„Nu te lăsa fraierit. Productivitatea muncii e un fel de ciorbă cu foarte multe ingrediente. Ea măsoară tot felul de lucruri, nu numai cât te spetești tu sau colegul tău neamț. Să le luăm pe rând. Dacă lucrezi în învățământ sau în sănătate publică, unde ceea ce se produce se bazează aproape în întregime pe muncă, productivitatea apare redusă pentru că produsul acestei munci (să zicem numărul de alfabetizați sau de oameni care nu mai sunt bolnavi în urma tratamentului) poate f...
On this day, 17 March 1846, Saint Patrick's Day, one of the first shipments of famine refugees left Dublin for New York. During the next five years more than a million people followed, driven by hunger to Canada or the United States. Élisée Reclus, the great French geographer, anarchist, vegetarian, and naturist, who arrived in Ireland at the end of the famine, noted that “Within a few miles of the wealthiest island in the world there live the most wretched human beings in Eu...rope” and observed that “In no other country has famine committed such ravages as on the fertile soil of Ireland.” The Great Famine killed a million people and forced a similar number to emigrate, while vast quantities of food produced in Ireland was exported to Britain for profit. In the decades preceding the famine, agricultural labourers and tenant farmers had staged numerous violent revolts. They had suffered successive famines throughout the 19th-century, and in 1841 almost half the homes in Ireland were single-room mud cabins. They fought these miserable conditions through secret societies known to history as “Whiteboy” groups. Members of these secret organisations were bound by elaborate oaths and rituals. They demanded lower rents and tithes, increased wages, and fairer land distribution, and they pressed their claims with property destruction, animal mutilation, assault, and even murder. This is our archive of content on land struggles: https://libcom.org/tags/land
Pictured: a famine Memorial in Dublin
On this day, 17 March 1846, Saint Patrick's Day, one of the first ships of famine refugees left Dublin for New York. During the next five years more than a mill...ion people followed, driven by hunger to Canada or the United States. Élisée Reclus, the great French geographer, anarchist, vegetarian, and naturist, who arrived in Ireland at the end of the famine, noted that “Within a few miles of the wealthiest island in the world there live the most wretched human beings in Europe” and observed that “In no other country has famine committed such ravages as on the fertile soil of Ireland.” The Great Famine killed a million people and forced a similar number to emigrate, while vast quantities of food produced in Ireland was exported to Britain for profit. In the decades preceding the famine, agricultural labourers and tenant farmers had staged numerous violent revolts. They had suffered successive famines throughout the 19th-century, and in 1841 almost half the homes in Ireland were single-room mud cabins. They fought these miserable conditions through secret societies known to history as “Whiteboy” groups. Members of these secret organisations were bound by elaborate oaths and rituals. They demanded lower rents and tithes, increased wages, and fairer land distribution, and they pressed their claims with property destruction, animal mutilation, assault, and even murder. This is our archive of content on land struggles: https://libcom.org/tags/land
Pictured: a famine Memorial in Dublin
„Some of the awkwardness of environmental politics since the seventies, now even more acute in the age of climate change, is that it lays claim to worldwide problems, but brings to them some of the cultural habits of a much more parochial, and sometimes nastier, movement. Ironically enough, Madison Grant, writing about extinction, was right: the natural world that future generations live in will be the one we create for them. It can only help to acknowledge just how many environmentalist priorities and patterns of thought came from an argument among white people, some of them bigots and racial engineers, about the character and future of a country that they were sure was theirs and expected to keep.”
We are very excited to announce you that Tanja Ostojic will bring her art project „Misplaced Women?” in Telciu at the 3rd edition of Telciu Summer School, entitled „Labor Dystopias and Redundant Humans: Slaveries, Serfdoms, Precariousness”
„Misplaced Women?” is an art project by Tanja Ostojić that consists of performances, performance series, workshops and delegated performances, ongoing since 2009, including contributions by international artists, students and people from ...divers backgrounds. Within this project we embody and enact some of everyday life’s activities that thematise displacement, as it is known to transients, migrants, war and disaster refugees and to the itinerant artists traveling the world to earn their living. Those performances deal with continuing themes of migration, and relations of power and vulnerability with regard to the mobile and in particular the female body, an aspect that figured prominently in numerous previous works of mine.
Tanja Ostojić (*1972): is a renowned Berlin based, Yugoslavian born performance and interdisciplinary artist whose artworks engage with feminism and migration politics. She includes herself as a character in performances and uses diverse media in her artistic researches, thereby examining social configurations and relations of power. She works predominantly from the migrant woman’s perspective, from within specific social contexts. The approaches of her work are defined by political positioning and the integration of recipients. Since 1994 she presented her work in numerous exhibitions, festivals and venues around the world. She has given talks, lectures, seminars and workshops at academic conferences and at art universities around Europe and in the Americas.
„Modul în care încerc să-mi manifest patriotismul este inițierea unei discuții cu unul dintre cei mai cunoscuți, respectați și, îmi permit să spun, admirați cercetători din câmpul sociologiei și antropologiei din România, domnul profesor Zoltán Rostás, care este și etnic maghiar. Pentru o bună parte a cercetărorilor și profesorilor din câmpul științelor sociale domnul profesor Rostás nu mai are nevoie de nicio prezentare. Înzestrat cu un deosebit talent de a se apropia de oam...enii simpli și de a reconstitui din povești aparent fără importanță tabloul unei epoci, Zoltán Rostás este cel a care a polularizat și legitimat în cercetarea românească istoria socială ca disciplină de studiu și interviul de istorie orală ca metodă de cercetare. Tot lui i se datorează o explorare sistematică a operei și activității lui Dimitrie Gusti pe care le-a adus în prim plan cu ajutorul colaboratorilor săi printre care se numără cercetători ca Antonio Momoc sau Theodora Eliza Văcărescu, intelectuali care s-au impus la rândul lor prin seriozitate și profunzime.
Avertizez că în cele ce urmează nu am stat de vorbă cu domnul profesor despre temele cu care el ne-a obișnuit. Ceea ce am încercat să fac a fost să am o discuție despre o temă sensibilă, despre o temă care aparent ne separă, iredentismul maghiar, cu o personalitate culturală care s-a impus în câmpul cercetării sociologice din România. Cum spuneam, e tipul de patriotism pe care doresc să-l practic și modul meu de a sărbători centenarul. Vă invit să sărbătoriți alături de mine lecturând acest interviu cu un etnic maghiar despre iredentismul maghiar!” (Maria Cernat)
You can find more about Roma slavery in August, at the 3rd edition of Telciu Summer School.
Magda Matache thanks for accepting our invitation.
„Since 1853, Mihail Kogălniceanu, one of the most progressive Romanian intellectuals of all time, has pointed out the comparable struggles of African Americans in bondage and enslaved Roma people....
His preface about Roma slavery and the translation of Uncle Tom’s Cabin – the first American novel to be published in Romanian – increased a consciousness of shame about the brutality of slavery across a few strands of Romanian society. Kogălniceanu was one white intellectual among many in both Europe and the Americas who, along with fellow abolitionists, denounced slavery and advocated for its eradication.
But the moral responsibility and paideia of some intellectuals did not concur with the decisions and actions of governing institutions. Along with a litany of unfulfilled promises – for example the 40 acres and a mule promised in the US by former masters – the losses of African Americans and Roma people have not been restored.
If in the US there is some level of acceptance of this atrocious legacy, Romania still lacks acknowledgement and a break with its own past, starting with public apologies from state institutions and the Orthodox Church, both of which enslaved Roma.”
Născut la Bistrița cu aproximativ 38 de ani în urmă, școlit apoi într-ale imaginii pe la București și Berlin, regizorul și fotograful Vlad Petri este cunoscut în special pentru documentarele „București unde ești?” (2014) și „La pas pe litoral” (2016, împreună cu Vlad Ursuleanu), precum și pentru forografiile și filmulețele de la protestele din ultimii 6 ani. În paralel cu interesul său pentru proteste și acțiuni civice, Vlad Petri a explorat în ultimii ani zonele de conflict ...din Orientul Apropiat și lumile acestei regiuni, așa cum pot fi ele descoperite dincolo de straturile groase de propagandă și orientalism.
Deși suntem amîndoi bistrițeni, deși avem o droaie de prieteni comuni, pe Vlad Petri l-am întîlnit și cunoscut abia vara trecută, după niște discuții online despre participarea sa la Școala de vară de la Telciu cu un atelier de introducere în film documentar adresat tinerilor din localitate. De-atunci am început să ne vedem mai des și să ne mai ținem la curent unul pe altul cu ce facem sau ce mai plănuim să facem. Așa că, deși m-am mișcat mai greu, m-am gîndit să-l iau la întrebări despre recenta sa călătorie de o lună în Iran. A doua călătorie. Și cum Dinu Guțu mi-a luat-o înainte, realizînd deja un interviu foarte fain cu omul nostru din Iran, am căutat să-i propun lui Vlad alte întrebări și teme de discuție. Și a ieșit asta.
The first attestations of the Roma appear in Romanian documents dating back to 1385(Muntenia) and 1428 (Moldova) indicating them as goods of some monasteries. Roma were treated as slaves, because they had particular skills like metal-working, carpentry and entertaining. They were of great economic value. There were three categories of slaves: Crown (state), noblemen (boyars) and monasteries (of monasteries). The slaves of the Crown carried out three principal occupations: gol...dwasher, bear-trainer and spoon-maker. In addition, there were slaves known as “laiesi” who were allowed to move about the estates doing a variety of jobs, including those of musician, farrier, whitewasher, sieve-maker, blacksmith and coppersmith. Slaves of the monasteries were grooms, cooks and coachmen. Among the house slaves were scopiti, males castrated so as not to present a threat to the noblewoman whom they served.
”Cărbunariu has tackled shale gas and fracking, ethnic divisions and discrimination, via the harsh realities of economic migration – the last in Kebab, a play initiated during a residency at London’s Royal Court. Common People, from 2016, addressed the subject of whistleblowers, what drives them and the repercussions they suffer. The play was based on interviews with three Romanians, three Britons and two Italians who drew attention to corrupt practices where they worked, wit...h real interview clips punctuating the action.
In her latest, Sprechen Sie Schweigen? (Do You Speak Silence?), three Romanian actors, one ethnic Hungarian and two Germans explore the subject of cheap labour coming from Romania to Germany. The show focuses on the outsourcing of such jobs as elderly care, and those who risk their health and happiness to work abroad.
The title refers to the silence of many workers who tolerate bad situations because they know they won’t get help from the authorities, as well as the silence of the countries themselves. “One of the Romanian actors had worked as cheap labour in Germany,” she says. “Everyone in the team knew someone working abroad. It was part of their lives.”
Cum văd viitorul lor și al comunității în care s-au născut și trăiesc elevii de la Liceul Tehnologic Telciu, din ciclurile gimnazial și liceal? Își doresc locuri de muncă „stabile”, „decente” sau „bune”, cu familii și locuințe proprii, în antiteză cu ocupații în domeniul agriculturii, privite ca muncă grea și prost plătite, sau cu munca în străinătate, asociată cu muncile de jos și foarte grele. Viziunile viitorului satului variază între părăsirea sau creșterea satului, între... imaginile satelor părăsite prin migrație în oraș și în alte țări, sau creșterea lor în orașe, contrabalansate prin satele muzeificate pentru turism. În aceste contexte, este important de discutat dacă vrem ca ruralul să fie relevant, sustenabil și trăibil în sine și nu numai ca un afiș și rezervor de fantezii pastoral-idilice, naționalisme etnicist-țărăniste sau sursă eternă pentru explicarea „înapoierii” și „inferiorității” societății autohtone.
”Over the past few years, several films have been released in the United States, including Twelve Years a Slave, The Birth of a Nation, and the remake of Roots, exploring various aspects of the lives of enslaved men and women. Although these films offer valuable insights into the history of slavery, they certainly do not tell the entire story. Here is a list of seven new notable books on slavery, which were published in the last six months or will soon be published. They explore the complexity of the slave experience and reveal how slavery was vital to the economic development of the nation and the New World. They highlight a range of topics including gender, family, and resistance.”
O inițiativă care merită apreciată și trebuie susținută.
”Prima ediție a unui eveniment în domeniul agriculturii, inițiat chiar de către elevii și porfesorii Liceului Agricol din Bistrița, va avea loc în data de 26 martie, de la ora 11.00, la această unitate de învățământ. Proiectul denumit „Piața de semințe libere“, este o inițiativă în cadrul căreia oamenii pot oferi, primi sau face schimb de smeințe, pentru agricultură.
Acesta este un eveniment ne-comercial (nu se vinde și nu se cumpără nimic). Exersăm prețuirea semințelor libere și „fără preț” – neprețuite.”
”Without understanding the past, it is difficult to grapple with the present. This became quite clear in the wake of the tragic attack in Charleston, when public dialogue swirled with myths, wishful thinking and deeply ideological readings of history, all too often camouflaged as solid historical analysis. Now, 150 years after emancipation, it is high time to confront the legacy of slavery. No one alive today was enslaved or enslaved others, and no one bears personal responsibility for the brutal institution—but we live in its shadow, and contemporary debates on race relations cannot proceed without first acknowledging that.”
”This paper focuses on labour and sexual exploitation faced by Romanian female workers employed in the agricultural sector in Ragusa, Sicily, Italy. Drawing on fieldwork conducted in 2013 and 2014 with Romanian female farm workers in Ragusa, the paper identifies factors that contribute towards their vulnerability to exploitation. By paying specific attention to the experiences of women who are mothers with dependent children, we look at structural factors that increase their ...vulnerability and consider how this vulnerability ‘forces’ women into situations whereby they effectively accept and/or submit to abuse. We also highlight how European Union (EU) citizenship does not automatically protect migrants from such abuse. This is important because, as we argue, the mistreatment experienced by participants in this study can be regarded as cases of forced labour and trafficking, based on International Labour Organization (ILO) indicators1 and the definition of trafficking provided by the Directive 2011/36/EU. For a long time, these cases have mostly been neglected by incompetent authorities or addressed using only repressive and assistentialist approaches. Thus, this paper also investigates the limits and potentialities of the Italian legal framework on trafficking, and the ways local institutions and organisations confront the rights violations occurring in the agricultural sector. We contend that in order to effectively counter these phenomena, labour rights measures and anti-trafficking interventions have to be combined based on a comprehensive approach aimed not only at assisting victims, but also at tackling the structural factors that create their vulnerability.”
In case anyone was wondering why it is still urgent to talk about slavery...