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1
Cercel, Cristian. "The relationship between religious and national identity in the case of Transylvanian Saxons (1933–1944)." Nationalities Papers 39, no. 2 (2011): 161–80. http://dx.doi.org/10.1080/00905992.2010.549470.
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Hitler's coming to power in Germany had its key consequences upon the fate of the German minorities in Central and Eastern Europe. The German community in Romania constituted no exception. After 1933, a process of radicalization can be noticed in the case of the Transylvanian Saxons, one of the several German-speaking groups in Romania. The phenomenon has already been analyzed in its political and economic dimensions, yet not so much in its social ones. This article looks at the latter aspect, its argument being that the Nazification of the Transylvanian Saxon community can be best comprehended by using a conceptual framework developed by political scientist Donald Horowitz in the early 1970s. The analysis uses a series of contemporary sources (diaries, issues of the official periodical of the Lutheran Church in Transylvania, Kirchliche Blätter), but also a wide range of secondary sources, academic and literary. Consequently, the article shows that especially after 1933, the Lutheran affiliation, highly relevant for the production and reproduction of the traditional model of Transylvanian Saxon identity, shifted from the status of a criterion of identity to a mere identification indicium. At the same time, the attraction of a (Pan-) German identity, with its Nazi anchors, became stronger and the center of gravity for Transylvanian Saxon identity radically moved towards German ethnicity, in its National-Socialist understanding.
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KWAN, JONATHAN. "TRANSYLVANIAN SAXON POLITICS AND IMPERIAL GERMANY, 1871–1876." Historical Journal 61, no. 4 (2018): 991–1015. http://dx.doi.org/10.1017/s0018246x17000486.
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AbstractThis article investigates the potential influence of the newly formed Imperial Germany on Transylvanian Saxon politics. The Saxons were German-speaking settlers with long traditions of local autonomy and political privileges within the kingdom of Hungary. From the early eighteenth century, Saxon politics had been defined by its relations to Hungary and to the Habsburg monarchy as a whole. Under the dualist system set up in the 1867 Compromise, the Hungarian government exerted control over Transylvania. The unification of Germany in 1871 introduced a new factor into Saxon politics since there was a clear territorial subject for the indistinct notions of pan-German cultural, religious (Lutheran), and historical affinities. The issue of Saxon administrative and political autonomy, eventually removed by the Hungarian government in 1876, forms a case-study of Saxon politics and the place of Germany within it. There was a spectrum of responses, not simply increased German nationalism amongst Saxons, and the article traces the careers of Georg Daniel Teutsch, Jakob Rannicher, and Guido Baussnern to highlight the diversity within the Saxon camp. From the perspective of Imperial Germany, diplomatic considerations such as regional stability outweighed any possible intervention in Hungarian domestic matters. Moreover, the German public remained largely indifferent to appeals for support.
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Herbst, Oliver. "Politik durch Lexik im Siebenbürgisch-Deutschen Tageblatt Ideologievokabular zur Zeitenwende 1918/19." Germanistische Beiträge 45, no. 1 (2019): 155–66. http://dx.doi.org/10.2478/gb-2019-0026.
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Abstract After the First World War and the Danube Monarchy, Transylvania became a part of the Kingdom of Romania on December 1, 1918. The desired minority rights played an important role for the Transylvanian Saxons. The relationships with Hungary and Romania were reflected in the media coverage by the Transylvanian newspaper Siebenbürgisch-Deutsches Tageblatt. The authors created awareness on their concerns by using ideological vocabulary. Such political lexis acts as an appeal to the recipients. There is a clearly identifiable dichotomy: On the one side, negatively connoted lexis arises for the former political conditions in the Dual Monarchy. On the other side, positively connoted lexis appears for the needs and for the behavior of the Transylvanian Saxons and for the concepts of new political conditions that were published in the newspaper. This dichotomy consists of ideological vocabulary and lexis in common language.
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Câmpeanu, Liviu. "The Transylvanian-Saxon University at War: Trabanten in John Sigismund Szapolyai’s Campaigns at the North-Western Borders of Transylvania (1561–1567)." Acta Musei Napocensis. Historica, no. 58 (January 2022): 11–28. http://dx.doi.org/10.54145/actamn.58.01.
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"Throughout the seventh decade of the sixteenth century, the border regions located in north‑western Transylvania were disputed between Ferdinand of Habsburg and John Sigismund Szapolyai. The actual stake of this conflict was, in fact, the Crown of St. Stephen, claimed by both dynasties, as ‘true heirs’ of the medieval kings of Hungary. Despite being already treated by the Hungarian and Romanian historiographies, there is also a lesser‑known aspect of these conflicts: the involvement of the Transylvanian Saxons in John Sigismund Szapolyai’s war efforts in the Partes Hungariae. The unpublished and underused account books of the Transylvanian‑Saxon University and those of Sibiu and the Seven Seats dating from the mentioned period reveal exciting data on the topic, which I aim to analyze in the present paper. According to these sources, the Transylvanian‑Saxon University hired infantry handgunners, also known as trabanten, who participated in the north‑western campaigns of John Sigismund Szapolyai between 1561 and 1568. This analysis is also an excellent opportunity to emphasize the transformations that t"
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Drs, Tomáš. "Current Manifestations of the Ethnic Identity of Transylvanian Saxons." Ethnologia Actualis 15, no. 2 (2015): 46–65. http://dx.doi.org/10.1515/eas-2015-0016.
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Abstract The study ‘Current Manifestations of the Ethnic Identity of Transylvanian Saxons’ presents this ethnic minority in Romania. Based on the theoretical concepts of T. H. Eriksen, it deals with the issues of the ethnic identity and its contemporary manifestations in the culture of Transylvanian Saxons. Information gathered during the qualitative field research make it possible to capture changes in the manifestations of the ethnic identity and the relationship between the minority and the majority culture. As a result of modernization processes and large-scale emigration, there has been a change of the group’s mentality, with traditional behaviour patterns and models of social coexistence disintegrating. The need has arisen to revise the ethnic identity of the community. The observed aspects of the ethnic identity include ethnicity and Saxon self-concept, Saxon dialect, Saxon Evangelical Church, festivities, minority education and interethnic relations. Attention is also paid to the opinions of Saxon politicians and intellectuals of the current situation of the society and its future direction.
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Klein, Christoph. "The Reformer Johannes Honterus and Orthodoxy: “Early Ecumenism”." Review of Ecumenical Studies Sibiu 9, no. 3 (2017): 445–51. http://dx.doi.org/10.1515/ress-2017-0030.
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Abstract On the occasion of the commemoration of 500 years since the Reformation, this article, entitled “Reformation and Orthodoxy”, calls attention to the personality of Johannes Honterus (1497-1549), the Lutheran reformer of the Evangelical Church of the Augsburg Confession in Transylvania, and reviews his relationship to Orthodoxy, a relationship which may be referred to as “Early Ecumenism”. Johannes Honterus, one of the most important personalities of the Transylvanian Saxons, was an outstanding scholar who had studied in Vienna, Krakow, Regensburg and Basel. He became the founder of the first school and the first publishing house in Brasov (Kronstadt), and – as Senior Pastor – was the reformer of his native town and eventually all of Transylvania (1547). Honterus had close contacts to Christian-Orthodox Romanians from surrounding areas, and in his publishing house not only Latin, Greek and German textbooks were published, as well as the two most important works about the Reformation in Brasov and the whole of Transylvania, but also – about 1540 –, among others, the so called Christian-Orthodox „Edition of Nilus“, with extracts from the Greek Patristic Literature by Evaragius Ponticus, Gregory of Nazianz and Thalassus. His dialogue with Orthodox visitors to his town inspired his work for the Lutheran Reformation among the Transylvanian Saxons. From 1556 to 1583, Honterus had in his publishing house the most important Orthodox publisher of the 16th century, Deacon Coresi. This “early ecumenism” became the basis for the well-known tradition of religious tolerance in Transylvania.
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Pop, Ion-Aurel. "Transylvania’s Estate Assemblies in the 13th and 14th Centuries." Südost-Forschungen 73, no. 1 (2014): 374–95. http://dx.doi.org/10.1515/sofo-2014-0116.
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Abstract The author argues that the Transylvanian Romanians participated - at least from time to time - during the 13th and the 14th centuries, at the exercise of the power in their country, together with the noblemen, the Saxons and the Szeklers. This participation took place in the framework of the official general assemblies (congregationes generales) of the land of Transylvania (regnum Transilvanum). The gradual exclusion of Romanians as a group from the general assemblies of Transylvania, which took place around 1366–1437, was mainly an act of religious and not of ethnic significance. But this exclusion started to create a special state of mind in the country which has prepared the future ethnic discrimination from the modern times.
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Iorio, Monica, and Andrea Corsale. "Diaspora and Tourism: Transylvanian Saxons Visiting the Homeland." Tourism Geographies 15, no. 2 (2013): 198–232. http://dx.doi.org/10.1080/14616688.2012.647327.
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Nistor, Adina-Lucia. "Toponyme im siebenbürgischen Unterwald / Terra ante Silvanum." Germanistische Beiträge 45, no. 1 (2019): 125–42. http://dx.doi.org/10.2478/gb-2019-0024.
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Abstract The aim of the present paper is to analyse the trilingual Transylvanian toponyms (German, Hungarian an d Romanian) from the Terra ante Silvanum (The Realm Beneath the Forest) and to reconstruct and explain them. When the Saxons arrived in Transylvania, in the 12th Century, they met Szekler, Hungarian and Romanian ethnic groups. The Realm Beneath the Forest represents, from a historical point of view, the Western border of the Transylvanian territory inhabited by the Saxons, which was not a compact area and which was divided into three districts (Sibiu, Brașov, and Bistrița) and two ‘seats’ (Mediaș and Șeica). The Realm Beneath the Forest included three ‘seats’ (Lat. sedes, judicial and administrative forums): Orăștie, Sebeș and Miercurea Sibiului. All the areas of the Realm Beneath the Forest, both those inhabited by German and/or Hungarian and Romanian populations and those inhabited only by Romanian people, have corresponding toponyms in all three languages. The toponyms Orăștie, Romos, Aurel Vlaicu, Pianul de Jos, Petrești, Sebeș, Câlnic, Reciu, Gârbova, Dobârca, Miercurea Sibiului, Apoldu de Sus, Amnaș that are analysed in the paper can be classified according to the following criteria: according to their founder, to the river that flows through the area, to the local toponyms, to their origin and their way of formation. A series of toponyms contributed to the apparition of some autochthonous family names such as Broser, Hamlescher, Kellinger, Mühlbächer, Polder, Rätscher, Urbiger.
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Hunyadi, Sándor. "Az erdélyi püspökség és székeskáptalan Kán László vajdasága alatt." Egyházmegyék – királyság – Szent Korona 33, no. 1 (2021): 19–46. http://dx.doi.org/10.14232/belv.2021.1.3.
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The episcopacy played an important role at the end of the Arpad Age, and the fate of certain dioceses were sealed by the relationships between the bishops and the oligarchs. Thus, at the end of the 13th and at the beginning of the 14th century, both the history of the Chapter and of the Diocese of Transylvania was heavily influenced by the relation between Bishop Peter Monoszló and Ladislaus Kán, Voivode of Transylvania. In my article, I aim to survey the relationship of the Diocese and the Chapter of Transylvania, beginning with Bishop Peter Monoszló, with the later Voivode of Transylvania, Ladislaus Kán, elaborately presenting the signs which may imply a harmonic relation between the bishop and the voivode, the economic conflict with the chapter, and the difficulties the chapter had to face following the death of Peter Monoszló: the difficult election and confirmation of his successor, Bishop Benedict, and the lawsuits against the Transylvanian Saxons.
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Onofreiu, Adrian. "Romanians „Versus/Cohabiting with” the Transylvanian Saxons in Bistrița during the Interwar Period." Acta Marisiensis. Seria Historia 2, no. 1 (2020): 107–34. http://dx.doi.org/10.2478/amsh-2020-0014.
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Abstract The author analyses the evolution of the relations between Romanians and Transylvanian Saxons in Bistrița during the interwar period (1918-1940). The approach is based on his studies on administration, economics and education, which facilitated the act of writing this historical synthesis.
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Homoki-Nagy, Mária. "Private Law in Transylvania as Part of the Kingdom of Hungary." Acta Universitatis Sapientiae Legal Studies 9, no. 2 (2021): 225–54. http://dx.doi.org/10.47745/ausleg.2020.9.2.03.
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Transylvania was part of the mediaeval Kingdom of Hungary beginning from the founding of this kingdom and until the year 1540, when, due to historic circumstances, it became for a time a separate entity. The development of private law in this historical space was therefore in the beginning in large part convergent with that of Hungary. However, having a multi-ethnic population consisting of Hungarians, Szeklers, Saxons, and Romanians, with the first three nationalities benefitting from different, autonomous forms of administrative organization, a lot is to be said of specific Transylvanian private law. This study presents those elements and sources of private law which characterized legal relationships in Transylvania beginning with the founding of the Kingdom of Hungary and until the separation of this region from Hungary due to Ottoman conquest. We examine the major sources of law, consisting of customary law, statutory law, and acts of royal power. We then present in summarized form the main characteristics and provisions of the law applicable to persons, the family, immovable and movable property but also inheritance. Some specific private law regulations applicable to Szeklers and Saxons are also presented as well as the perspective of Romanian legal literature regarding the private law applicable to Romanians.
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Murádin, János Kristóf. "The Deportation of Germans from Romania to the Soviet Union in 1944–1945." Acta Universitatis Sapientiae, European and Regional Studies 7, no. 1 (2015): 41–49. http://dx.doi.org/10.1515/auseur-2015-0004.
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Abstract The study outlines the capturing of prisoners by the Red Army taking control over Transylvania in the fall of 1944. It presents the second wave of capturing: the deportations in January-February 1945, pronouncedly oriented toward the German community (Transylvanian Saxons and Swabians) primarily living in the Banat. There are described the circumstances of capturing the prisoners, the number of those taken away, the routes of their deportation, the locations and lengths of their captivity, the number of the victims, and the return of the survivors. Finally, the remembrance of the 1945 Soviet deportations, their present social embeddedness is expounded. The source material of the study consists of specialist books, essays, published recollections, and interviews with survivors made by the author and other researchers
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Kordel, Stefan, and Stefanie Lutsch. "Status Quo and Potential of Remigration Among Transylvanian Saxons to Rural Romania." European Countryside 10, no. 4 (2018): 614–33. http://dx.doi.org/10.2478/euco-2018-0034.
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Abstract Return migration recently became of scientific interest on an intra-European scale. As remigrants bring along various forms of capital, this form of migration is frequently considered as an opportunity to revitalize rural communities. Since Romania entered the EU in 2007, a certain number of Transylvanian Saxons, i.e., ethnic Germans, who emigrated to Germany in the 1980s and 1990s, temporarily or permanently returned to rural Romania. By means of qualitative interviews and a quantitative survey among returnees and potential re-emigrants, this study provides empirical insights to the status quo and the potential of this phenomenon. A particular emphasis is given to their everyday practices and implications on the Transylvanian community, mostly aiming at preservation of the cultural heritage.
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Bancu, Ariana. "Language profile and syntactic change in two multilingual communities." Proceedings of the Linguistic Society of America 3, no. 1 (2018): 65. http://dx.doi.org/10.3765/plsa.v3i1.4364.
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This paper explores variables that can explain contact-induced linguistic variation and change in a situation where diachronic data is lacking and number of speakers is small. For example, in contexts involving language endangerment traditional sociolinguistic variables such as age, gender, and social class will not apply due to small number of participants. Furthermore, additional sociolinguistic variables such as degree of language use, language attitudes, etc. are needed to explaining contact-induced variation. The target language is Transylvanian Saxon (hereafter TrSax), an endangered language that coexists with German and Romanian in Romania and in émigré communities in Germany. I collected sociolinguistic and questionnaire data from two groups of trilingual speakers of TrSax, German, and Romanian. Six participants are from Viscri, Romania and six participants are part of a community of Transylvanian Saxons from Viscri, who moved to Nuremberg, Germany approximately 30 years ago. I illustrate the methodology I used for identifying the variables that distinguish the two groups and I discuss how these variables can be applied to analyze contact-induced variation in TrSax on hand of preliminary production data.
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Jakabházi, Réka. "Die Schwarze Kirche als Topos der kollektiven Identitätskonstruktion in der deutschen, rumänischen und ungarischen Lyrik der Zwischenkriegszeit." Germanistische Beiträge 44, no. 1 (2019): 103–17. http://dx.doi.org/10.2478/gb-2019-0006.
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Abstract The Black Church, the largest sacral building in Transylvania, has been given a central role in the local identity narratives. As a historical place of remembrance, it mediates and mobilizes elements of historical knowledge, and at the same time constructs a myth.The article examines how the Black Church in Brasov, one of the most important symbols of the Transylvanian Saxons, is poetically constructed as a place of cultural memory in the German, Romanian and Hungarian poems of the interwar period, how the concrete place is reinterpreted as a space for creating identity, while the ethnic dimension should not be ignored. It examines the question of what symbolic value it has for the German, Romanian and Hungarian populations and how this can be seen from the lyrical texts of the time.
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Paucean, Adriana. "A Geographical and Historical Overview of the Transylvanian Cuisine." Bulletin of University of Agricultural Sciences and Veterinary Medicine Cluj-Napoca. Food Science and Technology 70, no. 1 (2013): 1. http://dx.doi.org/10.15835/buasvmcn-fst:9478.
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The aim of this essay is to describe the Transylvanian cuisine, based on its historical and geographical characteristics, but also, deeply connected to all the other elements that have a thing to say in its definition. Therefore, we will be able to better understand the gastronomic culture in this area and its potential. Geographically speaking, the region in the Carpathian garden is characterized by mountains, meadows and especially hills. The variety of nature’s forms, the moderate climate and the rich hydrographic network are defining elements to the vegetation and fauna of this place. The Transylvanian villages are filled with people who are deeply connected to the nature around them. Any visitor that connects with the daily life here can observe the big number of inland products obtained in personal farms or yards. A prosperous land reveals its numerous types of vegetable and fruit. A Christian nation for as long as it has existed, the Romanians use a variety of dishes at every Christian festal occasion. Therefore, the Orthodox Church has also influenced the culinary tradition in this area. Transylvania’s specific cuisine has its special traits, but it is also influenced by other cultures, whose route somehow intersected with ours, such as: Hungarians, Saxons, Jewish people, Ukrainians or Slovaks. Another trait that needs to be mentioned is the fact that our alimentary tradition is deeply connected to the season we are in. After the body gets a lot of meat and fats during winter, it gets purified during spring and summer when more fruits and vegetables are consumed. The most common gastronomic techniques in the Transylvanian cuisine are: marinating, maturation, fumigation, salting- procedures that use the natural potential and eliminate the use of the chemical additives. In conclusion, we can consider the Transylvanian cuisine one of the most important parts of the multicultural heritage.
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Ciobanu, Vasile. "The Relations Between Transylvanian Saxons and Baltic Germans During the 1920s." Romanian Journal for Baltic and Nordic Studies 1, no. 1 (2009): 85–98. http://dx.doi.org/10.53604/rjbns.v1i1_6.
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The relationship between the Saxons and the German Balts has been already investigated, but the available archival material, however, allows me to deepen the problem of cultural relations between the two German minorities. This relationship has taken both an institutional and a personal form. The first form involved cooperation between clubs, societies and editors of publications, while the second consisted of direct contact between cultured people. The two kinds of cooperation have created in the 1920s a network of mental relations based on the solidarity of all Germans living abroad. A special contribution in the establishment of these relations was brought forth by the Cultural Office of the Germans in Greater Romania, founded in 1922 in Sibiu by Richard Csaki, and by the “Ostland” magazine, which was also published in Sibiu starting with 1926. Csaki and others worked in the field of cultural policy together with representatives of the German Balts such as Ewal Ammende, Werner Hasselblatt, Axel de Vries or Max von Ravick. This article investigates these bonds as part of the wider frame of German cultural networks operating in-between the Baltic and the Black sea.
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Boicu, Dragoş. "The Ethnic Pluralism of the Nineteenth Century in Transylvania according to the Ecclesiastical Painting of the Grecu Brothers." Review of Ecumenical Studies Sibiu 8, no. 1 (2016): 56–75. http://dx.doi.org/10.1515/ress-2016-0004.
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Abstract Despite the development of the iconographic programs, the frescoes painted by the Grecu brothers remind us not only of the large ensembles beyond the Carpathians in Walachia and Moldova but also other Transylvanian decorations. These frescoes express not only the spirit of the time or the mentality of the community to which they belonged, but they also represented an opportunity to show the painters’ originality and personality, their need for personal affirmation and artistic individuality, connected to a new sensitivity of a given historical context. The representation of the inhabiting nations in Transylvania in the Passion’s Cycle highlights the disadvantaged status of the Romanian people who were oppressed by the privileged nations: by the Habsburg military force, the inequitable judgement of Saxons and the torments inflicted by Hungarians through their policies. All of these recreate mutatis mutandis the dramatic setting in which Christ was crucified.
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Nagy, Andor. "Data on the social network of peregrines from Brasov on occasional printed papers from the early modern era**." Hungarian Studies 34, no. 2 (2021): 147–62. http://dx.doi.org/10.1556/044.2020.00025.
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AbstractDuring their university studies the Saxons of Brasov, who used to be one of the most influential urban communities of Transylvanian Saxons, had relationships with friends and colleagues. I want to particularly highlight the relationships documented by the occasional prints between 1650 and 1750. I want to find the answer to what social circles are mentioned in the occasional prints related to the Saxon students of Brasov during their peregrination. Therefore I will henceforth mostly make attempts to reconstruct their friendly and collegial relationships.Occasional texts transition between correspondences and few-word memorial notes (especially regarding the number of writers and the length of writings). Thus a comprehensive storing and analysing of the occasional works restricted to a certain group can provide an opportunity to get informed about family, friendly and collegial relationships. Such writings may also contain valuable implications for the research of relation history. The relations that can be seen through these might add a lot in terms of success, especially if it is possible to continue the relation historical exploratory work connected to certain people. Furthermore, these data can be compared with their positions held during a later period of their lives, as well as with their family relations and high reputation within their community.
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Kommer, Alois-Richard. "Endzeitstimmung Der Umgang der evangelischen Kirche A.B. mit der Aussiedlung der Siebenbürger Sachsen." Acta Universitatis Sapientiae, Philologica 13, no. 3 (2021): 103–20. http://dx.doi.org/10.2478/ausp-2021-0031.
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Abstract The present paper deals with the attitude of the Evangelical Church of Augustan Confession in Romania (the Lutheran Church of the German-speaking Transylvanian Saxons) regarding the massive emigration of the Saxons after the events of December 1989 in Romania. The investigation is based on official documents of the Central Consistory of the Evangelical Church, from the central church archives in Sibiu/Hermannstadt at the Friedrich Teutsch cultural centre, as well as several editions of the publications Landeskirchliche Information (numbers 1 to 6 of the 1st year) and Kirchliche Blätter (numbers 1 to 12 of the 18th year). The analysis in the present study covers the year 1990 and shows the Evangelical Church as an institution that tries to face the challenges caused by the massive wave of emigrated Saxons. The topics the church leadership dealt with can also be found in the public discourse in the periodicals of the church. They were visibly trying to adapt to the new challenges; the responsible were constantly looking for solutions in order to be able to maintain the structures of the church.
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Koranyi, James, and Ruth Wittlinger. "From Diaspora to Diaspora: The Case of Transylvanian Saxons in Romania and Germany." Nationalism and Ethnic Politics 17, no. 1 (2011): 96–115. http://dx.doi.org/10.1080/13537113.2011.550248.
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Sarkadi Nagy, Emese. "Workshop matters. Artistic relations between Saxons and Székelys in the mirror of Transylvanian altarpieces." Hungarian Studies 28, no. 1 (2014): 37–53. http://dx.doi.org/10.1556/hstud.28.2014.1.4.
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Ciocîltan, Alexandru. "The identities of the Catholic communities in the 18th century Wallachia." Romanian Journal for Baltic and Nordic Studies 9, no. 1 (2017): 71–82. http://dx.doi.org/10.53604/rjbns.v9i1_6.
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The Catholic communities in the 18th century Wallachia although belonging to the same denomination are diverse by language, ethnic origin and historical evolution. The oldest community was founded in Câmpulung in the second half of the 13th century by Transylvanian Saxons. At the beginning of the 17th century the Saxons lost their mother tongue and adopted the Romanian as colloquial language. Other communities were founded by Catholic Bulgarians who crossed the Danube in 1688, after the defeat of their rebellion by the Ottomans. The refugees came from four market-towns of north-western Bulgaria: Čiprovci, Kopilovci, Železna and Klisura. The Paulicians, a distinct group of Catholics from Bulgaria, settled north of the Danube during the 17th and 18th centuries. The homeland of this group was the Nikopolis region. Their ancestors, adherents of a medieval heresy, had been converted by Franciscans friars. Bucharest, the capital city of Wallachia, housed a composite Catholic community of distinct origins, which came into being during the last quarter of the 17th century. In this community the Catholic Armenians became predominant by the mid-18th century. The main object of our study is the history of the Catholic communities in a predominant Orthodox country under Ottoman rule.
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Berecz, Ágoston. "Floreas into Virágs: State Regulation of First Names in Dualist Hungary." Austrian History Yearbook 47 (April 2016): 107–27. http://dx.doi.org/10.1017/s0067237816000096.
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The Kingdom of Hungary instituted the civil registry of births, marriages, and deaths in 1894. While the new institution was both eulogized and criticized as a major step in the separation of church and state and toward the creation of a modern, secular Hungary, it also opened up a new path for nation building. In this exceedingly multilingual and multinational country, churches often acted as proxies of cultural and political institutions for the national minorities. In the present article, I examine the specifically nation-building aspects embodied in the new regulation for the official use of first names that accompanied Act XXXIII of 1894 on the civil registry, and focus particularly on Romanian first names. Due to their considerable mismatch with Hungarian first names, Romanian names posed a special challenge to policy makers, and for this reason they demonstrate some less obvious dimensions of the changes instituted in 1894. The geographic parameters of this investigation have been imposed by the spatial framework of a wider research project on the interconnections among language, nationalism, and social change in the eastern part of Dualist Hungary, a territory encompassing Transylvania, the easternmost counties of contemporary Hungary proper (according to the administrative division created in 1876), and the eastern two-thirds of the Banat. This framework enables me to make comparisons with other ethnolinguistic groups, notably Transylvanian Saxons and the Catholic Germans of the Banat.
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Rusu, Horațiu, and Anca Bejenaru. "Wandering lives: a case study of ethnic and cultural selfidentification discourses of two adult cross-cultural kids from a family of Transylvanian Saxons." Social Change Review 17, no. 1 (2019): 1–32. http://dx.doi.org/10.2478/scr-2019-0004.
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Abstract The paper presents a case study of two adult crosscultural kids (ACCK’s) from a family of Saxons that emigrated from Romania during communist period. They had what we call a wandering life before resettling as adults in Romania. The objective of the paper is to present and analyse how the ethnic and cultural selfidentification discourse of the two is constructed and its modulations between a primordial stance and a contextual one.
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Griffin, Roger. "Decentering Comparative Fascist Studies." Fascism 4, no. 2 (2015): 103–18. http://dx.doi.org/10.1163/22116257-00402003.
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This article challenges a tendency that grew up in fascist studies in the 1930s to treat Fascism and Nazism as the only authentic expressions of fascism, and to evaluate and understand all other manifestations of the generic force as more or less derivative of them and hence of secondary importance when understanding ‘the nature of fascism’ as an ideology. This has created an artificial location of each fascism as being either at the core or periphery of the phenomenon, and has reinforced a Eurocentrism that leads to parallel movements in Brazil, Chile, Argentina, and South Africa to be neglected. It calls for wider acceptance of the realization that researching movements that did not seize autonomous power, such as the Croatian Ustasha, the Romanian Iron Guard, or the Transylvanian Saxons, can enrich understanding of aspects of Fascism and Nazism, such as the role of racism, eugenics, anti-Semitism and organized Christianity in determining the ideological contents ad fate of a particular fascism.
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SCHRÖDER-BUTTERFILL, ELISABETH, and JULIA SCHONHEINZ. "Transnational families and the circulation of care: a Romanian–German case study." Ageing and Society 39, no. 1 (2017): 45–73. http://dx.doi.org/10.1017/s0144686x1700099x.
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ABSTRACTThis article contributes to our understanding of transnational family relationships and the circulation of care. We are interested in understanding how large-scale emigration affects the support and care of older people in the origin country. Using in-depth interviews and participant observation, we examine the significance of transnational family support for older people, and the ways in which migrant children and other kin care for elderly relatives from afar. Our case study is of the Transylvanian Saxons, a German-speaking minority in Romania, who experienced mass-exodus to Germany following the end of socialism in 1990. The lapse of time since the exodus allows us to examine how transnational family practices evolve, and what the challenges are to maintaining family-hood over time and distance. Contrary to expectations, we find that material family support from Germany to Romania is not significant and has declined. Care, by contrast, remains an important part of what most transnational families provide, although practices of ‘caring about’ are more prevalent than hands-on ‘caring for’. Counter to optimistic accounts of transnational family care in the literature, we argue that the difficulties and challenges for older people of being cared for by distant family members are fundamental, and strong transnational family ties are not an inevitable outcome of migration.
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Miklósné Zakar, Andrea. "Transylvanian Autonomy: Romanian and Saxon Models between the Two World Wars." Acta Universitatis Sapientiae, European and Regional Studies 17, no. 1 (2020): 29–40. http://dx.doi.org/10.2478/auseur-2020-0002.
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Abstract The establishment of Greater Romania between 1918 and 1920 induced several social, political, administrative, and economic problems in the new state. The differences between the history and traditions of the diverse parts of the country impeded the unifying centralization efforts. The peculiarities of Transylvania and the issue of the autonomous Transylvania appeared in the writings of several intellectuals and politicians between the two world wars. In addition to the Hungarian plans, Romanian and Saxon ideas were also born, emphasizing the importance and possibilities of Transylvanian autonomy. The study tries to present some aspects of the special regionalism of Transylvania between the two world wars and to analyse some Romanian and Saxon models.
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Kohnle, Armin. "Von Wittenberg und Nürnberg nach Kronstadt: Die Siebenbürgischen Kirchenordnungen von 1543/47 vor dem Hintergrund ihrer Wurzeln." Journal of Early Modern Christianity 8, no. 1 (2021): 29–45. http://dx.doi.org/10.1515/jemc-2021-2003.
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Abstract In the early phase of the Reformation in Transylvania, two church-regulating texts became particularly important: Johannes Honter’s little Reformation booklet for Kronstadt und Burzenland from 1543 and the church regulations published in print in 1547, which the Universitas Saxonum made binding for the entire area of Saxon law three years later. The essay focuses on these two important texts and analyzes their roots in the Reformation tradition of the Holy Roman Empire and the Swiss Confederation. Wittenberg and Nuremberg stand for two of the possible sources from which the Transylvanian church ordinances could have drawn. In view of more than a century of intensive historiographical debate on these questions, an attempt is made to present the different positions and to check them for plausibility. The influence of Swiss theology, which is important from a church historical perspective, is also analyzed here.
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Béla Zsolt, Szakács. "Falra hányt betűk: késő gótikus falikrónikák a középkori Magyarországon." Művészettörténeti Értesítő 69, no. 1 (2020): 37–56. http://dx.doi.org/10.1556/080.2020.00003.
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During the 15th and 16th centuries, a number of long inscriptions were painted on the walls of parish churches in the territory of the medieval Hungarian Kingdom. The first known example is in the St Elisabeth’s of Kassa (Kaschau, Košice, Slovakia). The earlier inscription in the north-east chapel describes the events between 1387 and 1439 while it is continued in the south transept with a political manifestation on the side of the new-born King Ladislas V, opposed by Wladislas I. Another wall-chronicle is readable in the entrance hall of the St James’ in Lőcse (Leutschau, Levoča, Slovakia). Here the inscription, dated to ca 1500, commemorates events between 1431 and 1494, including local fires and diseases, the coronation of Ladisla V and Wladislas II and the royal meeting of John Albert of Poland and Wladislas II of Hungary held at the city in 1494. On the other side of the entrance hall, a detailed Last Judgement was painted, as the final act of world history. The inscriptions of Lőcse are usually interpreted as a manifestation of the local identity of the Saxons in the Szepes (Zips, Spiš, Slovakia) region, enjoying special privileges. This is probably also true for the second group of wall-chronicles, to be found in Transylvania in the important Saxon towns. The only surviving example is in Szeben (Hermannstadt, Sibiu, Romania), in the gallery of the western hall (Ferula). Beside some national events (coronation of King Matthias, death of Louis II) it is dealing with Transylvanian affairs between 1409 and 1566. A similar chronicle has been documented in Brassó (Kronstadt, Braşov, Romania), which started the narrative with the immigration of the Saxons and ended with 1571, with a special attention to the Ottoman wars. Unfortunately the inscriptions have been covered after the fire of 1689. Other wall-chronicles are documented by secondary sources in Segesvár (Säsßburg, Sighișoara), Medgyes (Mediasch, Mediaș), Beszterce (Bistritz, Bistrița), Muzsna (Meschen, Moșna), Baráthely (Pretai, Brateiu) and Ecel (Hetzeldorf, Ațel, all in Romania). While all these were written in Latin, a Hungarian inscription has been preserved in the Calvinist church of Berekeresztúr (Bâra, Romania) in the Szeklerland from the early 17th century. Although a misunderstanding of the sources led some scholars to suppose an inscription or an images cycle with secular content in Buda, these passages refer in reality to the Franciscan friary at Chambery. In international comparison, the Gothic wall-chronicles seem to be a rarity; the best example is known from the cathedral of Genoa, where the rebuilding of the cathedral in the early 14th century is connected to the legendary origin of the city, counterbalancing the civil war between the citizens.Decorating the walls of churches with letters instead of images is certainly aniconic, but not necessarily un-pretentious. Letters always play a decorative function whenever written on the walls. The letters, especially for the illiterate people, was a special type of ornament. Nevertheless, inscriptions, as far as their letters are readable and languages are understandable, tend to be informative. Interpreting their content depends on different levels of literacy. But they work for all as visual symbols. The longish Latin wall chronicles of Late Gothic parish churches were probably understood by the rich patricians; but the large surfaces close to the entrances might have been meaningful for all others who recognized their significance in local identity-building. The illiterate local people of the Protestant villages were unable to decipher the exact meaning of the inscriptions, even if they were in their native Hungarian language. However, these letters were necessarily eloquent for the entire community: the fact itself that there are letters decorating the walls instead of images was meaningful, reflecting the transformation of Christian culture. The letters themselves, legible or not, had a symbolic value which can be decoded taking into consideration their location, forms and context.
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Béla Zsolt, Szakács. "Falra hányt betűk: késő gótikus falikrónikák a középkori Magyarországon." Művészettörténeti Értesítő 69, no. 1 (2020): 37–56. http://dx.doi.org/10.1556/080.2020.00003.
Full textAbstract:
During the 15th and 16th centuries, a number of long inscriptions were painted on the walls of parish churches in the territory of the medieval Hungarian Kingdom. The first known example is in the St Elisabeth’s of Kassa (Kaschau, Košice, Slovakia). The earlier inscription in the north-east chapel describes the events between 1387 and 1439 while it is continued in the south transept with a political manifestation on the side of the new-born King Ladislas V, opposed by Wladislas I. Another wall-chronicle is readable in the entrance hall of the St James’ in Lőcse (Leutschau, Levoča, Slovakia). Here the inscription, dated to ca 1500, commemorates events between 1431 and 1494, including local fires and diseases, the coronation of Ladisla V and Wladislas II and the royal meeting of John Albert of Poland and Wladislas II of Hungary held at the city in 1494. On the other side of the entrance hall, a detailed Last Judgement was painted, as the final act of world history. The inscriptions of Lőcse are usually interpreted as a manifestation of the local identity of the Saxons in the Szepes (Zips, Spiš, Slovakia) region, enjoying special privileges. This is probably also true for the second group of wall-chronicles, to be found in Transylvania in the important Saxon towns. The only surviving example is in Szeben (Hermannstadt, Sibiu, Romania), in the gallery of the western hall (Ferula). Beside some national events (coronation of King Matthias, death of Louis II) it is dealing with Transylvanian affairs between 1409 and 1566. A similar chronicle has been documented in Brassó (Kronstadt, Braşov, Romania), which started the narrative with the immigration of the Saxons and ended with 1571, with a special attention to the Ottoman wars. Unfortunately the inscriptions have been covered after the fire of 1689. Other wall-chronicles are documented by secondary sources in Segesvár (Säsßburg, Sighișoara), Medgyes (Mediasch, Mediaș), Beszterce (Bistritz, Bistrița), Muzsna (Meschen, Moșna), Baráthely (Pretai, Brateiu) and Ecel (Hetzeldorf, Ațel, all in Romania). While all these were written in Latin, a Hungarian inscription has been preserved in the Calvinist church of Berekeresztúr (Bâra, Romania) in the Szeklerland from the early 17th century. Although a misunderstanding of the sources led some scholars to suppose an inscription or an images cycle with secular content in Buda, these passages refer in reality to the Franciscan friary at Chambery. In international comparison, the Gothic wall-chronicles seem to be a rarity; the best example is known from the cathedral of Genoa, where the rebuilding of the cathedral in the early 14th century is connected to the legendary origin of the city, counterbalancing the civil war between the citizens.Decorating the walls of churches with letters instead of images is certainly aniconic, but not necessarily un-pretentious. Letters always play a decorative function whenever written on the walls. The letters, especially for the illiterate people, was a special type of ornament. Nevertheless, inscriptions, as far as their letters are readable and languages are understandable, tend to be informative. Interpreting their content depends on different levels of literacy. But they work for all as visual symbols. The longish Latin wall chronicles of Late Gothic parish churches were probably understood by the rich patricians; but the large surfaces close to the entrances might have been meaningful for all others who recognized their significance in local identity-building. The illiterate local people of the Protestant villages were unable to decipher the exact meaning of the inscriptions, even if they were in their native Hungarian language. However, these letters were necessarily eloquent for the entire community: the fact itself that there are letters decorating the walls instead of images was meaningful, reflecting the transformation of Christian culture. The letters themselves, legible or not, had a symbolic value which can be decoded taking into consideration their location, forms and context.
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Cristini, V., L. García-Soriano, and F. Vegas. "VILLAGES WITH FORTIFIED CHURCHES IN TRANSYLVANIA: ARCHITECTURE, HISTORY AND INTANGIBLE CULTURE." ISPRS - International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XLIV-M-1-2020 (July 24, 2020): 249–54. http://dx.doi.org/10.5194/isprs-archives-xliv-m-1-2020-249-2020.
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Abstract. Romania's significant German (Saxon) heritage is perfectly conserved in southern Transylvania, where Saxons arrived in the mid-1100s from the Rhine and Moselle river regions. Highly respected for their skill and talent, this population succeeded in gaining administrative autonomy, a feat practically unrivalled through a feudal Europe of absolute monarchies. The result of almost nine centuries of existence of the Saxon (German) community in southern Transylvania is still visible today in a stunning melting pot of cultural and architectural heritage, unique in Europe. Within the framework of the project “3d Past, Living & virtual visiting European World Heritage” the set of 7 villages (Biertan, Câlnic, Dârjiu, Prejmer, Saschiz, Valea Viilor, Viscri) listed by UNESCO since 1993, have been studied in detail. Strategies for maintenance and conservation have been analysed in order to contribute to the awareness and preservation of the principles of authenticity and integrity of those sites.
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Horváth, Attila. "The Private Law of the Principality of Transylvania (1540−1690)." Acta Universitatis Sapientiae Legal Studies 9, no. 2 (2021): 269–306. http://dx.doi.org/10.47745/ausleg.2020.9.2.05.
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In the period between AD 1540 and 1690, Transylvania enjoyed a high degree of independence in conducting its internal and also, at times, external affairs. This led to the divergence of Transylvanian private law from that of the Kingdom of Hungary, the sovereignty of which ceased in the sense of international law following the defeat at the Battle of Mohács. This divergent development is examined in the present study from the perspective of private law along with the later convergence of legal norms to those of the Habsburg Monarchy during the latter half of the 17th century. The sources of private law as well as private law norms governing the status of persons, immovable and movable property, obligations, and inheritance are examined in detail for this period. The specific laws applicable to the Szekler, Saxon, and Romanian inhabitants of Transylvania are also presented.
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Török, Borbála Zsuzsanna. "Managing the Past in Urban Portraitures in fin-de-siècle Saxon Transylvania." Journal of Urban History 43, no. 4 (2017): 651–60. http://dx.doi.org/10.1177/0096144217705350.
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The article addresses the cultural appropriation of multiethnic provincial urban spaces in Dualist Hungary. Scholarly topographies of towns experienced a boom at the turn of the century and were produced and marketed in the framework of collaborative enterprises, whether in the shape of state-sponsored committees or societies organized on voluntary basis. In Transylvania, the oldest academic institutions dedicated to such work were primarily the so-called Landeskunde (in Hungarian: honismeret) societies. The article explores the ways in which the social background, the target audience, and the material resources of the societies determined the outcome of the urban mapping by focusing on the multiethnic Transylvanian city Hermannstadt (in Romanian: Sibiu, in Hungarian: Nagyszeben). Here ethno-linguistic affiliations created the most fundamental dividing line that cut across the intellectual milieus during the time under scrutiny. The resulting urban mono-cultural topographies were part of shaping national historiographies, which in the Saxon case emphasized the cultural distinctness of the Transylvanian Lutheran Germans, and played down the difference between the towns and countryside.
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Gînguță, Alexandra, Ioana Rusu, Cristina Mircea, Adrian Ioniță, Horia L. Banciu, and Beatrice Kelemen. "Mitochondrial DNA Profiles of Individuals from a 12th Century Necropolis in Feldioara (Transylvania)." Genes 12, no. 3 (2021): 436. http://dx.doi.org/10.3390/genes12030436.
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The genetic signature of modern Europeans is the cumulated result of millennia of discrete small-scale exchanges between multiple distinct population groups that performed a repeated cycle of movement, settlement, and interactions with each other. In this study we aimed to highlight one such minute genetic cycle in a sea of genetic interactions by reconstructing part of the genetic story of the migration, settlement, interaction, and legacy of what is today the Transylvanian Saxon. The analysis of the mitochondrial DNA control region of 13 medieval individuals from Feldioara necropolis (Transylvania region, Romania) reveals a genetically heterogeneous group where all identified haplotypes are different. Most of the perceived maternal lineages are of Western Eurasian origin, except for the Central Asiatic haplogroup C seen in only one sample. Comparisons with historical and modern populations describe the contribution of the investigated Saxon settlers to the genetic history of this part of Europe.
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Haldenwang, Sigrid. "Zu den Bedeutungen der Verben „kopulieren”, „kaufen” und „verändern” in siebenbürgischen urkundlichen Quellen und im Siebenbürgisch- Sächsischen." Germanistische Beiträge 44, no. 1 (2019): 207–23. http://dx.doi.org/10.2478/gb-2019-0013.
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Abstract This article covers the verbs kopulieren (copulate) and kaufen (buy) with the meaning of, religious and legal marriage’ followed by the verb verändern (change) with the meaning of ,marry’, ,getting married’. The case examples show that certain meanings of a verb which have been retained in Transylvanian documentary sources and the Transylvanian-Saxon vernacular are indeed mentioned in High German, however, they are marked ,archaic’ (see the given meanings of the verbs kopulieren, originating from Latin and the given meanings of the verb verändern originating from Middle High German). On the other hand, when a certain meaning of a verb is not documented in High German any longer, Transylvanian document sources and the Transylvanian-Saxon vernacular can serve as documentation (see the verb kaufen which has retained the Middle High German meaning). The case examples are taken from the Transylvanian-Saxon Dictionary and the North-Transylvanian-Saxon Dictionary.
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Cercel, Cristian. "Transylvanian Saxon Symbolic Geographies." Civilisations, no. 60-2 (July 27, 2012): 83–101. http://dx.doi.org/10.4000/civilisations.3019.
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Haldenwang, Sigrid. "Zu den Heiligennamen „Bartholomäus“ und „Johannes“ im Siebenbürgisch-Sächsischen, die auf biblische Heilige und deren Geburtstage zurückgehen." Germanistische Beiträge 47, no. 1 (2021): 193–208. http://dx.doi.org/10.2478/gb-2021-0011.
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Abstract The article initially covers the historical information regarding two biblical saints „Saint Bartholomew“ and „John the Baptist“ and their birthdays. In vernacular documents from 1900 to 1980 inclusively, the Transylvanian-Saxon names „Bartholomew“ and „John“ were related to the respective saint. The vernacular documents show that their birthdays were playing a role in seasonal determination for peasant work as well as being used in descriptive country sayings, in idioms and in traditional customs. The case examples are taken from the Transylvanian-Saxon Dictionary, the North Transylvanian Dictionary, as well as relevant specialist and vernacular literature.
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Haldenwang, Sigrid. "Die Hebamme und ihre Benennungen im Siebenbürgisch-Sächsischen." Germanistische Beiträge 46, no. 1 (2020): 283–305. http://dx.doi.org/10.2478/gb-2020-0015.
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Abstract This article covers midwives as such and their designations in the Transylvanian-Saxon vernaculars in detail with emphasis on the early documentary evidence in the first half of the 16th century as well as from the 18th century. The lexemes correlate their respective categories of word formation and show descriptive series of synonyms depicting at the same time the composition of the Transylvanian-Saxon vocabulary. Comments on the etymology of the word formations as well as on the midwife‘s profession are also included. The terms are taken from the TransylvanianSaxon Dictionary and the NorthTransyl vanian Saxon Dictionary as well as the specialist literature on vernacular.
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Cosma, Călin. "Saxes discovered in the Avar graves from Transylvania and the Romanian Banat." Acta Musei Napocensis 56 (December 12, 2019): 217–24. http://dx.doi.org/10.54145/actamn.i.56.13.
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The objects were discovered one in the cemetery at Șpălnaca – Șugud (Transylvania) and the other at Timișoara – Modoș Bridge (Romanian Banat) (Map 1). Both artefacts have been identified in the professional papers as daggers, when, in fact, they are saxes. Both saxes have been found inside graves of Avar men. The grave from Șpălnaca – Șugud which contained the sax is dated from the end of the Middle Avar period (680–710/720), whereas the other from Timișoara – Modoș Bridge is dated from the second part of the Late Avar period (760–810/830). The two saxes can be recognized as the first (I) Csiky, defined for the finds discovered in the Avar cemeteries from the Carpathian basin. The occurrence of the two saxes in the Avar graves from the Transylvanian plateau and the Romanian Banat widens the geographic area where the saxes are known to have been used by the Avars, including the eastern Carpathian basin. However, they are only a few compared to the total number of Avar graves from Western Romania, thus indicating that the sax wasn’t a weapon employed on a large scale by the Avar warriors that entered this area. The saxes from Șpălnaca – Șugud and Timișoara – Modoș Bridge were probably used as weapons. At the same time, it is possible that they were only ceremonial weapons.
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Bancu, Ariana. "Contact-induced variation in Transylvanian Saxon verb clusters." Language 95, no. 2 (2019): e193-e215. http://dx.doi.org/10.1353/lan.2019.0041.
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Scheuringer, Hermann. "Transylvanian Saxon: 900 Years Old, and Still Alive." Transylvanian Review 29, no. 4 (2020): 3–23. http://dx.doi.org/10.33993/tr.2020.4.01.
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Bargan, Andrea. "Transylvanian Saxon Charms as Part of Old Germanic Folklore." Messages, Sages, and Ages 4, no. 1 (2017): 33–40. http://dx.doi.org/10.1515/msas-2017-0003.
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Abstract The present article deals with archaic pieces of folklore, namely with Transylvanian Saxon (TS) charms recorded in the 19th century. The author, herself a speaker of the TS dialect, translated a number of those charms into English and added comments that were meant to indicate connections with similar pieces of the same genre recorded in Germany and England in early medieval times.
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Corsale, Andrea, and Monica Iorio. "Transylvanian Saxon culture as heritage: Insights from Viscri, Romania." Geoforum 52 (March 2014): 22–31. http://dx.doi.org/10.1016/j.geoforum.2013.12.008.
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Crăciun, Maria. "Reforming Church Space: Altarpieces and Their Functions in Early Modern Transylvania." Church History and Religious Culture 87, no. 1 (2007): 1–28. http://dx.doi.org/10.1163/187124207x189262.
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AbstractFocused on an analysis of surviving late medieval religious art in Transylvanian Lutheran churches, this study wishes to explore the ways in which these images were presented to and viewed by the congregations after the Reformation of the Saxon community. The article considers the connection between these artifacts and the ritual context that framed them whilst assessing their ability to shape different patterns of piety and a new confessional identity. Drawing mostly on visual evidence, the study also relies on an exploration of the records of the synods of the Transylvanian Lutheran Church in order to understand this newly forged religious culture.
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Davis, Sacha. "Wine and Modernity in the Transylvanian Saxon Imagination (1860–1930)." Central Europe 12, no. 2 (2014): 136–58. http://dx.doi.org/10.1179/1479096314z.00000000028.
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Davis, Sacha E. "Pan-German or Pan-Saxon? Framing Transylvanian-Saxon Particularism on Both Sides of the Atlantic." Nationalism and Ethnic Politics 28, no. 1 (2021): 53–73. http://dx.doi.org/10.1080/13537113.2021.2004765.
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P. Szabó, Béla. "A nagyszebeni jogakadémia hallgatóinak kérelme az oktatás megreformálása tárgyában 1848 májusából." Gerundium 9, no. 2 (2019): 117–26. http://dx.doi.org/10.29116/gerundium/2018/2/8.
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The Request for Educational Reform of the Students of the School of Law in Nagyszeben of May 1848. In spring 1848 amidst the zeal of the revolution started in almost all of the higher educational institutions in Hungary and Transylvania student movements to reform education in the institutions. In May 1848 the students of the Law School of the Saxons in Transylvania at Nagyszeben also submitted an application through the institution’s Senate to the sustaining Lutheran Church including – among others – the following issues: guaranteeing the freedom to education and teaching, reforming the study and exam system, significantly developing the substance of the library, getting the right to meet and vote for the students’ representatives during procedures against students; reviewing the academy’s disciplinary regulation. The following source-presentation – besides the Hungarian translation of the request – explains the circumstances of origin and the afterlife of the application.
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Pătru-Stupariu, Ileana, Marioara Pascu, and Matthias Bürgi. "Exploring Tangible and Intangible Heritage and its Resilience as a Basis to Understand the Cultural Landscapes of Saxon Communities in Southern Transylvania (Romania)." Sustainability 11, no. 11 (2019): 3102. http://dx.doi.org/10.3390/su11113102.
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Landscape researchers tend to reduce the diversity of tangible heritage to physical aspects of cultural landscapes, from the wealth of intangible heritage they focus on land-use practices which have a direct and visible impact on the landscape. We suggest a comprehensive assessment of both tangible and intangible heritage, in order to more accurately assess the interconnection of local identity and the shaping of cultural landscapes. As an example, we looked at Saxon culture and cultural landscapes in southern Transylvania (Romania), where we assessed features of tangible and intangible cultural heritage, identified their resilience and the driving forces of their change. Our analysis, based on 74 interviews with residents in ten villages in southern Transylvania, showed a high resilience of tangible heritage and a low resilience of intangible heritage. A major factor responsible for changes in the Saxon heritage was a decline in the population at the end of the Cold War, due to migration, driven by political and economic factors. We conclude by discussing the specific merits of such an analysis for integrated landscape management.