In 1977, there was a one-time forced bathing of Roma people in the Pest county village, the subject of this article. Seemingly, no memory of the event has survived within the Romungro community: the villagers do not remember if Roma people were ever forced to submit to bathing. There is more than one reason for this: first, after the first occasion the authorities abandoned the idea, therefore its one-time memory has faded away over time. Second, because of its shameful connotation the participants were unwilling to talk about it. They did not talk about it since it could have evoked the memory of the “dirty Roma” in a community where purity and dirtiness are basic mental categories. Through concepts used by the community concerning purity and order this article explores what local Roma think about the forced bathing of the past. It examines how they conceive those events which seem to have no memory in the community.
The Erdélyi Fiatalok (Transylvanian Youth), a group of young Hungarian intellectuals in Transylvania, undertook in the 1930s “to know” the Hungarian village. They did so in order to know themselves better as Hungarians because they were convinced that the essential qualities of the “race” had been preserved in their purest form in the village, far removed from the cosmopolitan, modern city. Just as urgent, in their minds, was the need to establish close links between the intellectuals and the rural population, if the Hungarian community in Transylvania was to survive. Their way of achieving their goals was to carry out the systematic investigation of village life in all its diverse aspects and to base their work on up-to-date sociological theory and research methods. While drawing on the experience of their Hungarian colleagues elsewhere, they were perhaps most indebted to the ideas and practices developed by the sociological school of Bucharest, headed by Dimitrie Gusti, professor of sociology at the University. Gusti and his team of researchers welcomed the participation of the Transylvanian Hungarians in their work, and the resulting common labors offered an encouraging example of Romanian-Hungarian cooperation. In the end, the initiatives of the Erdélyi Fiatalok were thwarted by events beyond their control and perhaps by their own idealism.
Minzu Chubanshe 辽宁民族出版社 .
L iu , Hui - C hen , Wang 1959 The Traditional Chinese Clan Rules . Locust Valley, New York , J. J. Augustin Incorporated Publisher .
M a Yin 1994 China’s Minority Nationalities . Beijing , Foreign
semi-independent part of the Austro-Hungarian Monarchy for fifty years, as a result of the Settlement ( Ausgleich ) of 1867. The Hungarian Kingdom was a state with a Hungarian population of up to 50% and with ethnic and linguistic minorities, as the
The term “Hungarian literature in Slovakia” has been present as a problematic concept in literary historiography since the emergence of minority Hungarian literatures defined by geopolitics. Following established practice, the phrase “Hungarian
, nationalism comes to the fore; the Securitate, the Romanian secret service, resorts to increasingly drastic methods to intimidate society. In the ‘80s, the purpose of the regime already is to assimilate, annihilate ethnic minorities, and as a result of forced
This paper deals with the publication and research of Ukrainian folklore on the pages of Ukrainian periodicals in Slovakia in the period from the mid-40’s of the 19th century to the present time. It presents the basic topics and issues under review as well as the names of the authors. It also reveals the importance of Ukrainian periodicals for the development and preservation of national and cultural identity of the Ukrainian minority in Slovakia.