Summary Initially, the paper “Ethnic Stereotypes in the Macedonian Folklore and their Reflection in the Macedonian Contemporary Literature' is focusing on the ethnic stereotypes in folklore, knowing that it often reflects the historical reality in a fuller, more penetrating way than the other sources. In the Macedonian folklore, the positive image and the epic glorification of the Macedonian heroes are opposed to the manifested negative judgments about Others (mostly Turks and Arabs), often based upon ethnic stereotypes. The treatment of the motifs and the characters in them are quite typicalized and even overproportioned by frequent usage of hyperbolas and contrasts. The paper presents Bolen Dojcin and Marko Krale as typical heroes whose images succumb to stereotyping and the Crna Arapina as the perfect depiction of their enemy. These folklore images and stereotypes have significant implications and reflections in the Macedonian contemporary literature, especially in the poetry, so in the major part of the paper it deals mostly with these expressions. One of the main reasons for the usage of these “old-fashioned' stereotypes is to provoke familiar images in the people's minds (both good and evil), and to use this touch of the tradition as a base for the new ideas and poetry innovations. This paper pursues their transformations in the contemporary poetry of a few Macedonian authors, such as Blaze Koneski, Vlada Urosevic, Radovan Pavlovski and others. We read their poetry as intertext, namely as restoration and resemantisation of the traditional oral poetry, and we follow up the modifications done in their composition, versification and basic poetry idea. Apart from the poetry, these images and stereotypes taken from the Macedonian folklore can be noted in the other genres of the Macedonian contemporary literature, who enclose rereading of the ethnic stereotypes, upgrading of mythical fables, unconventional, unconditional and often very complexed usage of the folklore elements, symbols, myths or motifs. The paper leads to the conclusion that Macedonian folklore accumulates knowledge and image of the Other, but at the same time abounds with ethnical stereotypes. In the text, they were viewed through their manifestations and their alterations mainly in contemporary Macedonian poetry, through a number of paradigms and poetic concepts, highlighting their ability to make use of the spirit of the tradition as fundamentals for the fresh ideas and expressive innovations.
Intellectuals and (following them) also common people remember their distant origin. Cultural memory institutions maintain references to factual and historical past, and it looks back also to mythical origins, or connections with old (since then have often been extinguished) peoples. Virgil heroificated the Trojan origin of Rome. The identity of France embraces also the Celtic Gauls, the German Franks, and the local ancestors, speaking Romance languages. Moscow heralded herself as “third Rome” (Byzantium being the “second Rome”). There are many particular forms of the so called “cultural memory”: in pointing towards the glorious or unjustly lost ancestors.Hungary is another — not neglectful — clear case of constant searching for “intermediate” forefathers. Since the Middle Ages Hungarians have been connected (both from outside or inside of the country) with the Huns, and the country’s tragic history in 15th–17th centuries was compared with that of Israel, already depicted in the Old Testament. Historians of the 18th and 19th centuries, interested in Hungary, tried to prove the “oriental” (Persian, Aryan, Turanian, etc.) bases of Hungarian language and culture. My historical report ends by the end of the 19th century, but the same tendency is actual in our days too. I call that as “proxy cultural memory” — presenting one’s own culture through a “creative reference” to different and other (old) cultures. The “proxy identity” is not constructing one’s actual identity, but it aims to invent a constructed image about something else. It has two main characteristics: it covers the times from which we do not know proper historical facts — and it is a part of ideology. As such it serves the “nation’s characterology”, ethnic stereotypes and imagology as well.
The Turk image in the German child songs
. The Turk image in the German child songs has tried to be determined here. Especially in the light of the general research upon the Turk image in the German culture we could conclude that ethnical stereotypes, especially negative charakterization, is mostly connected to a problematic self-image. Through this article we would like to voice the urgency of overcoming prejudices reflecting the subconscious of the society. Stereotypes and prejudices always mean isolation; the goal must be of overcoming borders.
The study summarises the author’s field experience regarding the most widespread livelihood strategies among the Romanian Gabor Roma. Through a series of examples, it demonstrates how Gabor traders adapt — most of them successfully — to the new economic and social challenges that have emerged in the post-socialist transformation. The study also outlines and analyses how the politics of ethnicity is employed in their livelihood strategies. It aims to make the economic practices through which the Gabors earn their living more “visible” (thereby demystifying the process of “production”) and to counterbalance and complement the dominance of “consumption” which characterised the author’s earlier studies concerning the prestige economy of the Gabor Roma. Furthermore, the study may help to deconstruct negative ethnic stereotypes regarding the work ethic of the Roma, such as “Roma are lazy”, and, as a result, it may contribute to the destigmatisation of Roma in everyday — media and other — discourses.
Summary The focus of this essay is on ethnic stereotypes that emerge in particular areas of group identities, as ideological products articulated through collective representation. The fervid exchange of stereotypes between Western and Eastern Europe has its sources in specific contexts: the two distinct “Europes', historically divided by unstable borders and the purportedly peripheral status and socio-economic belatedness of the latter. Due to the frequent journeys of the Occidentals to the European “Far East', Western stereotypes have been set swiftly by widely circulated texts. The cultural stereotypes I am pointing to - crafted in Romania, a liminal area of Eastern Europe - should mostly be identified as a response to these. The polar stereotypes of the “Happy Good Savage' and the “Pitiful Westerner' represented as such in an insightful series of literary texts, have an interesting prehistory dating back to mid-nineteen century, when Romanian intellectuals educated in Western Europe started building a modern national identity. In their birthplace, these polar stereotypes have constantly been evaluated on rhetorical, ontological and moral grounds. My analysis of both fictitious and non-fictitious texts (novels, travelogues, essays) clearly follows and underlines these levels of stereotyping.
. and Freund, T. (1983): The freezing and unfreezing of lay inferences: Effects of impressional primacy, ethnicstereotyping, and numerical anchoring. Journal of Experimental Social Psychology , 19, 448-468.
The freezing and