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Marian Cojoc / Analele Universităţii „OVIDIUS” / Vol. 6/ 2009 time (day, night, legal holidays), overtime issue. The article 57 of the code included extremely precise stipulations in this respect: “The work over the normal working time (which was of eight working hours – our note) is, usually, forbidden. The overtime work will be done only in exceptional cases…” 26 . Yet, from this perspective, it is sure that the working world of camps appeared then an “exceptional” one; a world in which the colonies’ “workers” (first of all political prisoners) were not allowed to question the rules imposed by the Canal’s sites or, as we will see, they were not allowed even to know them. The “laborious” framework offered by the Labor Code to the Romanian society in early ‘50s was completed by other legislative documents among which the Decree 359 for the Organization of Labor Protection in the People’s Republic of Romania, published in the “Official Newsletter” no. 34/August 20, 1949 and updated by the Decree no. 185/ April 20, 1953. The labor protection became, by the adoption of the mentioned documents, “a matter of state”. Its purpose stated by law was “the improvement of work conditions of those who are working, the continuous reduction of accidents at work…” 27 . This legislative framework regarding the labor regime was considerably extended in the years after the beginning of works at the Danube-Black Sea Canal, especially be decrees and normative acts concerning the use of working effectives, the work performed under detention. 26 Codul muncii, text oficial cu modificările aduse până la data de 1 aprilie 1961 [The Labor Code, official text with the modifications made up to April 1, 1961], Bucharest, Edit. Ştiinţifică, 1961, p. 26. 27 Ibidem, p. 95-98. ISSN -1841-138X 16 © 2009 Ovidius University Press
Analele Universităţii „OVIDIUS” – Seria Istorie Volumul 6, 2009 CIVILIZATIONS AND RUSSIA: ONGOING DISCUSSIONS Alexey A. GROMYKO Abstract: In the 1990s, Russia suffered a deep crisis. As a result, arguments about the identity of the country were abundant. Even now Russia is still contemplating its nature and place in the world. But no matter how often you change your glasses, the world stays the same. Change of optical instrument doesn’t result in changing of the subject of observation. Only image varies. It is necessary to choose right lens and focus them correctly to see the world in its true colours and volumes. In essence, there is nothing new in present discussions on this subject. After an experiment with the new Soviet civilization, the argument returned (or returned) to a point in the last century – to the argument between Westernizers and Slavophiles. Not long ago, many dreamt to see Russia as part of the West. Now it is popular to see separately not only Russia and the West but also Russia and Europe. The latter is particularly unacceptable for the proponents of the Russia’s European identity. Keywords: Russia, European identity, civilizations, culture. Discussions about civilizational nature of Russia root deeply in history. They are a story of many chapters telling about various stages in the life of the country. These discussions are of the same importance as reflections on its political, social or economic conditions. The consciousness determines the being of men not less than the being determines consciousness. Attitudes of other nations to Russia are as important for its progress as GDP, inflation or any other indicator of that kind. Civilizational identity of a man, which may be primarily seen as lofty and abstract matter, has in fact a real implication for personal outlook, values, lifestyle and an attitude to other nations, and vice versa. Until the late 1990s, the subject of civilizations lied mostly in the focus of anthropologists and historians of the Ancient World and lacked the contemporary context. In the bipolar world, nobody described a “first”, “second” or “third” world as a civilization. The term circulated in the day-to-day language during military cataclysms, like world wars (“saving the world civilization from destruction”), or was used by political populism at the international stage (“western civilization against communist threat”). The bipolar, and later unipolar world, promoted images of consolidation and unity, which did not suggest that the world might be fractional and polychrome. Civilizations, as one of the ways to describe and comprehend contemporaneity, were left outside the discourse. Deputy Director Institute of Europe. Russian Academy of Sciences ISSN -1841-138X 17 © 2009 Ovidius University Press
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Euroscepticismul în Uniunea Europe
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Confronting the Future. The Balkans
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