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international project Oral History: Fates of Those Who Survived (1995–7) ( Salner 1997 ; Vrzgulova 2005 , 2016 ), I began discovering the previously unknown faces of my surroundings, and I am still on this discovery trip. As an ethnologist, I meet and talk to people. And since I am interested in their interpretations and observations of their own life stories, I am intrigued by how large historic events are reflected in personal histories. Over the past 20 years, I have conducted hundreds of interviews using mainly oral history or the biographical method. I seek to

Benedict Option ( Dreher, 2017 ). Dreher also tries to popularize his ideas in his regular blog in “The American Conservative” and in articles in liberal media like “The New York Times.” A good illustration of his ideas can be found in his article “What Must Survive a Corrupt Catholic Church,” published in The New York Times ( Dreher, 2018 ). It is a good illustration of Dreher’s conservative ideology. First of all, he mentions why he converted to Catholicism as a young man: “When I converted to Catholicism in my 20s, I seized my faith like a sword to be wielded against

female fighter holding the Namibian national flag as well as a second bronze sculpture of three civilians carrying ammunition and food to combatants ( Becker 2011 , 534). This statue is, according to Becker, the first in Namibia to present civilians not as hapless victims but as agents in action working to change history. Across cultures, women are often celebrated as heroic in protecting their families, helping resistance fighters, and generally surviving many hardships. In long guerilla wars, simply surviving oppression and violence can turn victims into heroes. We

collective memory and nostalgia, as the changes in political and social system happened quite recently and were dramatic enough to conceptualize nostalgia and analyze the variety of forms it may take. Majority of the research is dedicated to Eastern Germany, and its Ostalgie, ex-Yugoslavia’s Yugonostalgia, and other Central European and Balkan countries. However, Georgia has its specific type of nostalgia that developed and existed in a completely different context. In Georgia, nostalgic feelings contradict the official narrative, help to cure the trauma and survive, and

Chişinău Grammar School. The authorities argued that students used the language practically and it was not necessary to study it for any other reasons ( Buzu 2012 , 44). A series of prohibitions also concerned the media. Previously, in 1863, the Russian government did not allow Georghe Gore to publish newspapers in Romanian and, in 1884, the Romanian newspaper Mesagerul Basarabiei was banned. This formally ended the public use of the Romanian language in Bessarabia. However, due to the low level of literacy, Romanian still survived as colloquial Moldavian. Similarly

will not survive without them ( Jeremić: Nema veće… , 2017). Therefore, the Serbs should follow the teaching of Saint Sava, which prepares the nation to be ready for the challenges posed by the present times. The public debate during the presidential election also included the figure of king Alexander I Karađorđević. He was introduced by one of the candidates, Nenad Čanak, the leader of the Socialdemocratic League of Vojvodina ( Lige socijaldemokrata Vojvodine , LSV), in order to evaluate Janković. Čanak stated that Janković, and more specifically the way he acts

developed, read primitive, or immature traditions, which revolved around concrete worship practices, religious objects, and sacred sites. Indeed, from the perspective of a certain elite, strange ritual practices were regarded as remnants of a primitive past, existing solely among the “ignorant and superstitious classes of modern Europe” and “among the lowest savages surviving in the remotest corners of the world” ( Frazer 1993 , 49). One more related element to this hierarchical presentation of religion is that more cultivated, advanced, and developed religions were

). I should like to urge at this juncture that liberal citizenship, if it is both to survive and flourish, signals the need for a clear and practical hermenuetic of “public dialogue.” One is not born a liberal citizen but must “become” one; to overcome the parochial or local identity with which we have been endowed is to engage in an intentional deflationary strategy of public dialogue. The following paragraphs briefly address this strategy mediated by John Rawl’s “idea of overlapping consensus” as it is articulated in his late work, Political Liberalism (1993

elementary tools of history, perceived by him as problematic reconstructions of the past ( Nora 1989 , 12). Museums, according to Nora, are lieux de mémoire (places of memory), “the ultimate embodiments of a memorial consciousness that has barely survived in a historical age that calls out for memory because it has abandoned it” ( Nora 1989 , 12). Cultural and social memory is in permanent evolution in developing individuals as well as among groups and, therefore, differs from history, which is static and universal ( Nora 1989 , 8). Nora focused on national history

more interested in the nuances of what makes life liveable (and mournable). Her idea of the “precarious body”, in this sense, is cultural and political —focused on the things we do to survive, the performances we give so as to adhere to the social protocols of race, sexuality, ethnicity and ability. Agamben’s arguments about “bare life”, by contrast, are legal —his interests are driven by a will to critique and overcome the law and its function within the sovereign state. See Judith Butler, Precarious Life: The Powers of Mourning and Violence . New York