9,885 matches
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numaidecît un excedent În țara lor de origine, noii imigranți nu erau primiți cu entuziasm de nativi, indiferent dacă aceștia din urmă erau asimilați Întru totul sau Își afișau americanismul ca pe o virtute personală. Așa cum se recunoaște de altfel, „as sincere as some of the Americanizers were, in the end they imposed a standard of immigrant performance that left those who did not conform extremely vulnerable to nativist attacks. In the wake of World War I, anti-foreignism surfaced again in
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excedent În țara lor de origine, noii imigranți nu erau primiți cu entuziasm de nativi, indiferent dacă aceștia din urmă erau asimilați Întru totul sau Își afișau americanismul ca pe o virtute personală. Așa cum se recunoaște de altfel, „as sincere as some of the Americanizers were, in the end they imposed a standard of immigrant performance that left those who did not conform extremely vulnerable to nativist attacks. In the wake of World War I, anti-foreignism surfaced again in a particularly
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el arăta că „the first migration took place in the last two decades of the nineteenth century and the first two decades of the twentieth century”. „In this period, Își continua el expunerea, Romanians coming to America are best discussed as migrant laborers. They are characterized as a phenomenon induced by economic opportunities, on the one hand, and lack there of, on the other hand”. Al doilea val, așa cum au ajuns a fi numite aceste „exoduri” migratorii, a fost, considera același
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took place in the last two decades of the nineteenth century and the first two decades of the twentieth century”. „In this period, Își continua el expunerea, Romanians coming to America are best discussed as migrant laborers. They are characterized as a phenomenon induced by economic opportunities, on the one hand, and lack there of, on the other hand”. Al doilea val, așa cum au ajuns a fi numite aceste „exoduri” migratorii, a fost, considera același studios, the political migration period, survenit
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același studios, the political migration period, survenit după al Doilea Război Mondial. „This was a process that has received little attention. Given revolutionary changes occurring in Romania, most people - scria el - arriving in the United States at this time came as a result of political duress. Many were intellectuals, administrators, and politicians involved in various interwar government. Members of the clergy were among them as well”. Un alt motiv al „exploziei” emigrației românești transoceanice ar fi fost, afirmă Samuel Beck, the
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occurring in Romania, most people - scria el - arriving in the United States at this time came as a result of political duress. Many were intellectuals, administrators, and politicians involved in various interwar government. Members of the clergy were among them as well”. Un alt motiv al „exploziei” emigrației românești transoceanice ar fi fost, afirmă Samuel Beck, the family reunification period, explicînd că „the third major exodus has occured since 1965 and the emergence of Romania as a developing socialist country. Here
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the clergy were among them as well”. Un alt motiv al „exploziei” emigrației românești transoceanice ar fi fost, afirmă Samuel Beck, the family reunification period, explicînd că „the third major exodus has occured since 1965 and the emergence of Romania as a developing socialist country. Here the criteria for immigration are ambiguous and are a mixture of political and economic motives. Ostensibly the reunion of family members initiates the legal process, although political and economic motives may be the actual driving
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fără să «conștientizeze», comunitatea românilor-americani a devenit parte a Lumii Noi și și-a stabilit caracterul pe care Îl are și astăzi”. Gerald J. Bobango, În schimb, se arăta convins că „a second large wave of Romanians entered the country as restriction on leaving Romania eased with the end of the First World War”, val ce a continuat pînă la sfîrșitul celui de al Doilea Război Mondial. Fără a respinge ori a eluda punctele de vedere menționate, considerăm că al doilea
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of the first generation by the 1970s, and the end of unlimited immigration, a recent estimate of some 85,000 ethnic Romanians in the United States and Canada, i.e., those themselves or with parents born abroad, might be fairly valid as of 1978”. Radu Toma concluziona, În 1979, că „it is presently estimated at about 200-230,000 people. This means that one out of every thousand Americans is of Romanian stock”. Așa cum am mai afirmat, interstițiul 1945-1989 a fost, pentru emigrația
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foarte complicată, iar aceste cifre sînt cunoscute, chiar dacă ele suscită Încă unele Îndoieli ce ar reclama eventuale reajustări. Trebuie să recunoaștem, așa cum releva În 1988 Samuel Beck, că „Romanians started arriving in the United States at about the same time as other southern and eastern Europeans to make their fortunes and return home with affluence. While Romanians have been coming to America since the third quarter of the nineteenth century, they still remain one of the least studied European groups in
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return home with affluence. While Romanians have been coming to America since the third quarter of the nineteenth century, they still remain one of the least studied European groups in America. One reason for this situation is that Romania emerged as a unified state only after 1918, its population and status developing as an aspect of competing empires and, much like the rest of the Balkans, Romania was less critical to capitalist expansion than the colonies created in Africa, Asia, and
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the third quarter of the nineteenth century, they still remain one of the least studied European groups in America. One reason for this situation is that Romania emerged as a unified state only after 1918, its population and status developing as an aspect of competing empires and, much like the rest of the Balkans, Romania was less critical to capitalist expansion than the colonies created in Africa, Asia, and South Africa. Romania lacked Anglo-American social scientific notoriety due to the perplexing
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less critical to capitalist expansion than the colonies created in Africa, Asia, and South Africa. Romania lacked Anglo-American social scientific notoriety due to the perplexing complexities of its society and to the confusion to which this leads. «Balkanism» has served as an explanation for what happened in Romania in the past, much as «communism» or «totalitarism» serves to explain what happends there in the present. Relatively few Romanians live in the United States, 300,000 according to some estimates. Furthermore, unlike
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and South Africa. Romania lacked Anglo-American social scientific notoriety due to the perplexing complexities of its society and to the confusion to which this leads. «Balkanism» has served as an explanation for what happened in Romania in the past, much as «communism» or «totalitarism» serves to explain what happends there in the present. Relatively few Romanians live in the United States, 300,000 according to some estimates. Furthermore, unlike the Hungarians, Czechs, Poles, or Yugoslavs, Romanians have not rebelled against their
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explain what happends there in the present. Relatively few Romanians live in the United States, 300,000 according to some estimates. Furthermore, unlike the Hungarians, Czechs, Poles, or Yugoslavs, Romanians have not rebelled against their leadership to such an extent as to generate an influx of unsympathetic, anti-communist refugees and exiles. A community of exile intellectuals, if it can be said to exist, is only presently in formation. Few Romanian Americans have developed scholarly directions in the study of their fellow
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Americans have developed scholarly directions in the study of their fellow compatriots, and have brought their work into public circulation. Finally, Romania has not been of such strategic importance to America to merit the study of its peoples and cultures as a high priority. In summary, lack of interest and the apparent absence of intellectually interesting question has generated little interest in studying Romania and even less in Romanian Americans. As a result, much work needs to be carried out to
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America to merit the study of its peoples and cultures as a high priority. In summary, lack of interest and the apparent absence of intellectually interesting question has generated little interest in studying Romania and even less in Romanian Americans. As a result, much work needs to be carried out to uncover the past and recover the experience of yet living people and their memories”. SÎntem siguri că mulți studioși români nu vor Împărtăși Întru totul aceste observații. Nici românii americani
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amintim că un practician ilustru al realismului politic, Henry Kissinger (care, de altfel, a vizitat și el România În 1974), rostea la un moment dat o frază antologică, reluînd formula lui Margaret Thatcher: „Human rights? There is no such thing as human rights!” (Drepturile omului? Nu există așa ceva!). Experiența arată că, Într-adevăr, administrațiile americane nu se jenaseră să colaboreze cu regimuri dictatoriale, dacă interesele geopolitice o cereau... Incapabil să anticipeze sau să observe, o dată faptul petrecut, „umanizarea” Uniunii Sovietice și
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atestare a soluției propuse de Churchill, la 31 mai 1944. De fapt, cu două săptămîni mai devreme, sovieticii o discutaseră cu Eden, arătînd o prudentă rezervă: „We therefore suggested to the Soviet Ambassador here that we should agree between ourselves as a practical matter that the Soviet Government would take the lead in Roumanian affairs, while we would take the lead in Greek affairs, each government giving the other help in the respective countries. Such an arrangement would be a natural
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În Iugoslavia. Răspunsul lui Roosevelt a fost cît se poate de limpede și el este tot atît de caracteristic și pentru politica următorilor președinți americani: „my active interest at the present time in the Balkan area is that such steps as are practicable should be taken to insure against the Balkans getting us into a future international war”. Cu alte cuvinte, pentru Statele Unite, În aceeași măsură ca pentru Marea Britanie, problema era cum să obțină de la Stalin respectarea acordurilor Între Aliați fără
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Immigration and the National Interest, ed. a II-a, M.E. Sharpe, Armonk, New York, 1996. Stanford J. Ungar, Fresh Blood: The New American Immigrants, Simon & Schuster, New York, 1996. Peter D. Salins, Assimilation American Style: An Impassioned Defense of Immigration and Assimilation as the Foundation of American Greatness and the American Dream, Basic Books, New York, 1997. John Isbister, The Immigration Debate: Remaking America, Kumarian Press, Inc., Hartford, Connecticut, 1996. David M. Reimers, „The Immigration Debate”, Journal of American Ethnic History, primăvara 1998, vol
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of Integration: Unmixing Interethnic Marriage in Post-war Czechoslovakia” Eastern European Society and Politics, vol. 14, nr. 2 (primăvara, 2000), p. 381. Aleksandra Trzcielinska-Polus, „The Policy of the Federal Republic of Germany Towards German Minorities in East European Countries, with Poland as an Example”, Polish Western Affairs, 2/91, p. 73. Janics, Czechoslovak Policy, p. 3; de asemenea, vezi Benjamin Frommer, art.cit., pentru o discuție asupra diferențelor de tratament din partea guvernului cehoslovac al etnicilor germani și al celor maghiari. Leona Toker
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the intersection between cultural in this case represented by the theological and the politic. This is why, the major purpose of our intercession levels at the interpretation, through cultural history's perspective, of the relationship between the intelligentsia and Ecclesia, as a real equation that has solved, up until a point, the operating mechanism of the interwar elite. It's response to modernity's challenges has nothing to do with the recourse for isolationism or exaggerate idealization of the past, but
Biserica şi elitele intelectuale interbelice by Constantin Mihai [Corola-publishinghouse/Science/898_a_2406]
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formed around Nae Ionescu's School was an organic intellectual elite, confessor of the Christic Truth, structurally attached to the patristic tradition, a Christian elite that has never abdicated from its essential mission: lucid, realistic and profound reconnection to Tradition, as an unique method of natural development of a fruitful culture. If we consider the Romanian intellectual elites in the post-communist period, we can easily see the specific difference in relation to the Christian interwar elite: the contemplative, mystical, liturgical, dogmatic
Biserica şi elitele intelectuale interbelice by Constantin Mihai [Corola-publishinghouse/Science/898_a_2406]
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professed by the interwar elite, contrasts the agnosticism practiced by the post-communist elite. A profound study of the post communist elite can not avoid the issue of its abdication from its normal mission, that of confessing Christianity's fundamental values as a singular revival possibility for the Romanian culture, drawing it out from the ideological Marxist pattern. The Christian interwar elite was connected to the Real, due to the reporting at the essential fact of Incarnation, Crucifixion, Resurrection and Exaltation of
Biserica şi elitele intelectuale interbelice by Constantin Mihai [Corola-publishinghouse/Science/898_a_2406]