( The Heiduck Pintea )
( The Heiduck Terenten )
19/12/2002 lesson topic: Hajdú
General observations:
Hajdú as a phenomenon throughout South East Europe since the 15th Century used; not uniform, several types of Hajdú
Hajdú as a specific type of bandits and so is Haiduckentum to understand as a group of banditry, Hobsbawm writes of social banditry
development environment:
initial conditions for the emergence of Haiduckentums:
between the sway of the Christian princes and the Turkish conquerors remained still enough room where peace prevailed, for though the life of the peasants by the charges that they had paid, was difficult, the country was not heavily populated, and the regions were not controlled through a fine administrative network. There were also communities of free farmers with armed men who had been partially displaced from their land or their Lord, and that the body property had fled. This was first isolated and later in an organized way. In Russia were called these people Cossack, Greece klephtes, Haidamaks in Ukraine, Hungary and north of Greece, so in the Balkans, they were called Hajdú (Hajdu, hajdut, Haidutin), a likely originally Hungarian word that meant first herdsman.
Haiduckentypen:
Hajdú have not always been rebels or those who fought against the authorities, in contrast to Robin Hood. They could also be followed by a gentleman who kept their freedom, but served as a fighter, almost mercenary, a man and protected him. In Hungary and Russia they accepted land from a Mr (tsar or king) and had to hold in exchange for weapons and horses, and fight against the Turks under the leadership of a leader, they could choose. So they were protectors of the military borders and a kind of knight. The important thing is that they were free, unlike other farmers, but also a latent danger of rebellion, constituted unreliable elements whose loyalty was not sure. For example, all the great peasant uprisings began in Russia in the 17th and 18 Century Cossack territory.
There was also another type of Hajdú, to get closer to any Christian ruler, not only in the areas where the Turks were the rulers. This Hajdú were robbers, enemies of the Turks and the heroes of the people, in liberation struggles and resistance struggles. They appear as such for the first time in Bosnia and Herzegovina in the 15th Century and later on in the Balkans, Hungary and especially in Bulgaria, where is the proof of a "haidot from the year 1454th This type of banditry is observed all over the world and that in those areas in which the people of conquerors of foreign language, or religion were controlled.
reasons to be Hajdú:
There is no evidence that an ideology or class consciousness, the people went to Hajdú. One reason to be Hajdú, was the conflict with the law by which we could no longer live in the community. One example is the Bulgarian name of Hajdú Panayot Hitov, who has written an autobiography. He was Hajdú 1850, after the age of 25 years, a fight with a Turkish legal representative, not because of any clear legal issue. Is it the ballads and songs Schenker Hajdú faith, were the reasons Hajdú to be most economic kind As it says in a Haiduckenlied that the winter had been hard and difficult summer, the sheep were killed and so was Stoian Hajdú.
Another example: a Tatuncho Hajdú was asked by his mother to come home to take over the budget because they thought that a robber could not feed his family. The Sultan sent soldiers to capture him. Tatuncho killed them and brought the money from their wallets home and told his mother: "This mother money, who could claim a bandit could not feed his mother?" So if you lucky banditry had was a financial alternative to farm life.
social banditry in the sense of Robin Hood, it was rare. It lived about 1840, a Doncho Vatach, pursued the only Turkish unjust and gave the money taken in the Bulgarian arms. There was also next to "noble robber" in Bulgaria, which were also called chelibi, ie "well-born", which were highly appreciated in their villages, named in contrast to the ordinary robbers khersis.
And thirdly Hajdú, which outlaws cruel killing and recognized only by their group and were accepted.
Hajdú were famous for their cruelty. Hajdú those involved in the peasant population cooperated, a gentleman had or had family at all, are surely been in the minority. Hajdú rather lived in exile, always armed, always on the move. They had their own (secret) language. This is for the Greek klephtes occupied and probably also be assumed for the Slavic Hajdú.
Hajdú and morality:
The distinction between a thief or hero, that is, between good and evil, is difficult. Also in the Haiduckenliedern one hand on the sins and also discusses the virtues. You could see was the Hajdú as heroes, this from a political aspect. This was done mainly in the Balkans, where Hajdú were national heroes, bandits, who protected the Christians against the Turks. So the soldier was fighting against the oppressors, was the picture of Hajdú positive, although what he did was sin. The soldier is like the noble robbers did not personally dependent on the moral acceptability. Cruelty is not considered to be real feature, but is accepted for the services he provides to the public.
role and structure of Haiduckenbanden:
Hajdú are so socially marginalized, the freedom (not bondage) selected were robbers rather than to be poor. It formed over time out of a tradition that in the Hajdú a quasi-political movement and did so Hajdú, attributed collectively recognized social function. A Hajdú belonged to a socially recognized group. He went into the mountains are often for economic reasons, but instead they said "Hajdú will" rebel ". Ie Hajdú are meant so much as insurgents. So there was in the Balkans and in the mountains in China are small groups of men who were willing to include more men in their group. This did not depend on the reputation of a leader, as they took turns, some were more noble than others. Most remained unknown. The names that are known, are representative of many. In klephtischen Ballads from Greece have been preserved many names that have been praised for their actions.
In China, the strong bands structuralizes organizations with a hierarchy. Them were also intellectuals and former officials. In the Balkans, led by Haiduckenbanden (elected) Voivode or princes, whose job was to supply the group with weapons. His assistant was the standards support (bairaktar), who wore the red or green banner, and for order in the camp was provided and Treasurer. A similar military structure is also found in Russia under the rasboiniki or in India.
Haiduckenbanditismus was, therefore, for the authorities is a serious problem, permanently in place and institutionalized (and perhaps more professional?), unlike other predators rebels, resulting from a peasant society. What is the reason to see this development which is difficult to say. Are they allowed geographical reasons or political conditions, the ongoing, formalized gangsterism, or was it promoted certain political situations, such as the conquest by strangers or certain kinds of social conflicts, the banditry and allowed to be bandit groups, firmly structured, it is difficult . say Hajdú individual has not been any event, only Haiduckengruppen.
portrait of Hajdú:
A Hajdú saw himself as a free man, and as worth as much as a ruler or king. He had "emancipated person" and was superior to the others. They had a code of conduct and behavior of some people saw as one of Hajdú unworthy. For example, they looked like knights, women were not injured and not injured, killed the only fair fight. Of course it could not afford in any situation to get this code up. Hajdú were among themselves. Sun Haiduckentruppen the Austrian king or the denial of the Russian Czar's Cossacks their tasks when the officers learned of special treatment. This is also true for India, where in spite of caste system of groups of Indian Hajdú (Badhaks) despite different social origins, they were all the same.
Hajdú were therefore free men. In the case of the soldier in the Balkans they formed groups, ceaţă, a voluntary group of individuals who themselves had given up their family or relatives. So it was "not normal" social units, as there were no women or children or land under them. For Romania it is known that the Hajdú at times, especially in winter, in their normal life returning, to their families went to the village or in the cities of refuge were (Karl Inger, Turczynski). Hobsbawm says, however, that the men remained in the Balkans alone. It is for the end of the 18th Early 19th century Century shows that there were large groups of men and women who walked around with an entourage, known in Bulgaria krdj (z) ali. These were but a separate phenomenon. Hajdú otherwise had no family while they were Hajdú. Their units were smaller and more mobile and therefore could not defend a family. Their form of social organization based on brotherhood, for example in the Zaporozhe Cossack. The death they saw as a wedding. The ratio of Hajdú to women was not bad. Hajdú usually regarded as a big woman lover. There are also reports of women who accompanied the Hajdú and few were even Voivodinnen example Boyana, Yelenka, Todorka. As long as they were under Hajdú, they were considered men were dressed as men and fought as men. For a woman meant Haidukin be to get the status of a man.
There is also another statement that Hajdú avoid sexual intercourse with women. Greek Hajdú to have women they held captive not affect them and have done nothing, as a woman would have meant to harm, that you will eventually captured.
Sources:
source for our knowledge of Hajdú are innumerable ballads and songs about Hajdú.
Images: From
p.162
Literature:
From: Eric Hobsbawm: Bandits, NY 2000 (p.77-90)
Panait Istrati: The Haiduk .- Bucharest 1992 (Published Kriterion) German edition
Introduction:
was for the consideration of a Romanian example referenced Panait Istrati book "The Haiduk" , in which the literary theme of the Haidukentums is worked example.
Brief summary of content:
The protagonist of the novel is Floricica Codrilor (the flower of the woods), the mistress of Haidukenhauptmanns Cosma is. After the death of Cosma it takes its place and tried the scattered Haiduckenbanden to achieve a great political task to flock to: the Association of Romanian principalities under Alexandru Ioan Cuza, should help it to their good relations with the most powerful people, whose society activist, she was temporary.
Comment:
Istrati Haiduckentum characterized as the ideal path of self-realization. Topics in this book are representations of the human suffering, the martyrdom of the Romanian peasants under the Turks, the boyars and a corrupt church. Goal is the social emancipation of the population.
summary of the legends of Hajdú with Karl Inger, Turczynski:
Name: Pintea 97, Grozda 101, Alexander Dobrosch 102 Terenten 103 Nukulitza 105, Bucur 107, Sandor Rozsa 109
Ortsangaben: Great Dealu 97, Baia Mare, Siebenbürgen 98, 99, Siebenbürgen (Ieud) Maramuresch 100 Neumoldova (Grenze Serbien) Saskia, Orawitz, Tschicklowa ua 101, Tscheremuscher Waldland, Boderlau, Bukowina, Nordsiebenbürgen 102, Nösner Land, Bukowina , Nordsiebenbürgen, Topletz 103 Carbunesti Tirgu Jiu 104 Topletz, Bukowina, Rotoschna, Kaliman, Gura Haitii 105, Semenik, Gosna, Nedeja 106, Rimnic-Tal, Oltenien, Pleschu-Berg, enjoy Hohl 107, Meria, 108 Meadow , Bogschan (bei Reschitza) 109
Eigenschaften: Unverwundbarkeit durch Verzauberung 97, 98, will Unschuld des Kleinkindes Mitleid 102, 103 Unverwundbarkeit, Gerechtigkeit 105 Jähzornig 109
social origin: swineherd 97, Winter servants and peddlers in villages and towns
Social relations: brother, father, 98, lover 98, bride 106
times: seasonal predation (summer) from St. George's Day (23 . April) 106
Stand: Kaiser trust, reward: Treasures, Country 97, independent 98, Police 108, members of the Revolutionary Army in 1848 on the part of Hungary against Austria 109
Area: 40 True-97, 12 True-99, 35 Mounted 109
actions / tasks: justice, protection of the exploited, the inhuman punishment boyars 98, robbery in the stranger, good deeds for people own 99, Help with church building 100, using refugees 101, theft of the rich, give to the poor 102, 105 plays, gendarmes string 103, 105, attack of the Turks and Greeks, money to Romania 107, punishment of robbers 108
death: betrayal of his beloved 98
NEDEJA = Fixed the soldier 106
summary in table form
"Coroi - the last Heiduck"
"Neam de haiduci"
"Susmanii - Haiduci anticomunisti"
"Elisabeta Rizea - haiduci anticomunisti"
Dragoi, Cornel: Povestea Elisa participating Rizea din Nucsoara, Bucureşti, Humanitas 1993
This is the series of "document", published by Humanitas published book as an authentic historical testimony of the struggle against the Communist dictatorship and inhuman means to be considered, which were used by the state to any resistance to . break Shortly after the fall of communism in 1989 launched the intellectual opposition in Romania, a campaign to educate the crimes of the communist past. On television, ran the series "Memorialul Durerii" in which former political prisoners for the first time about the inhuman treatment in the reported years of dictatorship. This enabled the public to learn what until then been kept strictly secret was. This role is to educate the public, also has this book. The oral narrative Elisabeta Rizeas was recorded on tape and then 1:1 provided in the book. Even the pronunciation and grammatical inconsistencies have been retained in order not to impair the authenticity of the document. Therefore, the book reads a bit difficult, as the story follows the course of freedom of thought, with time jumps, slide.
What happened exactly?
At the center of the action Nucsoara the village, near Cimpulung Muscel, Arges County - one of the strongest centers of resistance to the regime: more than 150 people took part in this fight, here was the largest per capita number of secret policemen mobilized to the so-called "Haiducii Muscelului" to begin. The resistance is organized with the support of the people of the Fagaras Mountains Nucsoara. Elisabeta Rizea, her husband, her brothers and her daughters played a very important role. The book consists of her story, describes the subjective experiences, the suffering they have endured as a helper of the movement.
E. Rizea declared their hatred against the Communists by the murder of her uncle Gheorghe Suta by the Communists, as not that the system would adapt. The Onkel angesehene war eine Person im Dorf, besaß dort eine Mühle, ein Geschäft eine kleine und Manufaktur. E. Als Vater mit 38 Jahren gestorben Rizeas war, war es der Onkel, der die kinderreiche Family (Rizea E. Hatta Geschwister noch 7) unterstützt Hatta. Schon bei der sie Beerdigung redete lute Kommunisten gegen die "bad stuff I said. I said. I can not say I told you! And someone whispered Mieu husband to take me there, to kill me. And my husband 'Why - come over here until, I tell you something. He took me away and got into the cart. He put the blanket over me and pulled me out of the village. After that, home, Cind auzeam Masina, fugeam. "(p. 18)
1947 were the authorities against the followers of the Peasant Party (Partidul Ţărănist) hard before. The members of this party, were, including its president Iuliu Maniu arrested and sentenced to long prison terms. The Communist Party became the "Partidul unic", the only recognized party in Romania. supporters of the Agrarian Party in Nucsoara have included the priest, the great owner, "oamenii Astia care erau mai cap in sat, oamenii mai deştepţi în Nucsoara." To not arrested for political prisoners to be able to hide itself in the Fagaras Mountains, and lived here for ten years, bit but they were eventually arrested. About her life in the book to learn a lot: they had no permanent accommodation, they called themselves "Partizani" and could ("si nu pe aveau stable Undeva (...) Aveau Bordei pe toate si pe toate Vaile Dealurile..") survive only thanks to the support from the village: "Si le noi le duceam Cind puteam duce, Cind puteam nu, nu şi le duceam răbdau" says Elisabeta Rizea. The "Partizani" were searched for the army and Securitate, so everything had run secret: food, paper with information on clothing was using a "mailbox" ("Casuta poştală") passed on. The Waren geheime Platz: "We made cloth bags in back, with dolmanu with socks and cheeses, I went to the road and we passed some houses doo. There could navigate on legislative valley and Mr. Tomita, both of them. And I took the bag and I given. And they told me - the house mailbox, Luta lady, our mother ... that only my mother said. Everything you hear, make any mailbox. You know, there trouser den, where to put. "
Die geheime Sprache eine über Gruppierung verfügte, sie Hatta Einen Kennwort (password). Die Mitglieder benutzten Decknamen (underground name): "Partizan was the guy came through the gate, Titi Polenta, have names secret. And I had different names, I'm not saying Rizea Profira I said. "Erzählt Elizabeth Rizea.
Bewegung Die Teilnehmer hatten sogar der Einen abgelegt Eid, dass sie einander nicht verraten:" I remember that once (...) came here and sent me home after the shock, as such. They came here and made a jurămîntu. He swore on the weapon, the Gospel and the cross. And I swear on the holy cross and the Gospel, and held the cross in his hand, that I never betrayed. "
Rizea Elizabeth Mann und ihr wurden ständig überwacht. Zeitweise wohnten Geheimpolizisten sogar bei ihr im Haus, spy better for her and her husband can. Her husband was hiding at the beginning, then he was discovered and sent to the mountains to search for the hidden. Because he wanted to find anything, he was often beaten to the death and was finally 14 years in prison.
Elisabeta Rizea also had to endure inhuman suffering, because they wanted the "Partizani" do not tell: it was hung by her hair and so nearly beaten to death, was in prison under a cold shower "forgotten". She sat twelve years in prison. Particularly gruesome appears the description of the prison Jilava, where most political prisoners were locked up: with thick chains Handen und Fussen Sass den sie in einer cell, die sie beschreibt wie folgt: "Mom, my God ... look at me when a corridor, so in earth, and with a light bulb. A light bulb up there. And the water flowed from below. And you put out there on legislative some stairs. I gave myself down as I could ... mat was wet and broken. Alas, Madam, I felt like falling moisture, such as how you feel that feeling ... sucking child, that feeling comes on legislative those milk veins. So I felt that moisture come into me. Madam, give us food under the door and it was a piece of cake of cornmeal. When ti-o da Dimineata, pina la dooşpe FACEA pa se ea ca muşchiu, about lina. Mucegai se FACEA, asa. "
1964 they released as a result of a decree, its entire property remained confiscated.
In recognition of the valiant struggle against the communist regime visited King Michael I and the former president Emil Constantinescu the village.
Erzsébet shock
Literature:
Hobsbawm, Eric: din Povestea Elisa participating Rizea Nucsoara .- Bucharest:: The bandits .- Frankfurt / Main: Suhrkamp, 1972 (Chapter: hajdús)
Dragoi, Cornel Humanitas, 1993
Milin, Miodrag : Rezistenta anticomunista din Muntii Banatului .- Timisoara: Marineasa, 2000
Karl Inger, Felix Turczynski: Romanian tales and legends from Romania .- Berlin: Erich Schmidt Verlag, 1982, 116-124 -> see here "Balade haiducesti"
Aleksandar Petrovic: THE ROLE OF THE CREATION OF NATIONAL banditry IN STATES IN THE CENTRAL BALKANS DURING THE 19TH CENTURY A CASE STUDY: SERBIA
Hajdú on Wikipedia
Hajdú in Wikipedia (English)
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