Romanian History

By the early 1940s, some influential members within the Hungarian government, the Catholic and Reform Churches, and secular institutions began advocating for the "hazatelepítés"—the resettlement "home"—of the Székelys of Bukovina and the Moldavian Csángós into the territory of Hungary. This was not merely the issuance of repatriation papers. Rather, it was a systematic attempt to relocate thousands of Hungarian-speaking Catholic and Protestant villagers from Greater Romania, induced by promises of reallocated property within southern Hungary and financial assistance from the Hungarian government. In addition, an appeal was made to their sense of Hungarian national consciousness—and where this national consciousness did not already exist, especially in the case of the Moldavian Csángós, an attempt was made to cultivate it.

Romanian anti-communist armed resistance received relatively little attention outside the country, despite its resemblance with other small, diffused, headless insurgencies being fought in the first decades of the 21st century. This article deals with military operations mounted against the partisans, with a special focus on tactics such as cordoning, checkpoints, patrols, sweeps, ambushes and informed strikes. Based mostly on primary sources, it highlights success and failure against determined and elusive guerrillas.

"    The fate of the Caliphate teaches us several lessons about the relationship between ethnicity, geography, empire, and self-determination. The Black Sea region is not well known by Americans today, because our orientation has been primarily trans-Atlantic and trans-Pacific. But to Russia, Britain, France, Austria, Greece, the Balkans, and Turkey its significance is clear. Control of the Black Sea and the Straits (passageway from the Black Sea to the Mediterranean) is clear. For the Russian Empire it was the need to control the Crimean peninsula and Sevastopol as its only warm water port; for Austro-Hungarian Empire it was the fact that the Danube River emptied into the Black Sea; for the Ottoman Empire it was control not only of the Straits and the northern coast of the Black Sea as well as the eastern Mediterranean (the Levant, the islands of Crete and Cyprus, and the Aegean); and for the British it was control of both the Suez Canal and the Anatolian plateau (which was the source of the Tigris and Euphrates rivers) to protect the two passages to India, the jewel of the British Empire. These geographic factors were to replay in the imperial strategies in fighting World War One, World War Two, and the Cold War.

    The Ottoman Empire was truly a multi-ethnic empire that included Greeks, Serbs, Albanians, Rumanians, Bulgarians, Circassians, Arabs, Jews, and Armenians. The fact that this region was contested ground between several linguistic groups (Slavic, Turkish, Arabic, Greco-Roman, and Romance—especially, French), and four major religions (Judaism, Islam, Roman Catholicism, and Eastern Orthodox) is also significant. It becomes clear how religious and linguistic differences dating far back in history result in the emergence of ethnicities and nationalities in the nineteenth century. The issue was who would control Holy Sites both in Constantinople (where the conflict was between Islam and Eastern Orthodox), Jerusalem (where the conflict that sparked the Crimean War was whether Roman Catholic or Eastern Orthodox priests controlled holy sites in Jerusalem and Bethlehem), and Mecca and Medina (where the conflict was between Turkish and Arab Muslims). These kinds of conflicts continue today, but with different characters (Palestinians and Jews for the control of Jerusalem and the West Bank) and Sunni versus Shi’ites (for control of Mecca and Medina).

    While the Caliphate no longer exists, the fact that it once existed is important in understanding how later Muslim rulers, including Abdul Nasser in Egypt, Saddam Hussein in Iraq, the Ayatolla Khomaeni in Shi’ite Iran, and Osama Bin Laden from Sunni Saudi Arabia have attempted to re-establish the Caliphate, either in the name of Pan-Arabism or Islamic extremism.
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The study highlights the most important elements regarding natural habitat and population specific to an area that has been so far neglected by the historian's community, in order to define more precisely the aspects regarding the religious activity and the Greek-Orthodox religious education. Statistical data and documentary research using the documents found in the Archives of the Caransebes Romanian Orthodox Episcopate and in the National Archives in Timisoara concerning the Faget Church Rank are used in this study.

""It is about  the first Musuem of Romanian Harsova, There is discovered a photo with the first collection. The artcile which analyzes the objects is by Cristina Georgta Alexandrescu:
The photo also contains a fragmentary Ottoman inscription. I have written a contribution about this Ottoman inscription "

Cristina-Georgeta Alexandrescu, Bilder einer Austellung: Dokumente über das erste Museum in Hârsova (p. 305-318)
Eine vor Kurzem im Klosterarchiv Maria-Einsiedeln (Schweiz) gefundene Aufnahme vom ersten Museum in Hâr?ova bot den Anlass für die im folgenden Beitrag präsentierte Untersuchung. Dabei sind die noch erhaltenen Informationen zum ersten Museum der Stadt zusammengestellt worden, das in den ersten Jahre des 20. Jhs. von Lehrer V.I. Cotovu gegründet wurde. Die Schriften von Vasile Pârvan und die Reiseberichte des katholischen Erzbischofs von Bukarest, Raymund Netzhammer, sind, zusammen mit dem genannten Photo die Hauptinformationsquellen bzw. die einzige Dokumentation einiger römischen Steininschriften (Bauinschriften - Nr. 1 und 2; Grabinschriften – Nr. 4-6) und Bauornamentikteile (Nr. 7-10) aus verschiedenen antiken Stätten in der Dobrudscha. Zudem sind eine türkische Inschrift (Nr. 3) aus dem 16./17.Jh. n. Chr. und ihre Übersetzung präsentiert."