukraine in 1906 – 1917. The personnel, tasks and functional responsibilities of members of land settlement commissions are clarified. The main types, volumes and results of land surveying works in the region are determined. It is proved that the practice of boundary works differed in the modernization of technical measures for the elimination of cross-strips, small strips, far-flung land, which led to improved field cultivation, increased agricultural yields and rising land prices. Special attention is paid to land management in the Bulgarian colonies of the region.
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Social mobility is a relatively common phenomenon in society; however, in the period of the Slovak State (1939–1945) it was predominantly caused by the economic and social engineering of the single ruling Hlinka’s Slovak People’s Party. Anti-Semitism was made one of the main pillars of the internal state policy. Systematic pauperisation of the Jewish community gradually affected each perspective of everyday life of Jews in Slovakia, including the limitation of Jewish people’s living space. This practice led to involuntary moving out from houses and flats in designated urban zones. Subsequently, this process culminated in the Aryanization of the housing formerly owned by Jews. The main aim of this contribution is to analyse spatial and social consequences of the reshaping of the Jewish housing opportunities with special interest in the entangled social mobilities of both Jews and Gentiles, which will be mainly exemplified through selected cases from the Banská Bystrica district.
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Based on archival research, this paper is part of a larger study focusing on the migration into Bulgaria of Slav-speaking refugees from the Greek Civil War. The study analyzes the measures taken by the Bulgarian Communist Party and state leadership to homogenize this new Macedonian diaspora. The members of this refugee community are labeled for the most part “Aegean Macedonians”. This designation seems to be the most common selfidentifi cation of Slav-speaking political emigrants originating from Greek or Aegean Macedonia1, who otherwise share diverse national identities – “Macedonians”, “Greeks” or “Bulgarians”. This study offers an analytical approach to the problem of national identity in relation to political activism and refugee experience. It also provides an overview of competing identity politics – those of communist Bulgaria, of the Greek Communist Party and of Tito’s Yugoslavia, and analyzes their function in the construction of the national identity of refugees and their identity as refugees. Parallel research on Macedonian diaspora communities from Aegean/Greek Macedonia that reside in Australia, Canada and elsewhere, will document the birth of a transnational political activism. Even today, this activism demands recognition of collective minority rights and infl uences the identity formation of former refugees from Greece in other parts of the world. In this way, this paper sheds light on the complex development of Macedonian nationalism outside the Former Yugoslav Republic of Macedonia, though in a direct or indirect relation with it. The paper is also based on a study completed on Aegean Macedonians residing mostly in the Republic of Macedonia, who were participants in the Third meeting of child-refugees (Florina, 2003). I compare the study to similar narratives of Slav-speaking “Greek political emigrants” residing in Bulgaria.
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This study problematizes how representations and traditions relate to identity with a particular focus on Afro-Turks. Analyzing identity along with representation and tradition, this study traces the history of slavery while constructing the bonds of Afro-Turk community’s past and present. Drawing on a one-year ethnographic research based on participant observation and in-depth interviews conducted in Hasköy, Yeniçiftlik and Çırpı villages of İzmir, which culminated in a master’s thesis, the present work questions the discrimination in representations, examines the historical relationship between the African diaspora and slavery, and explores changes in community’s traditions. Given the fact that and community-specifc traditions faded away, not a uniting ethno-cultural identity but kinship relations laden with the symbolic meaning of skin colour have attained a determining role in the process of identity construction among Afro-Turks. It is argued that the etnho-cultural identity of Afro-Turks has been (re)constructed and by the African Culture, Solidarity and Cooperation Association’s mission of revitalizing traditions and collective memory.
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The theatrical village play which is formed through the examination of the tradition, culture, and ways of living of the Anatolian people, still exists in several villages. When these plays are sociologically analysed, the past and lives of Anatolian village would be demonstrated. In this study we will shortly define the theatrical village play and the "Cameleer Play" which is played and presented in Afyonkarahisar.
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The first thing that comes to mind when you say Emirdag is undoubtedly "Emirdag folk songs". Folk songs are, in general, important values that convey the common cultural values of a society to future generations for all that every area has its own folk songs. Emirdag folk songs are a folklore element that carries values of Turkish culture with both the words and the melody to future generations. For this reason, the cultural values of the Emirdag folk songs should be examined from different angles and must reveal the cultural values that were carried by Emirdag folk songs. The most notable geography and location elements in Emirdag folk songs are "Emirdag" with the village names and "tableland" in Emirdag. When the songs of Emirdag are examined, the following result comes out: Some elements of place in the folk songs are not related to the content of the folk song. But these are usually included in the some mold words as to the tradition of singing. Some place elements are also directly related to the content of the folk song. In this article, the most repeated geography and place elements in Emirdag folk songs are discussed both the concept of "folk song" in general and the situation in the songs of Emirdag of these elements. Additionally, the elements of geography and place in the folk songs of Emirdag have been evaluated both in terms of the structure and content of the folk song.
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Thomas Kühne, Mary Jane Rein (eds.) Palgrave Macmillan, Cham, 2020, 246 pp.
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Review of: Post-Panslavismus. Slavizität, slavische Idee und Antislavismus im 20. und 21. Jahrhundert. Hrsg. von Agnieszka G ą s i o r , Lars K a r l und Stefan T r o e b s t unter Mitarbeit von Wiebke H e i m. (Moderne europäische Geschichte, Bd. 9.) Wallstein. Göttingen 2014. 478 S., Ill., graph. Darst. ISBN 978-3-8353-1410-8. (€ 48,–.). Reviewed by Martin Munke.
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The displacement of the Lemko population and all Ukrainians living in Poland in the years 1944-1950 was a consequence of the national policy of the communist Polish authorities. Their goal was to transform Poland into a mono-national state. The basic way to achieve this goal was to force national minorities to leave Poland and to apply assimilation measures to the rest. That is why, in 1947, the operation "Vistula" was carried out, as part of which the remaining Ukrainian-Lemkos were deported to the western and northern territories of Poland and assimilated.
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Carpet rug weaving samples are also known as kirkit weaving samples. The history of carpet and rug weaving is very old. It is known that weaving is one of the important elements that people need in daily life. The examples we have in the art of weaving are the most valuable cultural elements and have the quality of historical documents. They are important documents that give information about the history, culture or civilization of the period they touched. It is seen that the individuals who make up the society are weaving with different techniques and materials in different sizes, on the floors and walls of the houses they lived in, in covering the tops and doors of the tents, in the exhibition of the tent interiors, in order to sit or lean inside or outside the houses or tents. In the village of Hacı İbrahim Uşak, in the Ortaköy district of Aksaray province, the field research was carried out, the houses with weaving samples were determined and the samples obtained were examined. The weaving samples obtained, carpet and plain weaving samples were handled in two groups. Weaving samples were examined in two groups as carpet and plain weaving samples. Carpet and plain weaving samples were classified according to their dimensions or usage areas. Within the scope of the field research, it was given importance to gain information about weavings with the verbal interview method and to bring the unearthed weaving samples to the literature.
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This article analyzes the process of holding and recognizing the election of a rabbi. This study reflects all the components of the decision-making process in great detail, including the actions of each participant in the inauguration ceremony. Using this example, it becomes clear that in the process of drafting legislation regarding the Jewish community in the Russian Empire in the XIX century, state bodies were very meticulous. Legislation provided even the smallest subtleties in all areas of Jewish life, including the choice of a rabbi by the community. The thoroughness with which laws were developed exceeds all expectations. According to some experts on the confessional history of Bessarabia, this should be explained by the need for the imperial authorities to create a common legislative framework on the periphery, so that it would be easier for the center to manage a mass of different faiths on a vast territorial scale, such as the Russian Empire. In our opinion, this policy at the imperial level, even if it had administrative reasons, was by its nature an assimilation of religious and national minorities. Thus, the function of the rabbi has transformed from the exclusive prerogative of the Jewish community at the end of the XIX century into the function used at the state level. From a simple spiritual leader of the Jews, the rabbi became a promoter of imperial law and normativity
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