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Der achtzigste Geburtstag Masaryks gibt Anlass zu dieser Studie. Sie soll ein soziologisches Präludium zur neuen čechoslowakischen Aufgabe der jüdischen Geschichtsschreibung sein. Die jüdische Geschichtsschreibung ist uneinreihbar. Sie hat keine Analogie. Aber Masaryks Werk ist ein Leitfaden für die Soziologie der außerordentlichen — hauptsächlich — der unterbrochenen Geschichte und ihrer Geschichtsschreibung.
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Against the backdrop of ever-increasing nationalist violence during the last decade of the twentieth century, this book challenges standard analyses of nation formation by elaborating on the nation’s dream-like hold over the modern social imagination. The author argues that the national fantasy lies at the core of the Enlightenment imaginary, embodying its central paradox: the intertwining of anthropological universality with the primacy of a cultural ideal. Crucial to the operation of this paradox and fundamental in its ambiguity is the figure of Greece, the universal alibi and cultural predicate behind national-cultural consolidation throughout colonialist Europe. The largely unpredictable institution of a modern Greek nation in 1830 undoes the interweaving of Enlightenment and Philhellenism, whose centrifugal strands continue to unravel the certainty of European history, down to the current internal predicaments of the European Community or the tragedy of the Balkan conflicts.
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Much has been written on and discussed about the Balkan nation of Vlachs. Despite that, they have remained a historical mystery of the Mediterranean region and even wider. The reason for this is the fact that Vlachs (also called Cincars) do not have a defined ethnic and political area. They also do not have their particular cultural, educational and spiritual institutions. Historical research of Vlachs gave often conflicting results and these researches are the subject of this book. The author has treated the subject chronologically because Vlachs appeared very early in the multiethnic region of Balkan. Accordingly the book is divided into following chapters: “Vlachs in the works of Byzantine writers”, “Vlachs in the Turkish historiography”, “Vlachs in the medieval Latin chronicles, Imperial and Papal letters”. The author has also made a general cultural and geographical division - Vlachs in Balkan historiographies and Vlachs in Western historiographies including, as a separate chapter, Vlachs in Russian historiography.
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The purpose of this essay is to investigate the meaning of “homeland” for Bulgarians under Ottoman rule. The formation of a collective territorial identity can be traced to the period between the late 18th century to 1878 and the creation of a sovereign Bulgarian state. The transition from pre-modernity to modernity is marked by the gradual emergence of an educated elite, a network of schools, and a Bulgarian-language press. The system of mass education is a classical mechanism for homogenizing communities at the supra-local level, and the formation of the Bulgarian nation is no exception to this rule. In other respects, however, the development of Bulgaria’s system of mass education had several peculiarities, and this is what makes it interesting to study. First, the educational system developed free of bureaucratic supervision. It was controlled neither by the Church nor by the state, and it comprised schools maintained and governed by local village and town parishes. Second, the people employed in this system studied at lyceums and universities in different foreign countries and introduced elements from the respective country’s educational standards in Bulgarian schools. None of these countries however controlled the transfer of textbooks and programs.
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In 1908, after thirty three years of autocratic rule and following the successful course of the Revolution organized by the Committee of Union and Progress (CUP) (Ittihat ve Terakki Cemiyeti), which was set up by dissident young officers and bureaucrats better known as Young Turks, the Ottoman Sultan Abdülhamid II was urged to restore the Constitution that he had suspended in 1878. The news triggered enthusiasm among all communities, Muslim and non-Muslim alike, and preparations for the parliamentary elections soon began. As a matter of fact, this period entailed a totally new experience in the way Ottoman subjects, particularly in the urban centers, contemplated their relations with the authorities, in the sense that decision-making and mobilisation of populations took place mainly in the major urban centers, Izmir, Salonica and the capital Istanbul. Thus, to begin with, our interest revolves around the urban space and the ways the urban population perceived and responded to the new challenges. In this paper, our aim is to address some of the questions generated by our study of the Greek-Orthodox community in a major urban center like Izmir (Smyrna). To what extent, for instance, did the urban experience of an ethno-religious community in a particular city of the Empire bear the marks of its specifi c geographical coordinates? Moeoer, to what extent was this experience determined by the ethno-religious background of its population? To what extent, fi nally, can this experience be comprehensible to outsiders? [...]
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Among the thousands of tombstones from the 15th to the 18th century, the old Jewish cemetery in Prague contains a 1592 stone dedicated to Mardochai Kohen and his son Bezalel. The inscription on the tombstone dedicated to Mardochai reads: "Here lies a righteous, head and chief; he often obviated expulsions, gave up his life, moved to Rome, and convinced the pope to absolve the emperor from his oath." These words go far beyond the praise that is common in epitaphs. In succinct brevity, they describe Mardochai as a man who has done amazing things. He, a Jew of Prague, acted on the head of Christendom; he appointed the pope to discharge the emperor of his oath. Which pope and which emperor are meant here?
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Until the end of the 1820s, no special attention was paid to the question of settlement and population of Jews by the authorities. If we look at some random reports about the number of Jews in the cities, resp. rule districts, was the first official total conscription of Jews living in Bohemia, as far as it is known at least, made in 1618. However, this record cannot be described as an actual conscription in the modern sense of the word, since it cited neither the sex, nor the age and name of the Jews, but only recorded how many persons and families of Jews lived in that particular area. This count, which was apparently ordered for fiscal reasons to determine the total number of eligible Jews in Bohemia, occurred after the Thirty Years' War, when the anti-Semitic mood in the official Viennese circles in spite of frequent and urgent reminders of the Bohemian chamber with its peak reached the beginning of the reduction efforts, which for the first time clearly appeared on the Bohemian Diet of 1650.
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At the end of the First World War, when the Yugoslavs were finally united, one of the most serious problems facing the newly formed state was that of land tenure and agrarian reform. Almost 80 per cent of the population was engaged in agriculture, for industry had been only slightly developed in the sections formerly under foreign domination. Moreover, every degree of land reform or its total absence could be found. In the former Kingdom of Serbia, feudalism had been abolished when freedom from the Ottoman Empire was attained in 1833. Estates of Turkish landlords were confiscated without indemnity, and former Serbian serfs became peasant farmers in their own right. When additional territory was conquered from the Turks in 1878, confiscation of estates again took place, although this time the Turkish landowners were compensated for their loss.
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For centuries the territory of the South Slavs was a scene of conflict between the East and the West. Long and bitter religious disputes raged, with the Bogomils, the Eastern Orthodox, and the Roman Catholics struggling for dominance. the Ottoman Turks succeeded in conquering the entire Balkans by the end of the fifteenth century, the process of Islamization gradually extended over a large part of the Yugoslav lands. The Ottomans did not, for the most part, impose their faith on the newly conquered peoples, with the exception of boys taken into the janizaty and spahi corps. The Orthodox and Catholic churches suffered almost no hindrance in the exercise of their beliefs. But members of the Moslem faith were preferred for government positions and were given other favors by the government. As a result, many Yugoslavs went over to Islam. The nobility accepted Islam in order to preserve their privileged social position and wealth, to protect themselves from Turkish and Albanian attacks, and to escape the blood tax.
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Predgovor za knjigu Branislava Dimitrijevića: Potrošeni socijalizam – Kultura, konzumerizam i društvena imaginacija u Jugoslaviji (1950-1974), u izdanju Fabrike knjiga i Peščanika.
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On 14 November 2009, Europa Nostra, the Pan European Federation for Cultural Heritage, organised a Forum bringing together one hundred heritage professionals and interested members of the public from across Europe at UNESCO Headquarters in Paris to discuss possible ways forward in the protection of the cultural heritage in Kosovo. // While recognising the scale of deliberate heritage destruction in the recent past, the continuing threats and state of disrepair of many historic buildings and sites, both listed and non-listed, the preparatory meetings generated positive energy and some optimism for the future. Among the individuals with a heart for cultural heritage there is a genuine will to get to know one another and to act together for the benefit of the safeguard of the cultural heritage in Kosovo, as an integral part of Europe’s common cultural heritage. The discussions yielded a wealth of practical ideas and initiatives that could be deployed to bring to life the hopes and ideals expressed at the Forum. // The publication contains the transcripts of the recorded speeches and discussions during the Forum.
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Content: Security Issues, Employment, and Application of Law on the Use of Languages and Anti-discrimination Law in Kosovo; Return of Displaced Persons to Kosovo in 2007 and 2008; Kosovo Institutions Applying the Law on the Use of Languages; Application of Anti-discrimination Law and Law on the Use of Languages in Kosovo Public Companies; Implementation of the Law on the Use of Languages in the Kosovo Education Process.
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In order to make the thorough mendacity of Putin's rhetoric about "Ukraine as a State of Neo-Nazis" fully evident, CEEOL is offering the Ukrainian Jewish journal ”Ї“ as the strongest possible proof of a habit of "modern Ukrainian and world intellectual thought". The NGO "Ї", an independent cultural organization founded in the late 1980's in L'viv, focuses on modern Ukrainian and world intellectual thought. It offers periodic forums for discussion of issues concerning Ukraine and, among others, Europe, Russia, post-Byzantium, the Muslim Renaissance. It analyzes the current situation in order to develop future socio-political strategies. The organization also publishes "Ї", a quarterly journal dealing with European and Ukrainian issues in politics, philosophy, and culture. It also examines the relationship of Ukrainians with Russians, Poles, Austrians, and Jews and places Ukraine in a modern geopolitical sphere that can further Ukraine's identity as a modern state.
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4.1. From Slavic Tribal Societies to Feudal Rule 4.2. Bosnia as part of the Ottoman Empire 4.3. The Austro-Turkish Wars and the collapse of the Ottoman Empire 4.4. The end of Ottoman rule and the occupation by Austria-Hungary 4.5. epilogue
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published in 1939 by Paju Society "GRAMATŪPNIEKS"
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