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Intro -- Contents -- Preface -- Romanians and Hungarians Historical Premises -- I Hungarian Revisionism -- II Did "Millennial Hungary" Exist? -- III Can the Invocation of a "Millennial Hungary" Constitute an Argument for Revisionism? -- IV The Origin, Character, and Penetration of the Hungarians into the Pannonian Plain Condition the Frontiers of Present-Day Hungary -- V History, Character, and Privileged Structure of the Hungarian Apostolic Kingdom of the Middle Ages -- VI Geographical Discordances Created through the Penetration of the Hungarian Domination into the Neighboring Countries -- VII Geographical Unity of the Carpathian Region -- VIII Origin of the Romanian People: Prehistoric Civilization, Thracians and Dacians -- IX The Roman-Dacian conflict -- X Thracian and Roman Succession -- XI The Romanization of the Dacians -- XII Dacia in the Epoch of Migrations: The Slavs and the Formation of the Romanian People's Individuality -- XIII Primitive Slavic-Romanian Voivodates -- the Beginnings of Some Autochthonous Political Organizations -- XIV The Part Played in History by the Voivodates of Wallachia and Moldavia -- Michael the Brave and the Rebuilding of the National Unity of the Carpathian Region -- XV The Romanian People and the Hungarian State in Face of the Unity of the Carpathian Regions -- Ioan Corvin -- XVI Penetration of Hungarian Domination into the Romanian Districts near the Tisa and in Transylvania -- XVII Character and Aims of Hungarian Domination in those Regions -- XVIII The Genesis of the Transylvanian Autonomous Principality -- "Unio Trium Nationum" -- Dozsa's Rebellion, the Tripartite Code of Law, and the Mohács Disaster -- XIX Character of the Transylvanian Principality -- XX The Passing of Transylvania under the Domination of the Habsburgs -- Tendencies and Aims of that Domination.

Irrespective of the level of analysis, identity remains a vague concept, slippery, and insufficiently elaborated and defined. Be it individual or collective, ethnical or social, local or general, regional (e.g. the EU) or global, identity is a recurrent subject in political debates. Situated on the edge of history, anthropology, sociology, political science, and psychology it increasingly becomes a leading paradigm in the area of social sciences. Starting from the broader European perspective

Literary and cultural images, once considered marginal to the main currents of political and institutional development in southeastern Europe, have been accorded much greater importance by scholars in recent years. In this volume Alex Drace-Francis brings together over fifteen years of work on the topic of representations of Romania and Romanians. Crossing the East-West divide, the book studies both external images of the country and people, and domestically-generated representations of Europe and 'the West'. It draws on material in a wide range of languages and offers a long-term view, providing a nuanced and historically-grounded contribution to the lively debates over Balkanism, Orientalism and identities in Romania and in Europe as a whole.

The traditions of invention. Representations of the Romanian peasant from ancient stereotype to modern symbol -- A provincial imperialist and a curious account of Wallachia: Ignaz von Born -- "At ten minutes past two, I gazed ecstatically on both lighthouses": -- Time, self and object in early Romanian travel texts -- "Like a member of a free nation, he spoke without shame": foreign travellers as a trope in Romanian cultural tradition -- Dinicu Golescu's Account of my travels (1826): Eurotopia as manifesto -- National ideology between lyrics and metaphysics: the political writings of Mihai Eminescu -- Ion Luca Caragiale: the tall tale of the Romanian nation -- Eugen Ionescu's Selves, 1934-60 -- Beyond the land of green plums: Romanian language and culture in Herta -- Muller's work -- Sex, lies and stereotypes: images of Romania in British literature 1945-2000 -- Paradoxes of occidentalism: on travel and travel writing in Ceausescu's Romania

This paper investigates Romania's auto-image as described by Dan Puric in his book
Suflet Românesc
(
Romanian Soul
). By employing imagology, this article first shows how Romanian national identity is constructed in opposition to Western culture and modernity. And by drawing on imagology and Hayden White's approach to historiography, I provide a discursive analysis of the Romanian auto-image provided in the text. I show that Puric's writing of Romanian national identity is a Romantic one rendered in the anarchist mode. The author alleges that Romanians are born with a "Romanian soul," which guarantees their adherence to a Christian Orthodox worldview, one to which Western culture and modernity are inimical. The dominant metaphor used to represent Romanianness is the folktale, whose main traits—being set in
illo tempore
, a focus on a stark moral antithesis between good and evil where the former prevails, and favouring intuition over reason—are allegedly shared by "pure" Romanians. After revealing the pillars of Romanianness in Puric's view, I trace the intellectual and cultural continuities between his Romanian auto-image and Romania's far-right views on nation and nationhood, as well as the national communist view on Romanianness. As far as the former is concerned, I highlight the structural similarities between Puric's nationalism and anti-Semitic discourse. With respect to the latter, I draw attention to Puric's reliance on two of the several national communist myths identified by Romanian historian Lucian Boia: the myth of continuity and the myth of conspiracy. Puric's book dovetails with national communist discourse by postulating the alleged continuity between the peoples and cultures that have existed in Romania's current geographic location across the centuries and retains its communist fears of foreign conspiracy.

This article reports on findings from the first stage of a longer study of the realities of offending in Romania, which has the highest incarceration rate in Europe. The main goals of the research were to make an accurate estimate of the number of Rroma (Gypsy) men in Romanian prisons and to identify their socio‐cultural characteristics and criminality. The information from this study will be used to help facilitate the work of the developing probation service in Romania and the social integration of Rroma offenders. It should also inform a crime reduction strategy in Romania and hopefully, the social inclusion policies of the European Commission, Romania and its accession neighbours all having large Rroma communities.