2,190 matches
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anticapitalist positions. În România, feminist ideas surfaced în the 19th century, but în the absence of a powerful, radical feminist movement, women’s place în society hâș continued to be violently regulated by patriarchal structures even after 1989. At the same time, the public presence of LGBT communities is still în its infancy, în a period of coagulating identities and resisting multiple forms of oppression and exclusion în a context where homosexuality was only decriminalized în 2001. For the most part
Artă, gen, sexualitate () [Corola-website/Science/295787_a_297116]
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Commission on the Holocaust în România published a Final Report and substantiated the Romanian responsibility on the crimes against Jews and Romă. Different research projects and publications followed, empowering the view of minorities on (their) Romanian history, while at the same time historical figures who supported the fascist regime are still being celebrated aș heroes and a broader critical discussion on fascism, naționalism and racism hâș not yet taken place. With the aim of sharing knowledge and understanding more about this
Nationalism, fascism and the Holocaust in Romanian History – a critical approach International Workshop from the 16th to the 20th October 2014 in Bucharest () [Corola-website/Science/295793_a_297122]
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Șchiop</i></b> Adrian Șchiop (born 1973, Porumbacu de Jos, Sibiu County, România) graduated from the Faculty of Psychology and Educațional Science at Babeș-Bolyai University în Cluj and hâș an MĂ în Linguistics from the Faculty of Letters at the same university. În 2013, he completed his PhD dissertation on manele (Romanian turbo-folk) at the Național School of Political and Administrative Studies în Bucharest. He worked aș a teacher of Romanian language and literature (1997-2001, at Tehnofrig Industrial High-School în Cluj
„E un soi de ură de sine” () [Corola-website/Science/295777_a_297106]
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personal developments, and for those în the Valley, who listen to them, the staging of narrations about the past and the present reaffirms common points, draws and redraws connections of a common history, of belonging to a group. At the same time, it is a reminder and a reliving of certain events at an individual level, aș well aș at the group level. For those who have a chance to watch the collages made up, on the one hand, of historical
Despre performarea realităților din Valea Jiului în teatrul SubPământ () [Corola-website/Science/295797_a_297126]
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gay lifestyle” în România before 1989? What where the meeting points? What were the rituals for socializing and how did the oppressive structures work? What were the outcomes of article 200, whose provisions punished sexual relations between persons of the same sex by 1 to 5 years în prison? How could you be yourself by avoiding your identity, yet still live în a regime of passive acceptance? How did the abuses against the freedom of self-representation continue after 1989? After Trajan
Teatrul istoriei recente: o scenă cu bunici () [Corola-website/Science/295804_a_297133]
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perfectly. Even though it was forbidden, there was gay life în România.</i> I’m still surprised by the fact that when people try to bond over beers, spritzers or grandma’s tea, they inevitably end up dancing around the same story - how and how much we suffered under Communism. It little matters whether they are direct victims of the regime or not, anticommunist suffering is a family heirloom, transmissible to anyone independent of their own will. Anticommunist suffering is, în
Teatrul istoriei recente: o scenă cu bunici () [Corola-website/Science/295804_a_297133]
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în alternative history which attempts to prove that not all grandparents were persecuted because they were hard-working peasants. Some of them seem to have suffered and continue to suffer because of love... definitely because of love for people of the same sex.
Teatrul istoriei recente: o scenă cu bunici () [Corola-website/Science/295804_a_297133]
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I estimate they are a reaction to two post-socialist directions în the theatre which could hardly have occurred elsewhere. First of all, “running away from the present” în 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
Problematizarea istoriei recente în teatrul independent din România post-socialistă – reflecții teoretice () [Corola-website/Science/295796_a_297125]
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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 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
Nu ne-am născut în locul potrivit: despre refugiu și neapartenență () [Corola-website/Science/295802_a_297131]
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is war, no home, no mother, no father, better dead here than dead there. I ask asylum. I refugee since 2006. Receive passport A category, blue passport. A category - internațional protection, B category - protection only România. I refugee have the same right aș European citizen. Only I cannot votes. I never go back to Iraq. War destroy everything there. Nothing remaining of Iraq!” European directives aim to offer equal rights to EU citizens, their family members and persons benefitting from a
Nu ne-am născut în locul potrivit: despre refugiu și neapartenență () [Corola-website/Science/295802_a_297131]
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a small part was pleased by the fact that the Jews were driven ouț of town to the ghetto.<a title="" href="file:///D:/Marus/GAP/numărul%207/Diana%20Dumitru%20-%20Clear%20History%20English.docx# ftn10">[10]</a> At the same time, the conclusion of survivors regarding the attitude of the Bessarabian population is different. Without denying that some Bessarabians helped the deportees, survivors say that, în general, their attitude was worse than the one în Transnistria. În an attempt to
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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attitude was worse than the one în Transnistria. În an attempt to generalize, the survivors describe people of Bessarabia aș indifferent or "cold to Jews."[ 11] It does not seem surprising, în this context, that the Romanian gendarmes noticed the same mood. We believe that în order to explain this obvious difference în the perception of the attitude of the population în Bessarabia and Transnistria towards the Jews, we must take into account the issue of identity. În Bessarabia, the problem
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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caption id="attachment 1697" align="aligncenter" width="600"] Heated Minds, 2013. Photo: Monica Marinescu[/caption] It didn’ț matter that much, anyway. I was edited ouț without any particular reason, since those who made it on film were saying the exact same things I was. I liked the performance: the combination of independent theatre staged în an improvised location and the very credible acting rubbed me the right way. I remember I only came to my senses when I realized the whole
Programul de ieri al luptei de clasă. Post scriptum la Capete înfierbântate () [Corola-website/Science/295801_a_297130]
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but they were saying some things about June 1990 which at the time seemed to be a bit far-fetched. Like în sensationalist news reports, only worse. Not to mention the fact that, even though they were all talking about the same thing, each of them was în his own world and nothing added up... Things were really confusing. Anyhow, the performance was really good and that’s why you go to the theatre, after all, not to learn more about the
Programul de ieri al luptei de clasă. Post scriptum la Capete înfierbântate () [Corola-website/Science/295801_a_297130]
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mai puțin de 300 s-au întors acasă din lagăr. Niciunul din copiii sub 14 ani deportați de la Terezín către lagărele din est nu a supraviețuit. Fragmentele care urmează reprezintă traduceri și adaptări din cartea We Are Children Just the Same: Vedem, the Secret Magazine of the Boys of Terezín, editată de Marie Rút Křížková, Kurt Jiří Kotouč și Zdeněk Ornest[1] (ultimii doi, supraviețuitori din Casa Unu). Cartea reproduce materiale din <b>Vedem </b>salvate de Zdeněk Taussig, un alt
„Cu mândrie, înainte!” Revista secretă a copiilor din lagărul Terezín (1942-1944) () [Corola-website/Science/295725_a_297054]
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viața, când cei vii suferă? De ce îmi e lumea înconjurată de ziduri? Toate cu un motiv: Ca să luptăm și să le-nvingem! - Ha- (Hanuš Hachenburg) [1] Marie Rút Křížková, Kurt Jiří Kotouč, Zdeněk Ornest eds., We Are Children Just the Same: Vedem, the Secret Magazine of the Boys of Terezín, Lincoln: University of Nebraska Press, 1995. [2] Îngrijitorii băilor. În germană în original. [3] Bonkes în original: zvonuri, bârfe (cehă). [4] Copiii se semnau cu pseudonime și nu se știe în
„Cu mândrie, înainte!” Revista secretă a copiilor din lagărul Terezín (1942-1944) () [Corola-website/Science/295725_a_297054]
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Valentina Ivanov at 18. Photo: Personal archive.[/caption] What was your impression of the text? I liked that you inserted bits from the Romanian legislation, too. The laws are properly drawn up, but nobody applies them right. They did the same în my case. I went from office window to office window until I did what hâd to be done and it wasn’ț easy. When I called the UNHCR (United Nations High Commissioner for Refugees) to ask for help, the
„Trebuie să ducem povestea mai departe” () [Corola-website/Science/295731_a_297060]
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my own. I talk a lot with the kids, we even have meetings. Aș a mother, I could make all the decisions myself, but I don’ț want to... I want them to have a say, too. I did the same with my husband. But not with my parents. They used to say: you’re a girl, you finished school, it’s time to get a job, get married and that’s it. I need to talk about things, have a
„Trebuie să ducem povestea mai departe” () [Corola-website/Science/295731_a_297060]
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important is the community involved theatre? Is it given much importance, is it considered art at all? În România we have sometimes big sterile discussions about whether this kind of work is art or just social work... It is the same here. Theatre în general is usually not considered art at all. I understand how important this work is but I also know that it is not valued aș art. Kenyan and African theatre în general is not considered very important
„Comunitățile ar trebui să se ajute reciproc și să se dezvolte împreună” () [Corola-website/Science/295740_a_297069]
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became a tabloid story and it would make no sense to rummage through the cesspool and explain how it happened. It’s enough to say that none of the students from that cast were underage. And also: this was the same high-school where the scandal of the 2013 LGBTQIA Pride erupted. These are two cases with similar backgrounds: religious fanatics versus activism for acceptance and inclusion. But the shock came on a different level: that of diverging opinions. Me: “It’s
Vocea din „Monoloagele vaginului” () [Corola-website/Science/295745_a_297074]
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based on my experiences and I hope we will make a short film. [...] What do you wish for the most? To feel good with myself, to share good vibes. There are things that I’d wish for, but, at the same time, I don’ț dare to wish for. I don’ț want to jump head first. I want to have a steady income, to become more socially involved, to organize painting workshops with disadvantaged kids and cool artists, maybe even
„Orice om pe lumea asta trebuie să aibă un loc unde să doarmă, să mănânce și să se spele” () [Corola-website/Science/296060_a_297389]
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I discussed with the actors, the actresses, Nicoleta [Esinencu] and Dora [Dorogan]. I told them I wouldn’ț like this to be my perspective on the history of Moldova. For them, ăn outside perspective was very interesting, but at the same time, to me it seemed ethically problematic to come from the West and tell them how things stood în their country. I wanted to find ouț about things and understand aș much aș I can from the local situation, and
„Despre aceste lucruri nu se vorbește nici acolo, nici aici.” () [Corola-website/Science/295807_a_297136]
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me it seemed ethically problematic to come from the West and tell them how things stood în their country. I wanted to find ouț about things and understand aș much aș I can from the local situation, and at the same time I wanted to challenge the actors and actresses to get involved în research, including thinking about their own lives; to look at their families, at their personal history and see what their views were, not mine. This becomes clear
„Despre aceste lucruri nu se vorbește nici acolo, nici aici.” () [Corola-website/Science/295807_a_297136]
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The State Security (Siguranță) often used tip-offs and informants from within the movement. “What’s interesting is that these files tell uș that the State Security tracked, arrested and interrogated minors just like the future Communist political police would. The same documents reveal that the interwar years laid the foundation for the future repressive legislation of the communist years. Administrative internment for a certain period of time on the basis of suspicion of conducting anti-state activity was a common practice during
Persecutarea activistelor și activiștilor de stânga în România înainte de 1945 () [Corola-website/Science/295829_a_297158]
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the rivers Dniester and Bug was under Romanian administration. The attack on the Soviet Union was followed by massacres against the Jewish population în Bessarabia, North Bukovina and în Odessa, which were occupied by German and Romanian troops. At the same time deportations started from those regions to Transnistria. În more than 170 places, work camps and Ghettos were established for Jews and Romă. After the first deportations of Jews, în 1942 Romanian authorities started with the deportation of Romă, under
„Fie zi, fie noapte, afară tot întuneric era. Asta era Transnistria, unde-am trăit iadul pe pamânt.” Deportarea romilor în Transnistria () [Corola-website/Science/295835_a_297164]