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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 examines the movements from Bulgaria to Norway and is based on anethnographic fieldwork. Using the methods of the oral history, the article analyzes the road to the north and the settlement in an almost unknown and cold country. Th epersonal stories of the Bulgarians present their visions of the road, their views onNorway and the founding of home as a personal experience in the context of the complexmigratory situation there. The specifics of the Bulgarian settlement in Norway predetermine the understanding of home and road. The successful and relatively fast realization, the high standard of life, the social model and the opportunity for quicklybringing together the separated families transform the migration to the north from amovement into a fixed way of life. For the Bulgarians, the new home in Norway has different aspects – it is the heart of the family, of calmness, cosiness and security. For the emigrants, the road to the north is both a road and a way back to the “native” andthe “Bulgarian” which could be seen in the founding of a “Bulgarian home” by different emigrant institutions and organizations. The new transnational and transcultural home of the Bulgarians in Norway becomes their comfort zone.
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The migrations of the Turks from Bulgaria to Turkey in the 20th century are subject of broad academic and pubic discussions; the greatest attention is paid to the last wave of migration of 1989. The article directs the attention further back in the history, to the period from 1950 to 1951 when the Bulgarian and Turkish authorities organized for the first time a mass deportation of over 150 000 Turks. The study discusses the macro and micro framework of that migration flow in the light of the scientificanalytical approach of histoire croisée/entangled history. By means of it, the author analyses the “entangled” policies presented on the basis of Bulgarian, Turkish and other historical sources and compared to ethnographic fieldwork materials collected among the Bulgarian migrants in the city of Izmir. The study works out new issues and issues insufficiently examined of the written and oral history of the Turkish migrants related to the ideas of homeland, the influence of social and kin networks and the reconstruction of identity in the processes of migration, adaptation and integration.
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This article presents the situation that prevails in „temporary” sanctuaries known as humanitarian zones, or colloquially speaking – refugee camps managed by UNHCR in sub-Saharan Africa on the example of Kenya. The invention of refugee camps as a kind of modern refugia is increasingly being criticized in the world. „Protection” and „aid” provided there consist in controlling and keeping their residents alive without giving them the opportunity to live independently. This system is quite convenient for both host countries and the whole so-called humanitarian industry operating according to marketing logic. The system removes the burden of dealing directly with refugees from host countries and the humanitarian industry hasa kind of market of suffering and excluded refuges which legitimize its existence. It justifies the question whether the camps really provide security and help that they promise? Refugees get voluntarily to the refugee camps, but why in that case do they have a sense of imprisonment when they are there? Why the international refugee protection system that promised sustainable solutions can not solve their problems? Why do refugees in the camps often feel that they are in a trap, from which it is difficult to escape? In the text I refer critically to the existing ways of providing protection and assistance to refugees. I underline the significant discrepancies between the declarations on the part of humanitarian organizations and results of their actions. I suggest rethinking the humanitarian aid system called the „International Refugee Regime”, entangled in contradictions and helpless in the face of the suffering that he promised to remove.
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Muslims in Switzerland are the third largest religious group. However, they are not legally recognized as a religion. The Swiss state is confronted with the necessity of their integration and the problem is constantly present in politics. It is a fact, that the regional differences between Muslims and other religions in Switzerland are very large. The results of referendums regarding the acceptance of the Muslim religion have been in the past only negative. The best example is the initiative and referendum „stop of minarets” in 2009. From a legal point of view, the presence of Muslims in Switzerland provokes many challenges for the Swiss state, because the systems of these two „worlds” are fundamentally different: Muslim law is based on the Islamic religion, while the Swiss Confederation is a democratic state of law and as such is based on the will of society. Recognition of Muslims as a religious minority can take place within the framework of Swiss direct democracy only in the referendum, which is currently impossible.
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In this paper we present our research about the economic situation in Eastern Slovakia based on official data and on own surveys in the region of Rožňava. We also present our results concerning the economic situation in Uzhgorod region, Ukrainian Transcarpathia. Additionally we discuss the migration trends in Eastern Slovakia and the Ukrainian migration to this part of Slovakia, and especially the one originated from Transcarpathia. Our results with students at the Universities of Košice and Prešovshow the interest of the Ukrainian young people to stay in Slovakia or to emigrate to neighboring EU countries in order to have more professional opportunities, compared to Ukraine.
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Islam provides a perfect environment for the fast development of the Sharia law and the customary laws despite strong secularization efforts and pressure exercised by the government authorities. The Ottoman Empire was a multicultural society based on the principles of the Sharia law. The abolishment of the caliphate in Turkey and enforcement of the monogamy model of a family through the Kemalist revolution penalized the parallel Islam activities. After the collapse of the Ottoman Empire the millet system survived in Syria with its legal pluralism. Polygamy is currently on the rise in Syria as many men left the country or got killed in the fighting. The mass influx of Syrian women to Turkey results in the growth of parallel Islam de facto polygamous marriages in Turkey. The refugee women are looking for protection within the Sharia law family model, and the living law bypassed the Kemalist positive law secular principles. The same trend is visible in the countries that received many Muslim women that were claiming to the UNHCR their well-founded fear of persecution due to alleged transgressing of traditional social mores in their countries of origin. The same individuals sought later support and protection within the informal and effective parallel Islam networks in the resettlement countries. The legal pluralism is on the rise in the traditionally secular cultures due to the mass migration of single women preferred by the selection systems and resettlement criteria as agreed between UNHCR adjudicators and immigration authorities worldwide.
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The article presents the main groups of scientific explanations of jihadist terrorism, focusing on the one fundamental cause of this phenomenon. The author discusses sequentially the explanations based on: 1) religious, 2) psychological, 3) political, 4) socio-economic causes. Then he attempts to select the explanations with the greatest explanatory power. For this purpose he confronts the explanations firstly with available empirical data and then with „the fundamental problem of specificity”. The confrontation with the latter screens out the explanations that are too general and overlook the specific qualities of the jihadist terrorism.
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This article highlights the politics of the early Turkish governments towards various ethnic, linguistic and religious minorities living on the territory of the Republic of Turkey in the light of the principle of nationalism, which became one of the fundamental principles of the new Turkish state. Based on the achievements of modern historiography and the archive documents in the records of the Ministry of Foreign Affairs and Religions kept at the Central State Archives –Sofia, it makes a review of the typical practices aimed at assimilation of the Muslim linguistic, ethnic and denominational minorities, on one hand, and, on the other hand, at the exclusion of non-Muslims from the concept of the “Turkish nation” and the adoption of discriminatory, and even repressive practices, encouraging their emigration from the Republic of Turkey.
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The article examines one of the little-known and unexplored episodes of Soviet government campaigns for the re-emigration of Bulgarian citizens of Russian descent, who were deported to the Soviet Union in the autumn and winter of 1946 – 1947 and settled in the southern, south-eastern and western regions of Ukraine. The demographic statistics of the contingent of migrants, the circumstances of the transportation of ‘re-emigrants’ to Ukrainian ports, their distribution in the regions of the Ukrainian SSR, resettlement, housing and employment locally have been analyzed. The main sources of the study are the documents of the Department for Repatriation of the Council of Ministers of the Ukrainian SSR, which are stored in the funds of the Central State Archive of Supreme Bodies of Power and Government of Ukraine in Kyiv. They include records, directives, instructions, resolutions, reports, information, notices, letters and telegrams of the authorities of the USS Rand the Ukrainian SSR at various levels. These documents reveal the details of the preparation and implementation of the resettlement of hundreds of Bulgarian citizens of Russian descent to Ukraine in the autumn and winter of 1946 – 1947by the Stalinist authorities and provide statistics on the number, gender, age and occupation of ‘re-emigrants’, information on their transportation to Ukrainian ports, reception and accommodation of people in their new places of residence, the reaction of migrants to the actual living and working conditions in their new homeland. The vast majority of immigrants were associated with the Soviet Union only by the Russian descent of their ancestors, so one cannot call these people “repatriates”, as the Stalinist government did. Given the nature and consequences of this action of the Soviet totalitarian regime, we can rather talk about forced displacement on ethnic grounds.
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In 2015, a serious crisis called the “refugee crisis” took place. Migrations had already taken place before, primarily in connection with armed conflicts, but the largest number of asylum applications was received in 2015 and was therefore described as the beginning of the crisis. One of the apprehensions in the European Union Member States about the reception of migrants was cultural differences and religion. The purpose of this study is to determine violations of various types of religious freedoms in all the EU Member States. The period 2015-2019 was considered in connection with the largest influx of refugees and before the next crisis on a huge scale, i.e., the coronavirus pandemic. The study will provide an answer to the question: what religious freedoms were violated in the years 2015-2019 in the EU Member States? In connection with increased migrations, were there more violations of the types of religious freedom related to refugees? The source analysis of the United States Department of State reports was used for the study. An assessment of restrictions on religious freedom will be made at the level of what extent and against whom were supposed to protect political nations. On this basis, it will be possible to compare all countries in terms of solutions characteristic of neo-militant democracies regarding respect for religious freedom.
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The recent minorities in Sibiu are at an early stage in the development of organizational structures, trying to make their voice heard regarding certain issues that affect its members.This policy paper aims to facilitate the offer of public policies solutions for the recent minorities in Sibiu: Arab, Bessarabian, Ukrainian, and Chinese, to identify solutions that may have a common denominator, to establish a way of cooperation, and to inspire the development of joined projects. As a result of the workshop, the policy paper will be sent to the institutions and authorities with attributions in this field.
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