35,594 matches
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historical periods în order to legitimize the dominant ideology which allowed the reproduction of those institutions).[4]</a> Hence, the life experience of certain social groups (women, slaves, industrial workers, immigrants, peasants etc.) have been “selected” and “interpreted” aș irrelevant for historicization according to the dominant ideology of the respective period (the discipline of history serving the formation and evolution of the idea of nation-state throughout the 19<sup>th</sup> and 20<sup>th</sup> century more than any other
Problematizarea istoriei recente în teatrul independent din România post-socialistă – reflecții teoretice () [Corola-website/Science/295796_a_297125]
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interests. Therefore, this second way of approaching the relation between past and present seeks to understand why the past would be usable at all. The question which the proponents of this model ask themselves is “what does the past do for uș?”[5] This type of conceptualizing doesn’ț differ much from the first one, but its underlying principles are funcționalist: history, a sense of the past, tradition, collective memory, all are used to define identities and instill morality în them
Problematizarea istoriei recente în teatrul independent din România post-socialistă – reflecții teoretice () [Corola-website/Science/295796_a_297125]
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first one, but its underlying principles are funcționalist: history, a sense of the past, tradition, collective memory, all are used to define identities and instill morality în them. Besides “what we do with the past” and “what the past does for uș”, there is a third perspective which sees the relation past-present neither aș instrumental, nor aș funcțional. This perspective asks the question “what does the past do to uș?” and aims to discuss the way certain communities and social groups
Problematizarea istoriei recente în teatrul independent din România post-socialistă – reflecții teoretice () [Corola-website/Science/295796_a_297125]
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state-funded theatres - meaning a rejection of contemporary texts and revolving around the same symbols of the classics - hâș facilitated the unproblematic reproduction of the institution and of the artists’ status, thus fueling the alienation of theatre practitioners who were aiming for “riskier”, more lively topics which reflected the present and the ways în which that present hâd come to be.[8] Secondly, the unilateral and shallow approaches - în public discourse and instituțional practice - of issues such aș the social effects of
Problematizarea istoriei recente în teatrul independent din România post-socialistă – reflecții teoretice () [Corola-website/Science/295796_a_297125]
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respectiv. At a time when survivors or witnesses of Fascist/Nazi regimes, both în România and în Europe, are getting older and fewer, we aim to discuss this period în recent history în order to understand the present. The reasons for that are manifold: - The decisions taken during that period affect our lives today - There is a continuity between the repressive structures and institutions of the Fascist regime and those od today - The analysis of antifascist struggles and movements might offer
Naționalism, fascism și Holocaust în istoria românească () [Corola-website/Science/295827_a_297156]
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by Alice Monica Marinescu and David Schwartz în 2011 using the verbatim method. The text intertwines the life stories of 5 people who have gone through the experience of seeking asylum with fragments from The Guide to Obtaining Romanian Citizenship for Foreign Citizens. The performance creates a favorable context for getting to know and understand the dynamics of migration and asylum, and the status of refugees and migrants în general. The performance aims to problematize and discuss în the public sphere
Nu ne-am născut în locul potrivit: despre refugiu și neapartenență () [Corola-website/Science/295802_a_297131]
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using the verbatim method. The text intertwines the life stories of 5 people who have gone through the experience of seeking asylum with fragments from The Guide to Obtaining Romanian Citizenship for Foreign Citizens. The performance creates a favorable context for getting to know and understand the dynamics of migration and asylum, and the status of refugees and migrants în general. The performance aims to problematize and discuss în the public sphere issues which are of crucial importance în the current
Nu ne-am născut în locul potrivit: despre refugiu și neapartenență () [Corola-website/Science/295802_a_297131]
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general. The performance aims to problematize and discuss în the public sphere issues which are of crucial importance în the current global context, issues such aș the instituțional fight against migration taking place at the same time aș the need for migrants în the development of the capitalist economy grows, the need for asylum, the right to travel aș the fundamental right of every individual and the instrumentalization of “the foreigner” aș a scapegoat for social and economic issues. “Exile is
Nu ne-am născut în locul potrivit: despre refugiu și neapartenență () [Corola-website/Science/295802_a_297131]
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issues which are of crucial importance în the current global context, issues such aș the instituțional fight against migration taking place at the same time aș the need for migrants în the development of the capitalist economy grows, the need for asylum, the right to travel aș the fundamental right of every individual and the instrumentalization of “the foreigner” aș a scapegoat for social and economic issues. “Exile is strangely compelling to think about, but terrible to experience. It is the
Nu ne-am născut în locul potrivit: despre refugiu și neapartenență () [Corola-website/Science/295802_a_297131]
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the same time aș the need for migrants în the development of the capitalist economy grows, the need for asylum, the right to travel aș the fundamental right of every individual and the instrumentalization of “the foreigner” aș a scapegoat for social and economic issues. “Exile is strangely compelling to think about, but terrible to experience. It is the unhealable rift force between a human being and a native place, between the self and its true home: its essential sadness can
Nu ne-am născut în locul potrivit: despre refugiu și neapartenență () [Corola-website/Science/295802_a_297131]
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massive migration and human tragedy. People have tested their limits by creating destructive mechanisms, be they military, conceptual or symbolic: guns and armies, propagandă, racism, xenophobia, ethnic divisions, borders of all sorts and, last but not least, nation-states - an umbrella for all these manifestations of “civilization.” Migrants are the implicit result of this context, a vague concept attempting to define an inaccurate reality and contain an entity which is unmeasurable, a group which everyone hâș been part of or can be
Nu ne-am născut în locul potrivit: despre refugiu și neapartenență () [Corola-website/Science/295802_a_297131]
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authors, Alice Monica Marinescu and David Schwartz, after a meeting with an Afghan migrant during a trip to Central Asia. Several months later, he was represented aș Jamal, a young mân dreaming of a better world who was still searching for a different life, going through his fourth experience aș a migrant: Iran, Afghanistan, Germany and Uzbekistan. The other characters are Estera - an old Jewish refugee during World War 2, Sonia - a refugee from former Yugoslavia, Selim - a Palestinian mân from
Nu ne-am născut în locul potrivit: despre refugiu și neapartenență () [Corola-website/Science/295802_a_297131]
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since protection is “humanitarian”, not economic. Refugees seem to be the last concern of a stat which forced millions of its citizens to find opportunities of subsistence outside its borders. This is why many refugees leave or dream of leaving for Western Europe, for those countries where they can start over: Iraqi citizens, refugees în România, working în Germany, Sweden, France, England... The experience of exile is thus reproduced, “home” is nowhere to be found and rights exist only aș a
Nu ne-am născut în locul potrivit: despre refugiu și neapartenență () [Corola-website/Science/295802_a_297131]
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humanitarian”, not economic. Refugees seem to be the last concern of a stat which forced millions of its citizens to find opportunities of subsistence outside its borders. This is why many refugees leave or dream of leaving for Western Europe, for those countries where they can start over: Iraqi citizens, refugees în România, working în Germany, Sweden, France, England... The experience of exile is thus reproduced, “home” is nowhere to be found and rights exist only aș a prerogative of modern
Nu ne-am născut în locul potrivit: despre refugiu și neapartenență () [Corola-website/Science/295802_a_297131]
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Yad Vashem, 10 mai, 2007. [23] Samuel Oliner, Pearl Oliner, The Altruistic Personality: Rescue of Jews în Nazi Europe,</i> (New York: Free Press, 1988). [24] Nechama Tec, Jewish Children: Between Protectors and Murderers, (Washington, D.C.: UȘ Holocaust Memorial Museum, Center for Advanced Holocaust Studies, 2005). [25] Interviu 52: Samuel Aroni, ianuarie 2006, Washington, D.C.; Interviu 70: Marius Gherovici, februarie 2006, Philadelphia; Interviu 50: Karol Katz, decembrie 2005, Washington, D.C. [26] Interviu 50: Karol Katz, decembrie 2005, Washington, D.C. [27] Interviu 44
Atitudinea populației ne-evereiești din Basarabia și Transnistria față de evrei în perioada Holocaustului: o perspectivă a supraviețuitorilor () [Corola-website/Science/295809_a_297138]
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27] Interviu 44: Angela Genesco, decembrie 2005, Washington, D.C. [28] Interviu 50: Karol Katz, decembrie 2005, Washington, D.C. [:en]by Diana Dumitru * fragments from the study published în Holocaust<b>. Studies and Research</b> (Bucharest: The "Elie Wiesel" Național Institute for Holocaust Studies în România), vol.1, no.2 / 2009, selected and republished here with the permission of the author</i> În the context of our attempt to evaluate the attitude and behavior of the population of Bessarabia and Transnistria, it
Atitudinea populației ne-evereiești din Basarabia și Transnistria față de evrei în perioada Holocaustului: o perspectivă a supraviețuitorilor () [Corola-website/Science/295809_a_297138]
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the two groups. When the deportation routes, places of rest during the march or the location of transit camps were specified, the primarily aim was to ensure maximum isolation of the Jews from the rest of society. The main reason for this decision was the deșire (?) to avoid the spread of contagious diseases. The frequency of carriers among prisoners was extremely high from lack of food and disastrous hygienic conditions. Another purpose was probably to prevent any potențial social tension that
Atitudinea populației ne-evereiești din Basarabia și Transnistria față de evrei în perioada Holocaustului: o perspectivă a supraviețuitorilor () [Corola-website/Science/295809_a_297138]
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a complex relation. În Transnistria, any act of charity towards the Jews could be justified both individually and socially, being depicted aș an act of resistance against the occupiers. This last hypothesis was less appealing - and therefore less politically motivating - for Moldovans, either în the sense of helping the Jews or în expressing critical opinions towards the actions of the government. [1] Interview 51: Sară Gruman, December 2005, Washington, D.C. [2] Interview 54: Melita (She prefers not to have her last
Atitudinea populației ne-evereiești din Basarabia și Transnistria față de evrei în perioada Holocaustului: o perspectivă a supraviețuitorilor () [Corola-website/Science/295809_a_297138]
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art albums, several foreign authors, the new books from Humanitas Publishing, aș well aș the entire collection of Cioran, Eliade and the rest of the figures I could never take more seriously than I did Kurt Cobain, while dad settled for the rest: “Bibliotecă pentru toți” (A Bookcase for All), “Secolul XX” (The 20th Century) and a heap of other collections and novels I wandered into myself every now and then. They killed each other over the history books. În ’95
Programul de ieri al luptei de clasă. Post scriptum la Capete înfierbântate () [Corola-website/Science/295801_a_297130]
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from Humanitas Publishing, aș well aș the entire collection of Cioran, Eliade and the rest of the figures I could never take more seriously than I did Kurt Cobain, while dad settled for the rest: “Bibliotecă pentru toți” (A Bookcase for All), “Secolul XX” (The 20th Century) and a heap of other collections and novels I wandered into myself every now and then. They killed each other over the history books. În ’95, after mom insisted and pulled some strings, I
Programul de ieri al luptei de clasă. Post scriptum la Capete înfierbântate () [Corola-website/Science/295801_a_297130]
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of the best schools în Bucharest,” aș mom kept boasting. Granted, things were a bit more bourgeois than în the neighborhood, and they were far superior în the “discipline” department. After being smacked several times by some teachers, standing straight for hours ouț on the hallway because I was sniggering with my desk-mate, learning that I’d better shave my sideburns completely and being embarrassed to tell dad he hâș to come to school to talk to the class-master, I decided
Programul de ieri al luptei de clasă. Post scriptum la Capete înfierbântate () [Corola-website/Science/295801_a_297130]
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that’s why you go to the theatre, after all, not to learn more about the topic. Imagine my surprise when I found ouț later that, Iliescu’s accent notwithstanding, all those unbelievable things those people were talking about were for real. And that convoluted, grotesque, yet dramatic story, made up of pieces that didn’ț match, was mostly true. I say ”mostly” because each of those people remembered things differently and hâd obviously left some bits ouț, just like I
Programul de ieri al luptei de clasă. Post scriptum la Capete înfierbântate () [Corola-website/Science/295801_a_297130]
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grotesque, yet dramatic story, made up of pieces that didn’ț match, was mostly true. I say ”mostly” because each of those people remembered things differently and hâd obviously left some bits ouț, just like I have în my story. For about two weeks I watched on youtube all the interviews these guys hâd taken for the performance. All în all, roughly 25 hours în which those people talk about mind-boggling things. For the final cut, they’d only chosen parts
Programul de ieri al luptei de clasă. Post scriptum la Capete înfierbântate () [Corola-website/Science/295801_a_297130]
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I say ”mostly” because each of those people remembered things differently and hâd obviously left some bits ouț, just like I have în my story. For about two weeks I watched on youtube all the interviews these guys hâd taken for the performance. All în all, roughly 25 hours în which those people talk about mind-boggling things. For the final cut, they’d only chosen parts of them and maybe edited ouț some commas, but all those things about the Securitate
Programul de ieri al luptei de clasă. Post scriptum la Capete înfierbântate () [Corola-website/Science/295801_a_297130]
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ouț, just like I have în my story. For about two weeks I watched on youtube all the interviews these guys hâd taken for the performance. All în all, roughly 25 hours în which those people talk about mind-boggling things. For the final cut, they’d only chosen parts of them and maybe edited ouț some commas, but all those things about the Securitate, the Piața Universității phenomenon (University Square), FSN (Național Salvation Front), dark-skinned people and people wearing dark, prisons
Programul de ieri al luptei de clasă. Post scriptum la Capete înfierbântate () [Corola-website/Science/295801_a_297130]