How To Add Music To Mount And Blade

"vampirism"



("Nunta mortului)



(pomana)



death rites of passage Part 1

The funeral

first Importance

The funeral is the stage which completes the core phase of death. It symbolizes the end of the earthly bonds of the deceased, to his property and the family, etc. (although the survivors on certain days, as a ritual act, record repeatedly to contact the dead). The soul is with the funeral as "free from the earthly" and to be, thus "on the journey to the kingdom of God" go.
same time as the funeral begins life after death in the community of all the dead of the clan and the village. For this reason, the arrangement of the graves in the cemetery corresponds to the structure of families and neighborhoods in the village itself
This is known as the integration into the "transcendent", which is to be complete until after 7 years.

second The funeral ceremony

This is a socio-religious ceremony designed to uniformly associated with their folk traditions, with almost all Romanians. Exceptions are some regional variations and differences between cities and rural areas. Will be based on the following characteristics flown in Oltenian villages.
The funeral will almost always on the third day after the death, but not on Monday and not before the zenith of the sun.
These and other rules and customs at the funeral serve

second 1. At home

The entire village meets at Beerdigungstag 10.00 -12.00 clock in the house of the deceased. The guests bring food for the subsequent funeral feast, flowers (this is only since the 50's tradition) and a candle.
The candle is lit by each guest and yourself either in a holder the head of the coffin placed or held in the hand while bowing to the dead. This candle is meant only for that person and must not be used for any other purpose. Shortly after 12.00
clock is the priest says a few prayers before the open coffin and then leaves with all non-blood relatives of the house.
Then try 4-6 men to lift the coffin over the threshold and thereby be withdrawn by the members. They call 'Noi who de tine, nu tragi TU SA de noi "(" We pull up, you are supposed to catch but not ").
When the coffin is then above the threshold, playing an old woman (not on the relationship belongs to) a thread - the "measure of the Dead" - on the door jamb or under the eaves, where there are already threads of earlier deaths. When the coffin has exceeded the threshold, the clay pot, was poured out of the last of the "body spa" the water afterwards. He has to break it. After the bath water in the western corner of the court "buried", has the woman opens all windows and doors and cleans the house.

second 2. The funeral

After a few prayers in the courtyard, sits the funeral procession in the following order on the Move:
1) man with grave pile * (for unmarried first-come a pine tree, then the grave post) 2) Church servant church banner, 3), priest and choirmaster, 4) dead in an open coffin, 5), four women with food offerings and wine, 6) members, friends, neighbors and other mourners.
On the rare direct way to the cemetery is made at least 3 stops on all bridges, crossings and the Dead sacred wells. There is prayer and a coin (or a piece of candy to children), as a duty for the soul of the dead on the floor (or from the bridge into the water) thrown.

* The grave pile
term, it is a simple wooden cross that found immediately after the funeral to the grave and replaced after a maximum of one year by a more stable cross. On the cross is a white Cloth attached, which is an "umbrella for the soul of the deceased" symbolizes. This is important because it is believed that the soul is still 40 days near the family home stays, and possibly looking for a roof. Later
raises the stake not go away, but it can rot away in a clean place. Some people ask him for a time outside the house.

second 3. In the church

Weather permitting, the coffin is left outside the entrance to the church and the service will be held in the courtyard. In bad weather he is placed in the middle of the church.
After the service, you go in order already described the grave.

second 4. At the grave

After the usual prayers adopt the relatives of the deceased by bowing before him. Relatives kiss him for the last time ("Sarutarea Urma din"). It says sayings that come at a funeral in different places, such as "God had his soul," "God forgive him" or "God grant him eternal rest"
then cover the grave-digger to the coffin and let him by two 4 m long linen cloth down into the grave. Are measured flowers and coins and the ruler with the carpenter the dead and made the coffin was thrown behind.
The relatives then rip their "sign of mourning." Thus, the first stage of the mourning period is completed.
is then "sealed" the grave by the first gravedigger makes each of the four walls of the grave sign of the cross.
After the priest first and then all the others present ever have a handful of earth thrown on the coffin (with the words "the grave earth should it be easy"), will be dug the grave.
During this ceremony, the women complain loudly. On pass 2
grave rites performed
First, the purification (cleansing) - An old woman poured out of a new clay pot of pure water over the hands of all blood relatives of the dead.
After handing over the "Pomana" ** over the grave of time - the closest to the dead female relatives the same pot filled with wine and the first gravedigger übereicht him as saying, "Take this cup with wine! In this world it shall be yours on the other world he will belong to my father. " Then he gets a black hen and a Colac ***.
Further doses distributed in the following order:
1) per one Colac with a lighted candle in the other three grave diggers, as well as to all other persons who will assist with the burial 2) the two linen cloths à are divided among the gravediggers, 3) 1 each Colac + clay plate with funerary banquet (Coliva) to the priests and the cantor, 4) a clay plate with a napkin and sprinkled with salt Colac + wooden spoon and sheep wool from the Godfather, 5) a complete set bedding (pillows, mattress, night and throw) to a poor person (of the same age and sex of the dead but not blood related to him), 6) some personal belongings of the dead to other participants at the burial ceremony.


** Pomana
The Pomana is understood as a gift for and in memory of the soul of the dead, but it serves also as payment of the funeral participants. By handing over the grave of the dead will forever be tied to the grave. (It goes the other hand, before the Funeral about the dead away to the popular belief he is the "reincarnation". It is believed that receives the soul of the dead, the first Pomana during the first 40 days and that, so they can receive it, necessarily Colac necessary with a lighted candle.
When handing over the Pomana called the name of the object, the name of the deceased and possibly the family relationship between the dead and the person who gets Pomana. This person should not say thanks, but responds with one of these "grave sayings.

*** The Colac Colac
is a pastry with a symbolic form and a specific name. There are a large Colac named Cap de Tarana (grave earth-head) to each of the 9 major and 9 minor Colaci belong. The nine older ones are named Archangel, Just God, Lord Jesus, Mother Mary, sun, moon, stars, the tax collector and bridge. The grave of time at least the head and the 9 major Colaci be distributed, but are prepared for a total of 44th

third The funeral

The funeral - also called "Comand" or "de Pomana Tarana" - takes place directly after the funeral at the house of the deceased. This table is covered in a special way so that it differs from other solid panels. It is a single long table formed. On the tables are just a plate with Coliva **** (the funeral feast, each with a lit candle) and a bottle of wine. Eat before which an old woman all guests ritually washes his hands.
People eat one by one, if not all fit on the board. The first group includes more then the priests and the Dorfhonoratioren.
After the priest has spoken prayer, bring a few women personally to each guest a plate with food and cutlery, it will be doing the same sentences as spoken in the delivery of Pomana. There is usually soup, Sarmale, meat and Coliva. Each guest said at his first glass of wine, a toast to the deceased.


**** Coliva de Tarana (grave soil Coliva)

It is prepared from wheat grain.
The cooking process with the stirring is a ritual act is dar. The steam as the main victims of the soul of the dead, so to speak, as food. This is one of the oldest rites of the South East European cultural space, and is today only in Romania and partly handled in Greece Sun
After cooling, the wheat paste we mixed with sugar, nuts and flavorings and is provided at the end with a cross.
A candle burning on the intersection of the cross bar, while the priest blesses the Coliva.

Katrin Helbig
Seminar at 08:12:05


death rituals of transition Part 2

I. dead souls in the hereafter
- Myth of the major transition about the great journey

· Folk Performances:
1) - Death = natural phenomenon that is all life subject
→ person should be compared with death Wisdom + behave themselves ready for major tour stop
2) - everything is determined by God
3) - the world is inseparable from 2 intersecting units
→ + Beyond this life (+ lumea Lumea ASTA DE DINCOLO / CEALALTǍ)

4) - this is revealed for Romanian farmers in all areas of life
"this world is for them a materialized doubling of the transcendental world"
5) - death = black raven female, sent by God
6th) - soul lives on in the "other" valley of the world slowly turns
7) - Soul: certain properties + skills:
a) "body without flesh + bones" / "touch whitish"
- takes "approximately" contours of the body, a former
- can be detected by special people dead +
b) has observed perceptual abilities → what happened with former body + + + Say make family etc. as to certain rites are performed
- most important: hearing (to be inaugurated by living in mysteries of the journey)
c) need some food + drinks, meaning the "spirit" (mainly of wheat, wine + water)
d) if decision-making power → choose right path + initiatic samples solve
e) recognizes true nature of different nature + is to pass the above tests f
) memory, but only after public opinion the most important:
- site of the apartment building, home village of the tomb → + can return to ritually induced
times - to surviving family members
- Advice + applied message to other souls
g) large need for love, only loving thoughts of the survivors satisfied purely → + spiritual nature → impure thoughts (erotic etc. harm): could the undead are
8) - Travel to Paradise in stages
- the following stages of the soul journey that must be accompanied on the ritual level in this world of funeral Masses + Pomana:
a) to the funeral (3 days) near the former material life → also dwelling
b) up to 40 days after Death: near the grave
c) after 40-day devotional (after distribution of Pomana + free up the water source):
beginning of the trip + important initiation test: Choosing the right path
d) between 1 +3. taken anniversary of + leading right way: first
Series of samples consist of initiation (s. 9)
e) 3 + 5. Anniversary: 2 Series of samples consist
f) 5 + 7. Anniversary: 3 Series of samples consist
g) 7 Anniversary: soul completely to paradise + in community of the deceased integrated, forward through the "Great song" message entrusted
h) then no "individually identified Pomana" more necessary, only Pomana, which is given for All Souls
9th) - The following initiation samples (recording samples):
A.) 1 + Main + worst: to prove the selection to the right path leading to Paradise
example) then 3 sets of initiation of 3 samples (= 9) → must solve special skills: decipher
· Detection of hidden original truth (meaning of certain religious symbols)
• no afraid
· stamina
first Series or "The recognition of the highest saints":
a) flowering meadow = the Holy Mother
b) flowering tree, the Holy Lord
= c) = the angels singing roosters

second Series or "The recognition of tax collectors and the purpose of Gabengebung
integration into the Community of the dead ":
a) 3 = dependent youths a handkerchief
b) = 3 wives each a headscarf
c) 3 young women = each a bouquet

third Series or "The recognition of the spiritual guide":
a) The Otter = Help to pass through the waters
b) The Wolf = help crossing the high forests
c) The Emperor's son = "will take you to paradise"

C.) between 10 stages (+ pathfinding) to Oltenian popular opinion also 9 "inches transitions" (VǍMI DE TREC), at least 3 to be very narrow, deep valleys shown on horizontal bars
- are not afraid to pay customs with 1 of 9 large Colaci (not for burial missing)
- disagree on the number of transitions + name (see below)
- Entities soul, each for a sin to account is drawn, in order of Heavy
- eg your name: 1 Lie - 2nd Defamation - 3 Rebellion (Rebellion) - 4 Drunkenness - 5 Fornication - 6 Theft - 7 Perfidy (treachery) - 8 Murder - 9 Pleasure in torture
- various moral ideas:
· with each 1 + COLAC paid 1 coin (money in the coffin or of mourners at the cemetery road thrown)
· prayers + loving thoughts help soul with some of the sins
D.) in Paradise last initiation test:
· the identification of the deceased, · next family + family and villagers + people
message of the survivors forward


10) - Paradise on the Hill with dances "(in" Great song ")
- from a description rather huge pile similar Carpathians (from alpine meadows, fertile plains + grass, flowers) density of a wide belt high forests, rushing rivers + deep chasms protected
→ mythical, transcendental mountain
- perfectly happy to live in different "neighborhoods" the in this world existing ethnic + social units correspond to (family, clan, village community, people)
a) every soul already believed in life, reach paradise
→ Faith = to find a prerequisite to the right path + tests
are not
→ wicked Paradise found
b) The distinction of the blessed on ethnic / ritual level:
→ not understand all the peoples importance of Pomana + loving
thoughts = poor souls trying to steal from Romanian souls

- little to say about the wrong way turn
- only other areas of popular culture (eg fairy tales)
- are in two groups divided (beliefs):
II ancient pre-Christian religious ideas
- to phrases visible (eg not "IAD" = hell)
- hell: (1) "Black House" CASA NEAGRǍ
(2) "Empire of the darkness "ÎMPǍRǍŢIA ÎNTUNERICULUI
(3)" In the unfortunate "LA NEFERICIŢI
- on route encountered being no devil
(1) dragon BALAURI
(2) snakes Serpi
1) the following reasons for this strategy:
a) godless life (FǍRǍ DUMNEZEU), not + UNDERGROUND SPIRITUAL understood in the world
b) Misled by appearances + earthly beauty and values
c) lack of knowledge, but also God faith
d) of survivor ritual tasks not / do not traditionally met
→ take the blame towards confused souls
2) left path this:
a ) much beauty in the beginning, nice funny people, Gold + Silver → in the case attract
b) more everything disappears, soul understands error
- eternal darkness, no trees / flowers / grass
- no source of water for refreshment
- "Empty Tables" can not receive Pomana
- no transcendental essence → no help, but
- constantly scared of monsters
- Exam: to what extent it is able to do evil out
3) path on a mountain, where paradise is, but in the northern part with a large, black house
- no windows to the sun only small door with a dragon → against newcomer purely encountered
- eternal darkness, cold, hunger + thirst
4) 3 Penalties (heaviest + most excruciating):
a) Recognize the wrong path taken
b) "psychological" suffering: on the last stage sees paradise + happy life → realizes what she has lost
c) in the black house nonstop hard work as "harvesting of thorns" (Grow continuously on a huge field), "mental" because of bites, "physically" because of endless + fruitless work
5) but by God's help reach possible to Paradise:
a) acquire the knowledge (as opposed to awareness of error + incorrect setting the original truth of the world)
b) changing the ritual duties (pray for those souls, special funeral services at the grave in the Church + can read, distribute Pomana + light candles) → + gradually attain enlightenment slowly

I.II. Christian source:
1) must appear in court after death of God, sins of God / Mother God weighed ruling decides on trail: Paradise and Hell
2) serious sinners to hell sent
3) Satan, Lord of Hell, several "major" + "minor" Devil (by ranking)
4) the sentence: decides cooking Teerkessel, Satan over time

→ embedded in group II, elements of Group I:
poor soul as God will forgive + paradise if survivors are to use (prayer, loving thoughts all the traditional rites +)


II revenant:
- more cruel fate than sinner
- using only survivors of a certain ritual acts (forcible separation of "Our" world)
- due to ongoing attachment to matter either to paradise or to hell (the above + beyond this world) properly, that is to come to funeral time and again back to the earthly + survivors usually do harm to
1) Strigoi / STRIGOAICǍ ( Ghost, Vampire)
2) Moroi / MOROAICǍ
· in olten dialect: Moroi VIU (living Moroi) = man with "evil eye" → after death to reincarnation
· Moroi MORT (dead Moroi) = true reincarnation
· Moroi any type of revenants, no personal blame for their fate
· Strigoi: guilt are applying, in Live black magic practiced in Oltenia
reasons why body + soul maintains its "leave" no longer can:
1) birth with hood / "shirt"
2) "evil eye", not only to cover third-born
) on the house lying corpse jumps animal or someone gives another something
4) possession or greed → remains after death of soul hanging prevents disconnection from the body + gives demonic forces to re-Go
5) during the life of binding to the Devilish: do
a) practicing the black magic (contract with the devil)
b) evil, have fun not regret
+ c) even devil promise (eg, as a confirmation of a lie: The devil take me if that's the truth!) → could also lead to soul in hell is
6) two villagers in the same month / day born + 1 dies, the survivors are of dead "brother" / "sister" untied ritually → otherwise dead is to bring to the undead to another ("fate siblings" - ZIUATICI / LUNATICI)
7) also members of the dead can make the undead:
- not understand the true meaning of death
- crying too much to illicit times and / or send "illegal, underground" Thoughts (take me with you, can not go on living) or spouse longs for sexual love

II.I. Fate of the soul concerned the cruelest:
first) may take much longer journey
second part) → nowhere evil developed in it + is doing only evil deeds
3) Properties:
a Westernized), not body
b) can earthly body from sunset revive until sunrise
c) even if not, how cruel wandering, fetid breath on earth, or be embodied in other people / animals
d) do survivors evil to
e) of food necessary for survival of the body (blood human + animal, its "breath of life" or certain seeds (especially millet))
f) "feed" the 4th with satisfaction of their evil deeds
) still want their liberation + untie (by only survivor feasible)

II.ii. The effects of the undead on Survivors:
1) Rescheduling of the family → die for inexplicable reasons, "made up"
2) disease can be seen by third growing weakness of the whole body, loss of appetite ...
) can bring man to madness → every night into the house tormenting + diabolical
4) diseases in humans + animals
5) catastrophic harvests by Pests, severe drought

How can you tell whether the deceased was the undead?
- either at birth / in life or after death you can
1) unexplained noises in the night in the family home of a recently deceased
2) grave earth sinks shortly after burial has cracks
+ 3) in addition to cross all vertical hole, about + big (suitable for thin snake) → left by grave (only this) + return
4th) after burial, several diseases / death in family / villagers
5) cattle disease until 40 days after the funeral erupts
6) is evidence first: at midnight between Friday and Saturday rides a Saturday on a white horse born on cemetery grave + tries to jump → horse refuses to be frightened → revenant

II.III. Recommended ritual + of magic:
means by which one tries to prevent the conversion of a dead man to a reincarnation (which we know it):
most common:
1) corpse with knitting needle in the navel / heart engraved → because ecclesiastical punishment rare
clog 2) mouth, nose, ears with stones + sand, so he is not the stones + Survivors "gnawing"
3) for the same purpose certain grave goods in coffin (garlic cloves, Pasta Walker or other wood pieces)
4) down to funeral thorny branches → will not stand up to
5) behind the funeral procession to the cemetery's old woman, scattered millet seeds → if reincarnation wants home at night, eats seeds, from dawn surprise + the grave back
6) untie the "fate of brother / sister":
- the morning of the funeral day, the right hands connected both with horses tension chain
- after a few minutes unleashed by force + connected immediately right hand of living with other villagers (same sex + as the same age as deceased)
- talk 3 times oath: "Are you my Brother / sister to death? "(IMI ESTI FRATE / SORA PÂNǍ LA MOARTE?) -" Yes! I am your brother / sister to death! So help me God! "
(DA! TI-S FRATE / SORA PÂNǍ LA MOARTE ASA SǍ-MI AJUTE DUMNEZEU!) - Then, new" Destiny siblings associated with right hands to go after the funeral, after lowering the coffin into the grave, but before covered with earth, loosed
- considered Unleashed (r) In place of destiny brother / sister →
the whole village so; neither they nor the successor to the 7th Generation may not marry each other

means to we want to protect themselves against revenants: Show
1) crucifix or cross
form 2) + sign of the cross Jesus himself to help call
3) have this garlic → undead run away
4) house or stables achieved by Revenant the next day garlic chains on windows + doors hang
5) residents home at night leaving

a means of eradicating the revenant (by force is soul unleashed from the earth + free gift):
- see the final proof that there is reincarnation
- dig up dead, heart pierced with a needle, burned body / heart, everything is done carefully in coffin with holy water sprinkled + buried

→ Orthodox Romanian Church fought against in
→ excavation + destruction only very rarely
→ peasants against legal + ecclesiastical ban
→ peasants believed that today's world is so evil become evil + impious,
because Moroi + Strigoi may freely roam
post by Claudia



5.b. Prayers for the deceased individual soul
play a major role, the soul of prayer for the departed soul and its fate in the afterlife. The tradition-bound implementation of these rites is the main duty of the survivors over each of the deceased until the seventh anniversary of his death.
In Oltenia, all prayers for the dead celebrated usually described as the comprehensive word "Pomana" because on this occasion are also gifts for the soul of the dead will be distributed. Some prayers are also with the Church's word PARASTAS "\u0026lt;g" parastas "because they are celebrated not only in the grave, but also in the church by a certain Orthodox funeral service. We must point out however that all the dead devotions are performed with the assistance of the church, the gifts must be consecrated by a priest and dedicated by certain prayers to the deceased person concerned, that he might ever can receive.
The devotions are celebrated in the following intervals: first
Three days after the burial
second Nine days after death.
third 21 days after death (3 weeks)
4th 40 days after the death (6 weeks)
5th 3 months
6th 6 months
7th 9 months
8th 1 years
9th - 13 On each anniversary (second, third, fourth, fifth, sixth)
14th On 7 Anniversary.
which must be celebrated the following prayer as PARASTASE, that is, both in the church and the grave: 40 days, a year and all subsequent anniversaries.

These big commemorations are usually held on a Sunday, because of the need to keep the family brought gifts to the church during the liturgy in the church on a table in front of the left door of the chancel. The guests are usually invited, it does not mean that sometimes there are many other people from other villages who gather in the church.
begins immediately after the Sunday Mass, the memorial service. It is of course intended primarily of the deceased, but also all his dead kinsman, whose name by the priest three times during the show after it had been given by members list can be read. This list of each family of the deceased POMELNIC \u0026lt;asl. "Pomelnikǔ referred.
Over The funeral mass will be dedicated to the gifts (ie a large tray of COLIVA, a large COLAC and a bottle of wine) and dedicated to the dead soul. Immediately after the completion of the memorial service will distribute the next standing female relatives of the dead part of the COLIVA, all COLAC and wine, first to the priest, the cantor and the old woman who sells candles and cleans the church, and then in a loose order the faithful who will not come to dinner at the house of the deceased. The rest of the COLIVA is then taken home to be distributed to the guests.
Right after the priest goes to the cantor and the relatives to the cemetery. For that part of the celebration brought gifts be placed on the grave. Here are the obligatory gifts from a smaller COLIVA, from at least 9 Colaci and wine. In addition, however, other dishes are sacrificed: fruit, fried chicken, etc.
The priest says some prayers and consecrates the gifts after the usual ritual. Then again, standing next to the female relatives of the deceased will distribute them and indeed to poor villagers who gather always on such commemorations in the cemetery. It is important that all those consecrated to the grave gifts are distributed there on the spot, without something like this to bring back home.
Then go all the family house of the deceased, find them a similar sequence of courses is served as the funeral. Here, the food is not served up on serving plates, but each guest gets his own plate with Pomana, do not thank for it, but must express the ritual formula when receiving Pomana. Plate and Spoon are left to the participants in the soul devotion as well Pomana.
In two of the above PARASTAS - dates, namely at the 40-day and one-year devotion, is also given to the deceased owned clothing as Pomana. In general, give the Romanians all the clothes, which were among the dead, the poor. It is a ritual condition: the receiver must for gender and age of the deceased belong. In some of these big commemorations certain rites are performed:
a. for the 40-day devotional
- the freeing of the water source (slobozirea APEI);
- replacing the grave pile through the grave cross (sometimes performed well on one-year appointment, depending on whether the family has the necessary money for it).
b. at the first annual memorial
- the final period of mourning;
- the dance, "Pomana" for the soul of the deceased;
c. at the 7-year devotion
- excavation of the earthly remains and the second burial.

The freeing of the water source
is the starting point of this rite of the Romanian Popular belief that the dead souls need clean water, both to quench their thirst but to "refresh" and to rely, with the "refresh" the purification is meant by the soul during their long opening time in the mysteries of the afterlife special importance.
Nowadays one can still observe in all Romanian families (even in cities) that have lost one of its members, following rite: 40 days after the death remains a glass of drinking water to constantly be on the windowsill. Every day, these containers with fresh water is replenished. The intellectual background of this behavior is formed by the belief that the soul of the deceased, while this time, again and again to return to her family home, with this water can delete their thirst.
In the country you are doing this much more: We will make the rite "the freeing of the water source" ("Slobozirea APEI" or "slobozirea izvorului de apa").
The rite consists of two phases: first
The first runs from the day after the funeral and the 40th Day after the death and is performed by a 10-year-old girl who meet the two conditions must ritual: pure magic in the sense of being and not to belong to blood relatives of the deceased. This girl gets from the family of the deceased have a water bucket and a wooden floor, which will serve as an answer for. The little girl then gets a day of fresh drinking water from a well and there are the neighbors of the dead, water-Pomana (Pomana de APA ") for his soul. For every bucket they cut a notch in the answer for. be the number of buckets must be worn at least 40.
second The second phase of the rite is the morning of the 40th Day after death, occurred shortly after sunrise. A small procession goes to a stream. You must be at least of the girl who gave water Pomana for the soul and consist of the dead are closest female relative. The girl with the empty bucket, a new earthen pot and the answer for. On the banks of the river fills the girl the pot with river water. Then it is directed towards the east where the sun has just risen and says the following sentence:
! Sun, Holy sun Be my witness that I have worn 40 buckets of water for the soul of .... "
She immediately pour the water contained in the pot to the back, over her left shoulder.
This ritual act committed by the farmers, "a se jura pe soare" (swear by the sun), shall be three times repeated. called the woman and then take the girl out of the basket had brought an already prepared in advance the subject, the "trocuţă (Trögchen) is like a tiny boat looks like. It puts you a little Colac, a flower and a small burning candle. The prepared answer for Trögchen and be laid on the water that they can practice freely downstream. If the Trögchen somewhere down the river reaches the shore and found by a man, he has to the Colac eat and bring the rest of the candle to any of a church. If this man found the Colac eats, he must speak for the reception of Pomana prescribed formula even without knowing what was fully accountable for the death ritual.

The ritual dances
There are two ritual dances: a. the
as Pomana sacrificed dance (jocul de Pomana) has its roots in the belief that paradise as "the hill be regarded with dances "and that it is the duty of the survivors, to help the soul in achieving this objective will be danced only two particular dances it. BRAU and HORA, regarded as the oldest Romanian Folk Dances The origin of this dance with her. whole mystical-ritual sense goes back to the days when the Carpathian-Danube region was inhabited by the Dacians, the eschatological goal after the long journey of the dead soul reached the of the hill was dancing in the heavenly realm of Salmoxis.
The pomana dance usually takes place at a large religious annual festival - Easter, Pentecost Sunday, Christmas - or even held at a wedding, although the family of the deceased is still in mourning.
b. the Enttrauerungstanz (Jocul de desjelit ") or" the freeing of the Dance "
(slobozirea jocului") is performed for the survivors and has the sense, the mourning period to complete a ritual manner. The excavation of the remains

and the "second burial"
If the last great soul prayer for the dead, on 7 Anniversary celebrated after his death, the day before the bones of the dead are dug up, washed and placed in a white linen cloth sewn bag. The bag is placed in the church and remains there until the next day when the first part in the Office of the Dead the church is celebrated. Then you go to the cemetery to the grave, where the second part of the funeral mass takes place. The bones here are blessed by the priest with holy water and wine, again lowered into the grave and covered with soil.
In the cities it takes place on 7 Anniversary of the death is just another soul devotion and the associated Pomana. However, if later, another family member dies, you want to bury in the same grave, then the excavation is carried out.
the "second burial" of 7 Anniversary of the death closes permanently from the integration of a soul in the hereafter. All connections to the matter are resolved by the soul and is located in the Community all dead.

Mourning
The funeral is a religious phenomenon, a rite of passage that goes to the family of the deceased. The family lived together with the main transitions, the holy time of transition and comes into contact with the Holy. The family is permeated with the sacrum and, under the religious and social community with a separate status.
The Romanians explain the need for mourning by two main reasons:
- by the mental condition of the members, because of their sorrow at least for a certain period of time are unable to participate in village life;
- through the eschatological role of grief: a soul to no one mourns the suffering so terrible that it is no longer able to continue their long journey and asked her to solve the initiation sample.
As with all other nations, the structure of the state funeral and the Romanians of three inseparable elements: first
The mourning period is determined by the degree of relationship between the bereaved person and the deceased. On the death standing next blood relative (parents, children, siblings, grandchildren, grandparents) have to mourn at least one year. On the death of a spouse was worn earlier three-year mourning. Year forward almost exclusively met by older widowed people - today this 3. Upon the death of parents, first in-laws and sisters, nephews, nieces, nephews and cousins must be trusted degree at least 6 months. On the death of other relatives of the appointment shall be 40 days.
second The sign of mourning: for the Romanians is black is the color of mourning, even if the men a white shirt and white pants (if they belong to the local People's costume) wearing. The women wear a black headscarf, the men a black hat or a black lambskin cap. After the death of a family standing next to the men for 40 days and not cut their hair until after the funeral, they do not shave themselves.
The mourning band forms in the Romanian villages even more new sign of mourning, which is due to urban influence. In addition, the house of the deceased placed a black cloth on the front page, either 40 days or only until after the burial where it stays.
third The rules of conduct during the mourning period divided into 2 groups according to the persons for whom they are intended.
rules to be followed by self-in-sorrow-being ends:
You should never wear bright colors or jewelry, if you can obtain them from poverty, no black dresses, you may wear wear dark gray or dark brown, but the mourning band the black headscarf must be present. The only jewelry allowed is the wedding ring and a cross pendant. The girls and boys can not wear flowers in your hair or the hat. One should not celebrate festivals. Marriages are delayed until after the mourning period. If this is not possible, the marriage will only be postponed by 40 days and celebrated the wedding with less effort. Only the baptism may be celebrated during the mourning period, as they are completed shortly after a birth occurred during this period must. The grieving person must live to be withdrawn and avoid participating in gay village meetings.
The second group of rules determines the behavior of others towards the mourners: we must try to show them compassion towards them not to clear or to act funny and above all, they do not invite to parties or gatherings.
Ioana-Maria Ionescu: Romanian rites of passage. Demonstrated by the example of living tradition in Oltenia
Münster, 1986, p. 519-543
Erzsébet shock



The Mosi-day

- Mosi in this context means "all the deceased ancestors of a clan"
- is the word Dacian descent
- Mosi holidays are days of the year in which the deceased's family or the clan will be honored with certain rites
- are probably pagan origin, were probably originally on the solstice days, or to the days The day-equinox celebrated and linked later to the Christian holidays
- some Mosi-days are national, ie they are in total Romania committed
- others only in certain areas

Nationwide Mosi-day

moşii de iarnă: ( be celebrated on the last Saturday before Easter Lent)

moşii de rusalii (Whit-MOSI) (Saturday before Pentecost Sunday)

moşii de vara or MOSI de San Petru (on Saturday before 29 June)

moşii de Santa -Maria (the Saturday before the Assumption, August 15) came only after the Christianization, or go to BC-Terra Mater cult back

moşii de toamnă or moşii de San Medru (on Saturday before 26 October)

traditional end of the Mosi-day

-morning of the day go the women, the elderly and preschool children to the cemetery to bring the dead to Pomana (the funeral feast)
housewife can decide which foods they selected as Pomana, as the Mosi-days are up on moşii de Santa Maria, all outside of Lent. It must, however, observe the following rules: the COLIVA Colaci and may only earthen plates and the drink (wine, brandy or water) may be served only in an earthen cup, to have a wooden spoon and a burning candle are given.
-according to the season, there are the various MoSi days depending on the region's specific preferences (Autumn Mosi - poultry, vegetables and fruit; summer Mosi - berries

-afterwards the priest at the cemetery, pray for All the dead and bless the dead gifts
be after the blessing distributes Pomana: preferably to the poor, who need not be villagers, but also among the villagers, this is the following offering formula used. "Take these Pomana for the souls of my Mosi" what answer is "God give them eternal peace. "
be
-particularly committed moşii de rusalii (Whit-MOSI) (Romanian name derived for Pentecost by the name of the Roman spring festival Rosalia, where the dead flowers were sacrificed) Only at the Whit-Mosi-days be sacrificed to the dead flowers, which are connected to the handle of the earthen cups, and later tied the recipient will be left with.

Regional Mosi-day

Christian feasts in honor of all the souls that are understood in some regions because of this feature as Mosi-day.
-Ascension-Mosi, Mosi Palm Sunday, Holy Thursday
Mosi-author considers this but does not begin for Mosi-days in the original sense (pre-Christian origin)
count with the following category

rituals and offerings for the dead souls to various Christian holidays

The holiday season
-Christian era, derived from the time of the winter solstice on 15. November (beginning of Lent before Christmas) and ends on 7 January.
commit, in contrast to most other Orthodox peoples, the Romanians for Christmas on 25 December.

fall into the Christmas period following holidays: November 21 - Mother of God enter the church, December 6 - Saint Nicholas
Dec 25 - Nativity December 26 - Second Weihnachtsfeierta
Dec 27 - Third Day of Christmas
first January - St. Blasius the Great
6th January - The Baptism of Christ
7th January - St. John the Baptist

-without that this is provided by the Church to be distributed on these days in the Romanian villages Pomana for the dead (not charity), but they are not blessed by the priest.

-most important airport of the Christmas ritual action takes place on 20 Of December (Ignatul), day of St. Ignatius at the day prior to the solstice instead
-at dawn the Christmas pigs slaughtered / sacrificed, this must be done in every family of a man who belongs to blood relatives. The animal may not be mourned because it is a happy victim, crossing himself before the battles end the battle and says "You must not be sad, but rejoice. God has so adopted: the Christmas must be tired "
during slaughter and after that, the following rules be observed: the victim to the scorching of the animal must be" a living "fire, it may never run out, should the blood go not a drop lost. but it must be collected from us then with all the unusable remains of the animal a "pure" place in the vegetable garden are buried deep.
- after the battle takes place Pomana: a nice piece of meat, flour or bread, sugar or honey, a bottle of wine and a candle be brought to the poor families who do not have their own pigs for slaughter.

The Easter

-Easter season begins seven weeks (seven weeks of Lent) to Easter Sunday and ends on Pentecost Monday
in these fourteen weeks if different religious holidays (see list in the book)
In the Easter time also covered well by the rumänsisch Orthodox Church Celebrations planned to honor the deceased:

-moşii de iarnă (8th Saturday before Easter Sunday)

-all following seven Saturdays before Easter Saturday are considered dead Saturdays (blessing and distribution of Pomana at a church death devotional)

-Ascension as Heroes' Day, commemorating all the dead that have ever fallen on Romanian soil in the war ; process: all the villagers go to church, the families bring baskets of food offerings (including colored eggs, and lamb) to close after the service all together in a procession to the monument of the fallen, there are flowers laid down and there is a funeral service. While the official death the priest blesses the Pomana, which finally collapses and distributed especially to poor men (veterans). The subsequent joint dinner in the cemetery can be merry and boisterous, as the deceased have their hero a happy life in paradise.

mosi-de-rusalii

part of greater importance for the population are non-religious holidays (See S.555)

10th February-Day Saints Haralambie and Valentina
-Haralambie: Orthodox Märthyer was killed because of his faith by the Turks, was famous for his wisdom and his medical skills; (could the language of animals, could cure diseases and even the plague
- in some villages in the Danube plain, is He attributed his give and take life. This is reflected in the following practices: a boy on or about the 10th Born in February and is sick or weak, he is baptized in the name Haralambie, and must honor this later as patron of his house. He will have a long and healthy life, but also to a 10th February die.
concerns, the whole thing a girl, then the baptized in the name of the Holy Valentina, but was rescued by the people of faith still Haralambie.
-in diseases of humans, who are already baptized, on 10 February is a special convalescent Pomana performed in the prayed to the Holy Haralambie
post by Karen



Literature:

Ionescu, Ioana-Maria: Romanian rites of passage .- Bucharest / Münster: Dissertation, 1986,
390-394, 447-468, 492-595
Kreuter, Peter Mario: The vampire belief in Southeastern Europe .- Berlin: Weidler Buch Verlag, 2001, 28-44, 68-72, 143-188
Evseev, Ivan: Dictionar de magie, si demonologie Mitologies romineasca .- Timisoara: Editura Amarcord, 1998 (-> Some items shown here can be looked up)
Mesnil Marianne: Etnologul, si intr Sarpe Balaur .- Bucharest: Paideia, 1997 (94-109, 123-200)
Karl Inger, Felix Turczynski: Romanian tales and legends from Romania .- Berlin: Erich Schmidt Verlag, 1982, Ghinoiu
43-84, John: The World of here, the underworld .- Bucharest: Romina Cultural Foundation Publishing House, 1999 (245-256, 266-289)
Ghinoiu, John: Christmas customs and Rumanian .- Bucharest: Editura Elion, 2002 (370-380)
Sperl, Ingo: Country without hurt .- Bucharest: Excellens Universe 2000 (51-78)
Pamphylia, Tudor Romanian political mythology .- Bucharest: Publishing House of mouth and soul - National Culture, 2000 (93 undead -152, 153-154 dead souls, ghost 183-189) Holidays and customs
Vol.II Banat Crisana, Maramures .- Bucharest: Encyclopedic Publishing House, 2002 (136-192, 283-285)
Ciausanu, Gh F. : .- Bucharest Rumanian people's superstitions: Mythos Collection, 2001 (death si inmormintarea 98-120, 38-155 Sufletele, localizarea sufletului 161-163,

How To Write A Fake Community Service Letter

miners



miners:

Introduction:

When you think of the Romanian miners, one thinks first of the miners' riots, and Miron Cozma, their leader. But Vintila Mihailescu writes in his introduction, explaining the miners riots nothing, at least not the community of miners. Referring to them as "brute congenital" / as "figments of monster" or "easily manipulated mass" does nothing more really.

The miners are further connected with the waves of layoffs, Unemployment compensation (compensatii). The fact that they were against it, some take the opportunity to label them as "spoiled child of communism."
wants these, V. Mihailescu away. He believes that social and symbolic nature of the miner with its specific features (which are similar throughout the world), but they were too large in communism, will be considered when looking at the issue must. Under communism was the class of miners as the vanguard of the proletariat, the many privileges enjoyed.
General Characteristics: The mining communities are everywhere in the world men's communities in which the men enjoy a high prestige, which is linked to work underground.
specifics: In the Jiu Valley were the wives of the miners through contracts bound them not to work, that they should stay home and take care of the household and the family.
How can we explain this? Romania is not the equality of women and men at work was everywhere enforced as strongly as in other socialist countries. In the 50s it was a period when the Stahanovistenphase in which women were increasingly sent to the production and the equal rights of men and women was propagated. But the image of women and men in the mining areas was changing over time and The old image is again. In the late socialism stated again that men earn the bread and the women are there as a passive, marginal fertility and household objects for the sexual desires of men. Has
The symbolic emphasis on the importance of the man in the social system and the causes of the Romanian family Patriarchismus the opposite, namely frustration with men. This frustration came through the subordination of the work and the inability of men to feed through their work in a time of scarcity of resources, her family, to pass.
The men were not only the vanguard of the proletariat but also of masculinity. The political changes, the miners have experienced frustration in both areas.

goal of research in the Jiu Valley:
The research team wanted the unit, differences and characteristics of the world show of the miners.
As in other industrial areas in Romania to play a special role in the Moldovans. They are the stigmatized group "Barabe," running up the (venetici). Opposed to them is the category of "momirlanilor," the locals. Both were miners but not in the same way. The second group is considered the "real" miners, the successors of the first pioneers and settlers, the owner of the "real" Mine culture. The mining community was divided along nuances that each single lock or exclusive.
It describes three categories of miners: 1 the group of those who they belong to the miners with their specific cultural norms and their multi-ethnic character genealogical reasons; 2 the heterogeneous group of migrants who have arrived in recent decades in the Jiu Valley (among them the Moldovans); 3 a group of locals, the mine work has always operated alongside agriculture.
These three groups belong to different extents to the mine culture, have different relationships to the mine, are in varying degrees to miners Community and therefore have a different status.


"miners' riots in Romania
(The term" insurgency "is to question, comment: Alexandru Tymoshenko (No. 495 - lagarul de la Baneasa, 15-16 iunie 1990) 05/07/2010)

- even mine triad called (as a parody of such Olympiad, ie large numbers of people with really honorable goals)
- miners of the Jiu (Jiu Valley) to Bucharest sent to order and democracy to restore, (known as Hooliganiade) after months of demonstrations in University Square "disturbed"
- Mine triad stages of 1990, political entanglements, eg President + secret
- 1990 +1991 Mine triad as examples of mass manipulation by KGB-style
- am most violent 13.-15. June 1990

Mine triad in January 1990 (28./29.01.)

- Frontul Salvării Nationale, FSN → decision to the party establishment
- anti-Communist rally in Bucharest's Victory Square (Piata Victoriei) organized by Partidul Popular Crestin-Democrat, PNL + smaller parties and Partidul National Taranesc (PNT), mainly against Ion Iliescu, "Ieri Ceauşescu, Iliescu astǎzi" (correction: Alexandru Tymoshenko (No. 495 - lagarul de la Baneasa, 15-16 iunie 1990) 05/07/2010)
- even FSN organized rally brought factory workers armed with clubs + crowbar, chanting "Moarte intelectualilor" → slogan of the first three mine triad
- anti-Communist rally entered peacefully, then attack on Parliament House + call for resignation
- FSN held talks with Opposion, Ion Iliescu: to come calling on people to Bucharest + Democracy protect
- 5000 miners from the Jiu Valley (Jiu Valley) arrived, armed as FSN's supporters, the destruction of PNTCD + PNL headquarters, Petre Roman took Corneliu Coposu out of office, Iliescu + Roman calmed mass + sending miners home

Mine Riyadh in February 1990 (28.01.)

- anti-Communist rally in Bucharest
- some people threw stones at government buildings → police + army order restores, 4,000 miners came to Bucharest, threat, come back, if someone is against government
- Opposition leader + independent media speculated: Manipulation of Securitate + FSN

triad mine in June 1990 (13.-15.06.)

- dissatisfaction with Iliescu's first administration → reforms slowly or not
- + protest hunger strike since 20th May (FSN Iliescu won elections) → opposition no chance to right campaign lead to
- 7 dead + more than 1000 injured, but NGOs: at least 100 dead
- 22-24.04. the beginning of the protest rally at Piata Universitatii → Hooligans ("Golani" Golani ") of Iliescu called (symbol of anti-communism in Romania," Hooliganiade)
comment : The longest peaceful anti-communist demonstration: 24.04. - 13.06. (Alexandru Tymoshenko (No. 495 - lagarul de la Baneasa, 15-16 iunie 1990) 07/05/2010)
- Loans:
· official recognition of the 8th Point of the Proclamation of Timisoara (5 years: Communists no official office is President Ion Iliescu → itself)
· independence TVR
· Investigation of the truth of the Revolution (1989)

- 11.06: Negotiations failed (government + demonstrators), some 100 rioted (Piata Victoriei + Palatul Victoriei - Government Center)
- police, military police + army. pushed back demonstrators the Calea Victoriei, in the wider environment (correction: Alexandru Tymoshenko (No. 495 - lagarul de la Baneasa, 15-16 iunie 1990) 07/05/2010)
- 12.06: Meeting in the Palatul Victoriei: decision to "liquidate" the demo.
- 13.06. police attacked hunger strike, police press officer "knew nothing"
o shots, arrests etc. also students in Faculty of Architecture
o Molotov cocktails were flying, rock, stone bottles from the rooftops → Police had gone
According to the eyewitnesses A. Timoshenko this is a typical provocation on the part of the Securitate (Alexandru Tymoshenko (No. 495 - lagarul de la Baneasa, 15 -16 iunie 1990) 07/05/2010)
o Marian Munteanu (head of the Bucharest University Students League): Students go on strike + entrench themselves in geology faculty and students are free in order to protect the miners. A. According to Tymoshenko, she had no other choice than to entrench up there. (Alexandru Tymoshenko (No. 495 - lagarul de la Baneasa, 15-16 iunie 1990) 07/05/2010)
o headquarters of the Bucharest Police, Interior and SRI (Serviciul Român de Informatii) attack, destruction, and TVR
o rumors of trains full of miners to Bucharest
- 14.06: 10000-12000 distributed miners from the Jiu Valley to Piata Victoriei army
bread
o Iliescu. with representatives of the miners appeared + called protesters at the University course: alcoholics, drug abusers, fascists + bandits
o thanked miners to clear space, beaten up opposition to blame for violence, many people also attacked newspapers + employees (România Liberǎ example) or destroyed, Students, University Faculty of Architecture +
o 5 killed, 462 Injuries - Marian Munteanu seriously injured but still alive (he now has a security company at the North Station). O
of miners 'arrested' people first beaten with fists + baseball bats, then handed over to officials and were placed into two camps: after Magurele - there it was the worst! - And Baneasa (authorization A. Timoshenko)
o tanks drove up to the Interior Ministry, more arrests (not 185 as stated in Wikipedia, but far more) of the eyewitness A. Timoshenko had the No. 495 in the Baneasa-bearing; there you have the arrested out after the camp in Magurele already was full. Comment: Alexandru Tymoshenko (No. 495 - lagarul de la Baneasa, 15-16 iunie 1990) 07/05/2010

- shocked international public + Romania lost sympathy, particularly due to Thanksgiving Iliescu miners
- Demos up on Uniplatz 24./25.08.1990 "Iliescu fii Boii, du-te şi te for miner
- in architecture faculty Graffiti: "Piata Tien An Men II"

Mine triad in September 1991 (24.09.)

- Government of Petre Roman was not their demands to meet, ostensibly, but disagreements between President Iliescu and reformist Prime Minister Roman
- miners occupied Petroşani City Hall, from the balcony Miron Cozma: Let's go to Bucharest → thousands with hijacked! Train, to the government headquarters in the Victoria Palace, Roman does not negotiate with them, attacked bodyguard on → Government resignation
- including the Chamber of Deputies (withdraw Iliescu is), after discussion with Cozma leave miners Bucharest
- 3 dead, 455 injured

Mine triad in January 1999 :

- were miners returned to Bucharest, as dissatisfied → with reducing subsidies mines close
- overcame barricades, Radu Vasile (prime minister) acted with Cozma an agreement from near the Cozia monastery

Mine Riyadh in February 1999:

- 14.02 .: Cozma at 1991 Mine + triad found guilty sentenced to 18 years in prison
- again Miners, led by Cozma, on way to Bucharest
- stopped by police in Stoeneşti District Olt → 100 officers + 70 miners injured, a miner died
- Cozma arrested + in Rahova in jail


- Iliescu pardoned Cozma 15:12:04 am, however, took the decision two days later (because of outraged international media + + Romanian politician)
- 14:06:05 acquitted by the Court of the District Craiova
- for many of irony, 15 years after the atrocities released

source : http://en.wikipedia.org/wiki/Mineriad : last Update 11.27.2005 at 14:41
Posted by Claudia

Miron Cozma

Miron Cozma
is one of the most famous miners' leader, not only in the history of Romania.

1990 he led an unofficial band of workers who have helped the new authorities in cleaning up the state apparatus by supporters of the Ceausescu regime. It also eliminated the opposition against the new government. It reflected Cozmas followers, people (especially leaders from the student body) together brutal.

Later he joined the fascist and anti-Semitic party Romania Mare (Greater Romania Party ") to. Their objectives are "working for and against the Jews, for a Greater Romania and against international finance capital, for" working people's community "against the" enemies of the people ". At that party, including officers of the former Securitate. The knowledge of these people about the conditions in the Interior Ministry was later the miners in their uprising useful. Certainly so their success can be explained. Miron Cozma

also has links to the Mafia and has control various shops and nightclubs and millions assets.

Cozma used the discontent of the workers come out to himself to power and is therefore referred to as a demagogue.
He fought for the miners and first reached a wage increase of 35%. This was and is he a hero in these circles.

close after the announcement of two more mines in the Jiu Valley, was chosen on 12 December 1998 Miron Cozma, who had just served a 18-month sentence for breach of the peace, re-elected chairman of the mining shaft.
the "Jiu-rebel" Miron Cozma led 1991 and 1999, the miners' riots ("Mine triad") for. The third 'march on Bucharest, "he creates his" buddy "to topple the government.

Thereupon, he is the beginning of 1999, initially in the absence zu18 years in prison convicted, but 2 days later taken really.
The charge is treason. It was overthrown, the court relied on the uprising of 1991 in which the then Prime Minister Petre Roman. However, the facts speak, as the insurgency by any police or military was not prevented, rather that the fall was intended by the Government.
by 17.12.2004 Miron Cozma was pardoned by President Iliescu by a presidential decree. In 2001, he already gave a pardon, which was dismissed and again in 2003, this time successfully. This would enable the numerous protests of the miners' movement and socialist organizations who, even from abroad, the blame. The rebellion against the state continued even after the arrest of Cozma.

The Shiltal - Romania Ruhrpott

The Shiltal (Jiu Valley) is an industrial area in southwestern Romania. The northern part is surrounded by the Carpathian Mountains and part of the territory "Hunedoara", ie, in Transylvania.
By the end of the 18th Century, used this area as forest and pasture land on coal was only one interested in the development of industry in the Habsburg monarchy. Initial test drilling and abrasions caused by the Hoffmann brothers from 1845th After the rail link from Simeria had been completed under the guidance was "Kronstadt Mining and metallurgical corporation "and the Hungarian" Montanärar "the coal (and sometimes brown coal) production were correct aufgenommen.1868 the first coal mines and workers' settlements in the upper Jiu Valley.
During this time also German miners immigrated from Bukovina. Together with the Hungarian minority, they took almost all the leading position in the mining and the administration.
The industrial area with the center of Petro's (Petrosani) grew quickly and after the First World War's most important coal mining region of Romania
In the 70's and 80 years, Ceausescu expanded its coal production to Romania, the biggest per capita steel producer World do. Ceausescu treated the region as a showpiece. Due to the good earnings, it attracted many workers, especially from Moldova in the area. However, the regime also unpleasant people were sent there for work.
exist today in the Jiu Valley massive social problems. 34% of the employable unemployed and one third of the 160,000 inhabitants live below the poverty line. It employs only a few pits. The EU funded
Marr 1998, the program for the promotion of small and mitttelständischen companies as well as programs to protect the environment, reconstruction of sewerage and water supply network and to support children in need.

literature:
(www.siebenbuerger.de/.../ubbcount.cgi?expath1=Forum1 expath2 & = & topic = 000 262 & type = & number = 1)
(www.nadir.org/nadir/periodika/ jungle_world/_99/05/13a.htm )
(www.nadir.org/nadir/periodika/ jungle_world/_99/09/14c.htm)
(www.webarchiv-server.de/pin/archiv01/51_52_01ob13.htm)
(www.taz.de / pt / 2002/11/12/a0104.nf/text.ges, 1)
(www.marxist.com / appeals / cozma.html)
post by Katrin


Additional information about the "minierade" by Karen:

Mineradă

term for a number of miners riots in Romania, where the miners could exploit to fight in the belief for democracy and against the outbreak of anarchy, the government in the fight against the opposition.

the three separate rebellions in 1990 was preceded by demonstrations by government opponents, particularly the implementation of the 8th wanted to enforce the proclamation request from Timisoara. This states that no public functions communists for 5 years (Comment: A. vezi mai sus Tymoshenko) should hold. (President Iliescu, however, was himself an ex-Communist).

On 28 January 1990 had the PNTCD (Peasant Party) and the PNL (Liberal) in the Piata Victoriei a anti-communist demonstration organized. To quell the demonstration, the government mobilized a factory worker. As it was in the anti-communist protesters in order, intellectuals, polarizing the population can be very easy. So the factory workers who, for example, placards reading "Death to the intellectuals." To strengthen the defense forces Iliescu calls on the people of Romania to come to the defense of democracy to Bucharest.

On 29 January 1990 to meet a 5000 miners in Bucharest and attacked and destroyed the party headquarters of the PNTCD and PNL. Iliescu and Roman later send the miners back to their homes.

On 28 February 1990 is again an anti-communist demonstration, which was indeed recognized by the organizers as a non-violent demonstration where it is yet to riots. 4000 miners arrive in Bucharest to fight the protesters, but are sent back because their "services" are no longer needed.

From 13-15. June 1990, it is the worst up to that unrest. In advance of the June Mineriadă occurs due to the dissatisfaction many Romanians with the slow progress of reforms in renewed protests, which remains the implementation of the 8th Claim from the Proclamation of Timisoara is required and the independence of Romanian TV. The 22nd since April ongoing demonstrations in May exacerbated by a hunger strike carried out by students. The images recorded by the Government negotiating with the protesters on 11 June declared failed. Then there is unrest and a march to the seat of government. On 12 June is officially adopted by the full resolution of the demonstration. On 13
June go police forces, with intensive use of force against all who gathered every day on the University Square (vezi mai sus comment A. Timoshenko) before. On 14
June hit a 12 000 miners from the Jiu Valley to Bucharest and are welcomed by officials. Iliescu called on the miners to assist the Government in the fight against the demonstrators, which are his description relates only to drug addicts, alcoholics and fascists trade. Encouraged by this call, the miners pull with clubs, chains and crowbars armed through the streets and beat down those who they consider the opposition. In search of the opposition leaders attacked the party headquarters of the Peasant Party and the Liberal Party (comment / addition of vezi mai sus A. Tymoshenko) and leave only devastation there back. Also victims of these riots are the seats of Romanian newspapers and magazines such as Romania Libera, Dreptatea, expression, 22 and Baricada. All of the anti-communist demonstration - a lot of people on the street (Bart-bearing, mini skirts, carrying many more) (vezi mai sus complement A. Timoshenko) - interested parties during the 14th and 15 June arrested.
The events of this third Mineriadă Iliescu lost the government a tremendous prestige in the world public. Especially in that Iliescu in retrospect at the miners for their "help" thanks.


"I know of Moldovans who have made it"

Maria Grecu: field work in the Jiu (Jiu Valley), based mainly on Lupeni and Petrila: Summer 1999
Questions: Why are marginalized and stigmatized the Moldovans?
- the stigma, the stereotype of Moldova: social construct
possible reasons: massive immigration of Moldovans had as a result of a change in the Jiu Valley in the existing social structure.

intentions of their work: determining the effect of Moldauerstigmas the Moldovans: it keeps them together / it separates them?
What is the effect of the miners to the status of the relationship with M.
their original homeland?

40 audio recordings

second Origin of the "Moldauerfrage"

migration
- No precise information in the statistics on the number of immigrants

1950: 56,000
1960: twice as much
1970: 150,000
1990: 170,000

- miners: "favorites" Ceausescu, mining is very much encouraged
- 50 20 000
- 70 25 000
- after the strike - Arbitration / massive settings as a political strategy?
- 1990 49.000

after the strike:

"acţiunea 3000/5000/7000"
- particularly from Moldova by advertisers
- special benefits and discounts: military service in the workplace (Jiu Valley), no later military service in return for Signing of a 5-year labor contract.

episode: - intensive settlement of Moldovans in the Jiu Valley

2000: 17.1% Mold, 49.9% of residents, 12.8% Siebenbg; Olt 11%, 9.7%, preferably from the rest

... NO (VS; BT, IS, BC).
- different motivation of the immigrants (not all have to stay ahead of the long term)
- Jiu Valley as a transit zone
80: 200 settings, and as many layoffs
counter-strategy: making test, the immigrants settled
result: destruction of the existing social structure

political purpose: destroy the cohesion of the miners and control

third "Perucile" - a stigmatized group

"Miss, when they hear it, that they are from Bucharest. If they would only listen to me before and know nothing about me would be, what would they think of where I come from? I can easily say that about myself that I'm from Transylvania. I quickly lost my Moldovan Akkzent.

- metonymic Orientalism
- "the common people, the pariah of the Jiu Valley"
- "dirty, primitive," "a bunch of children brought to the world," "poor, with papers in his pocket and what they were wearing arrived eat ";" much in the cafeteria because there is nothing in their homes. "

central theme in the stigmatizing discourse: poverty (including gypsies and "disponibilizaţi (Cancelled)).

more "marker" associated with the M: positive characteristics but which will be a negative connotation to them: hard-working, industrious, conscientious, patient, tough, "the work to eat" but: stupid, stubborn, crazy.

"The Moldovans is the silliest workers in the Jiu Valley, the so obedient. So in what sense: He does everything that is said to rebel without him. "
(40 years unemployed)

Moldauersein: negative property shame about the many: "It is my people, and because I can not change anything."

- Sarm

possible reasons for the negative image: last wave of immigrants; scapegoats

"At that time people greeted the people on the street yet, [...]. Those Ceauşescu came to develop the valley, these apartment buildings has built them everywhere now can see in Petrila ... Instead of the settlements. Previously they lived in settlements, such as those in Lonea if they were there - clean, well maintained. Only gypsies and Moldovans in these blocks of flats, which would also look nice stay if they do not destroy had. [...] Well, there are also people from here who live there because they had no choice ...".

- not together, side by side
life - the wigs, "" they want us on the head "

disappearance of the stigma with the passage of time, integration, acceptance, rapprochement on the individual.
4th Membership transfer. Moldova miners and Cancelled

"There are and there are Moldovans Moldovans ... I know the Moldovans have made it through the mining industry. " (Moldovan miner, 33 years old)

reasons for locating in the Jiu Valley - in general and also in the case of the Moldavian - Economic.

"You have to work too, but at least you have a reason, you know that you do not test created for nothing. So it was before, so we have come. We thought it would be a future. "

- Building a future
- originally only wanted to save up all the money to then invest in their homeland but: "The valley has made us commercially."

two categories: Vor90er and Nach90er / different socio-economic contexts

Vor90er: - lured by financial incentives, Sedentariness
policy - higher living standards (good food supply in times of general scarcity, no housing)
- stimulation by symbols: "detaşament de Frunt clasei muncitoreşti al.

"The Jiu Valley was a myth. [...] I am originally from a mining area, but the Jiu Valley was better known. It's like a soccer player: no footballer would play at a local club if he could play for Real Madrid. Or ".

Nach90er: - depend on relationships of hiring
- housing shortage

Lonea and Petrila: represented 96.2% and 97.9% underground
Stark in the unions and union councils, but not in the leadership.

Vor90er: acquisition of professional knowledge - Integration - avoiding the stigma
- no or little contact with relatives
- "Better to be compatible with a stranger."

Nach90er: common origins helpful for the acquisition of job
- in the gallery are all equal, no one is preferred
- common origin / relationship of the viability of the job is subordinated.
- no exchange of material nature to the home (to large geographical distance).
- College work is the web of the home the parent.
- work as a key resource on social and financial level.
What does it mean to be a miner?

Vor90er: "Family Tradition", "personal challenge"; "a beautiful profession."
Nach90er: "My Computer"
- emotional connection to people with the same origin: in some cases, decide on the choice of godparents.

- complete separation from the original home, the alignment of professional community

- more realistically: Comparison of the relationship of origin.
"it depends on the individual from" - "depinde de ce fiecare urmăreşte.

Different strong links to place of origin

grounds of abandonment of Relations to home for many Vor90er: geographic distance, strictly regulated working hours, financial satisfaction.

"At first I visited them once every two years, but the train was too expensive and then I left it. There was no point anyway. " Why there was no sense? "Miss, where you had everything you needed!"

strong consciousness of the privileged status attained: enmity - severed their links with their homeland.

With some: it is an exclusively "sentimental" relationship obtained.

- of which: meeting the standards, the obligations towards the family.

exchange between urban and rural products.
- "Cand merge ducem şi noi tot felul, ca nu te poti duce cu mana goală; Iti Scoates ochii după-aia, ca cica esti zgârcit."

conservation of this species due to the fulfillment of social and moral norms.

- it depends whether it be from mold. Bergarb. Settle down or not.

04.01 Cancelled Miners

termination - loss of status - the destruction of the socialization structures within the mining community - exclusion from the working community.

The Cancelled: "A non-miners," "un om care şi-a BAGAT Ordonanţa (severance payment) şi care acum nu Stie încotro Sun May ia".

"N-are stainless să mai ... Ce să spun? Om lucru fara fara bani şi, free of NIMIC. Ala-i disponibilizat. Nu mai are NIMIC. , "Un ne-om."

"It makes no sense ... What am I supposed to say to that? People without work and without money, who has nothing. This is a Terminated "

for the other. A threat; equality of Moldovans with those terminated.
"Cancelled? Moldovans "," Those who do not may not pack, greedy, stupid people who work "; wanted to work". regarded as guilty of the current situation be terminated

= stigma

- -

have a standard not met

"Ce Daca au fost mineri? Esti cat esti miner miner, cand nu-ti mai place muncă ... gata!.

terminations and severance payments as a strategy of exclusion of the Moldovans?
statistics show above-average number of Moldovan terminating party.

awareness of the status of loss:
"I'm just impossible. Seriously! You do not ... you ... As if you're a leper because you have terminated ".
"be denounced is a disgrace."

- final break in relations with neighbors / former colleagues
"Did you know that I died after my termination? Yes, it seems. His colleagues could see me on the street no more, no "Hello", no "How are you?" One day I met a friend with whom I used to work together, of having me out of shame me not visited all the time, to I said: "I've heard you'd died." Yes I am dead ...".

- layoffs + Allowances as a strategy for eradication of Moldovans from the Jiu Valley? Failed.

not in Moldavia integrierungsfähig:

"It was reproached me that I had for years been no sign of life that I had not even visited. You are right in their own way, but it was how it is. We used to go well, not now. I understand that they then had difficulty to keep house, to till the soil ...[...] Man closed one eye, bowed humbly ... well ... it was a degrading .. . ... a bit until I was back on its feet. But then, when the settlement money had all come back I was ... you got me failed "

consequences: radicalization
5th Conclusion

Moldovans: there is not, some individuals / homogeneity of the ideal structure
Moldauermigration: possible integral part of the social structure in the Jiu Valley, no separation.
submitted by: Alexander Dragoman on 01/12/2005


Literature:

Craciun, Magdalena / Grecu, Maria, Stan, Razvan: Lumea Vaii. Unitatela Minei, diversitatea minerilor .- Bucharest: Paideia, 2002

Someone Knows Forever 21 Coupons

neighborhoods



introductory text:

The study of the subject neighborhood is in the Romanian Social Anthropology / Sociology of a novelty. The Second issue was before the World War II by Henry Steel, Traian Herseni, Ion Muslea processed and studies made in selected villages. Thereafter, only German scientists have taken up this phenomenon.
rested in the Romanian scientific community about the neighborhood, although, as Vintila Mihailescu writes in his preface, the main form of social organization in Transylvania was. His Ursparung have the neighborhoods with the Saxons. Neighborhoods as an organizational form are communities. Due to the migration of Transylvanian shepherds a hint of this organization has been spread all over Romania.

Why is this form of organization so interesting and amazing? Usually you go in anthropology / sociology assumes that the common blood relationship makes people to a group. is at the neighborhoods but it is not a blood relation, but the local proximity to the other, ie the person / families / households who live in a street next to each other, belong to a neighborhood and form a community, a community of destiny, which in all situations helps. Here are, therefore, the kinship principle and the principle of territoriality over as the main forms of organization. Within the history of science, especially in the 19th C. At the time of evolutionism, one has seen an evolution line of kinship principle to the territorial principle, what seems to be more complex. Later it was found that both levels are difficult to separate, they overlap.
The organization is now for South neighborhoods so interesting, because at rest in the forms of organization in this area, the Community on the common (blood) relatives. These are called in Russia "me" (now obschina), in the South Slavs "zadruga" and the Romanians' obstea devalmasa. These forms of organization combines the common kinship and the common possession of a territory.
The neighborhoods but are based on the spatial proximity: all adult residents of a street were united and organized in a neighborhood. This began not only in adults but there have been youth clubs (fraternities and sororities), who were subject to a neighborhood father, who was democratically elected. In the youth club were every one aged 24 and over, or when they married. The women were from the vicinity of their husbands. The woman neighborhoods are rare, and probably more recent.
The territorial factor is also essential for the Romanian "vatasi" and "vecini" and for the Hungarian version of the neighborhoods.
Group by the emigration of most of Saxony, the new neighborhoods, and this time after the ethnic Criterion no longer territorial. Similarly, even with the few Roma neighborhoods. The Romanian and Hungarian neighborhoods to be restructured along the criteria of social status or level of long-established nature. The spatial proximity plays a role but still.



"neighborhoods of Romanians" or "Romanian neighborhoods?
the example of the village Dragus (Alexander)

- neighborhood, as an institution in Transylvanian Saxon villages
- take over the Transylvanian other ethnic groups
The Romanians: villages with communal ownership managed by the village community, common property managed by all, no leaders, village council, organized according to customary law, say: only adult men, or say everyone, including women, or tendency to the authority of village elders.

Dragus: sat devălmaş (toti hotăresc de-a Valma)
- relationship crucial criterion: Church / cemetery.
- Household inherited rights and obligations to their owners

reorganization of village structure in neighborhoods
peculiarity of the neighborhoods in Dragus compared to the neighborhoods of the Saxons or the Hungarians or the other Romanians.

first Relations of the neighborhoods to other institutions

obligations of the neighborhood fathers

Dragus: - organized 11 neighborhoods on roads (the same as in the 30s); Hofausrichtung the street
- Leader: neighborhood fathers (sometimes 2 or woman)
- no regulation on the choice (no fixed seats)

different criteria for selection / functions (varying from N. to N.):

- Compulsory connected with the deaths, 2-3l spirits who spends more?
- 10l liquor to avoid having to participate in digging
- is driving people to the funeral and other related activities, election in the spring, Sundays, 1-2l liquor
- meeting every other year; celebration; 20l wine, basket fritters (pancake), issued by N. father. Responsibility connected at work and events including funerals (N.-father does not participate in the work).
- ". You stay, you do it well,"

Primary function:
coordination of funerals: 4 for digging the grave, 6 to carry the coffin (4 of them also participate in the ditch), each one of the cross, the Church flag and apple with.
- take turns in order of the houses (no one st relieved of this duty)
exceptions: in a neighborhood: the war widows favor, with a disability A household member will be filed with the trench jmd paid makes it for them.

Many want the position as the nerve-mothers do not keep.
reasons: some neighborhood members refuse to follow the nerve-father's instructions. Today, only regulated and institutionalized role of fathers in N. Dragus: organizing and monitoring the fulfillment of the duty of the N.-members to participate in the funerals (for this they themselves need not perform the activities associated with a funeral

other functions.
- only for funerals
- in the service of the church for funerals
- responsible fulfill their duty to record those at the funerals.
- past and for maintenance of roads and ditches in charge, and today the role of village governance
- Responsible for the work division of the people for street cleaning, street boss
- Responsible for the sat. Neighborhood, funerals, church, mayor, street cleaning.
- Community work: grave street cleaning, whitewashing and cutting of trees, notice of work on the church.
- Announcement of work on the grave cleaning

second Relations of the neighborhoods to the church, particularly

the beginning of the 90s: Männerrat and women's committee of the church.

Männerrat: 11 members + pastors (Presidency)

- Optional: N. jmd suggests, the pastor approves the choice.

role of the church councils:
- church tax collection (for non-payment - Penalties: No church bells and wearing the old church banner at the funeral of the non-paying)

- establishing any kind of church taxes (for baptism, etc Church renovation)
- driving the people to the necessary construction work or repairs to the church.
Important: the non-fulfillment of obligations in relation to the Church "with shame to himself.
Women's Committee
- election indefinitely

role
- collection of money for prayers (congregational prayer (7-10 pastor, first Sun after Easter for the welfare of the village / people / good health of the crops 10-15 thousand / Budget); poor prayer / sick prayer ("for a patient either dies or recovers"); neighborhood prayer (rain / drought prayer)
- Inside the church,..
- 3rd purification of church and court


relations of the neighborhoods to City Hall

Announcements the mayor, both by the priest Schreier, and through a nerve, made fatherless.

The first exchange

Exchange of labor services

three-field system: the abolition of serfdom in Dragus: Community ownership
need for coordination of work between the agricultural neighbors. Work performed by the family (3 generations).
struggle for the Land: Economic Imbalance: non-functioning of the three-field system due to the economic differences

role of N. to preserve the community Ackers: Care and Protection coordinated by the N.vater.
From 1936 to 1945: N.väter in the City Council: set the shepherds, coordinate the planting of the field.

After 1945 resolution; Reduction of the role of N.
- after 1990: Ground return: - Sharing the 12 N. and two agricultural associations
- general dissatisfaction with the new situation
- "colţul vesel", "the jolly corner" (6 households): exchange of work baking bread, milking cows, grain milling;
- only a minority of households, similar
state - working in the fields rather plays a role in the relationship.

second Exchange of gifts

- mutual assistance in baptism, marriage and burial (the creation of a complex network of interested parties)

in Dragus: - 60's, 70's high rise at the present value Weddings and the funeral feast.
- at the funeral: eggs, bacon, flour, chicken and Related
- at weddings: the Christmas cake: milk, eggs, sugar, chicken, eggs, bacon
- Burial: 1kg Mehl/Zucker/Öl/7-10 eggs / bacon
- A type of bond

gift books (for baptism, marriage and burial)

Show that does not give all (entries varies from 50 to 100).

"debts" are transferable only to the individual households, each family formation implies a give entry to the reception and gift.
No specific regulation regarding gift exchange on the neighborhood level.

The border between neighbors and neighborhoods

disappearance from the common spiders of hemp and flax. No
neighborhood parties for holidays more

neighborhood only in the case of funeral and not with the gift exchange because of differences in social status and wealth of households.
Each household is in a different network of family - friends - neighbors involved is developed differently.

wealth - social status - determining for the position in the neighborhood (not an instance of mutual aid).

As before the introduction of the neighborhoods, remains the decisive criterion to relatives.



Transylvanian-Saxon neighborhoods (Karen)

Earliest documentary evidence is the existence of neighborhoods from the 16 Century will

What neighborhoods?
- organizational form of the urban but also rural life of the Transylvanian Saxons
- locally defined social unit that regulates the contacts of its members internally and externally and provides
-the legal concept of neighborhood is the sum of the homeowner
-members of the neighborhood took in Even many public administration tasks
-city neighborhoods extending in the Usually two to four lanes

tasks of the neighborhoods:

first neighborhood internal tasks:
-moral education, particularly young members of the neighborhood
cleaning and maintenance of the wells (daily monitoring, if necessary damage repair) task of the two wells Master
-sweep of watercourses and the filth-pit
cleaning the streets
disposal of animal corpses
entertainment of bridges, lanes and paths
fire protection measures (checking the fireplace)
-firefighting
organization of community life (attending public inns was considered offensive)
Storage and burial of the dead

second advanced tasks
-guard the city gates
-night watch in the streets
-defense tasks
-collection of taxes
-regulation of the wine bar
monitoring of residents (to prevent non-Saxons get into the neighborhoods)

How did one become a member in a neighborhood?

- by adopting a residence in the neighborhood, applied only to citizens (civil rights were in Saxon cities to only Saxony) had
, the new homeowner or rent in the neighborhood "eingrüßen" deposit thus a fixed amount of money in the neighborhood Checkout and host a big dinner for all members.

duties of neighborhood members

-personal services (from 18th century, performed by paid staff)
payments in the neighborhood Checkout
-compliance with the neighborhood system (from the N. to the 17th century. Even set up. Magistrate later in collaboration with N.-representation)
-payment of a fine for breaching the order

organs of the neighborhoods

General Assembly of all homeowners (decided organs)
-Altschaft (Committee of the most honorable men of the N.)
-old neighbor Hann (convening to meetings, Negotiating Chairman, organization of community work, external representative of the neighborhood, dispute settlement)
and younger neighbor Hann (leadership, elected for one year)
Fountain master
-am Nachbartag mandatory meeting of all members, clarifying business matters and disputes, collect fines, etc.

neighborhoods throughout time

-to 1785 prohibits the legal recording of Romanians and other non-Saxons in the neighborhood community;
get-from 1781 Romanians the free right of establishment order on Saxon king floor
-1786 to Viennese authorities that homeowners of all nationalities to involve the neighborhood meetings were led à in the wake of tension in neighborhoods
-1891 Hungarian Interior Ministry, the resolution of the neighborhoods on the ground has it come of its public service function as an autonomous part structure of the city no longer
revival of neighborhoods after First World War as a means Nationalist
-defense with the rise of National Socialism in Romania instrumentalization of the neighborhoods within the meaning of the nationalist spirit


GERMAN IN TRANSYLVANIA - NEIGHBORHOODS

first Regulation of social life in the community

- village: no choice → Member of the neighborhood
· after marriage or the age of 24.Lebensjahres every male member of a Saxon Protestant church
- location of the house which neighborhood →
· Women by their husbands to automatically
- existence outside not inconceivable + practicable
- work for public assistance to members +
· Various areas of life, power + return

- identification symbols of the neighborhood:
· Neighborhood charge (with Neighbourhood Association)
· neighboring characters (messages from house to house + invitation the annual meeting, etc.)
- joint ownership of farm machinery
- Romanians separated by Saxons in their own village areas
· Test Date 18th century Access to Saxon city to get local governments and neighborhood organizations to create their own +
°, similar to neighborhood organizations, adapted to their own tradition

- Organization of the young: Brother and sister properties
· total adult youth after confirmation
· brotherhoods since 16th century
· sororities of 19th century to early 20th century
· close ties to church pastor → "supervisory and appeal"
° Refusal → themselves excluded from social life of the village youth
- Ceremony:
· Boy in Church's clothing, committed to brotherhood article candidate with a handshake, contribution to Brotherhood charge
· Girl similar border wore on special occasions (holidays, parties, etc.) until the wedding
- self-management by elected representatives
· Supervision of the pastor and congregation appointed spokespersons assumed
· Peak: Altknecht and Altmagd (should impeccable behavior, have organizational skills, able to solve conflicts)
· Cable: the behavior of young people in the church and private control → with fines sanctioned
· Strong social control → acquisition compliant behaviors guarantee convey + traditional patterns of behavior and attitudes
· less individual freedom
- Nazi "People Management" thorn in
· 1942 by National Church Assembly: connect Resolution
· People's group instead, it seems again available
· 1948 by the Romanian government banned


second The "others" in the village

- immigrant Romanians usually not well off (called sedan - settlers / she himself as: Moştean - pawns, to acquire owner of plot + ground)
· Heavy own country (if it smaller + inferior quality)
· Seasonal workers, day laborers defeated in Saxony (servants and shepherds)
= impact on relationship Romanians - Sachsen
· about estimation of one's own group ( Saxony)
· social distance (Romanians)
- mixed marriages rarely, barely tolerated = "family shame"
- obstacle to marriage, various religious confessions
- After 1945: new living and working conditions → intensive contacts
· mixing marriages more acceptable + more
· However insisted many axes to traditional Behaviors in the family → saw marriage within the group before
- Side by side → training of tolerance, guaranteed for stability of the rural community

- Romanian language skills of Saxony:
° mild pre-1923 (introduced in schools) / since 18th century for rural people important (. especially merchants + craftsman with Rumanians trading partners)
°, since proliferation of the Romanians in the area of Saxony
· also two-, three languages
· Transylvanian-Saxon: many Romanian loanwords

- despite demarcation was known about other group decision as beliefs + Magical practices
· help in difficult situations → older Romanians asked
· with concern to the Orthodox clergy, prayers order → secret

- more than 500 events throughout the year (eg Fairs, etc.)
· whole handling of goods, 3 days
• the site of the encounter → exchange of opinions, information, suggestions
· Purchase Trunk after completion of business
= place for inter-ethnic and intercultural communication

- including Gypsies (members of the Roma people)
· 1340 the first time in Romania written record
· Gypsy regulations (Empress Maria Theresia + Joseph II):
- with rigid products as "new farmers" settled make →
fails · up mid 19th century "Zigani" emerged (establishment of the Gypsies)
· Seasonal workers in Saxony, was the "House Gypsy", sometimes solid work / for 2-3 generations → some Saxon learned
· wandering gypsy only to farm, house gipsy · also in room
wage: kind, even if used advance
· Northern Transylvania: Protestant Rome, the birth of a child Saxony could not ask for sponsorship → are rejected, Godfather Gifts
post by Claudia


The neighborhood

The villages in the area of Siebenbüger Saxons were from 15-16. Century in individual districts, divided called the "neighborhoods". In such neighborhoods, the residents living on about 70 houses under a single policy ("neighborhood system") which it to the 17 Century gave self. The neighborhoods saw themselves as separate entities with their own administration. In the 17th Century, the church increasingly impact on neighborhoods, with the aim of moral education and religious control.
citizens had the right in the Saxon towns only the Saxons. Romanians had until the end of the 18th C. access to the neighborhoods.
1891 explains the neighborhoods by a decision of the Hungarian Ministry of Interior dissolved. Nevertheless, they remained in the country persist.

The structure

At the head of the neighborhood were the older and the younger neighbor Hann. These were usually chosen for one year.
you managed the community property, including fire extinguishers, tools, wells were a dead bank to keep the deceased neighbors, shared dishes, games for joint celebrations, valuables and the Community Fund.
were also the neighboring Hannen for supervision of young people and the protection of morals responsible.
Other bodies were the meeting of all homeowners and the Committee of the most deserving men (Altschaft).
at least once a year there was the "Nachbartag," a mandatory meeting for all male members of neighborhood instead. There, as business things, violations of the standard and other disputes was discussed.

regulations and customs

Zog someone new to a neighborhood he had to "eingrüßen" in which he was a certain amount of money to fund the neighborhood and bought the whole neighborhood a meal.
A friendly relationship with each other and decent behavior was with the rules of coexistence. Violations were punished with fines for the Community Fund.
Subjects of community property were allowed to use members of the neighborhood for free (eg, the dishes for large family gatherings). Residents of adjacent neighborhoods were able to borrow these for a small fee.
to the customs of the neighborhood were also common celebrations and the funeral for a deceased neighbor or a family member. These events generally were women and children.
In cases of death, the whole neighborhood gathered in front of the "house of mourning" and participated in the funeral procession to the Cemetery part.

tasks

regular inspections, cleaning and repair of wells and supervision of compliance with the Regulation fountain was one of the most important services a neighborhood.
was given to clean the streets, sweeping the watercourses and the maintenance of bridges and roads and the supervision of fire safety.
sometimes used the city council, the organization of the neighborhoods "for their purposes," in which he has carried it with additional tasks such as guarding the city gates, the driving of the control and supervision of residents. It has been taken to ensure "that no member of a foreign nation where buying a house or marry "
post by Katrin


Literature:

Mihailescu, Vintila (Eds.): Vecini vecinitati in Transilvania si .- Bucharest: Paideia, 2003
Schenk, Annemie: German in Transylvania . Their history and culture .- Munich: CH Beck, 1992, 128-134, 155-166