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But the analogy between the textbooks and the Fairy Tales does not end here. Bulgarian historic narrative follows the logic and the structure of a Fairy Tale: in dark times of bloodshed, battles and „the Turkish yoke” and the struggle between Good (Bulgarians) and Evil (Turks), there appeared brave heroes (Haiduti, revolutionaries) whose selfless bravery led to victory. All possible obstacles to the victory of Good are also present – the cruelty of the Turks, the ‘yoke’, the devshirme, the massacres. The happy end finally comes, just as in Fairy Tales. In our case it is the Liberation, forged by the efforts of both Russians and Bulgarians, due to which the topos of the battle at Shipka (August 11, 1877) is the historical event with the highest popularity registered by our inquiry. Besides being essentialist, this narration is completely in the spirit of the Fairy Tales with its everlasting heroes, battles, trials and a happy victory. This hypothesis of the fairy tale explains why, an almost cryptogenic-folklore form of historic selfconsciousness dominates the way a huge part of Bulgarian citizens, including representatives of minorities, perceive the most important realms of their history. (Kelbecheva 2011: 54) The results of the survey show as well as that the most sustainable ideological and national myths of the Bulgarian Grand Narrative are still in effect. These myths can be considered both as an evidence of weakness, and as compensation for this feeling of weakness (Schoepflin 2000: 92). On the other hand, this “fixation with the past” could be also interpreted as a special kind of a social ‘neurosis’ that occurs when a society looks back and over.exaggerates its past glory in order to escape from the unsolvable problems of the present day. Contemporary Bulgarian historical memory is based not on the accomplishments of modern historiography, but rather on the Bulgarians Fairy Tale folklore motif of the heroic collision between the forces of Good and Evil (Bulgarians against Turks) and the happy salvation from ‘yoke’ with the help of Russia, a tale deeply rooted in the consciousness of Bulgarians. There is no other period of Bulgarian history which is told as a Fairy Tale of the victory of Good over Evil with a happy end. This story-version of history is only told of the Revolutionary struggle against the Ottoman Empire and the Bulgarian Liberation in 1878. It is not debatable anymore: the most persistent and “invisible” self-stigma of the Bulgarian historically build identity is the story of the “Turkish Yoke” and the atrocious Turkish genocide against the Bulgarians. (Ivanova Svetla 2000: 472). Almost all the textbooks in Bulgaria convey the same “generic”, purely essentialist message – and the textbook is the most classic, concentrated, commonly accessible form of the Grand Narrative, which in Bulgaria turned out into a Fairy Tale. 108
References Baleva, Martina/Brunnbauer, Ulf (eds. 2008): Batak: Ein Bulgarischer Erinnerungsort, Geschichtswerksatt Europa, Berlin Belge, Murat, Parla, Jale (eds. 2009): Balkan Literatures in the Era of Nationalism, Bilgi University Press, Istanbul Berghahn, Volker/Schissler, Hanna (eds. 1987): Perception of History: International Textbook Research on Britain, Germany and the US, Oxford University Press, Oxford Daskalov, R (2009): “Die Wiedergeburt als bulgarischer Nationalmythos”, in Baleva, Martina/Brunnbauer, Ulf (eds.), Batak Ein Bulgarischer Erinnerungsort, Berlin Gradeva, Rossitsa (2012): Conversion to Islam in Bulgarian Historiography; An Overview, in: Nielsen, Jorgen (ed.) Religion, Ethnicity and Nationhood in the Former Ottoman Space, Brill, Leiden-Boston, pp. 187-222 Fedalto, Giorgio (1988): Hierarchia Eclessiastica Orientalis, vol.1, Patriarchus Constantinopolitanus, Padova Ivanova, Evgenia (2009): The Imagining of Memory and Oblivion. The “Fallen Kingdom and the Last Ruler” in The National Memory of Serbs and Bulgarians (Изобретяване на памет и забрава. „Падналото царство” и „последния владетел” в националната памет на сърби и българи), New Bulgarian Univesrity Press, Sofia Ivanova Evgenia (2011): Consensuses of Bulgarian Memory (Консенсуси на българската памет), in: Ivanova, Evgenia (ed.): Minalo Nesvarchvachto (Unending Past), New Bulgarian University Press, Sofia Ivanova, Svetla (2000): Ethno-culural communities in Bulgarian history textbooks -- current stage and perspectives, (‘Etnokulturni obshtnosti v balgarskite uchebnitsi po natsionalna istoria – sastoianie i perspektivi’), in Aspekti na etno-kulturnata situatsia, Sofia : Association ACCESS, Open Society, Sofia, pp. 459-485. Kelbecheva, Evelina (2009): Hoax Literature – Fake History, in Belge, Murat/Parla, Jale (eds.): Nationality Building and the Breakup of the Empire: Balkan Literatures on the Era of Nationalism, Bilgi University Press, Istanbul, pp. 23-37 Kelbecheva, Evelina (2011): The Present of the Historical Memory in Bulgaria (Kakvo da, kakvo ne – nastojachteto na istoricheskija spomen v Bulgaria, Ivanova, Evgenia (ed.): Minalo Nesvarchvachto (Unending Past), New Bulgarian University Press, Sofia, pp. 35-57 Kiel, Michael (1998): The Process of Islamization in Bulgaria XV-XVII Centuries, in Muslim Culture in Bulgaria, IMIR, Sofia pp. 115-167. 109
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MINNE OCH MANIPULATION OM DET KOLLE
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MINNE OCH MANIPULATION. OM DET KOLL
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Table of Content Medverkande förfa
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Morton Narrowe är överrabbin i St
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Per-Arne Bodin är professor i slav
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Barbara Törnquist-Plewa är profes
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14 En civilisation konstituerar sig
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Fakta og fiktion Peter Kemp Min tes
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ealitet, der ikke bliver mindre rea
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egentlig er sket” (L. von Ranke,
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En reference til en epokegørende b
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Referenser Aristoteles (2007):, Om
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länge att till exempel den kristne
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och nådig, hjälper rabbinerna fus
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heliga skrifter är på grekiska. I
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Referenser Fredriksen, Paula (2008)
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36 By Augustine’s period, after t
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… är utrustad med den bästa av
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för många som på olika sätt ide
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(d) Den fjärde modellen skulle kun
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election? 13 Det är anmärkningsv
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har studerat fanns oftast ett sorgl
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händelse är att inse och medge de
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Referenser Arborelius, Anders & Ste
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Den europeiska upplysningens antiju
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Hegel postulerar en universell hist
Page 59 and 60: Moses Mendelssohn och Immanuel Kant
Page 61: Litteratur för vidare läsning Mic
Page 64 and 65: passa som hand i handske med den ka
Page 66 and 67: den universella emancipationen. Nu
Page 68 and 69: Boyarin (2009) anmärkt genomsyras
Page 70 and 71: Referenser Badiou, Alain (1997) : S
Page 73 and 74: Ryssland och den sakrala tiden Per-
Page 75 and 76: viktigaste motivet i den postsovjet
Page 77 and 78: Revolutionen, Sovjetunionen och bol
Page 79 and 80: Idag ärar de rättrogna människor
Page 81 and 82: kyrka och stat i Bysans och väver
Page 83 and 84: Herre, Jesus Kristus, Guds Son. Vi
Page 85 and 86: samma år då fyrtio personer omkom
Page 87: Služba novomučenikom i ispovednik
Page 90 and 91: tillfällighet. Den beror på att d
Page 92 and 93: som inte kunde vara okänd för mä
Page 94 and 95: Man kan se det som en naturlig och
Page 97 and 98: Hoaxes, Scandals and Fairy Tales (M
Page 99 and 100: the mass consciousness. Even the at
Page 101 and 102: special consideration in this regar
Page 103 and 104: prejudices and to stop re-productio
Page 105 and 106: was cancelled, the papers from the
Page 107 and 108: discussions. The debate was between
Page 109: Bulgarian historians differs fundam
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