Dan Puric – Cine Suntem. Antrenamentul de uitare la care este supus poporul roman, astazi, face ca gandirea si inima sa se roteasca pe loc si, din aceasta rotire. Cine Suntem (Romanian Text) [Dan Puric] on *FREE* shipping on qualifying offers. Antrenamentul de uitare la care este supus poporul roman. Best books like Cine suntem: #1 The Source of My Strength: Relying on the life- changing power of Jesus Christ to heal our wounded hearts #2 Deșertul pen.
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He is invited to prime time talk shows on national holidays, he keeps his conferences in the Hall of the Romanian Athenaeum, he reaches his audiences through various media; therefore, the counter-discourse offered by Puric which challenges the legitimacy of the official nationalist discourse becomes mainstream.
Statutul fiintal al romanului ca pufic ontologica nu-l paralizeaza pe acesta in credinta sa, ci din contra, paradoxal, il intareste.
Lectura Audio: Dan Puric – Cine Suntem
icne Unlike an anarchist, who would not praise any kind of alternative state or legal authority, Dan Puric turns to the Conservative Nationalist tradition of the 19 th century in an attempt to reassess the true values puic the Romanians who only then have managed to surface, to be acknowledged and to shape the nation from within.
Nationalist Discourse in Contemporary Romania: Eu vin si spun specialistului astuia in multiidentitate: This time, the Romanian people are again the passive figures: Facebook Twitter Pinterest Tumblr. There are 16 ethnicities living there with no identitarian cne. Written by Adriana ianuarie 15, la 2: The partial or full reproduction of this website’s content without secured permission by owner or proper citing is forbidden.
Care nu avea nevoie de nici o ideologie.
Therefore, he opposes both the present and the recent past. Omenia, ca dat stramosesc al acestui neam, a fost aeroportul pe care a aterizat lin credinta crestina si din aceasta imbinare de rai si de inger a lui Dumnezeu s-a nascut Gradina Maicii Domnului, numita Romania.
Oxford University Press, He also shares with the conservatives the idea that a value xan not be democratically prioritized, but it should be ckne to follow its own path and consider it as the cinr for solid constructions.
Shntem communist past is completely separated from the natural evolution of events: The Seeker cultural studies. He never mentions the Romanian people during the Communist regime as being active, but only passive; cruel things have happened to them, they were forced to endure, they were killed, tortured, they were the victims of external weapons.
Given its transcendental and encompassing value, the neam is able not only to survive the superficial socio-political contracts, legislation, unions, but also to escape them and generate a natural model of self-governance: Dupa atata patimire, poporul acesta are o tristete hristica. Trece prin istorie, prin meteorologia istoriei, si dainuieste. Along with this unfortunate period came the following one, continued in the present.
Printr-un metabolism de asimilare istoric, in Dobrogea sunt tatari, evrei, armeni, greci, nu mai stiu cati altii, bulgari, albanezi.
Although his theories are the product of different, sometimes diverging ideological influences, the centrality of the Romanian neamthe focus on a God-given, transcendental community and the irrational manner of reassessing the archetypal connection between the Romanian people and their distinctness from the political authorities or unions suggest an anarchist choice of rhetoric.
Taking Dobrogea as a representative model for Romania is a faulty synecdoche, as it is sufficient to go up or left on the map in order to clash with the conflicts between Romanians and Rromas, Hungarians, and other ethnic groups. Print Niessen, James P. Adica, puriic faci navetistplec dintr-o cultura in alta. Felul acesta de a fi al romanului adevarat a spart zidurile inchisorilor xine, a spulberat piatra uitarii ce se asezase pe memoria cinstita a acestui neam.
His tendency is to exacerbate preeminent cultural and historical figures, to use sentimentalism xine to make exaggerated use of metaphor, poetic language and quotes from various Romanian priests, poets, philosophers or Western postmodern thinkers and linguists.
His media appearances weigh significantly in entertainment, through the cien, anecdotes, and jokes that he interprets; his speech is destined to reach a heterogeneous, television-watching audience, being delivered either in talk-shows or in non-academic conferences; his loquacity and spontaneity have won him the sympathy of his public, therefore his definitions of Romanian national da pass to the listener smoothly, almost subliminally, as if they were products being advertised for.
Noi n-aveam nevoie de multiculturalism.
Nationalist Discourse in Contemporary Romania: Dan Puric’s „Cine Suntem” | The Seeker
Dar exista o alta Romanie. Neamul are origine transcendenta, zice parintele Staniloaie. El are ceva de oferit, de care Comunitatea Europeana nu are nevoie deocamdata.
His more materialistic, rational and analytical discourse on foreign affairs, diplomacy and global economy lacks, however, concrete alternatives of social and political practices which would permit Romania to cut off from foreign alliances. His speech is both theological, as he cie for the redemption of the Romanian people and their embracing Christian values, and nationalistic, as he encourages people to become aware of their own collective national identity — of their language, faith, myths, literature, history — for their own survival as a neam.
Acum se discuta de un fel de identitate multipla.
It is common in nationalist discourses to offer a coherent version of history in order to achieve continuity and Adn tries to bridge the past and the projected future, as well; however, the downside of this technique is the omission or distortion of simple facts — not only are there mystifications and exaggerations of Romanian figures and events for the benefit of its image, but the selection of representative parts for the whole nation is, obviously, biased.
Perhaps intuitively, realizing xuntem absence of a contemporary Romanian cultural nationalist, Puric adopted this posture. His pueic is a — sometimes paradoxical — mixture of conservative, radicalist and anarchist attitudes, out of which the predominant one seems to be the latter.
If we look at the present political discourses in Romania, national identity is defined, on the one hand, as opposed either to the Eastern Europe or Balkan identity, or to the Hungarian, Roma, Ukrainian or other ethnic minorities; it is assimilated, on the other hand, to the Western European Union and to the United States.
Ce-ar fi sa trimitem noi Europei un articol si sa intrebam: Puric excludes, in his concept of nationalism, the intolerance based on ethnic, religious or racial grounds, and he stands against adapting and applying external, foreign policies and social norms, practiced by other nations or communities, to Romania, situating himself against the official nationalist discourse and tendencies. In sensul acesta, de dainuire, ce poate sa ofere poporul roman Comunitatii Europene?
Peste ea a cazut necrutator, nedrept si barbar, istoria, iar dincolo de istorie, cu mult in afara ei, comunismul.
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Enter your email address to subscribe to this blog and receive notifications of new posts by email. Sunt 16 etnii acolo, care traiesc fara placute identitare. Who are we anymore?
Natiunea este un construct istoric si unul politic.