This volume presents research on intercultural relations in South-Eastern Europe, including the way they are imagined and managed in different social and historical contexts. After an introductory critique of the concepts of interculturalism and citizenship, the situation in Romania is investigated. The second part deals with a series of in-depth comparative studies, namely on the Roma minorities in Romania and Bulgaria. But it also considers the case of the Pomaks in Bulgaria, of Russians living in parallel societies in the Baltic States and the recent evolution of interculturalism in the region.

This study explores the little-known history of the Hungarian Autonomous Region (HAR), a Soviet-style territorial autonomy that was granted in Romania on Stalin’s personal advice to the Hungarian Székely community in the summer of 1952. Since 1945, a complex mechanism of ethnic balance and power-sharing helped the Romanian Communist Party (RCP) to strengthen—with Soviet assistance—its political legitimacy among different national and social groups. The communist national policy followed an integrative approach toward most minority communities, with the relevant exception of Germans, who were declared collectively responsible for the German occupation and were denied political and even civil rights until 1948. The Hungarians of Transylvania were provided with full civil, political, cultural, and linguistic rights to encourage political integration. The ideological premises of the Hungarian Autonomous Region followed the Bolshevik pattern of territorial autonomy elaborated by Lenin and Stalin in the early 1920s. The Hungarians of Székely Land would become a “titular nationality” provided with extensive cultural rights. Yet, on the other hand, the Romanian central power used the region as an instrument of political and social integration for the Hungarian minority into the communist state. The management of ethnic conflicts increased the ability of the PCR to control the territory and, at the same time, provided the ruling party with a useful precedent for the far larger “nationalization” of the Romanian communist regime which, starting from the late 1950s, resulted in “ethnicized” communism, an aim achieved without making use of pre-war nationalist discourse. After the Hungarian revolution of 1956, repression affected a great number of Hungarian individuals accused of nationalism and irredentism. In 1960 the HAR also suffered territorial reshaping, its Hungarian-born political leadership being replaced by ethnic Romanian cadres. The decisive shift from a class dictatorship toward an ethnicized totalitarian regime was the product of the Gheorghiu-Dej era and, as such, it represented the logical outcome of a long-standing ideological fouling of Romanian communism and more traditional state-building ideologies.

The Roma presence in the European part of the Ottoman Empire - the Balkans - is centuries old and it is not by accident that this regions has often been called the second motherland of the Gypsies. From this region Gypsies moved westwards taking with them inherited Balkan cultural models and traditions. This book explores the history, ethnography, social structure and culture of the Gypsies in the Ottoman Empire. It is based on archival sources, mainly detailed tax registers, special laws, guild registers and court documents. Notes on Gypsies in books by foreign travellers are also included.

An Introduction to Intercultural Communication equips students with the knowledge and skills to be competent and confident intercultural communicators. Best-selling author Fred E. Jandt guides readers through key concepts and helps them connect intercultural competence to their own life experiences in order to enhance understanding. Employing his signature accessible writing style, Jandt presents balanced, up-to-date content in a way that readers find interesting and thought-provoking. The Tenth Edition gives increased attention to contemporary social issues in today’s global community such as gender identifications, social class identity, and immigration and refugees. Included with this title: The password-protected Instructor Resource Site (formally known as SAGE Edge) offers access to all text-specific resources, including a test bank and editable, chapter-specific PowerPoint® slides.

Metaphor and Intercultural Communication examines in detail the dynamics of metaphor in interlingual contact, translation and globalization processes. Its case-studies, which combine methods of cognitive metaphor theory with those of corpus-based and discourse-oriented research, cover contact linguistic and cultural contacts between Chinese, English including Translational English and Aboriginal English, Greek, Kabyle, Romanian, Russian, Serbian, and Spanish. Part I introduces readers to practical and methodological problems of the intercultural transfer of metaphor through empirical (corpus-based and experimental) studies of translators' experiences and strategies in dealing with figurative language in a variety of contexts. Part II explores the universality-relativity dimension of cross- and intercultural metaphor on the basis of empirical data from various European and non-European cultures. Part III investigates the socio-economic and political consequences of figurative language use through case studies of communication between aboriginal and mainstream cultures, in the media, in political discourse and gender-related discourses. Special attention is paid to cases of miscommunication and of deliberate re- and counter-conceptualisation of clichés from one culture into another. The results open new perspectives on some of the basic assumptions of the 'classic' cognitive paradigm, e.g. regarding metaphor understanding, linguistic relativity and concept-construction.

Ethnicity and religious confession are concepts around which discussion and controversy arise, generating emotions and feelings of extreme intensity. Each of us belongs to such a community. By default, there is pressure on us to be subjective. Intercultural dialogue can be successfully provided where a community that is aware of the Other comes to communicate, cooperate and build the structure of a multicultural society. Diversity throughout Central and South-Eastern Europe can lead to either cooperation or conflict. Presently, we face discrimination, marginalization, low-status minorities, peripheral societies and the inequitable distribution of resources that leads to unequal distribution of authority and power.