The Eighth Tribe, 1977 (4. évfolyam, 1-12. szám)
1977-10-01 / 10. szám
Page 12 THE EIGHTH TRIBE October, 1977 HUNGARIAN RADIO PROGRAMS Pennsylvania WAMO — 106 FM, — Pittsburgh, Pa. Sunday, 1:30 P.M. — Garden of Hungarian Music. Hostess: Miss Julia Orosz WEDO — 810 AM, McKeesport, Pa. Sunday afternoon: 2:45 to 3:00 — The Hungarian Reformed Radio Program — Sponsored by the Western Pennsylvania Hungarian Protestant Churches. 3:00 to 3:30 — Hungarian Hour — Host: Dr. Victor Molnár. WDUQ — 90.5 FM, Pittsburgh, Pa. Saturday evening, 6 to 7 o’clock: “Music from Europe” — Host: Dr. Victor Molnár. New York WHBI-FM — 105.9, New York, N.Y. Hungarian Protestant Radio Worship Service Sunday afternoon at 1:45. New Jersey WCTC — 1450 AM — New Brunswick, N.J. Sunday afternoon 12:15 to 1:30. Kara’s Hungarian Melody Time. Ohio WZAK — F.M. 93.1 — Cleveland, O. Thursday and Friday evenings from 7:30. — Anton Krasznai, Dr. Paul Löte, Dr. Zsigmond Molnár and László Rózsa announcers. WBKC — 1560 AM — Chardon, Ohio Sunday afternoon — 2 to 3 oclock. “HUNGARIAN AMERICAN HOUR” Hostess: Mrs. Henry (Pota) McBride Phone: 286-3433 WKTL — 90.7 F.M. — Struthers, Ohio. Saturday afternoon 2 p.m. to 3 p.m. Requests taken during program or writing: Hungarian Radio Hour, Rev. Vitéz Baán, 454 N. Bella Vista Ave., Youngstown, Ohio 44509. surface — was a snakelike script, with each second line being upside down. But later, when it became more common to write upon flat surfaces, such as a piece of birch bark or animal hide, the text became simply a series of right-to-left lines. In this text, words were divided from one another by dots, and there were no rules for word-division. Later they also developed an abbreviatory system (a kind of shorthand) whereby two or more letters were combined into one, and the nonessential vowels (mostly “e” and “a”) were simply left out. But letters were omitted only if this omission caused no problems in understanding the words (e.g. child — gyermekigyrmk, his child — gyermekeigyrmke, your children — gyermekeid! gyrmkeid, to your children —• gyermekeidnek! gyrmkeidnk, etc.) The conquering Magyars, therefore, adhered to a form of sha? manism in their religious beliefs and had a strange, but interesting view of the cosmos around them. They also had a form of writing, as well as beautiful art works, which depicted many of their beliefs and superstitions. Moreover, as we have seen earlier, they were also engaged in agriculture, and their artisans were able to produce high quality tools and weapons. Yet, not until their acceptance of Christianity did they begin to share in the benefits of one of the great civilizations of the world — including a higher form of literacy. One can only lament that this Christianization had to be accompanied by a wholesale extermination of everything that was judged to be “pagan” in their culture and beliefs, and thereby cut the Magyars off completely from their roots, especially from the fascinating spiritual world of their part Finno-Ugric and part Turkic forefathers. 60 Book Review — continued ber of commemorative albums published on the occasion of the late Cardinal’s visits to the United States. Here again, Széplaki performed a useful work, collecting close to 350 titles, and his work is again the result of careful research. He may perhaps have been more careful in his listing of Mindszenty’s own publications (which could have been placed into a separate category). His most significant omission here is Mindszenty’s great historical work, The Life and Age of Márton Padányi-Bíró, Bishop of Veszprém (Padányi Bíró Márton veszprémi püspök élete és kora) ( Zalaegerszeg, 1934), which received high praise even from professional historians at the time of its publication. It should also be mentioned here that the above work, as well as Mindszenty’s other significant publications listed by Széplaki, The Mother (Az Édesanya) (Budapest, 1940), have both appeartd under the Cardinal’s original name of Pehm, and not under his later assumed name of Mindszenty. We can wholeheartedly agree with the compiler’s decision to list also the foreign language editions of Mindszenty’s above work. For the sake of consistency and completeness, however, he should have listed the various foreign language editions of the Cardinal’s Memoires too. Széplaki’s Mindszenty - bibliography includes works in ten different languages: English, Hungarian, German, French, Dutch, Italian, Spanish, Portuguese, Latin and Slovak. Even so, his bibliography is far from complete; but certainly it is as complete as can be for a “pilot project.” Let us hope that the “comprehensive bibliography" mentioned by Széplaki will also appear under his name, and do so in the near future. As so often in the past, Joseph Széplaki has again done a good work. His two current bibliographies are useful additions to the growing list of his publications. We should all be thankful for his effort, and we should urge him on to continue with his research and his publications, particularly in the still neglected area of Hungarian American studies. Like his previous publications, these bibliographies of Széplaki should also be in the library of everyone who cares about Hungarian history and culture.
