{"id":160,"date":"2017-04-07T14:49:05","date_gmt":"2017-04-07T13:49:05","guid":{"rendered":"https:\/\/www.societateamuzicala.ro\/sorinantohi\/?p=160"},"modified":"2018-03-21T18:52:43","modified_gmt":"2018-03-21T18:52:43","slug":"identitati-fluide-in-spatiile-romaniei-mari-istoricitate-interculturalitate-normativitate","status":"publish","type":"post","link":"https:\/\/www.societateamuzicala.ro\/sorinantohi\/identitati-fluide-in-spatiile-romaniei-mari-istoricitate-interculturalitate-normativitate\/","title":{"rendered":"Identit\u0103\u021bi fluide \u00een spa\u021biile Rom\u00e2niei Mari. Istoricitate, interculturalitate, normativitate"},"content":{"rendered":"

Seria de conferin\u021be \u201c<\/strong>Teoria Rom\u00e2niei\u201d. Patru secole de autoscopie na\u021bional\u0103<\/strong><\/p>\n

Organizatori: Asocia\u021bia Orbis Tertius \/ A Treia Lume, Asocia\u021bia Alexandru Ioan Cuza, Institutul de Studii \u0219i Cercet\u0103ri Simbolice, Direc\u021bia Jude\u021bean\u0103 Ia\u0219i pentru Cultur\u0103, Culte \u0219i Patrimoniul Cultural Na\u021bional, Complexul Muzeal Na\u021bional Moldova<\/p>\n

Parteneri: Prim\u0103ria Municipiului Ia\u0219i, Oxford Brookes University, Comisia Rom\u00e2no-American\u0103 Fulbright, Serviciul Jude\u021bean Ia\u0219i al Arhivelor Na\u021bionale, Aaylex, export-club, Trivium. Revist\u0103 de g\u00e2ndire simbolic\u0103<\/em>, Societatea Muzical\u0103<\/p>\n

Parteneri media: TVR Ia\u0219i, Radio Rom\u00e2nia Ia\u0219i, Suplimentul de cultur\u0103<\/em>, Observator cultural<\/em><\/p>\n

\u00a0<\/strong><\/p>\n

IDENTIT\u0102\u021aI FLUIDE \u00ceN SPA\u021aIILE ROM\u00c2NIEI MARI<\/strong><\/p>\n

Istoricitate, interculturalitate, normativitate<\/strong><\/p>\n

CONFERIN\u021a\u0102 INTERDISCIPLINAR\u0102<\/p>\n

Ia\u0219i, 7-9 aprilie 2017<\/p>\n

Palatul Culturii (Sala Voievozilor) \u0219i Muzeul Memorial \u201cMihail Kog\u0103lniceanu\u201d<\/p>\n

\u00cen Schimbarea la fa\u021b\u0103 a Rom\u00e2niei <\/em>(1936), Cioran scria: \u201cDac\u0103 nu vom avea at\u00eeta t\u0103rie \u0219i at\u00eet orgoliu pentru a ne reface din s\u00eembure existen\u021ba, \u00een zadar mai facem teoria Rom\u00e2niei.\u201d<\/p>\n

Din p\u0103cate, majoritatea proiectelor noastre luminoase au e\u0219uat, au \u00eent\u00eerziat, au durat pu\u021bin, au l\u0103sat slabe urme \u00een istorie \u0219i \u00een memorie. Din fericire, au e\u0219uat \u0219i proiectele noastre \u00eentunecate, delirante ori (sin)uciga\u0219e. Am pl\u0103tit scump pentru toate. \u0218i am produs o vast\u0103 bibliotec\u0103 autoscopic\u0103 na\u021bional\u0103, de la cronicari la bloggeri: metadiscursul, dublul fantasmatic al unei practici istorice carente ori absente. Ne-am dovedit mai buni la teorie dec\u00eet la practic\u0103\u2026<\/p>\n

Seria de conferin\u021be \u0219i publica\u021bii \u201c<\/em>Teoria Rom\u00e2niei\u201d. Patru secole de autosocopie na\u021bional\u0103<\/em>, ini\u021biat\u0103 \u0219i coordonat\u0103 de Sorin Antohi, analizeaz\u0103 deopotriv\u0103 aceast\u0103 bibliotec\u0103 \u0219i istoria care a inspirat-o, conceptualiz\u00eendu-le riguros \u0219i plas\u00eendu-le \u00een context comparativ, dialog\u00eend (auto)ironic \u0219i (auto)critic cu remarca a lui Cioran. \u00cen acest cadru, no\u021biuni \u0219i realit\u0103\u021bi complexe ca Rom\u00e2nia \u0219i rom\u00e2nii s\u00eent mai judicios plasate \u00eentre astfel <\/em>\u0219i altfel<\/em>, \u00eentre tautologie \u0219i paradox, \u00eentre utopie \u0219i apocalips\u0103, \u00eentre \u201csentiment tragic\u201d \u0219i deriziune.<\/p>\n

P\u00een\u0103 acum, proiectul include volumul colectiv Rom\u00e2nia Mare <\/em>Revisited. Pluralitatea din unitate <\/em>(\u00een curs de apari\u021bie la Editura Polirom), precum \u0219i conferin\u021bele Specificul na\u021bional. Perspective istorice \u0219i critice<\/em> (Sinaia, Domeniul Regal, 30 noiembrie-1 Decembrie 2013), Diversitatea uitat\u0103 a Rom\u00e2niei. Istorie, patrimoniu, memorie <\/em>(Ia\u0219i, Muzeul Unirii-T\u00eergu-Neam\u021b, Prim\u0103rie, 23-26 octombrie 2014), Rom\u00e2nia Mare: idee, dezastru, victorie, apogeu (1913-1938)<\/em> (<\/strong>Ia\u0219i, Muzeul Memorial \u201cMihail Kog\u0103lniceanu\u201d, 21-23 octombrie 2016; secolul care a urmat Marii Uniri va fi explorat prin \u00eenc\u0103 dou\u0103 conferin\u021be programate la Ia\u0219i \u00een 2017, respectiv 2018). \u00centr-un spirit afin cu seria amintit\u0103 au avut loc alte dou\u0103 conferin\u021be, ini\u021biate de Vintil\u0103 Mih\u0103ilescu: Este Rom\u00e2nia altfel? Avatarurile excep\u021bionalismului rom\u00e2nesc <\/em>(Ia\u0219i, Muzeul Memorial Mihail Kog\u0103lniceanu, 30-31 octombrie 2015, organizat\u0103 \u00een maniera seriei de Vintil\u0103 Mih\u0103ilescu \u0219i Sorin Antohi) \u0219i Excep\u021bionalismul rom\u00e2nesc: discurs \u0219i realitate <\/em>(Bucure\u0219ti, Muzeul Na\u021bional Cotroceni, 19 februarie 2016,\u00a0 organizat\u0103 de Vintil\u0103 Mih\u0103ilescu). Volumele colective bazate pe toate conferin\u021bele men\u021bionate s\u00eent \u00een preg\u0103tire. Unele comunic\u0103ri au fost deja sau vor fi publicate \u00eentr-o prim\u0103 versiune de revista Trivium<\/em>.<\/p>\n

Conferin\u021ba de fa\u021b\u0103 este dedicat\u0103 identit\u0103\u021bilor fluide \u00een spa\u021biile Rom\u00e2niei Mari<\/em>. Sintagma identit\u0103\u021bi fluide<\/em>, tautologic\u0103 pentru unii \u0219i scandaloas\u0103 ori de-a dreptul absurd\u0103 pentru al\u021bii, comport\u0103 o discu\u021bie serioas\u0103, at\u00eet la nivel conceptual (\u00eencep\u00eend cu \u00eensu\u0219i conceptul de identitate \u0219i cu acela, \u00eenc\u0103 mai problematic, de identitate colectiv\u0103), c\u00eet \u0219i la nivel empiric. Contrar vulgatei istoriografice na\u021bional(ist)e, identit\u0103\u021bile nu s\u00eent stabile, date<\/em>, cosmice, atemporale, reificate, ci fluide, liminare, perpetuu negociate de actorii istorici (de la indivizi \u2013 inclusiv cu propriul sine mereu schimb\u0103tor \u2013 la grupuri, societ\u0103\u021bi, institu\u021bii) \u00een contexte complexe, dinamice, interactive.<\/p>\n

 <\/p>\n

PROGRAM<\/strong><\/p>\n

Vineri, 7 aprilie, Palatul Culturii, Sala Voievozilor<\/strong><\/p>\n

19:00-19:30 Vernisajul expozi\u021biei \u201eIa\u0219ul evreiesc\u201c<\/u> (Serviciul Jude\u021bean al Arhivelor Na\u021bionale Ia\u0219i). Expozi\u021bia pune \u00een valoare documentele \u0219i imaginile legate de comunitatea evreiasc\u0103 pe care le are \u00een depozite Serviciul Jude\u021bean al Arhivelor Na\u021bionale Ia\u0219i, \u00een special fondul personal I\u021bak Schwartz-Kara, prezentat pentru prima oar\u0103 publicului. Vorbesc: Sorin Antohi, Florin C\u00e2ntic \u0219i Rodica Iftimi \u2013 autoarea expozi\u021biei.<\/p>\n

19:30-21:00 I. Sesiune de deschidere<\/u><\/p>\n

Introducere, Moderator: Sorin Antohi<\/p>\n

Mihai Sp\u0103riosu, \u201eCentru, margine \u0219i identit\u0103\u021bi liminare \u00een regiunile frontaliere\u201d<\/p>\n

Alexandru-Florin Platon, \u201eImaginarul identit\u0103\u021bii etno-na\u021bionale \u00een Rom\u00e2nia modern\u0103\u201d<\/p>\n

21:00-22:00 Recep\u021bie<\/p>\n

S\u00eemb\u0103t\u0103, 8 aprilie, Muzeul Memorial <\/strong>\u201c<\/strong>Mihail Kog\u0103lniceanu\u201d<\/strong><\/p>\n

9:30-11:30 II. Bucovina, Basarabia, Banat<\/u><\/p>\n

Moderator: Alexandru-Florin Platon<\/p>\n

Andrei Corbea-Hoi\u0219ie, \u201cHomo austriacus\/homo bucovinensis<\/em>. De la identitatea multipl\u0103 (Mehrfachidentit\u00e4t<\/em>) la identitatea \u2018fluid\u0103\u2019\u201c<\/p>\n

Andrei Cu\u0219co, \u201c\u2019Scenariile alternative\u2019 ale rom\u00e2nit\u0103\u021bii basarabene la \u00eenceputul secolului XX\u201d<\/p>\n

Victor Neumann, \u201eIdentit\u0103\u021bi multi- \u0219i interculturale \u00een Rom\u00e2nia interbelic\u0103: studiu de caz privind Banatul Timi\u0219oarei\u201d<\/p>\n

11:30-12:00 Pauz\u0103 de cafea<\/p>\n

12:00-14:00 III. \u021aigani\/romi, rom\u00e2ni, evrei<\/u><\/p>\n

Moderator: Vintil\u0103 Mih\u0103ilescu<\/p>\n

Petre Matei, \u201eDileme \u0219i jocuri identitare: \u201a\u021bigani\u2018, \u201aromi\u2018 sau \u201arom\u00e2ni\u2018 \u00een Rom\u00e2nia Mare?\u201c<\/p>\n

R\u0103zvan P\u00e2r\u00e2ianu, \u201e\u00cen vremuri de urgie. Evreii din Rom\u00e2nia \u00eentre integrare \u0219i sionism\u201c<\/p>\n

Florin C\u00eentic, \u201eR\u0103d\u0103cini intelectuale ale viziunii lui Vasile Conta asupra evreilor\u201c<\/p>\n

14:00-15:30 Pauz\u0103 de pr\u00eenz<\/p>\n

15:30-17:00 IV. Arom\u00e2ni, rom\u00e2ni, germani<\/u><\/p>\n

Moderator: Andrei Corbea-Hoi\u0219ie<\/p>\n

Steliu Lambru, \u201cColonizarea \u0219i rom\u00e2nizarea Cadrilaterului. Noua identitate a arom\u00e2nilor \u00een Rom\u00e2nia Mare\u201d<\/p>\n

Remus Gabriel Anghel, Ovidiu Oltean, \u201eInstitu\u021bii ale minorit\u0103\u021bilor etnice \u0219i identit\u0103\u021bi transna\u021bionale. Perspective din spa\u021biul transna\u021bional rom\u00e2no-german\u201d<\/p>\n

17:00-17:30 Pauz\u0103 de cafea<\/p>\n

17:30-19:30 V. Teoria \u0219i practica identit\u0103\u021bii rom\u00e2ne\u0219ti<\/u><\/p>\n

Moderator: Victor Neumann<\/p>\n

Vintil\u0103 Mih\u0103ilescu, \u201cNe-am dovedit mai buni la teorie dec\u00eet la practic\u0103\u2026<\/em>Modernitate, identitate \u0219i escatologie\u201d<\/p>\n

Marius Turda, \u201cA deveni rom\u00e2n: de la teorie la practic\u0103\u201d<\/p>\n

Sorin Antohi, \u201cComment peut-on \u00eatre Roumain?<\/em> R\u0103spunsuri istorice, sociale \u0219i culturale la o \u00eentrebare metafizic\u0103<\/p>\n

Duminic\u0103, 9 aprilie<\/strong><\/p>\n

Vizit\u0103 la monumente istorice \u0219i obiective culturale din Ia\u0219i<\/p>\n

 <\/p>\n

PARTICIPAN\u021aI<\/strong><\/p>\n

Remus Gabriel Anghel<\/strong> (Cluj-Napoca)<\/p>\n

Sorin Antohi<\/strong> (Bucure\u0219ti)<\/p>\n

Florin C\u00eentic<\/strong> (Ia\u0219i)<\/p>\n

Andrei Corbea-Hoi\u0219ie<\/strong> (Ia\u0219i)<\/p>\n

Andrei Cu\u0219co<\/strong> (Chi\u0219in\u0103u)<\/p>\n

Steliu Lambru<\/strong> (Bucure\u0219ti)<\/p>\n

Petre Matei<\/strong> (Bucure\u0219ti)<\/p>\n

Vintil\u0103 Mih\u0103ilescu<\/strong> (Bucure\u0219ti)<\/p>\n

Victor Neumann<\/strong> (Timi\u0219oara)<\/p>\n

Ovidiu Oltean <\/strong>(Cluj-Napoca)<\/p>\n

R\u0103zvan P\u00e2r\u00e2ianu<\/strong> (T\u00e2rgu-Mure\u0219)<\/p>\n

Alexandru-Florin Platon<\/strong> (Ia\u0219i)<\/p>\n

Mihai Sp\u0103riosu<\/strong> (Athens, Georgia)<\/p>\n

Marius Turda<\/strong> (Oxford)<\/p>\n

Remus Gabriel Anghel<\/strong><\/p>\n

Cercet\u0103tor la Institutul pentru Studierea Problemelor Minorit\u0103\u021bilor Na\u021bionale din Cluj Napoca \u0219i membru \u00een \u0218coala Doctoral\u0103 de \u0218tiin\u021be Politice \u0219i ale Comunic\u0103rii a Universit\u0103\u021bii Babe\u0219-Bolyai din acela\u0219i ora\u0219. Licen\u021b\u0103 \u00een Sociologie \u0219i masterat \u00een Antropologie Cultural\u0103 (Universitatea din Bucure\u0219ti), Burs\u0103 Marie Curie (Torino), doctorat \u00een Sociologie (Universitatea Bielefeld). A efectuat cercet\u0103ri \u0219i a publicat pe teme precum etnicitate, migra\u0163ie, transna\u021bionalism, migra\u0163ie iregular\u0103. \u00cempreun\u0103 cu Istv\u00e1n Horv\u00e1th, a coordonat volumul colectiv Sociologia migra\u021biei. Teorii \u0219i studii de caz rom\u00e2ne\u0219ti <\/em>(Polirom, 2009). Dintre cele mai recente publica\u021bii, volumul de autor Romanians in Western Europe: Migration, Status Dilemmas, and Transnational Connections<\/em> (Lexington Books, 2013, 2015).<\/p>\n

Sorin Antohi<\/strong><\/p>\n

N\u0103scut \u00een 1957 la T\u00e2rgu-Ocna. Istoric al ideilor, eseist, traduc\u0103tor. A f\u0103cut studii de Englez\u0103, Francez\u0103 (Universitatea \u201eAl. I. Cuza\u201d, Ia\u0219i) \u0219i Istorie (EHESS, Paris). A predat mai ales la University of Michigan, Ann Arbor; Universitatea din Bucure\u0219ti; Central European University, Budapesta \u2013 unde a fost \u0219i pro-rector academic, \u0219ef de departament, director fondator al Pasts, Inc. Center for Historical Studies; a f\u0103cut cercet\u0103ri, \u00eentre altele, la institute de studii avansate (Stanford, Berlin, Essen, Viena). A coordonat proiecte \u0219i re\u021bele de cercetare, colec\u021bii de carte (actualmente, \u00eempreun\u0103 cu Chun-chieh Huang \u0219i J\u00f6rn R\u00fcsen, Reflections on (In)Humanity, la Vandenhoeck & Ruprecht \u0219i National Taiwan University Press); a fost \u00een conducerea unor institu\u021bii, organisme profesionale (\u00eentre altele, membru \u00een biroul Comitetului Interna\u021bional de \u0218tiin\u021be Istorice), publica\u021bii, funda\u021bii; a (co)organizat conferin\u021be, seminarii, \u0219coli de var\u0103. A \u021binut conferin\u021be \u0219i comunic\u0103ri \u00een peste treizeci de \u021b\u0103ri. A publicat cinci volume de autor (unul la Paris), \u0219ase de convorbiri (cu: Adrian Marino, Mihai \u0218ora, Alexandru Zub, Moshe Idel, Virgil Nemoianu, Cioran \u0219i Luca Pi\u021bu), \u0219apte coordonate (unele \u00een colaborare), \u0219ase traduse din francez\u0103 \u0219i englez\u0103 (\u00een colaborare cu Mona Antohi), precum \u0219i texte de mai mic\u0103 \u00eentindere.<\/p>\n

Florin C\u00eentic<\/strong> (semn\u0103tur\u0103 de autor: Florin C\u00e2ntec<\/em>)<\/p>\n

N\u0103scut \u00een 1962 la Suceava. Eseist \u015fi istoric al culturii, cu studii de filosofie \u015fi istorie la Universitatea \u201cAl.I.Cuza\u201d din Ia\u015fi (1986), de istorie \u015fi civiliza\u0163ie european\u0103 la Institut National des Langues et Civilisations Orientales, Paris (1992) \u015fi managment cultural \u00een Danemarca (1996). Doctor \u00een istorie intelectual\u0103 la Universitatea \u201cAl.I.Cuza\u201d din Ia\u015fi, sub conducerea acad. Alexandru Zub (2002). Director al Arhivelor Na\u021bionale Ia\u0219i. Profesor univ. asociat la Univ. “Al.I.Cuza” din Ia\u0219i, expert UE \u00een management cultural, Visiting Scholar<\/em> la New York University (2004) si Fulbright Visiting Professor <\/em>la Chicago University (2005-2006). Membru al Uniunii Scriitorilor din Rom\u00e2nia, a publicat numeroase studii \u015ftiin\u0163ifice, eseuri \u015fi articole \u00een publica\u0163ii academice sau reviste de cultur\u0103 din \u0163ar\u0103 \u015fi str\u0103in\u0103tate. Printre publica\u021biile sale: Vasile Conta. Via\u0163a \u015fi opera,<\/em> Ia\u015fi, Editura Princeps Edit, 2005; Arheologii spirituale. Studii de istoria culturii<\/em>, Ia\u015fi, Editura Timpul, 2004; Memorie \u015fi uitare \u00een cultura rom\u00e2n\u0103. <\/em>Cazul Vasile Conta<\/em>, Ia\u015fi, Editura Timpul, 2003; Vasile Conta. Scrisori \u015fi documente inedite,<\/em> Ia\u015fi, Editura Convorbiri literare, 2003. O serie de opere apare la Editura Universit\u0103\u021bii Alexandru Ioan Cuza\u00a0din Ia\u0219i.<\/p>\n

Andrei Corbea-Hoi\u0219ie<\/strong><\/p>\n

N\u0103scut \u00een 1951, a f\u0103cut studii de Germanistic\u0103, Rom\u00e2nistic\u0103 \u0219i Istorie la Universitatea din Ia\u0219i. Doctorat \u00een filologie la Universitatea din Bucure\u0219ti. Profesor de literatur\u0103 german\u0103, \u0219ef al Catedrei de germanistic\u0103 a Universit\u0103\u021bii din Ia\u0219i. Fost Bursier al Funda\u021biei Alexander von Humboldt la Universitatea din Konstanz, Fellow al Centrului Interna\u021bional de Studii \u00een Stiin\u021bele Culturii din Viena. Profesor asociat la universit\u0103\u021bile Paris 8, Siegen, Fribourg, Viena, Ecole Pratique des Hautes Etudes-Sorbonne, Ecole Normale Sup\u00e9rieure (titular al Catedrei Blaise Pascal, 1998-1999), Konstanz. Expert al Institutului de \u0218tiin\u021bele culturii al Academiei Austriece de \u0218tiin\u021be.\u00a0 Membru al Academiei de \u0218tiin\u021be din Erfurt, doctor honoris causa al Universit\u0103\u021bii din Konstanz. Director al Editurii Universit\u0103\u021bii \u201cAl. I. Cuza\u201d din 1990.\u00a0 Numeroase publica\u021bii de teorie literar\u0103 \u0219i estetic\u0103, istorie literar\u0103 comparat\u0103, istorie cultural\u0103 \u0219i social\u0103 consacrate cu prec\u0103dere Europei Centrale. Cele mai recente: Politik, Presse und Literatur in Czernowitz 1890-1940. Kulturgeschichtliche und imagologische Studien<\/em>, Stauffenburg Verlag, T\u00fcbingen, 2013; Irref\u00fchrung der D\u00e4monen. Acht Essays zu Gregor von Rezzori <\/em>(\u00een colab. cu Jacques Lajarrige), Parthenon Verlag, Kaiserslautern-Mehlingen, 2014; Pluralit\u00e4t als kulturelle Lebensform. \u00d6sterreich und die Nationalkulturen S\u00fcdosteuropas<\/em>, (coord. cu Harald Haslmayr), Lit Verlag, Berlin-Viena, 2013; Zeitungsstadt Czernowitz. Studien zur Geschichte der deutschsprachigen Presse der Bukowina (1848-1940)<\/em>, (coord. cu Markus Winkler \u0219i Ion Lihaciu), Parthenon Verlag, Kaiserslautern-Mehlingen 2014. Kulturen an ,Peripherien<\/em>\u2018 Mitteleuropas (am Beispiel der Bukowina und Tirols<\/em> (ed. cu Sigurd Paul Scheichl), Editura Universit\u0103\u021bii \u00ab\u00a0Alexandru Ioan Cuza\u00a0\u00bb, Hartung-Gorre Verlag, Ia\u0219i\/Konstanz, 2015.<\/p>\n

Andrei Cu\u0219co<\/strong><\/p>\n

N\u0103scut \u00een 1982 la Chi\u015fin\u0103u, \u015fi-a ob\u0163inut \u00een 2008 doctoratul \u00een istoria comparat\u0103 a Europei Centrale, Estice \u015fi Sud-Estice la Departamentul de Istorie al Universit\u0103\u0163ii Central-Europene (CEU). Interesele sale de cercetare se axeaz\u0103 pe istoria modern\u0103 a Europei de Est, istoria comparat\u0103 a imperiilor din spa\u0163iul Eurasiei, istorie intelectual\u0103 \u015fi istoriografie. \u00cen ultimii ani, Andrei Cu\u015fco a lucrat pe teme legate de geografia simbolic\u0103 a Basarabiei, viziunile concurente asupra acestei regiuni articulate \u00een Imperiul Rus \u015fi Rom\u00e2nia \u00een a doua jum\u0103tate a secolului XIX \u015fi \u00eenceputul secolului XX, precum \u015fi asupra unor subiecte mai largi din domeniul istoriei intelectuale din cele dou\u0103 spa\u0163ii. Din septembrie 2008 a fost lector, iar din septembrie 2016 \u2013 conferen\u021biar universitar la Facultatea de Istorie \u0219i Geografie a Universit\u0103\u0163ii Pedagogice de Stat \u201cIon Creang\u0103\u201d din Chi\u015fin\u0103u. Din decembrie 2011 p\u00e2n\u0103 \u00een septembrie 2015 a fost director al Centrului de Studii Imperiale din cadrul Facult\u0103\u0163ii de Istorie \u015fi Filozofie a Universit\u0103\u0163ii de Stat din Moldova. Andrei Cu\u015fco este autorul unei c\u0103r\u0163i dedicate istoriei Basarabiei sub domina\u0163ia Imperiului Rus, \u00een colaborare cu Victor Taki (Basarabia \u00een componen\u0163a Imperiului Rus, 1812-1917<\/em>, Moscova: Novoe Literaturnoe Obozrenie, 2012) \u015fi co-editor (\u00eempreun\u0103 cu Diana Dumitru, Igor Ca\u015fu \u015fi Petru Negur\u0103) al volumului Al Doilea R\u0103zboi Mondial: memorie \u015fi istorie \u00een Estul \u015fi Vestul Europei<\/em> (Chi\u015fin\u0103u: Cartier, 2013). O alt\u0103 carte \u2013 A Contested Borderland: Competing Russian and Romanian Visions of Bessarabia in the Late 19th<\/sup> and Early 20th<\/sup> Century<\/em> \u2013 este \u00een curs de apari\u021bie la CEU Press ]n 2017.<\/p>\n

Steliu Lambru<\/strong><\/p>\n

Licen\u021b\u0103 (Universitatea din Bucure\u0219ti), masterat (Central European University) \u0219i doctorat (Universitatea \u201eAl. I. Cuza\u201c din Ia\u0219i) \u00een Istorie. Istoric \u0219i jurnalist la Radio Rom\u00e2nia, unde a realizat numeroase emsiuni pe teme istorice, a publicat studii \u0219i articole \u00een reviste academice \u0219i de popularizare a istoriei.<\/p>\n

Petre Matei<\/strong><\/p>\n

Doctor \u00een istorie al Universit\u0103\u0163ii Bucure\u015fti cu o tez\u0103 despre istoria romilor \u00een Rom\u00e2nia, bursier DAAD \u00een 2005-2006 \u015fi bursier Tziporah Wiesel la U.S. Holocaust Memorial Museum (octombrie 2011-aprilie 2012) cu un proiect despre rolul jucat de poli\u0163ie \u00een deportarea romilor \u00een Transnistria. Membru \u00een mai multe proiecte de cercetare realizate de Societatea Academic\u0103 Rom\u00e2na, Institutul pentru Studierea Problemelor Minorit\u0103\u021bilor Na\u021bionale, Institutul de Istorie \u201eNicolae Iorga\u201d. Autor al unor articole despre istoria romilor, coordonator (\u00eempreun\u0103 cu Vintil\u0103 Mih\u0103ilescu) al volumului Condi\u021bia rom\u0103 \u0219i schimbarea discursului<\/em>, Polirom, 2014, coautor al volumului Problema \u0163ig\u0103neasc\u0103 \u00een Rom\u00e2nia \u00een secolul al XIX-lea. Sclavia, mi\u015fcarea aboli\u0163ionist\u0103<\/em> \u015fi emanciparea \u0163iganilor<\/em> (\u00een curs de apari\u021bie).\u00a0 \u00cen prezent, cercet\u0103tor postdoctoral la \u0218coala Na\u021bional\u0103 de Studii Politice \u0219i Administrative cu un proiect despre istoria romilor \u00een perioada comunist\u0103.<\/p>\n

Vintil<\/strong>\u0103 Mih\u0103ilescu<\/strong><\/p>\n

A absolvit Facultatea de Psihologie din Bucure\u0219ti \u00een 1974, fiind \u00een prezent profesor de antropologie \u0219i directorul Departamentului de Sociologie de la SNSPA. Preocup\u0103rile sale profesionale acoper\u0103 domeniile sociologiei rurale, culturii materiale \u0219i teoriei antropologice. Corespondent permanent al revistei Dilema Veche<\/em>, director general al Muzeului \u021a\u0103ranului Rom\u00e2n <\/em>\u00eentre 2005 \u0219i 2010, profesorul Mih\u0103ilescu a \u00eenfiin\u021bat Societatea de Antropologie Cultural\u0103 din Rom\u00e2nia<\/em> \u0219i primul master de antropologie din \u021bar\u0103. De asemenea, a predat \u0219i la universit\u0103\u021bi din Fran\u021ba, Elve\u021bia, Belgia, Italia \u0219i Canada. Cele mai recent\u0103 carte, care continua demersul de antropologie public\u0103 al autorului, este Apologia p\u00eerleazului <\/em>(Polirom, 2015).<\/p>\n

Victor Neumann<\/strong><\/p>\n

N\u0103scut la Lugoj \u00een 1953, istoric \u015fi profesor universitar la Facultatea de Litere, Istorie \u015fi Teologie, Departamentul de Istorie, Universitatea de Vest din Timi\u015foara; coordonator (din 2008) al programului \u015ecoala Doctoral\u0103 de Istorie Conceptual\u0103 \u201cReinhart Koselleck\u201d<\/em>, realizat \u00een cooperare cu profesorul Armin Heinen (Universitatea RWTH Aachen), \u0219i finan\u021bat de Funda\u0163ia Volkswagen. Director al Centrului de Studii Avansate \u00een Istorie, Universitatea de Vest din Timi\u015foara. Director al Muzeului de Art\u0103 Timi\u0219oara. Teme de cercetare: istorie regional\u0103 (istoria Banatului) \u0219i istorie na\u021bional\u0103 (istoria Rom\u00e2niei), istorie conceptual\u0103 \u0219i istoria g\u00eendirii politice \u00een Rom\u00e2nia \u0219i \u00een Europa Central\u0103 \u0219i de Sud-Est; multiculturalitate \u0219i interculturalitate; teoria istoriei. Dintre publica\u021bii: Between Words and Reality. Studies on the Politics of Recognition and the Changes of Regime in Contemporary Romania<\/em> (2001); Neam, Popor sau <\/em>Na\u0163iune. Despre identit\u0103\u0163ile politice europene <\/em>(2003, 2005); Tenta\u0163ia lui homo europaeus. Geneza ideilor moderne \u00een Europa Central\u0103 \u015fi de Sud-Est<\/em> (1991, 1997, 2006; edi\u0163ia \u00een englez\u0103, The Temptation of homo europaeus<\/em>, 1993); The End of a History. <\/em>The Jews of Banat from the Beginning to Nowadays<\/em> (2006); Essays on Romanian Intellectual History<\/em> (2008, 2013); Interculturalitatea Banatului<\/em> (2012); Conceptul de na\u0163iune la rom\u00e2ni \u015fi unguri. Un studiu despre identit\u0103\u0163ile politice<\/em> (2013); Der Nationsbegriff in Zentral und Osteuropa. Eine Studie zur politischen Identitaet der Rumaenen und Ungarn<\/em> (2013); Identitate \u015fi Cultur\u0103. Studii privind istoria Banatului<\/em> (Coordonator, 2009); Istoria Rom<\/em>\u00e2niei prin concepte. Perspective alternative asupra limbajelor social-politice <\/em>(coordonator \u00eempreun\u0103 cu Armin Heinen \u0219i coautor, 2010); Key Concepts of\u00a0 Romanian History <\/em>(Editor with Armin Heinen, 2013); Reinhart Koselleck, Conceptul de istorie<\/em>,<\/strong> trad. de Victor Neumann \u0219i Patrick Lavrits, cuv\u00e2nt \u00eenainte de Victor Neumann (2005).<\/p>\n

Ovidiu Oltean<\/strong><\/p>\n

Student doctorand \u00een Sociologie la Facultatea de \u0218tiin\u021be Politice, Administrative \u0219i ale Comunic\u0103rii, Universitatea Babe\u0219-Bolyai, Cluj Napoca. A predat cursuri de politici comparate, multiculturalism, introducere \u00een \u0219tiin\u021be politice. A f\u0103cut parte din mai multe proiecte de cercetare pe tematica migra\u021biei, schimb\u0103rii sociale \u0219i democratiz\u0103rii. \u00cen teza de doctorat se ocup\u0103 de reinventarea germanit\u0103\u021bii din sudul Transilvaniei.<\/p>\n

R\u0103zvan P\u00e2r\u00e2ianu<\/strong><\/p>\n

Absolvent al Facult\u0103\u021bii de Electronic\u0103 \u0219i Telecomunica\u021bii (1990), R\u0103zvan P\u00e2r\u00e2ianu a urmat apoi cursurile Universit\u0103\u021bii Bucure\u0219ti, absolvind Facultatea de Istorie (1997). Studiile de masterat \u0219i doctorat (2004) \u00een Istorie la Central European University. Cercetarea sa s-a \u00eendreptat spre istoria cultural\u0103 a sf\u00e2r\u0219itului de secol al XIX \u00een Europa Central\u0103. Teza de doctorat: Octavian Goga: The Sacerdote of Nation. The National Idea from Emancipation to Integrism and Racism<\/em>. A fost cercet\u0103tor la Pasts, Inc. Center for Historical Studies (CEU), iar din 2008 pred\u0103 Istoria \u0219i Rela\u021biile Interna\u021bionale la Universitatea \u201cPetru Maior\u201d din T\u00e2rgu Mure\u0219.<\/p>\n

Alexandru-Florin Platon<\/strong><\/p>\n

N\u0103scut \u00een 1957, este profesor la Facultatea de Istorie a Universit\u0103\u0163ii \u201eAl. I. Cuza\u201d din Ia\u015fi. Specialist \u00een antropologie istoric\u0103, istoria mentalit\u0103\u0163ilor \u015fi istoria Evului Mediu european. Cercet\u0103ri \u00een domeniul istoriei sociale a Rom\u00e2niei (secolele XVIII-XIX). Volume publicate (selectiv): Geneza burgheziei \u00een Principatele Rom\u00e2ne (a doua jum\u0103tate a secolului al<\/em> XVIII-lea \u2013 prima jum\u0103tate a secolului al XIX-lea). Preliminariile unei istorii<\/em>, Ia\u015fi, Editura Universit\u0103\u0163ii \u201eAl. I. Cuza\u201d, 1997; Societate \u015fi mentalit\u0103\u0163i \u00een Europa medieval\u0103. O introducere \u00een<\/em> antropologia istoric\u0103<\/em>, Ia\u015fi, Editura Universit\u0103\u0163ii \u201eAl. I. Cuza\u201d, 2000; Boierimea din Moldova \u00een<\/em> secolul al XIX-lea. Context european, evolu\u0163ie social\u0103 \u015fi politic\u0103 (Date statistice \u015fi observa\u0163ii istorice),<\/em> Bucure\u015fti, Editura Academiei, 1995 (\u00een colaborare); Noi perspective asupra istoriei<\/em> sociale \u00een Rom\u00e2nia \u015fi Fran\u0163a<\/em>, Ia\u015fi, Editura Universit\u0103\u0163ii \u201eAl. I. Cuza\u201d, 2003 (\u00een colaborare); Confesiune \u015fi cultur\u0103 \u00een Evul Mediu<\/em>, Ia\u015fi, Editura Universit\u0103\u0163ii \u201eAl. I. Cuza\u201d, 2004 (\u00een colaborare); De la \u201eCetatea lui Dumnezeu\u201d la Edictul din Nantes. Izvoare de istorie medieval\u0103 (secolele V-XVI),<\/em> Ia\u015fi, Polirom, 2005 (\u00een colaborare); Fernand Braudel, la \u201enouvelle histoire\u201d et les \u201eAnnales\u201d<\/em> en Roumanie. Interf\u00e9rences historiographiques franco-roumaines<\/em>, Cluj-Napoca, Editura Accent, 2009 (\u00een colaborare); Ideologii politice \u015fi reprezent\u0103ri ale puterii \u00een Europa<\/em>, Ia\u015fi, Editura Universit\u0103\u0163ii \u201eAlexandru Ioan Cuza\u201d, 2009 (\u00een colaborare); O istorie a Europei de Apus \u00een<\/em> Evul Mediu. De la Imperiul Roman t\u00eerziu la marile descoperiri geografice (secolele V-XVI),<\/em> Ia\u015fi, Polirom, 2010 (\u00een colaborare); Istoria Universit\u0103\u0163ii din Ia\u015fi<\/em>, Ia\u015fi, Editura Universit\u0103\u0163ii \u201eAlexandru Ioan Cuza\u201d, 2010 (\u00een colaborare). Premiul \u201eAlexandru Xenopol\u201d al Academiei Rom\u00e2ne (1999). Premiul Salonului na\u0163ional de carte, edi\u0163ia a IX-a (Ia\u015fi, 4-6 octombrie 2000). Premiul \u201eIstorie \u0219i societate\u201d, ed. I, acordat de cotidianul Jurnalul Na\u021bional<\/em> (2010). Chevalier de l\u2019Ordre des Palmes Acad\u00e9miques al Republicii Franceze (2002).<\/p>\n

Mihai Sp\u0103riosu<\/strong><\/p>\n

Mihai I. Spariosu (pentru a respecta grafia american\u0103 uzual\u0103) este Distinguished Research Professor la University of Georgia, Athens.\u00a0 A studiat la Universitatea din Bucure\u0219ti \u0219i Stanford University (unde \u0219i-a luat doctoratul) \u0219i a predat \u00een multe universit\u0103\u021bi prestigioase din toat\u0103 lumea. Este fondatorul \u0219i principalul teoretician al unui nou domeniu, Intercultural Knowledge Production and Management, pe care l-a propus \u0219i dezvoltat \u00een dou\u0103 c\u0103r\u021bi de mare succes: Global Intelligence and Human Development: Toward an Ecology of Global Learning<\/em> (Cambridge, Mass., 2005) \u0219i Remapping Knowledge: Intercultural Studies for a Global Age <\/em>(New York \u0219i Oxford, 2006). Cele mai recente publica\u021bii importante ale sale includ un roman istoric despre Platon \u0219i Academia sa (2010), precum \u0219i Modernism and Exile<\/em> (Palgrave Macmillan, 2015). A conferen\u021biat \u0219i acordat consultan\u021b\u0103 despre importan\u021ba unei abord\u0103ri interculturale a cercet\u0103rii \u0219tiin\u021bifice, politicilor publice \u0219i afacerilor. Deasemeni, a organizat sau participat la conferin\u021be, ateliere \u0219i seminarii de \u00eenv\u0103\u021bare global\u0103 \u0219i leadership<\/em>, educa\u021bie pentru mediu, dezvoltare curricular\u0103 transdisciplinar\u0103 \u0219i intercultural\u0103, studii literare \u0219i culturale, spiritualitate.<\/p>\n

Marius Turda<\/strong><\/p>\n

Profesor de Istoria Biomedicinei la Oxford Brookes University \u0219i Directorul Centrului de Studii de Studii Umaniste \u0219i Medicale al aceleia\u0219i universit\u0103\u021bi, membru \u00een Royal Historical Society. Director fondator al Institutului Cantemir de la Universitatea Oxford (2012-2013). Dup\u0103 licen\u021ba \u00een Istorie la Universitatea din Bucure\u0219ti, masterat \u0219i doctorat \u00een Istorie la Central European University, Budapesta. A debutat editorial \u00een str\u0103in\u0103tate, \u00een 2005, public\u00eend de atunci \u00een mai multe \u021b\u0103ri un mare num\u0103r de c\u0103r\u021bi, studii \u0219i articole, a coordonat proiecte de cercetare majore \u0219i volume colective, contribuind astfel la constituirea \u0219i impunerea unui \u00eentreg domeniu de cercetare intersiciplinar\u0103 a eugenismului, biomedicinei, eugenismului, rasismului \u0219i identit\u0103\u021bilor na\u021bionale. Printre c\u0103r\u021bile lui recente se num\u0103r\u0103 The History of Eugenics in East-Central Europe, 1900-1945: Sources and Commentaries<\/em> (2015; 2017); Latin Eugenics in<\/em> Comparative Perspective<\/em> (2014; 2016);\u00a0Eugenics and Nation in Early 20th Century Hungary<\/em> (2014). Cartea lui Historicising Race<\/em> este \u00een preg\u0103tire la editura Bloomsbury din Londra.<\/p>\n

 <\/p>\n

REZUMATE<\/strong><\/p>\n

Remus Gabriel Anghel, Ovidiu Oltean, <\/strong>Institu\u0163ii ale minorit\u0103\u0163ilor etnice \u015fi identit\u0103\u0163i<\/em><\/strong> transna\u0163ionale. Perspective din spa\u0163iul transna\u0163ional rom\u00e2no-german<\/em><\/strong><\/p>\n

\u00cen ultimii dou\u0103zeci de ani, Rom\u00e2nia a devenit una dintre principalele \u021b\u0103ri-surs\u0103 ale migra\u021biei \u00een Europa. Consecin\u021bele acestei migra\u021bii, at\u00e2t \u00een Rom\u00e2nia c\u00e2t \u0219i \u00een str\u0103in\u0103tate, au fost cel mai adesea analizate din perspective economice, de consum, ale normelor sociale. Mai pu\u021bin interogat\u0103 \u0219i \u00een\u021beleas\u0103, \u0219i chiar mai pu\u021bin accesibil\u0103 publicului este migra\u021bia minorit\u0103\u021bilor etnice din Rom\u00e2nia, precum \u0219i consecin\u021bele acestei migra\u021bii asupra etnicit\u0103\u021bii \u0219i diversit\u0103\u021bii din Rom\u00e2nia \u0219i Europa. Aceast\u0103 cercetare analizeaz\u0103 consecin\u021bele identitare \u0219i de formare de grup etnic ale migra\u021biei etnicilor germani din Rom\u00e2nia (deopotriv\u0103 \u00een Rom\u00e2nia \u0219i \u00een Germania). Developeaz\u0103 dou\u0103 procese identitare aparent paradoxale: \u00a0unii etnici germani ajun\u0219i \u00een Germania trec printr-un proces de rom\u00e2nizare, iar unii etnici rom\u00e2ni \u00een Rom\u00e2nia trec printr-un proces de germanizare. Explica\u021bia acestor dou\u0103 procese rezid\u0103, \u00een opinia noastr\u0103, \u00een rolul institu\u021biilor minoritare \u00een cele dou\u0103 \u021b\u0103ri (organiza\u021bii \u0219i re\u021bele sociale), precum \u0219i \u00een habitus-ul transna\u021bional al migran\u021bilor \u0219i persoanelor sedentare \u00een cele dou\u0103 \u021b\u0103ri.<\/p>\n

Sorin Antohi, \u201c<\/em><\/strong>Comment peut-on \u00eatre Roumain? R\u0103spunsuri istorice, sociale \u0219i culturale la o \u00eentrebare metafizic\u0103<\/em><\/strong><\/p>\n

\u00centrebarea lui Cioran o transforma pe cea a lui Montesquieu din Lettres persanes<\/em> (\u201eComment peut-on \u00eatre Persan?), p\u0103str\u00eendu-i dimensiunile polemice, (auto)ironice \u0219i (auto)critice. Dar schimbarea esen\u021bial\u0103 operat\u0103 de Cioran era c\u0103 \u00eensu\u0219i \u201epersanul\u201c \u00ee\u0219i punea aceast\u0103 \u00eentrebare (desigur, sub privirea fantasmatic\u0103 a Celuilaltului normativ), ad\u0103ug\u00eend o dimensiune autoreflexiv\u0103 mai frontal\u0103 \u0219i trec\u00eend din registrul antropologic \u0219i civiliza\u021bional (preponderent orientalist, \u00een ciuda elanului universalist al Luminilor) \u00eentr-un registru metafizic. A\u0219a cum am ar\u0103tat \u00een alte scrieri, \u201erom\u00e2nitatea\u201c ie\u0219ea astfel din sfera caracterologiei enice \u0219i a autocriticii na\u021bionale, devenind un scandal ontologic.<\/p>\n

Comunicarea prezint\u0103 o sintez\u0103 critic\u0103 a r\u0103spunsurilor care s-au dat acestei interoga\u021bii metafizice. Vom vedea c\u0103, de\u0219i cele mai multe au \u00eencercat s\u0103 readuc\u0103 \u00eentrebarea \u00een sfere profesionale, \u201e(inter)disciplinare\u201c (de la istoriografie \u0219i psihologie la antropologie \u0219i sociologie), ele nu au putut sc\u0103pa complet din sfera de atrac\u021bie a specula\u021biei \u0219i chiar a metafizicii.<\/p>\n

Florin C\u00eentic, <\/em><\/strong>\u201eR\u0103d\u0103cini intelectuale ale viziunii lui Vasile Conta asupra evreilor\u201c<\/em><\/strong><\/p>\n

Plec\u00e2nd de la cli\u0219eul potrivit c\u0103ruia “Vasile Conta este \u00eentemeietorul antisemitismului \u0219tiin\u021bific” (Leon Volovici), voi prezenta c\u00e2teva informa\u021bii inedite privitoare la r\u0103d\u0103cinile intelectuale ale g\u00e2ndirii filosofice a lui Vasile Conta, precum \u0219i detalii mai pu\u021bin cunoscute din coresponden\u021ba sa, pentru a nuan\u021ba contextul \u00een care s-a format \u0219i a evoluat din punct de vedere filozofic \u0219i politic.<\/p>\n

Andrei Corbea-Hoi\u0219ie, \u201c<\/em>Homo austriacus\/homo bucovinensis. De la identitatea multipl\u0103 (<\/em>Mehrfachidentit\u00e4t) la identitatea \u2018fluid\u0103\u2019\u201c<\/em><\/strong><\/p>\n

Pornind de la considera\u021biile lui Moritz Cs\u00e1ky asupra \u201eidentit\u0103\u021bilor multiple\u201c tipice indivizilor socializa\u021bi in Europa Central\u0103 habsburgic\u0103 \u0219i post-habsburgic\u0103, vom \u00eencerca s\u0103 aprofund\u0103m tr\u0103s\u0103turile tipice ale reprezent\u0103rii unui \u201ehomo bucovinensis\u201c promovat de liberalii \u201ecentrali\u0219ti\u201c bucovineni, \u00eencepind cu \u00eensu\u0219i Eudoxiu Hurmuzaki, \u00een oglind\u0103 cu efortul constant al ideologilor austrofili ai secolului al XIX-lea de a contura profilul unui \u201ehomo austriacus\u201c, credincios at\u00eet \u201eideii statale\u201c habsburgice, c\u00eet \u0219i culturii \u0219i mai t\u00eerziu na\u021biunii\u201c c\u0103reia \u00eei apar\u021binea acesta. Ram\u00eene \u00een dezbatere dilema dac\u0103 homo austriacus\/homo bucovinensis<\/em> au fost din capul locului proiecte condamnate la e\u0219ec sau dac\u0103, \u00een anumite condi\u021bii, ar fi putut constitui o alternativ\u0103 pentru destinul Europei Centrale \u0219i, implicit, al rom\u00e2nilor \u0219i \u201econlocuitorilor\u201c lor.<\/p>\n

Andrei Cu\u0219co<\/strong>,<\/strong> \u201c\u2019<\/em><\/strong>Scenariile alternative\u2019 ale rom\u00e2nit\u0103\u021bii basarabene la \u00eenceputul<\/em><\/strong> secolului XX\u201d<\/em><\/strong><\/p>\n

Mobilizarea etnicit\u0103\u021bii \u00een Basarabia a fost un proces t\u00e2rziu \u0219i inegal, afl\u00e2ndu-se \u00eenc\u0103 \u00een stare incipient\u0103 la \u00eenceputul secolului al XX-lea. P\u0103turile sociale cele mai active la nivel local \u2013 intelectualii, clerul \u0219i nobilimea \u2013 manifestau o mare reticen\u021b\u0103 fa\u021b\u0103 de discursurile \u0219i viziunile na\u021bionale generate de ambele \u201dcentre\u201d care concurau pentru loialitatea popula\u021biei basarabene. Dac\u0103 integrarea acestor grupuri \u00een spa\u021biul politic al Imperiului Rus \u00eensemna, automat, un avantaj imediat al centrului imperial \u00een competi\u021bia identitar\u0103, \u0219ansele proiectului na\u021bional rom\u00e2nesc de a se impune la nivel local p\u0103reau chiar mai iluzorii. Acest lucru se datora, \u00een mare parte, refuzului \u021b\u0103r\u0103nimii de a r\u0103spunde mesajului na\u021bional \u0219i iner\u021biei sale formidabile \u00een fa\u021ba oric\u0103ror \u00eencerc\u0103ri de mobilizare politic\u0103. \u021a\u0103ranii basarabeni erau o \u021bint\u0103 extrem de dificil\u0103 pentru orice fel de propagand\u0103 na\u021bional\u0103, reprezent\u00e2nd un exemplu fascinant al \u201dindiferen\u021bei na\u021bionale\u201d de la periferiile imperiale ale Europei de Est. Totu\u0219i, situa\u021bia \u00eencepe s\u0103 se schimbe dup\u0103 izbucnirea revolu\u021biei din 1905-1907, c\u00e2nd poten\u021biala amenin\u021bare a proiectului na\u021bional pan-rom\u00e2nesc \u00eencepe s\u0103 fie recunoscut\u0103 chiar de autorit\u0103\u021bile imperiale ruse. Grupurile de activi\u0219ti na\u021bionali din jurul ziarelor de limb\u0103 rom\u00e2n\u0103 (\u00een primul r\u00e2nd, Basarabia<\/em>) profit\u0103 de contextul revolu\u021bionar pentru a \u00eencerca s\u0103 \u00ee\u0219i transmit\u0103 mesajul de mobilizare na\u021bional\u0103 at\u00e2t \u00een zonele urbane, c\u00e2t \u0219i \u00een cele rurale. Publica\u021biile \u00een limba rom\u00e2n\u0103, cu un mesaj politic mai mult sau mai pu\u021bin moderat, tolerate de autorit\u0103\u021bi dup\u0103 1907 (mai ales Moldovanul<\/em> \u0219i Cuv\u00e2nt Moldovenesc<\/em>) r\u0103m\u00e2n principala platform\u0103 pentru propagarea viziunii na\u021bionale rom\u00e2ne\u0219ti \u00een regiune p\u00e2n\u0103 \u00een 1917, c\u00e2nd discursul na\u021bional se cristalizeaz\u0103 definitiv. Totu\u0219i, \u00een afara versiunii mainstream<\/em>, \u00een perioada de dup\u0103 1905 au fost articulate \u0219i anumite viziuni alternative ale identit\u0103\u021bii locale. Faza ini\u021bial\u0103 a mobiliz\u0103rii etnicit\u0103\u021bii le-a permis unor na\u021bionali\u0219ti basarabeni s\u0103 se distan\u021beze par\u021bial de modelul rom\u00e2nesc. Acest grup accentua caracterul specific al contextului regional basarabean \u0219i nu era atras \u00een mod deosebit de evolu\u021biile din Regatul Rom\u00e2niei. Printre cei mai importan\u021bi membri ai acestui curent se remarcau poetul, scriitorul \u0219i publicistul Alexei Mateevici \u0219i colegul s\u0103u Gheorghe St\u00eercea. Ace\u0219ti tineri intelectuali erau apropia\u021bi de cercurile ecleziastice locale \u0219i ar putea fi defini\u021bi, \u00een mod conven\u021bional, drept \u201dregionali\u0219ti\u201d. Ei pledau pentru p\u0103strarea valorilor tradi\u021bionale \u0219i nu acceptau \u00eentru totul discursul na\u021bional rom\u00e2nesc din cauza asocierii acestuia cu modernitatea. \u00cen aceast\u0103 perioad\u0103 nu exista \u00eens\u0103 vreo distinc\u021bie major\u0103 \u00eentre activi\u0219tii na\u021bionali din mainstream<\/em> \u0219i \u201dregionali\u0219ti\u201d. Ace\u0219tia din urm\u0103 nu \u00eencercau s\u0103 articuleze un na\u021bionalism \u201dmoldovenesc\u201d separat \u0219i nu se opuneau realiz\u0103rii viziunii na\u021bionale pan-rom\u00e2ne\u0219ti \u00een viitor. Caracterul fluid al auto-identific\u0103rii na\u021bionale din aceast\u0103 epoc\u0103 este exemplificat, probabil, cel mai bine, de confuzia terminologic\u0103 legat\u0103 de denumirea colectiv\u0103 a popula\u021biei rom\u00e2nofone din Basarabia. Se foloseau cel pu\u021bin trei termeni aproximativ echivalen\u021bi \u0219i inter\u0219anjabili (rom\u00e2ni, moldoveni \u0219i basarabeni), iar apari\u021bia acestora pe paginile presei na\u021bionaliste era sporadic\u0103. La \u00eenceputul secolului al XX-lea, nu exista un discurs \u201dmoldovenist\u201d \u00een sensul modern al acestui cuv\u00e2nt, care ar fi postulat o identitate moldoveneasc\u0103 separat\u0103. Totu\u0219i, a existat o prim\u0103 \u00eencercare obscur\u0103 de formulare a unei agende \u201dmoldoveniste\u201d din partea episcopului Serafim Ciciagov (1908\u20131914). Acest proiect, bazat pe o interpretare cel pu\u021bin discutabil\u0103 a unor dezbateri lingvistice din cercurile ecleziastice, a fost, probabil, rezultatul unei combina\u021bii dintre semnalele centrului, care c\u0103uta s\u0103 combat\u0103 poten\u021biala amenin\u021bare a \u201diredentismului rom\u00e2nesc\u201d, \u0219i interpretarea excesiv de \u201dcreativ\u0103\u201d a unor discu\u021bii locale de c\u0103tre zelosul slujitor al clerului. Chiar dac\u0103, \u00een acest context, episcopul Ciciagov poate fi considerat \u201dprimul moldovenist\u201d, aceast\u0103 politic\u0103 a fost abandonat\u0103 dup\u0103 plecarea sa din Basarabia, \u00een martie 1914. \u00cen general, mesajul na\u021bional, \u00een toate ipostazele sale, a avut un impact modest \u00eenainte de 1917, \u00een pofida temerilor autorit\u0103\u021bilor imperiale. Vocile locale \u00een domeniul politicii identitare s-au f\u0103cut auzite cu adev\u0103rat doar \u00een timpul revolu\u021biei din 1917, \u00een mijlocul unui peisaj fluid \u0219i violent, definit de experien\u021ba r\u0103zboiului. Impactul na\u021bionalizant al r\u0103zboiului, \u00eent\u00e2lnirea direct\u0103 cu rom\u00e2nii din Regat, Transilvania \u0219i Bucovina, precum \u0219i oscilarea elitelor politice basarabene \u00eentre proiectele de autonomie, federalism \u0219i construc\u021bie na\u021bional\u0103 au modificat \u0219i viziunile asupra identit\u0103\u021bilor colective din regiune. Consecin\u021bele acestei istorii complexe \u0219i adeseori incerte au marcat \u00eentreaga perioad\u0103 interbelic\u0103, \u00een care rom\u00e2nitatea Basarabiei a devenit, \u00een fine, \u201dreal\u0103\u201d, dar a trebuit (re)negociat\u0103 \u00een mod constant.<\/p>\n

Steliu Lambru, \u201c<\/em><\/strong>Colonizarea \u0219i rom\u00e2nizarea Cadrilaterului. Noua identitate a arom\u00e2nilor \u00een Rom\u00e2nia Mare\u201d<\/em><\/strong><\/p>\n

\u00cen urma celor dou\u0103 r\u0103zboaie balcanice din 1912-1913, prin tratatul de pace de la Bucure\u0219ti din 1913, Rom\u00e2nia dob\u00e2ndea \u0219i Dobrogea de Sud sau Cadrilaterul dup\u0103 ce Dobrogea de Nord intrase \u00een componen\u021ba sa \u00een urma p\u0103cii de la Berlin din 1878. Numai opozi\u021bia Rusiei f\u0103cuse ca \u00eentreaga Dobroge s\u0103 nu fie alipit\u0103 Rom\u00e2niei \u00een 1878, chestiunea Cadrilaterului \u0219i frontiera terestr\u0103 dintre Rom\u00e2nia \u0219i Bulgaria r\u0103m\u00e2n\u00e2nd subiecte de aprig\u0103 controvers\u0103 politic\u0103 \u0219i istoric\u0103, a\u0219a cum reiese din majoritatea surselor. Memoriile regelui Carol I con\u021bin numeroase referiri la complicatele jocuri politico-diplomatice privitoare la consolidarea noii achizi\u021bii teritoriale a Rom\u00e2niei, la obstacolele pe care noul stat rom\u00e2n le-a \u00eent\u00e2mpinat \u00een recunoa\u0219terea independen\u021bei sale din partea Rusiei, precum \u0219i la trasarea frontierei men\u021bionate.<\/p>\n

Chestiunea Cadrilaterului a c\u0103p\u0103tat o importan\u021b\u0103 \u0219i mai mare dup\u0103 succesul limitat \u00eenregistrat de politica Rom\u00e2niei de atragere la ideea na\u021bional\u0103 a arom\u00e2nilor din Balcani. \u00cen timpul domniei lui Cuza, Rom\u00e2nia inagurase o politic\u0103 de educa\u021bie na\u021bional\u0103 \u0219i de extragere a arom\u00e2nilor din sus\u021binerea cauzei na\u021bionale grece\u0219ti prin \u00eenfiin\u021barea de \u0219coli \u0219i biserici \u00een arom\u00e2n\u0103 pentru arom\u00e2nii din Macedonia. Dup\u0103 r\u0103zboiul civil din Macedonia din 1904-1908, dup\u0103 e\u0219ecul guvern\u0103rii liberale a Junilor Turci \u0219i dup\u0103 transform\u0103rile fundamentale de dup\u0103 primului r\u0103zboi mondial de pe harta Europei, colonizarea arom\u00e2nilor na\u021bionali\u0219ti \u00een Cadrilater satisf\u0103cea c\u00e2teva ne\u00eempliniri trecute. \u00cen primul r\u00e2nd, arom\u00e2nii na\u021bionali\u0219ti \u0219i familiile lor care suferiser\u0103 persecu\u021bii din partea grecilor, bulgarilor, albanezilor \u0219i s\u00e2rbilor pe c\u00e2nd se aflau \u00een Turcia primeau refugiu \u0219i deveneau cet\u0103\u021beni cu drepturi depline ai \u021b\u0103rii de care se sim\u021beau lega\u021bi. \u00cen al doilea r\u00e2nd, Cadrilaterul, considerat de fapt al Rom\u00e2niei din 1878 \u0219i din 1913 \u0219i de drept, era gata s\u0103-i primeasc\u0103 pe to\u021bi cei care se considerau rom\u00e2ni \u0219i asigurau statului rom\u00e2n un nucleu de cet\u0103\u021beni loiali \u00een mijlocul unei popula\u021bii \u00een majoritate bulgar\u0103 \u0219i turc\u0103 care \u00eei era, \u00een general, ostil\u0103. \u00cen al treilea r\u00e2nd, implicarea Rom\u00e2niei \u00een Balcani era justificat\u0103 prin argumentul c\u0103 se considera parte la masa succesoral\u0103 a defunctului Imperiu otoman. Take Ionescu afirma c\u0103 interven\u021bia Rom\u00e2niei \u00een Balcani era legitimat\u0103 deoarece mi\u0219carea na\u021bional\u0103 bulgar\u0103 fusese g\u0103zduit\u0103 la Bucure\u0219ti \u0219i Rom\u00e2nia merita o compensa\u021bie teritorial\u0103. Istoricul A. D. Xenopol sus\u021binea \u0219i el teza compensa\u021biei \u0219i a datoriei morale a bulgarilor fa\u021b\u0103 de Rom\u00e2nia.<\/p>\n

Dac\u0103 p\u00e2n\u0103 \u00een 1918 politica de colonizare \u0219i rom\u00e2nizare a Cadrilaterului nu a urmat o strategie clar\u0103, dup\u0103 \u00eencheierea Marelui R\u0103zboi solu\u021bia a fost str\u0103mutarea unor mari comunit\u0103\u021bi etnice fie sub forma coloniz\u0103rii prin \u00eempropriet\u0103rire cu teren agricol la frontier\u0103, fie sub forma schimbului de popula\u021bie, cum a fost cazul \u00eentre statele balcanice. \u00cen acest sens, \u00eemprumut pentru termenul \u201drom\u00e2nizare\u201d semnifica\u021bia dat\u0103 \u00een 1927 de Ion C. Gr\u0103di\u015fteanu de \u201dpolitic\u0103 etnic\u0103\u201d, diferit de cel dat \u00een anii 1930. Gr\u0103di\u0219teanu amintea de soarta celor 2 milioane de rom\u00e2ni din afara grani\u021belor Rom\u00e2niei, supu\u0219i persecu\u021biilor \u00een \u021b\u0103rile \u00een care locuiau, \u00een timp ce \u00een Rom\u00e2nia locuiau 4 milioane de minoritari, \u00een cea mai mare parte ostili statului rom\u00e2n, \u00een opinia sa ei put\u00e2nd fi coloniza\u021bi \u00een Rom\u00e2nia Mare.<\/p>\n

Primele \u00eencerc\u0103ri de colonizare \u0219i rom\u00e2nizare au avut loc \u00een anii 1919-1920 cu militari \u0219i coloni\u0219ti civili din Vechiul Regat. E\u0219ecul acestei strategii a dus la adoptarea alteia noi, \u00eencep\u00e2nd din 1924, care se concentra pe aducerea arom\u00e2nilor din Macedonia \u00eemp\u0103r\u021bit\u0103 \u00eentre Bulgaria, Grecia \u0219i Iugoslavia. Venirea arom\u00e2nilor din fosta Macedonie otoman\u0103 \u00een Cadrilater a \u00eensemnat o muta\u021bie identitar\u0103, pe l\u00e2ng\u0103 cea de rom\u00e2n, cea de colonist devenind esen\u021bial\u0103.<\/p>\n

\u00cens\u0103 colonizarea \u0219i rom\u00e2nizarea Cadrilaterului nu a \u00eensemnat numai schimbarea structurii etnice a provinciei ci \u0219i modernizarea ei. Inginerul arom\u00e2n Sterie G. Ciumetti, \u015fef al serviciului tehnic al jude\u0163ului Durostor din cadrul Ministerul Lucr\u0103rilor Publice, publica \u00een 1916 o dare de seam\u0103 despre lucr\u0103rile tehnice executate \u00een jude\u021bul Durostor \u00een 3 ani de la anexare. \u00cen scurt timp, administra\u021bia rom\u00e2neasc\u0103 a finalizat drumuri \u00eencepute de administra\u021bia bulgar\u0103, a \u00eentocmit proiecte de drumuri noi \u0219i h\u0103r\u021bi de extindere a infrastructurii. Conform lui Ciumetti, \u00een 1913 re\u021beaua de drumuri din Cadrilater era de 197 de kilometri, iar de la 1 octombrie 1914 \u015fi p\u00een\u0103 la 31 decembrie 1915 statul rom\u00e2n construise al\u021bi 98 kilometri, p\u00e2n\u0103 \u00een 1916 \u00eenc\u0103 87 kilometri fiind inaugura\u021bi. Colonizarea \u0219i rom\u00e2nizarea Cadrilaterului a fost \u00eentrerupt\u0103 \u00een 1940 c\u00e2nd coloni\u0219tii rom\u00e2ni \u0219i arom\u00e2ni au fost nevoi\u021bi s\u0103 se rea\u0219eze \u00een Dobrogea de Nord.<\/p>\n

Petre Matei, <\/strong>\u201e<\/em><\/strong>Dileme \u0219i jocuri identitare: <\/em><\/strong>\u201a\u021b<\/em><\/strong>igani\u2018, \u201aromi\u2018 sau \u201arom\u00e2ni\u2018 \u00een Rom\u00e2nia Mare?\u201c<\/em><\/strong><\/p>\n

Rom\u00e2nia interbelic\u0103 a fost martora debutului mi\u0219c\u0103rii rome. \u00cen 27 aprilie 1919, participan\u021bii Adun\u0103rii Na\u021bionale \u021aig\u0103ne\u0219ti de la Dumbr\u0103veni \u00ee\u0219i exprimau adeziunea la Unirea Transilvaniei cu Rom\u00e2nia \u0219i solicitau drepturi sociale \u0219i politice. \u00cen ciuda marilor diferen\u021be identitare dintre numeroasele grupuri de romi, inclusiv lingvistice, confesionale, grupuri endogame etc., \u00een anii 20-30, s-a articulat o mi\u0219care rom\u0103 (organiza\u021bii, mitinguri, organe de pres\u0103, programe, alian\u021be electorale etc) care a \u00eencercat s\u0103-i reprezinte \u0219i s\u0103-i mobilizeze pe romi, cre\u00e2nd un discurs omogenizator, dar cu grija de a evita posibilele reac\u021bii na\u021bionaliste ale vremii. Revendic\u0103rile au fost preponderent sociale, nu etnice. A existat o subtil\u0103 negociere cu diver\u0219i actori politici, dar, \u00een ansamblu, romii nu au fost percepu\u021bi ca un pericol na\u021bional nici chiar de c\u0103tre na\u021bionalistii rom\u00e2ni de extrem\u0103 dreapt\u0103 (precum Mi\u0219carea Legionar\u0103 sau Partidul Na\u021bional-Cre\u0219tin care, de altfel, au si \u00eencheiat \u00een\u021belegeri electorale cu organiza\u021biile rome)<\/p>\n

Vintil\u0103 Mih\u0103ilescu<\/strong>, \u00a0Ne-am dovedit mai buni la teorie dec\u00eet la practic\u0103\u2026<\/em><\/strong>Modernitate, identitate \u0219i escatologie<\/strong><\/p>\n

\u201eProiectele de \u021bar\u0103\u201d ale Rom\u00e2niei au fost \u2013 sau au presupus \u2013 totdeauna \u0219i o negociere identitar\u0103 prealabil\u0103. Schimbarea se cerea astfel legitimat\u0103 \u0219i produs\u0103, mai \u00eent\u00eei, in mente<\/em> \u2013 iar uneori a r\u0103mas acolo. De ce?<\/p>\n

F\u0103r\u0103 a pretinde s\u0103 aduc\u0103 un r\u0103spuns suficient acestei \u00eentreb\u0103ri, prezenta comunicare aduce \u00een discu\u021bie predominan\u021ba net\u0103 printre elitele na\u021bionale a \u201era\u021bionalismului metodologic\u201d (Leach,\u00a0 1976), pentru care \u201edezvoltarea societ\u0103\u021bii nu este altceva dec\u00e2t dezvoltarea ideilor sale\u201d (Kog\u0103lniceanu,1967). \u00cen amonte, aceast\u0103 perspectiv\u0103 dominant\u0103 s-ar putea explica, par\u021bial, prin caracterul teoretic (\u201eumanist\u201d) excesiv al aparatului nostru de stat: \u201e\u00een \u0219coala rom\u00e2neasc\u0103 (\u2026) raportul \u00eentre ramura teoretic\u0103 \u0219i practic\u0103 este inversat \u00een favoarea celei dint\u00e2i\u201d (Popescu-Spineni et al.,1938). \u00cen aval, plas\u00e2nd dezbaterile de \u021bar\u0103 mai degrab\u0103 \u00een cultur\u0103 dec\u00e2t \u00een societate \u0219i \u00een regnul ideilor mai degrab\u0103 dec\u00e2t terenul practicilor sociale, proiectele de \u021bar\u0103 \u0219i cele identitare aferente s-au \u00eenscris \u00eentr-un soi de escatologie a modernit\u0103\u021bii <\/em>conform c\u0103reia m\u00e2ntuirea de p\u0103catul originar al orientalismului (balcanismului) era permanent am\u00e2nat\u0103 \u0219i proiectat\u0103 \u00een \u201elumea de dincolo\u201d \u0219i \u201ejudecata de apoi\u201d a unui Occident fantasmat.<\/p>\n

Victor Neumann, <\/strong>“Identit\u0103\u021bi multi- \u0219i interculturale \u00een\u00a0Romania interbelic\u0103: studiu de caz privind Banatul Timi\u0219oarei”<\/p>\n

Voi prezenta mi\u0219carea demografic\u0103 din regiunea Banat, identit\u0103\u021bile ei schimb\u0103toare, multiple, fluide. Prin compara\u021bii \u00eentre statisticile imperiale \u0219i cele rom\u00e2ne\u0219ti, voi ar\u0103ta cum anume se reinventeaz\u0103 identitatea de grup \u00een anii interbelici \u00eentr-o regiune situat\u0103 la grani\u021ba de vest a Rom\u00e2niei. Voi invoca exemplele rom\u00e2n, german, maghiar, evreiesc. \u00cen discu\u021bie fiind\u00a0o regiune divizat\u0103\u00a0\u00eentre Rom\u00e2nia, Serbia \u0219i Ungaria prin Tratatul de Pace de la Paris de dup\u0103 Primul R\u0103zboi Mondial, identificarea pe baz\u0103 de origini, istorie, limb\u0103, religie a fost una problematic\u0103, dac\u0103 nu cumva o utopie. Amalgamarea limbilor \u0219i a valorilor locuitorilor\u00a0Banatului interbelic a fost o tem\u0103 ignorat\u0103 sau de ne\u00een\u021beles pentru intelectualitatea rom\u00e2n\u0103. \u00cen contextul \u00een care statul s-a definit drept unul etnic, etnia majoritar\u0103 fiind echivalentul ideii de na\u021biune, fenomenul multi- \u0219i intercultural al Banatului interbelic f\u0103cuse o not\u0103\u00a0discordant\u0103. Fenomenul \u00ee\u0219i avea r\u0103d\u0103cinile \u00een civismul transna\u021bional al Europei Centrale \u0219i nu \u00een etnocentrismul\u00a0prin intermediul c\u0103ruia a fost redesenat\u0103 harta\u00a0zonei.\u00a0Noutatea observa\u021biilor \u0219i concluziilor\u00a0rezult\u0103 din cercetarea pieselor documentare de epoc\u0103, precum \u0219i din prelucrarea lor \u00een acord cu studiile noastre dedicate unei Begriffsgeschichte<\/em> rom\u00e2ne\u0219ti.<\/p>\n

R\u0103zvan P\u00e2r\u00e2ianu, <\/strong>\u00cen vremuri de urgie. Evreii din Rom\u00e2nia \u00eentre integrare \u0219i sionism.<\/em><\/strong><\/p>\n

Istoria evreilor din Rom\u00e2nia este uneori ambivalent\u0103. Pe de o parte, ea este o istorie a convie\u021buirii \u0219i a unor raporturi de bun\u0103 \u00een\u021belegere cu restul popula\u021biei, iar pe de alt\u0103 parte ea este o istorie de ofense \u0219i atacuri care au dus \u00een cele din urm\u0103 la politica rasial\u0103 de la sf\u00e2r\u0219itul anilor \u201930 \u0219i la crimele din timpul celui de-al Doilea R\u0103zboi Mondial. Exist\u0103 o anumit\u0103 ambiguitate, care este greu reductibil\u0103 \u0219i care se reg\u0103se\u0219te nu numai \u00een temele cercet\u0103rii de azi ale acestei istorii, ci \u0219i \u00een modul \u00een care se reprezentau la acea vreme mul\u021bi dintre eroii ei. Proasp\u0103t emancipat\u0103 dup\u0103 Primul R\u0103zboi Mondial, comunitatea evreiasc\u0103 din Rom\u00e2nia \u00ee\u0219i c\u0103uta locul \u00eentr-o \u021bar\u0103 care p\u0103rea c\u0103 dep\u0103\u0219ise crizele de cre\u0219tere \u0219i de formare ale statului modern. Chestiunea israelit\u0103, care am\u0103r\u00e2se via\u021ba evreilor din vechiul Regat, promitea s\u0103 devin\u0103 doar o amintire nepl\u0103cut\u0103. Cu toate acestea, lucrurile nu au stat de loc a\u0219a. Sub impactul numeroaselor crize care au afectat Rom\u00e2nia \u00een perioada interbelic\u0103, doctrinele radicale, antisemitismul militant \u0219i mi\u0219c\u0103rile extremiste, care ap\u0103ruser\u0103 \u00eenc\u0103 de la sf\u00e2r\u0219itul secolului al XIX-lea, departe de a disp\u0103rea, au c\u0103p\u0103tat un \u0219i mai mare impuls. \u00cen aceast\u0103 situa\u021bie, reac\u021bia multor intelectuali evrei a r\u0103mas pe aceea\u0219i linie defensiv\u0103 de demontare a neadev\u0103rurilor \u0219i a ofenselor care inundau continuu spa\u021biul public. Adesea r\u0103zb\u0103tea \u00eens\u0103 \u0219i o anume disperare \u00een fa\u021ba acestor nesf\u00e2r\u0219ite vexa\u021biuni. Perspectiva sf\u00e2r\u0219itului \u201ecalvarului milenar\u201d \u00eentr-un stat na\u021bional propriu \u0219i ocrotitor era un adev\u0103rat balsam pentru r\u0103nile produse de atacurile antisemite ce nu mai conteneau. Prezenta lucrare va urm\u0103ri aceast\u0103 ambivalen\u021b\u0103 a identit\u0103\u021bii evreie\u0219ti \u00een anii premerg\u0103tori celui de-al Doilea R\u0103zboi Mondial, cu predilec\u021bie \u00een paginile s\u0103pt\u0103m\u00e2nalului Curierul Israelit<\/em>. Ea va sugera c\u0103 pentru mul\u021bi intelectuali de la acea vreme statul evreiesc juca rolul de \u201esimbol al unei vie\u021bi na\u021bionale\u201d, el devenind o alternativ\u0103 real\u0103 abia dup\u0103 rebeliunea legionar\u0103 din 1940.<\/p>\n

Alexandru-Florin Platon, <\/strong>\u201eImaginarul identit\u0103\u021bii etno-na\u021bionale \u00een Rom\u00e2nia modern\u0103\u201d<\/em><\/strong><\/p>\n

Cum \u0219i-au reprezentat elitele intelectuale din Rom\u00e2nia primei jum\u0103t\u0103\u021bi a secolului al XIX-lea comunitatea etnic\u0103 din care f\u0103ceau parte \u0219i apartenen\u021ba la ea? Aceasta este \u00eentrebarea preliminar\u0103 a prezentului text, care \u00eencerc\u0103 s\u0103 explice de ce na\u021biunea rom\u00e2n\u0103 modern\u0103, de\u0219i \u201econstruit\u0103\u201d (\u00eentr-un context central- \u0219i est-european care va fi evocat \u0219i el) a fost, paradoxal, \u00eentotdeauna tratat\u0103 ca o \u201eontologie\u201d (Sorin Antohi), ceea ce explic\u0103 \u0219i stabilitatea, pe parcursul aceluia\u0219i secol, a identit\u0103\u021bii etno-na\u021bionale, \u00een ansamblu, \u00een ciuda caracterului fluid \u0219i multiplu al unora din ipostazele sale regionale.<\/p>\n

Mihai Sp\u0103riosu, <\/em><\/strong>\u201eCentru, margine \u0219i identit\u0103\u021bi liminare \u00een regiunile frontaliere\u201d<\/em><\/strong><\/p>\n

Prezentarea porne\u0219te de la conceptul de liminaritate spre a sugera o nou\u0103 perspectiv\u0103 asupra rela\u021biilor dintre centru \u0219i margine, indiferent dac\u0103 ne referim la forma\u021biuni politice, na\u021bionale sau etno-religioase. Marginea sau periferia poate fi liminar\u0103, dar limenul nu poate fi marginal sau periferic: \u00een timp ce periferia se define\u0219te \u00eentotdeauna \u00een termeni de centru, liminarul se \u00eendep\u0103rteaz\u0103 de centru, uneori \u00een mod ireversibil. Vom discuta c\u00e2teva exemple de regiuni \u0219i ora\u0219e \u201climinare\u201d din Europa Centrala care au avut, de-a lungul istoriei, rela\u021bii complexe cu \u201cCentrul\u201d \u0219i care nu pot fi definite \u00een termenii cu care ne-au obi\u0219nuit istoriografiile na\u021bionale.\u00a0 Din aceste regiuni (ca Banatul, Transilvania \u0219i Bucovina) au provenit \u0219i numeroase personalit\u0103\u021bi culturale sau politice proeminente cu identitati \u201cfluide,\u201d care au jucat un rol important \u00een a propune modele sociopolitice multiculturale inovatoare \u00een cadrul Imperiului Habsburgic. Aceste personalit\u0103\u021bi ar putea fi un exemplu pentru elitele din ziua de azi.<\/p>\n

Marius Turda<\/strong>, \u201c<\/em><\/strong>A deveni rom\u00e2n: de la teorie la practic\u0103\u201d<\/em><\/strong><\/p>\n

\u00cen secolul al XX-lea, toate statele moderne\u00a0au avut un program de \u00eembun\u0103t\u0103\u021bire social\u0103 \u0219i biologic\u0103 a na\u021biunii \u0219i au promovat un na\u021bionalism eugenic<\/em>. Eugeni\u0219tii, pe scurt, au biologizat identitatea na\u021bional\u0103.\u00a0For\u021ba regenerativ\u0103 a eugenismului a reprezentat o atrac\u021bie indiscutabil\u0103. Aceast\u0103 atrac\u021bie\u00a0este ceea ce\u00a0doresc s\u0103 discut \u00a0\u00een prezentarea mea, concentr\u00e2ndu-m\u0103 pe cazul rom\u00e2nesc\u00a0\u0219i\u00a0pornind de la urm\u0103toarele\u00a0\u00eentreb\u0103ri:\u00a0 cum era na\u021biunea definit\u0103 \u00een Rom\u00e2nia\u00a0\u00een perioada interbelic\u0103? Era ea doar o \u201ecomunitate imaginat\u0103\u201d care unea indivizi \u0219i grupuri \u00een jurul unor tr\u0103s\u0103turi lingvistice, politice, culturale \u0219i religioase \u00eemp\u0103rt\u0103\u0219ite de ace\u0219tia, sau dimpotriv\u0103 \u2015 a\u0219a cum eugeni\u0219tii sus\u021bineau \u2015 ea era o comunitate de s\u00e2nge \u0219i gene determinat\u0103 de o mo\u0219tenire ereditar\u0103 specific\u0103? A fi\/deveni rom\u00e2n a fost nu doar un ideal, ci\u00a0\u0219i un program autentic de regenerare etnic\u0103 prin intermediul\u00a0\u0219tiin\u021bei.<\/p>\n

Descarca pliant – Identit\u0103\u021bi fluide 2017<\/a><\/strong><\/span><\/p>\n

\"Afis-<\/p>\n","protected":false},"excerpt":{"rendered":"

Seria de conferin\u021be \u201cTeoria Rom\u00e2niei\u201d. Patru secole de autoscopie na\u021bional\u0103 Organizatori: Asocia\u021bia Orbis Tertius \/ A Treia Lume, Asocia\u021bia Alexandru Ioan Cuza, Institutul de Studii \u0219i Cercet\u0103ri Simbolice, Direc\u021bia Jude\u021bean\u0103 Ia\u0219i pentru Cultur\u0103, Culte \u0219i Patrimoniul Cultural Na\u021bional, Complexul Muzeal Na\u021bional Moldova Parteneri: Prim\u0103ria Municipiului Ia\u0219i, Oxford Brookes University, Comisia Rom\u00e2no-American\u0103 Fulbright, Serviciul Jude\u021bean Ia\u0219i […]<\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[12,13],"tags":[232,233,187,188,168,184,139,189,70,65,185,180,195,192,193,183,181,138,26,191,19,231,196,104,24,190,194,27,22,182,165,21,178,186,25,238,87,237,235,20,230,18,93,177,179,234,30,23,236,110],"class_list":["post-160","post","type-post","status-publish","format-standard","hentry","category-conferences","category-news","tag-andrei-corbea-hoisie","tag-andrei-cusco","tag-book-sorin-antohi","tag-books-sorin-antohi","tag-carte-antohi","tag-carti-antohi","tag-conference-sorin-antohi","tag-conferences-sorin-antohi","tag-conferinta-antohi","tag-conferinta-sorin-antohi","tag-conferinte-antohi","tag-conferinte-sorin-antohi","tag-critical-thinking","tag-cultura","tag-culture","tag-dialog-antohi","tag-dialog-sorin-antohi","tag-dialogue-sorin-antohi","tag-educatie","tag-education","tag-filosof","tag-florin-cintic","tag-gandire-critica","tag-ganditor-sorin-antohi","tag-historical-theory","tag-history-fo-ideas","tag-history-of-thinking","tag-imaginar-social","tag-intellectual-history","tag-interviu-antohi","tag-interviu-sorin-antohi","tag-istoria-ideilor","tag-istoric-al-ideilor","tag-istoric-al-ideilor-antohi","tag-istoriografie","tag-marius-turda","tag-orbis-tertius","tag-ovidiu-oltean","tag-petre-matei","tag-profesor","tag-remus-gabriel-anghel","tag-sorin-antohi","tag-sorin-antohi-carte","tag-sorin-antohi-carti","tag-sorin-antohi-istoric","tag-steliu-lambru","tag-text-sorin-antohi","tag-the-history-of-ideas","tag-victor-neumann","tag-vintila-mihailescu"],"acf":{"cc_filter":[],"poza_fixa":"https:\/\/www.societateamuzicala.ro\/sorinantohi\/wp-content\/uploads\/2017\/07\/Sorin-Antohi.jpg","url_poza_fixa":"","oras":"","in_strainatate":false,"pian":false,"orga":false,"data1":"1491523200","data2":"","afiseaza_data_post":false,"acf_sala":"","centru_cultural":"","articole_parinte":"","articole_relationate":"","coordonate":false,"tab1_nume":"Despre","tab3":false,"sector":"0","zona":"null"},"yoast_head":"\nIdentit\u0103\u021bi fluide \u00een spa\u021biile Rom\u00e2niei Mari. Istoricitate, interculturalitate, normativitate - Sorin Antohi<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.societateamuzicala.ro\/sorinantohi\/identitati-fluide-in-spatiile-romaniei-mari-istoricitate-interculturalitate-normativitate\/\" \/>\n<meta property=\"og:locale\" content=\"en_GB\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Identit\u0103\u021bi fluide \u00een spa\u021biile Rom\u00e2niei Mari. Istoricitate, interculturalitate, normativitate - Sorin Antohi\" \/>\n<meta property=\"og:description\" content=\"Seria de conferin\u021be \u201cTeoria Rom\u00e2niei\u201d. 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