- the Carpathian Basin, Hungarian, Holocaust Studies, Yugoslavia, 20th Century History, History of Russian North, and 20 moreChildren's Literature, Mythology, History And Geopolitics In The Balkans, Arctic Peoples & Languages, The Cold War, Lustration, Jewish Studies, Romanian History, Romanian Cyrillic, Eastern European history, History of Hungary, Hungarian Studies, Russian History, Russian Language, Romanian Language, Magyar és Közép-Európai Történelem, Magyar Language, Magyarország, Central and East European Studies, and Photographyedit
- Tara has an International Masters in Russian, Central, and East European Studies, and an MA in Political Science (Pol... moreTara has an International Masters in Russian, Central, and East European Studies, and an MA in Political Science (Politikatudomány MA) - a double masters degree - where she was supervised jointly between the Department of Central and East European Studies at the University of Glasgow, and the Institute of Political Science at Corvinus University of Budapest.
Her thesis focused on the extent to which the Hungarians in Serbia affected Hungarian-Serbian relations. Research for her degree examined contemporary materials from the region.
She has an interdisciplinary background in 20th century Russian and East European history. Her main focus is Hungary, including the language; ethnic Hungarians in the Carpathian Basin, and the indigenous (Finno-Ugric) peoples of the Soviet-Russian and Scandinavian Arctic.
Also interested in energy issues, she has significant knowledge and familiarity with Central and Eastern Europe, having lived and studied there, and is proficient in several languages of the region.edit
Research Interests: Military History, Jewish Studies, Food Science, Romanian History, Sociology of Food and Eating, and 86 moreHungarian, Anthropology of Food, Serbian, Jewish-Romanian Literature, Yugoslavia, World History, Jewish History, Food History, Romanian Studies, Food and Nutrition, Serbian history, Yugoslav history, History of Hungary, Second World War, Holocaust Studies, Hungarian Studies, Food Chemistry, Transylvania, Holocaust education, Magyar Language, Hungarian Literature, Yugoslavia (History), Modern Hungarian Jewish History, Transylvanian Romanians, Archives of the Holocaust, Refugee Camps, Food Science and Technology, Holocaust Geographies, American Military History, Holocaust Literature, Military, Former Yugoslavia, Internment Camps, Holocaust survivors, Holocaust, World War Two, Holocaust theories of representation, Balkans, Post-yugoslav politics, Post-socialism and EU integration, Hungarian language, Representing the Holocaust, History of Yugoslavia, Holocaust and Genocide Studies, Hungary, Food and Gastronomy Tourism, Displaced Persons, Modern Hungarian History, Serbian Studies, The Holocaust, Holocaust Memory, Magyarország, History of the Balkans, Hungarian history, Holocaust Shoah, Romanian History, Istoria Romaniei, Populist Movement, Hungary 1930-1945; Romania 1918-1945, 20th Century Hungary, Hungary in World War II, Concentration Camps, Holocaust and genocide education, Ethnic Identity in Transylvania, History of Transylvania, Magyar, Holocaust History and Historiography, Comparative Holocaust Research, Magyar és Közép-Európai Történelem, Holocaust Representation, Hungarian Literature (19.-20. centuries), children's Holocaust testimonies, MILITARY HISTORY WW2, Yugoslav Studies, Српска историја (Serbian History), Personal Testimony of Holocaust Survivors, Magyar Külpolitika, Magyar nyelv és irodalom, Holocaust Themed Literature, Memorials for Holocaust, History of Holocaust Survivors In the Aftermath of World War II, Jewish Responses to the Holocaust, Post Holocaust Justice, Third Generation Holocaust Survivors, Holocaust In Transylvania, Holocaust In Hungary, South Slavic and Balkan political, diplomatic, social and cultural history, Nationalism and identity construction, and Breakup of the former Yugoslavia
In this paper, I would like to show how Nándor Pogány’s Hungarian fairytale Argyilus and the Fairy Ilona, contains the largest amount of references to Finno-Ugric mythology than any of the other tales in his work Magyar Fairy Tales from... more
In this paper, I would like to show how Nándor Pogány’s Hungarian fairytale Argyilus and the Fairy Ilona, contains the largest amount of references to Finno-Ugric mythology than any of the other tales in his work Magyar Fairy Tales from Old Hungarian Legends. The strong Finno-Ugric mythological references in the fairytale can be substantiated by the following publications: for example, Géza Róheim’s Hungarian and Vogul Mythology, Mihály Hoppál and Juha Pentikäinen’s Uralic Mythology and Folklore, and Arnold Ipolyi’s Magyar Mythologia. Each portrays different elements of Finno-Ugric mythology which is clearly and continuously illustrated throughout the fairytale.
The beliefs of Finno-Ugric peoples in Russia, Hungarian mythology, and the Árpád influence make this tale unique. Each is important in its own right but when applied to the fairy tale, the story is changed from a children’s bedtime story to one which leaves this writer asking, “Why is there an abundance of Finno-Ugric mythology in this one particular story?” and two, “What makes an adult concept understandable and accessible for children?”
The Finno-Ugric mythology alluded to in Argyilus and the Fairy Ilona is a direct account of a day in the life of a Siberian shaman, and how central a role he plays to Siberian peoples. When specific elements of his role are retold, they are described in such a way so they will appeal to children, though unbeknownst to them at the time.
Argyilus and the Fairy Ilona is comprised of many distinctive elements: the Finno-Ugric mythology, Hungarian mythology, and the Árpád influence. When viewed independently of one another each adds invaluable color to the story. Though intertwined within the fairy tale, one may see how the different elements of each retain their individuality. In the above sources one may find elements of what these individualities are, see how they are preserved in the story, and see how each example, in its own way, plays a defining role over the course of the fairy tale.
The beliefs of Finno-Ugric peoples in Russia, Hungarian mythology, and the Árpád influence make this tale unique. Each is important in its own right but when applied to the fairy tale, the story is changed from a children’s bedtime story to one which leaves this writer asking, “Why is there an abundance of Finno-Ugric mythology in this one particular story?” and two, “What makes an adult concept understandable and accessible for children?”
The Finno-Ugric mythology alluded to in Argyilus and the Fairy Ilona is a direct account of a day in the life of a Siberian shaman, and how central a role he plays to Siberian peoples. When specific elements of his role are retold, they are described in such a way so they will appeal to children, though unbeknownst to them at the time.
Argyilus and the Fairy Ilona is comprised of many distinctive elements: the Finno-Ugric mythology, Hungarian mythology, and the Árpád influence. When viewed independently of one another each adds invaluable color to the story. Though intertwined within the fairy tale, one may see how the different elements of each retain their individuality. In the above sources one may find elements of what these individualities are, see how they are preserved in the story, and see how each example, in its own way, plays a defining role over the course of the fairy tale.
Research Interests: Screenwriting, Mythology And Folklore, Mythology, Indigenous Studies, Creativity, and 18 moreShamanism, Retold Fairy Tales, Fairytales, Kabbalah, Mythology, folklore and supersition, Film, Myth, Fairy tales, Egyptian Studies, Brain Science, Finno-Ugric Peoples, Finno-Ugric tradition, Brain Research, Creative Flow, Word Flow, Shaman Practice, Depth-Psychology, and Transformation Through Story
Research Interests:
Research Interests:
Research Interests:
This article is about a photo exhibition compiled by the (Budapest) homeless themselves, who captured their daily activities around the city, and also took photos of those around them.
Research Interests:
This article deals with mental and behavioural disorders, school shootings, serial killers, and animal cruelty and domestic violence. I do not recommend reading this early in the morning or late at night.... more
This article deals with mental and behavioural disorders, school shootings, serial killers, and animal cruelty and domestic violence.
I do not recommend reading this early in the morning or late at night.
http://www.streetnewsservice.org/news/2010/march/feed-223/the-person-who-tortures-a-dog-is-going-to-pounce%E2%80%A6.aspx
I do not recommend reading this early in the morning or late at night.
http://www.streetnewsservice.org/news/2010/march/feed-223/the-person-who-tortures-a-dog-is-going-to-pounce%E2%80%A6.aspx
Research Interests:
Research Interests:
Note: This conference presentation was the shorter version of an essay written during my first year of graduate study at the University of Glasgow. From 1922 to 1991 the nationality question in the USSR was a hybrid of contradictory... more
Note: This conference presentation was the shorter version of an essay written during my first year of graduate study at the University of Glasgow.
From 1922 to 1991 the nationality question in the USSR was a hybrid of contradictory practices that began with Lenin and ended with Gorbachev. The following ethnic groups will be used as examples: Khanty (Ostyak)-Mansi (Vogul), Selkup, and Buryat. The following scholars are referenced in this presentation: Marjorie Mandelstam Balzer, Peter Blitstein, Caroline Humphrey, Eszter Ruttkay-Miklián, Graham Smith, Florian Sobanski, and Piers Vitebsky.
This paper will show two things (using for the time period the 1920s through the 1980s): that the policies encouraged by Soviet leaders contrasted with the constitution, and that the above indigenous groups (the Khanty [Ostyak], Mansi [Vogul], Selkup, and Buryat) have been affected. In the 1920s, Moscow established government committees in the outlying northern areas, in order to enforce Soviet rule amongst the indigenous peoples. In the 1930s the idea of a sub-state identity (korenizatsiia) was replaced by embracing the Russianness of the nation. At the height of Stalin’s Terror, practices used later contrasted with Khrushchev's language-based policy of selective nationality development. Brezhnev however, continued friendly policies, and the government at that time was against forced integration. In the 1980s, government policies continued to accept a multiethnic society and the various groups took advantage of Gorbachev’s 'glasnost' to demand further autonomy.
The above will demonstrate just how contradictory Soviet
nationality policies were from Stalin to Brezhnev. Though the policies were initially there to help the ethnic groups maintain their identity while living under Communism, everything became complicated because leaders statements contrasted with the constitution.The effects of Soviet nationality policies began with Stalin. With whom will it end?
Note: While this abstract is in English, my presentation will be delivered in Hungarian.
A finnugor népek példáján bemutatom, hogy 1922 és 1991 között a szovjet nemzetiségi politika ellentétben állt azzal, amit a szovjet alkotmány mondott. Előadás-kivonatom angolul lesz, előadásom pedig magyarul.
Bibliography:
“1936 Constitution of the USSR.” Supreme Soviet of the USSR. Moscow: State Political Publishing House of the USSR, 1938.
“1977 Constitution of the USSR.” Moscow: 1977.
Balzer, Marjorie Mandelstam. The Tenacity of Ethnicity: A Siberian Saga in Global Perspective. Princeton: Princeton University Press, 1999.
Blitstein, Peter A. “Cultural Diversity and the Interwar Conjecture: Soviet Nationality Policy in Its Comparative Context.” Slavic Review 65, no. 2 (2006): 273 – 293.
Humphrey, Caroline. “Buryatiya and the Buryats.” 2nd Ed. In The Nationalities Question in the Post-Soviet states, Graham Smith, 113 – 125. New York: Longman, 1996.
Ruttkay-Miklián, Eszter. “Revival and Survival in Iugra: Minority Peoples of the North in Soviet and Post-Soviet Russia.” Nationalities Papers 29, no. 1 (2001): 153 – 170.
Smith, Graham. “The Soviet State and Nationalities Policy.” 2nd Ed. In The Nationalities Question in the post-Soviet states, Graham Smith, 2 – 22. New York: Longman, 1996.
Sobanski, Florian. “The Southern Selkups of Tomsk Province Before and After 1991.” Nationalities Papers 29, no. 1 (2001): 171 – 179.
Vitebsky, Piers. “The Northern Minorities.” 2nd Ed. In The Nationalities Question in the post-Soviet states, Graham Smith, 94 – 112. New York: Longman, 1996.
From 1922 to 1991 the nationality question in the USSR was a hybrid of contradictory practices that began with Lenin and ended with Gorbachev. The following ethnic groups will be used as examples: Khanty (Ostyak)-Mansi (Vogul), Selkup, and Buryat. The following scholars are referenced in this presentation: Marjorie Mandelstam Balzer, Peter Blitstein, Caroline Humphrey, Eszter Ruttkay-Miklián, Graham Smith, Florian Sobanski, and Piers Vitebsky.
This paper will show two things (using for the time period the 1920s through the 1980s): that the policies encouraged by Soviet leaders contrasted with the constitution, and that the above indigenous groups (the Khanty [Ostyak], Mansi [Vogul], Selkup, and Buryat) have been affected. In the 1920s, Moscow established government committees in the outlying northern areas, in order to enforce Soviet rule amongst the indigenous peoples. In the 1930s the idea of a sub-state identity (korenizatsiia) was replaced by embracing the Russianness of the nation. At the height of Stalin’s Terror, practices used later contrasted with Khrushchev's language-based policy of selective nationality development. Brezhnev however, continued friendly policies, and the government at that time was against forced integration. In the 1980s, government policies continued to accept a multiethnic society and the various groups took advantage of Gorbachev’s 'glasnost' to demand further autonomy.
The above will demonstrate just how contradictory Soviet
nationality policies were from Stalin to Brezhnev. Though the policies were initially there to help the ethnic groups maintain their identity while living under Communism, everything became complicated because leaders statements contrasted with the constitution.The effects of Soviet nationality policies began with Stalin. With whom will it end?
Note: While this abstract is in English, my presentation will be delivered in Hungarian.
A finnugor népek példáján bemutatom, hogy 1922 és 1991 között a szovjet nemzetiségi politika ellentétben állt azzal, amit a szovjet alkotmány mondott. Előadás-kivonatom angolul lesz, előadásom pedig magyarul.
Bibliography:
“1936 Constitution of the USSR.” Supreme Soviet of the USSR. Moscow: State Political Publishing House of the USSR, 1938.
“1977 Constitution of the USSR.” Moscow: 1977.
Balzer, Marjorie Mandelstam. The Tenacity of Ethnicity: A Siberian Saga in Global Perspective. Princeton: Princeton University Press, 1999.
Blitstein, Peter A. “Cultural Diversity and the Interwar Conjecture: Soviet Nationality Policy in Its Comparative Context.” Slavic Review 65, no. 2 (2006): 273 – 293.
Humphrey, Caroline. “Buryatiya and the Buryats.” 2nd Ed. In The Nationalities Question in the Post-Soviet states, Graham Smith, 113 – 125. New York: Longman, 1996.
Ruttkay-Miklián, Eszter. “Revival and Survival in Iugra: Minority Peoples of the North in Soviet and Post-Soviet Russia.” Nationalities Papers 29, no. 1 (2001): 153 – 170.
Smith, Graham. “The Soviet State and Nationalities Policy.” 2nd Ed. In The Nationalities Question in the post-Soviet states, Graham Smith, 2 – 22. New York: Longman, 1996.
Sobanski, Florian. “The Southern Selkups of Tomsk Province Before and After 1991.” Nationalities Papers 29, no. 1 (2001): 171 – 179.
Vitebsky, Piers. “The Northern Minorities.” 2nd Ed. In The Nationalities Question in the post-Soviet states, Graham Smith, 94 – 112. New York: Longman, 1996.
As a student of Hungarian for 4.5 years, progressing to complete English translations of newspaper articles and academic texts, and also preparing class presentations in Hungarian, has made me realise that Hungarian is full of challenges... more
As a student of Hungarian for 4.5 years, progressing to complete English translations of newspaper articles and academic texts, and also preparing class presentations in Hungarian, has made me realise that Hungarian is full of challenges regardless of the context or grammar used. Using my own work as examples, this paper will demonstrate the difficulties of translating from Hungarian to English, and back into Hungarian, and show the various ways a sentence or clause can be rendered.
There are many ways the select examples could be understood when translating into English. Some of the time, most of the clause was incorrect, and other times, a few words were in the right order. However, while attempting to make sense of the original Hungarian and maintain a small correct semblance of the clause, or sentence, frustration would ensue and consecutive versions of the translation would be changed only slightly.
References used in this paper, and from which examples were taken, include:
A Hungarian newspaper article (“Magánamfiteátrumot tártak fel Olaszországban”), and an excerpt from a Hungarian book about Finno-Ugric peoples (László Klima’s chapter “Siegmund Herberstein: Moszkoviai útijegyzetek”, found in 'Navigare humanum est...Pusztay János hatvanadik születésnapjára').
This paper will show the thought processes of arriving at such translations (which explains the variations for each clause or sentence), the difficulties of ensuring that the translation stays as close as possible to the original text, and will be delivered in English.
Bibliography:
“Magánamfiteátrumot tártak fel Olaszországban.” Index.hu. 1 Október, 2009.
http://index.hu/tudomany/tortenelem/2009/10/01/maganamfiteatrumot_tartak_fel_olaszorszagban (accessed 6 December, 2010).
“Siegmund Herberstein: Moszkoviai útijegyzetek.” Orig. found in László Klima’s
“Siegmund Herberstein: Moszkoviai útijegyzetek.” In "Navigare humanum est...Pusztay János hatvanadik születésnapjára", Budapest 2008, 111-129.
http://ludens.elte.hu/~briseis/finnugor/tortforras/herber.html (accessed Spring 2010).
There are many ways the select examples could be understood when translating into English. Some of the time, most of the clause was incorrect, and other times, a few words were in the right order. However, while attempting to make sense of the original Hungarian and maintain a small correct semblance of the clause, or sentence, frustration would ensue and consecutive versions of the translation would be changed only slightly.
References used in this paper, and from which examples were taken, include:
A Hungarian newspaper article (“Magánamfiteátrumot tártak fel Olaszországban”), and an excerpt from a Hungarian book about Finno-Ugric peoples (László Klima’s chapter “Siegmund Herberstein: Moszkoviai útijegyzetek”, found in 'Navigare humanum est...Pusztay János hatvanadik születésnapjára').
This paper will show the thought processes of arriving at such translations (which explains the variations for each clause or sentence), the difficulties of ensuring that the translation stays as close as possible to the original text, and will be delivered in English.
Bibliography:
“Magánamfiteátrumot tártak fel Olaszországban.” Index.hu. 1 Október, 2009.
http://index.hu/tudomany/tortenelem/2009/10/01/maganamfiteatrumot_tartak_fel_olaszorszagban (accessed 6 December, 2010).
“Siegmund Herberstein: Moszkoviai útijegyzetek.” Orig. found in László Klima’s
“Siegmund Herberstein: Moszkoviai útijegyzetek.” In "Navigare humanum est...Pusztay János hatvanadik születésnapjára", Budapest 2008, 111-129.
http://ludens.elte.hu/~briseis/finnugor/tortforras/herber.html (accessed Spring 2010).
In this paper, I would like to show how Nándor Pogány’s Hungarian fairytale "Argyilus and the Fairy Ilona", contains the largest amount of references to Finno-Ugric mythology than any of the other tales in his work "Magyar Fairy Tales... more
In this paper, I would like to show how Nándor Pogány’s Hungarian fairytale "Argyilus and the Fairy Ilona", contains the largest amount of references to Finno-Ugric mythology than any of the other tales in his work "Magyar Fairy Tales from Old Hungarian Legends." The strong Finno-Ugric mythological references in the fairytale can be substantiated by the following publications: for example, Géza Róheim’s "Hungarian and Vogul Mythology", Mihály Hoppál and Juha Pentikäinen’s "Uralic Mythology and Folklore", and Arnold Ipolyi’s "Magyar Mythologia". Each portrays different elements of Finno-Ugric mythology which is clearly and continuously illustrated throughout the fairytale.
The beliefs of Finno-Ugric peoples in Russia, Hungarian mythology, and the Árpád influence make this tale unique. Each is important in its own right but when applied to the fairy tale, the story is changed from a children’s bedtime story to one which leaves this writer asking, “Why is there an abundance of Finno-Ugric mythology in this one particular story?” and two, “What makes an adult concept understandable and accessible for children?”
The Finno-Ugric mythology alluded to in "Argyilus and the Fairy Ilona" is a direct account of a day in the life of a Siberian shaman, and how central a role he plays to Siberian peoples. When specific elements of his role are retold, they are described in such a way so they will appeal to children, though unbeknownst to them at the time.
"Argyilus and the Fairy Ilona" is comprised of many distinctive elements: the Finno-Ugric mythology, Hungarian mythology, and the Árpád influence. When viewed independently of one another each adds invaluable color to the story. Though intertwined within the fairy tale, one may see how the different elements of each retain their individuality. In the above sources one may find elements of what these individualities are, see how they are preserved in the story, and see how each example, in its own way, plays a defining role over the course of the fairy tale.
Bibliography:
www.csallokoz.lap.hu (accessed 30 July, 2010).
Holmberg, Uno. Finno-Ugric, Siberian. The Mythology of All Races, Vol. IV. New York: Cooper Square Publishers, 1964.
Pogány, Nándor. Magyar Fairy Tales From Old Hungarian Legends. London: E.P. Dutton, 1930.
Róheim, Géza. Hungarian and Vogul Mythology. Ed. Esther S. Goldfrank. Glückstadt: J.J. Augustin, 1954.
The Princess That Saw Everything: Twenty-Four Hungarian Folk Tales. A mindent látó királylány: Huszonnégy magyar népmese. Ed. Enikő Kicsatári. Trans. Bernard Adams. Szeged: Kossuth Publishing House, 1998, 150-162.
The beliefs of Finno-Ugric peoples in Russia, Hungarian mythology, and the Árpád influence make this tale unique. Each is important in its own right but when applied to the fairy tale, the story is changed from a children’s bedtime story to one which leaves this writer asking, “Why is there an abundance of Finno-Ugric mythology in this one particular story?” and two, “What makes an adult concept understandable and accessible for children?”
The Finno-Ugric mythology alluded to in "Argyilus and the Fairy Ilona" is a direct account of a day in the life of a Siberian shaman, and how central a role he plays to Siberian peoples. When specific elements of his role are retold, they are described in such a way so they will appeal to children, though unbeknownst to them at the time.
"Argyilus and the Fairy Ilona" is comprised of many distinctive elements: the Finno-Ugric mythology, Hungarian mythology, and the Árpád influence. When viewed independently of one another each adds invaluable color to the story. Though intertwined within the fairy tale, one may see how the different elements of each retain their individuality. In the above sources one may find elements of what these individualities are, see how they are preserved in the story, and see how each example, in its own way, plays a defining role over the course of the fairy tale.
Bibliography:
www.csallokoz.lap.hu (accessed 30 July, 2010).
Holmberg, Uno. Finno-Ugric, Siberian. The Mythology of All Races, Vol. IV. New York: Cooper Square Publishers, 1964.
Pogány, Nándor. Magyar Fairy Tales From Old Hungarian Legends. London: E.P. Dutton, 1930.
Róheim, Géza. Hungarian and Vogul Mythology. Ed. Esther S. Goldfrank. Glückstadt: J.J. Augustin, 1954.
The Princess That Saw Everything: Twenty-Four Hungarian Folk Tales. A mindent látó királylány: Huszonnégy magyar népmese. Ed. Enikő Kicsatári. Trans. Bernard Adams. Szeged: Kossuth Publishing House, 1998, 150-162.