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The present paper wishes to be an inventory of the historical-demographical writings within Romanian landscape. We were able to identify preoccupation for demographic phenomena even since late 19th century, that have grown once with the creation of a discipline of historical demography in the post-war period, especially after the changes that Romania was put througt after Revolution in 1989.

This study depicts the biography of a young communist (Ion Călin) who volunteered for the International Brigades in Spain, and thus it features – within the historiography of the topic – the destinies of the antifascist Romanian combatants. Since the vast majority of these combatants was composed of members and supporters of PCdR, the regime of popular democracy honored and glorified them after March 6, 1945, in the same vein as those Communist inlanders who were repressed by the "bourgeois regime". The Romanian Communists who fought in the French Resistance received a similar treatment. After 1989, the names of the Romanian volunteers who had joined the cause of the Spanish Republicans went in the shadow due to their political affiliation to a party utterly compromised in the eye of the public. This study also deals with a broader context, including international politics, the reasons behind such an enthusiasm binding young people to go abroad to a front at over 2.000 km, the social strata they derived from, PCdR's efforts to organize and send combatants across the borders, Ion Călin's clandestine journey to the Iberian peninsula (via Czechoslovakia, Austria, Switzerland and France), as well as details of the fights of which he was a part of during the war.

This study depicts the biography of a young communist (Ion Călin) who volunteered for the International Brigades in Spain, and thus it features - within the historiography of the topic -
the destinies of the antifascist Romanian combatants. Since the vast majority of these combatants was composed of members and supporters of PCdR, the regime of popular democracy honored
and glorified them after March 6, 1945, in the same vein as those Communist inlanders who were
repressed by the "bourgeois regime". The Romanian Communists who fought in the French Resistance received a similar follow-up. After 1989, the names of the Romanian volunteers who had joined the Spanish Republicans' cause went in the shadow due to their political affiliation to a party utterly compromised in the eye of the public.
This study also deals with a broader context, including international politics, the reasons
behind such an enthusiasm binding young people to go abroad to a front at over 2.000 km, the social
strata they derived from, PCdR's efforts to organize and send combatants across the borders, Ion Călin's clandestine journey to the Iberian peninsula (via Czechoslovakia, Austria, Switzerland, or France), as well as aspects and details of the fights of which he was a part of during the war.

The study focuses on the analysis of a minor literature selection. My application, being determined by the nature of the selected theme (the major historical literature, which offers important interpretative reference points, usually does not appeal to the repertory characteristic of the historiographic and mythologizing imagery), is also conditioned by a personal concern pertaining to the resurgence, in recent years, of this type of imagery that usually affects the perception of historicity as well as the structuring of civil society. The themes of postcommunist Dacianism represent a thin catalog of theories and motives, which primarily aim to the reinvention of the traditional historiographic discourse through the reinterpretation of the older or more recent archaeological discoveries from a Dacianist perspective. The anti-Semitic themes from the post-communist discourse disseminated especially in connection to the instauration of the communist regime in Romania, are connected to the new radicalisms as well. Publishers that promote nationalist, xenophobic, anti-Semitic, and fictional along with historical Dacianist literature are also responsible for the dissemination of extremist ideas using Dacianist rhetoric. This minor literature, ignored by the academic establishment, but benefiting from a large segment of culture consumers, has had appeal especially among adolescents attracted by the soteriological profile of Dacian heroes. The influence of texts can be explained by the manner in which major themes of the national historical discourse are vulgarized and reinterpreted from the perspective of some rhetoric of crises. The search for heroes in an ancient and hypothetical "golden age" (we refer to the Pelasgic Empire) is part of the already obsolete repertoire of mythological reconstructions. The refuge in the past (in fact, a sign of maladjustment and the inability for social and identitary reformulation) and sacrifice become the reference points for the socio-cultural behavior proposed in a world, which is considered hostile and conspiring. Anti-Semitic attitudes go hand in hand with the instances of identitary exacerbation produced on the traditional basis of victimology, on the Orthodoxist-Dacianist exaltations. We cannot but to be astonished by the nationalist mixture, which paradoxically combine Dacianism and Orthodoxism, or Dacianism and alternative religions, the latter occurrence being also violently anti-Semitic through its rejection of Judaism as a subversive and unilateral religion. In conclusion, post-communist Dacianism (promoted especially by the Dacia Revival International Society ), as an answer to the identitary crisis, fits into the autochtonist historiographic trend, while more radical approaches (see the extremist publications and the books recently published especially by the "Obiectiv" Publishing House from Craiova) are somehow closely related to both the "interwar prophetism", which they vulgarize, and to the legionary mystique too.