Suchergebnisse

Scholars credit the European Renaissance and Enlightenment to the fall of Constantinople in 1453, when Greek scholars in particular were driven from the Byzantine capital, taking with them everything they had learned about their own Greek intellectual heritage and classical philosophical tradition, thanks, in part, to the scholarly enterprise of Islamic scholasticism and a spirit of intellectual cooperation that had existed until that time. The "expulsion of excellence" that followed closely on the heels of Mehmed II's military victory in 1453 proved problematic for an emergent, modern-Muslim

During the Holocaust, same-sex desiring men were persecuted alongside Jews, political prisoners, and other minority groups. The punishments that same-sex desiring men faced were directed at the act of homosexuality instead of the identity of homosexual. Incarceration in Nazi camps for same-sex desiring men included sexual violence and an attempt to convert these men to a heterosexual lifestyle. This research explores memoirs by homosexual holocaust survivors, including Heinz Heger and Pierre Seel, as well as experiences with same-sex desiring men written by a communist prisoner of Sachsenhausen, Harry Naujoks.

Mikhail Josifovich Vygon (1924-2011) was a prominent writer, educator and public figure of the Jewish origin. He was born in Rudnya (Smolensk district, USSR) but spent his childhood in Mayfeld, a little Crimean hamlet near Jankoy. In the city of Yalta (Crimea) he has been working for the chief part of his life. A witness to bloody crimes against the Jewish nation during Great Patriotic War years, later he became a victim of the Soviet political persecution of Jews. His oeuvres remain mainly unpublished nowadays. In my paper, I study his literary inheritance, including his novel Jewish Happiness in Steppe near Jankoy published in Israel шт 2004, as well as a number of his unpublished works and memoirs, to conceptualise his views on the fate of Jewish people in Eurasia in the twentieth century. In his works, Mikhail Vygon gives detailed evidence of Nazi crimes against Jews in Mayfeld in 1942, where 1,500 Jews were murdered by Wehrmacht and SS forces with direct aid or remissness of Russian and Ukrainian neighbours. The majority of Mayfeld's population was Jewish in ethnic composition since 1920s, but many Russians and Ukrainians entered it as refugees from Ukraine during the Golodomor period in 1932-1933. Almost universal hatred to Crimean Jews prevented new Russian and Ukrainian inhabitants of Mayfeld and the rest of Jankoy region to give any aid even to one of these 1,500 slaughtered people. No child or aged person was spared, while the property of the executed Jews was expropriated mainly not by the Germans but by the Russian and Ukrainian citizens of Mayfeld. Vygon's testimony refutes a well-known Soviet myth about the absence of Jews at the Soviet battle fronts during the Great Patriotic War. Vygon's incomplete list of Mayfeld secondary school former students of the Jewish origin, that perished at the battle fronts as soldiers, includes: 1. Bogorad, Matvey, student of Leningrad Shipbuilding Institute. 2. Maria, Krichevskaya, a technical college student, a partisan who died in the Bryansk forests. 3. ...

Between 1944 and 1985, Enver Hoxha ruled socialist Albania as an isolated and paranoid Stalinist state. The regime held power through total party control and continual purges at all levels of society, persecuting approximately twenty per cent of the population (which stood at 3.4 million in 1990) as 'enemies of the people'. Women and men were punished with internal exile, forced labour or prison, yet even now, twenty years after the communist rulers instituted neoliberal reforms as re-branded 'democrats' (in 1990), the victims of communist persecution are socially and structurally marginalised. Through the testimony and experiences of one anonymous woman who survived the communist prison system, this article examines the political, social and psychological factors that silence the voices of Albanian women who were politically persecuted.

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Sociopolitical phenomena such as corruption, political instability, (domestic) violence, cultural fragmentation, and the Nigerian Civil War (1967–1970) have been central themes of Nigerian narratives. Important as these are, they tend to touch on the periphery of the major issue at stake, which is the vector of persecution underlying the Nigerian tradition in general and in modern Igbo Nigerian narratives in particular, novels and short stories written in English which capture, wholly or in part, the Igbo cosmology and experience in their discursive formations. The present study of such modern Igbo Nigerian narratives as Okpewho's The Last Duty (1976), Iyayi's Heroes (1986), Adichie's Half of a Yellow Sun (2007), and other novels and short stories applies René Girard's theory of the pharmakos (Greek for scapegoat) to this background of persecution, particularly as it subtends the condition of the Igbo in postcolonial Nigeria in the early years of independence.

This paper tries to portray the why in which Islamism reacted to political constellation in the Egyptian context from the time of Anwar Sadat to of Hosni Mubarak. It shows that the Egyptian government from time to time often adopts a harsh policy toward any forms of extremism in the name of Islam. However, persecution led to nothing but the increase of radical Islamism. This occurred because the Islamist movement failed to integrate their ideas in the real political domain. Failure in integration to both political and social life fueled further exclusivism.

Why, after the outbreak of World War II in Eastern Europe, did the inhabitants of some communities erupt in violence against their Jewish neighbors? The authors hypothesize that the greater the degree of preexisting intercommunal polarization between Jews and the titular majority group, the more likely a pogrom. They test this proposition using an original data set of matched census and electoral returns from interwar Poland. Where Jews supported ethnic parties that advocated minority cultural autonomy, the local populations perceived the Jews as an obstacle to the creation of a nation-state in which minorities acknowledged the right of the titular majority to impose its culture across a country's entire territory. These communities became toxic. Where determined state elites could politically integrate minorities, pogroms were far less likely to occur. The results point to the theoretical importance of political assimilation and are also consistent with research that extols the virtues of interethnic civic engagement.