![Проф. д.ист.н. Петьр Петров на 90 години. Интервю на „Македонски преглед"](/api/image/getissuecoverimage?id=picture_2014_31657.jpg)
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Photography is a unique medium that can convey information about events and actors of the past for the present. This is where its primary value lies as a historical source; and this is what can be used in historical research in versatile ways. At the same time, a photographic image can go beyond its primary documentary character by also attesting to its past and present audience as well as cultural, ideological, and power relations. The essay explores the statement that a photograph – as any narrative or visual representation – is both interpretation and selection at once. Further, Elek examines the ways in which a photograph can interpret and select, that is, the layers of meaning that the very characteristics of the medium has to offer for historical research. Following a brief overview of the theory of photography, the essay moves on to tackle questions of the visual turn, and the attributes of the technical image. The author then turns to the issue of memory in photography from the angle of memory studies, which have been the subject of increasing attention in historical research in general. The study aims to demonstrate that using photography as a historical source necessitates uncovering a number of various meaningful layers. Raging from the motifs found in the image, the subject of the image, and the technological fac- tors, through the institutional background conceiving and adopting it, to the paradigms of the history of science, many factors are involved in the ways we integrate visual sources into the study of past and present society.
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To head mostly towards oral history narratives becomes state of necessity in the way for process and practices of traditional folk life to be followed under chronologic course. A lot of components of folk life, such as practices of folk (public) law, which have not registered due to their informal quality, are able to be determined from primary oral sources as well as detecting in the form of the anonymized narratives. During processes of following of folk life, not only general and regional representations can be encountered but also local ones of which following-up is possible in far more limited area. As a matter of fact, taking over-property (ownership) based marriages which constitute heart of this study had been practised till the late 1920s at some settlements connected to today’s Of and Hayrat districts of Trabzon city. During periods when traditional life and the extended family model are prevalent, in addition to the fact that women who spouse had died are forced to the marriage by members, who have already been married, of powerful families for the purpose of taking over property, taking over the abandoned (become ownerless/unclaimed) property by powerful families through symbolic actions constitutes fundamental problem of this study in invention aspect. Oral history narratives which contain examples of both cases were handed down new generations over experiences and narratives of primary sources who have not lived today, and they gained anonymous character in time. Narratives constituting population of article were determined from old-aged source persons at some settlements connected to Of and Hayrat districts by way of using methods and techniques of field study. In this study, the fact that taking over-property based marriages and actions-for laying claims (ownage) to the ownerless property have become an indigenous folk practice by legitimizing over tradition and belief arguments was discussed through dimensions of culture/tradition invention and social history.
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Răspunsurile la Chestionarele Odobescu și Hasdeu, pentru județul Brăila, editori: Ionel Cândea, Costin Croitoru (Ion TALOȘ); Constantin Brăiloiu, culegător și editor de folclor, ed.: Nicolae Constantinescu, Mihail Adrian Șerban (Cristian MUȘA); Troițe și cimitire cu stâlpi funerari de pe Valea și din Munții Sebeșului. Repertoriu, coord.: Radu Totoianu, Călin Anghel (Andreea BUZAȘ); Folclor din Valea Sebeșului, ed. Ilie Moise (Radu TOTOIANU); Studii de etnologie. In honorem prof. univ. dr. Ilie Moise, coord. Andreea Buzaș (Ana GRAMA); Pe cărările timpului. O radiografie fotografică a satului vasluian, coord. Lucian-Valeriu Lefter (Dan Dumitru IACOB); Irmgard Sedler, Noblesse & Raffinement. Der höfische Schuh im Barock und Rokoko – Noblețe și rafinament. Pantoful de curte în Baroc și Rococo (Andreea BUZAȘ); „Musa” – implicații naționale. Folclor poetic într-o revistă manuscrisă din secolul al XIX-lea, ed.: Virgiliu Florea, Andreea Buzaș (Ioan POPA); Sebeșu de Jos – sub semnul identității, ed. Ilie Moise (Andreea BUZAȘ)
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The historic region of Bukovina, until 1918 a heavily multi-ethnic crownland of the Habsburg monarchy that was divided in 1940, is constantly being recreated in the stories and memories of its former inhabitants. Despite the dynamics of violence during the “short twentieth century,” the region serves as a central and primarily positive place of identification for many groups. In this article, we explore the question of how, and under which circumstances, this site of memory was designed, focusing on the stories of German and Polish resettlers. Specifically, we compare and analyze German and Polish interviews as well as written memoirs that were created between the 1950s and 2017. These stories reveal a distinct narrative pattern, what can be called “Bukovinian tolerance.” While in the early years of the Cold War this narrative still contained certain elements of Habsburg-era “Bukovinism”— a sort of regional patriotism—the construct of tolerance and multi-ethnicity was reshaped within the context of the changing political situation in Europe in the post-1989 era and the E.U.’s integration of parts of the former Eastern bloc.
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The objective of the article is to demonstrate the paradox of the spread of the Homeric epics: having been created by the descendants of the Achaeans in exile three or four centuries after the Trojan war, they became widespread among all of the Greekspeaking world, i.e. mostly among those who destroyed the Achaean civilization forcing the heroes' descendants into exile. The author poses a question: why do the Greek tribes, who have driven the Achaeans out and took their territory, accept a story of the Achaeans' great past as their own? To answer this, the article suggests a hypothesis that on a profound level the Iliad contains a philosophical idea of the world unity. This idea is not terminologically defined in the epics, however, it is presented as a philosophy-of-law concept of responsibility for one's own decision (free will). This answer is based on analysis of the long similes in Iliad and the instances of interrelation of gods and men and the decisions made by the former and the latter out of their free will.
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Dersim, an eastern province of Turkey whose name was changed to Tunceli by a 1935 law and whose borders were redefined for spatial control in the early Republican period, witnessed a bloody massacre executed by the Turkish army in 1937–1938. The massacre has become a “secret” over the course of time, and even critical Turkish literature has refrained from discussing the role of the Turkish state in it until recently. This paper aims to scrutinize the rise of oral history as a methodology used to study the Dersim massacre. In this paper, based on a review of the literature, the author argues that starting in the 1990s a new current using primarily oral sources has appeared.
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The start point of the article are two of the author’s experiences with oral sources. The first represented in total several dozen hours of recordings of the narratives of a dozen members of the underground Independent Students’ Association at Warsaw University in the years 1982–1989. In turn, the second was an unexpected “confession” of Edmund Łebek, an officer of the Security Services. Using these examples, the author provides a number of insights connected with the application of oral history in research into the recent history of Polish politics. The confluence of concrete research work and the methodology of oral history allows the researcher to achieve the advantages and dangers connected with the application of this type of source.
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The aim and scope of this research was to discover the games appreciated by Turkish Sephardic, American Sephardic and Turkish Muslim female children in the 1950s, their environmental teachings, and transnationalism. Old people teach children games, which can also be transnational and narrated in other countries. Oral history interviews were conducted with these three groups of women, and they were asked about the metaphors in their childhood games. These informal chats also led to the discovery of some games played by female children. Similarities of these metaphors were used to suggest a peace building theory based on environmental humanities. Accordingly, the metaphorical concepts in female children’s games were analyzed through the conceptual metaphor theory developed by Lakoff and Johnson (1980) for deciphering their environmentalist teachings and their impacts on the formation of children. As the transnational nature of games makes one understand that children would play together regardless of their creed and ethnicity in the 1950s, such games are recommended to be taught to today’s children who rarely play games outside their houses with other children. As a result of this study, it was found that conceptual metaphors based on the protection of the environment were similar in certain games regardless of children’s cultural backgrounds. The conceptual metaphors of “NATURE IS A MOTHER,” “ANIMALS ARE LOVE,” and “NATURE IS A SHELTER” were commonly used in these children’s games, and these similarities should be taught children by encouraging them to recognize and adapt the concept of unity in diversity. Consequently, the crimes committed by children against animals should be prevented, and children should learn the ways to preserve the environment and nature easily without damaging any plants or animals. It is crucial to teach children similar games with similar elements are played in different parts of the world. In these games, similar environmental, educative, and metaphorical objects and word games may also be used.
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He famous Turkish novelist Cengiz Dağcı, in one of his articles, says Dağ the language you call homeland is actually Dağ cı. As noted by the famous author, it is seen that the effect of language is important in transforming geographies into homeland. It is a folk poet / minstrelsy tradition from the institutions where the language lives / lives alive. The language of the people who lived in the geography of the region for hundreds of years, hearts and rising voice poets Turkish poetry, from birth to death of the time of the people lived in poetry, so that the oral culture together with the oral culture of his work has helped greatly to transfer and future generations of Turkish. In this respect, with this declaration, it is aimed to recognize the role played by the bardans of Hatay in the period they live and create the works that will be witness to the region where they live and to play the Turkish cultural identity and to transfer them to the future. With this study, the existence of Turkish cultural assets in Hatay and the effective and effective culture of Hatay as an eternal Turkish homeland will be taken over and will be processed. Among them, especially the Kirikhan district and especially Ceylanli village poets, such as the Miser Molla, Sefil Hasan, Sefil Ahmet, some of whom lived in Aleppo from there to Hatay, the poems of the lovers in the manuscripts will be discussed in the formation of a cultural treasure in Hatay.
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Hausa is one of the major world languages. It is spoken by approximately 60 million people across West Africa, mainly in Niger and Nigeria. Hausa folk tradition which includes proverbs, had been transmitted orally for a long time before the first writings in this language appeared around 17/18th century in the form of literary works in Arabic script. Modern Hausa literature in Latin alphabet dates back to the first half of 20th century and draws abundantly from oral tradition as the highly appreciated source of conventions, themes, symbols and sayings. The state of the art of modern Hausa literature can be considered fertile and vigorous comparing to the situation of the other native African languages. However, up to now the available Polish translations of Hausa literature are very few. The aim of the paper is to compare selected Hausa proverbs and their Polish translations in terms of the equivalence methods applied by the two translators: Nina Pilszczikowa and Stanisław Piłaszewicz. Hausa proverbs were translated into Polish as independent folklore forms as well as the elements of literary narrative. Therefore, the analysis covers two genres of texts: proverbs (as short literary forms) and novels.
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This study deals with the liquidation of a Roma colony from the Romanian town of Oradea during the 1970s. Colony life, as well as the process of removal, demolition of the houses, and relocation of the inhabitants into blocks of flats, is mainly grasped through Roma narratives collected from 2011 onwards. But here we do not narrow down remembering communism to a mere collection of untold stories from the past. Based on the framework developed by Maria Todorova for the study of remembering communism, the following questions are addressed: How is the pre-1989 condition of the Roma revealed through their narratives? What do these say about the condition of the Roma during state socialism? How do past events influence the present-day marginalization of the group? A comparison of the socialist and post-socialist conditions of the Roma could be considered an important issue in forming an account of this ethno-racial group in Eastern Europe. It is so, as—despite the current research, which is small in number, various interpretations exist, raising the demand for scholars to address this issue.
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