Hungarian Studies Newsletter, 1982 (10. évfolyam, 31-34. szám)
1982 / 34. szám
DISSERTATIONS (Continued) summarized. The main body of the study is a dictionary of 350entriesof German loan-translations in Eastonian, Finnish and Hungarian. In most of the entries the parallel development of German translations into two or three languages is emphasized. Thus, the author claims that Estonian tööandja (töö “work” and andja “giver”) and Hungarian munkaadó (munka “work” and adó “giver”), each of which means “employer," developed under the influence of German Arbeitgeber (Arbeit “work" and geber “giver”). The author draws upon the research of other investigators to show that Serbocroatian poslodavac, Czech sulzbodárce and Polish pracadawca were also based on German Arbeitgeber. Although each entry is written from the point of view of one, two or three Uralic languages, frequent references are made to words in Baltic, Germanic, Romance, Slavic, and Turkic languages. The author concludes that the three Uralic languages have made frequent use of loan translation to enrich their lexical stock, consequently, much of the underlying structure of the intellectual vocabulary of these languages and that of German and other Indo-European languages is fundamentally the same. ARTICLES & PAPERS Brock, Peter, “The Nonresistance of the Hungarian Nazarenes to 1914,” The Menonite Quarterly Review 54:1 (January 1980) 53-63. Among the converts of Samuel Heinrich Fröhlich, the father of the Nazarenes, there were three Hungarian locksmiths who in 1840 returned to Hungary and began to spread the faith amidst their fellow countrymen, especially amidst peasants and artisans. Nazarenes believe in adult baptism, nonresistance, and rejection of oaths. They consistently refused combatant service in the armed forces. During short periods of their history they were treated with relative tolerance, but more often than not they were persecuted, tortured, and killed for their stubborn resistance to military service. Though a small sect, perhaps as many as 15,000 at the turn of the century, proud of their very high moral standards, honesty, and fellow men’s respect, they have not compromised even in view of certain death. Their inhuman treatment culminated attimesof war. From 1890 the authorities have shown some leniency toward the Nazarenes, and in return, they were willing to actually carry weapons as long as they were not required to use them against fellow human beings. Consequently, their number increased in the medical corps, and one observer noted that in 1892 in one military hospital at Budapest more than '/> of the 40 orderlies were Nazarenes. Nonetheless, the legalization of conscientious objection would have been considered a threat not only to the conscript system, but also to the existing political order. It was feared that if such behavior would remain unchecked, the sect could have evolved from a group of evangelical nonresistants into a movement of dissatisfied elements and social deviants. The author is prof, of history at the U. of Toronto. □ Gömöri, Gfyörgy]. ‘‘The Dismissal of the Grecian Envoys and Bornemisza’s Magyar Elektra. ” Slavonic and East European Review 60:1 (January 1982). Episodes of ancient Greek/Hellenic history were being interpreted in Europe by many including Lazare de Báif in French (1537), Vitus Winshemius in German (1546), and by the Hungarian Pe'ter Bornemisza who followed in their 4 footsteps by writing his Magyar Elektra in 1558, based on Sophocles’ drama Electra. This trend was continued in Polish literature by Jan Kochanowski’s The Dismissal of the Grecian Envoys written in 1578. This study attempts a short comparative look at the Polish and Hungarian adaptations based on the premise that “both plays entail a message relevant to the given political and social situation. . . .both raise problems of great importance to the future of the communities which they represent.” The author points out several differences and some similarities in the language, form, historical backdrop, and intent of the adaptations in his comparative analysis. He deals not only with the two late Renaissance pieces but with the original Greek works in relation to their adaptations. He presents an interesting stimulus for further research into Hungarian and Polish comparative literature. The author is a lecturer in Slavonic studies and fellow of Darwin Coll., Cambridge. (SMN) □ Hunyady, Susan. “Schoolsand Communities in Hungary,’’International Review of Education 26 (1980) 315-323. This is a brief overview of Hungarian educational policies and practices, especially as they are affected by the environment of the school district. The author first describes the structure of the school system emphasizing its internal unity and its national uniformity. Statistical data show that 85% of children between the ages of 4 and 6 attend day-care centers, and 93% of primary school graduates continue in to one form of post-primary schooling or another (compulsory school age is 16), i.e., vocational schools, special school, or gymnazia. Variations in the size and structure, location, economic and demographic characteristics of a school district have an impact on the school board and the implementation of overall educational policy and directives. The author emphasizes the need for close interrelationship between the school system and the activities of other social institutions, such as theaters, movies, museums, cultural centers. □ Huseby, Eva Veronika, “Foreign Language Radio in North America: Cultivator of Immigrant Culture, Constructor of Ethnic Identity.” A paper presented at the Department of Anthropology, University of Michigan, 1982.57 pages (mimeo). This paper examines the relationship between two foreign language radio broadcasts in North America and the construction and manifestation of ethnic identity. The programs, one in Canada, the other in the U.S., serve a more or less overlapping audience. The analysis suggests that radio programs designed by and for various ethnic groups are important centers of communication, and they are also significant and meaningful cultural performances: enactments of ritual and renditions of restored behavior. As such, the broadcasts transmit, translate, and decode carefully chosen symbols and images from a reconstructed venerated past. With these symbols and images ethnic radio helps to recast, frame, and then stereotype individual and group identities. The author stipulates that foreign language radio programs are instrumental in the construction and articulation, legitimization and manifestation of a culturally meaningful, acceptable, and appropriate ethnic identity in urbanindustrial North America. The author is a doctoral candidate at the U. of Michigan. □ Kindler, L.M. “Identical Geographical Names on Three Continents” Anthropological Journal of Canada 18 (1980) 19-25. It is a well-known fact that colonizers gave geographical NO. 34, WINTER 1982-83, HUNGARIAN STUDIES NEW5LETTER
