The historical upheavals in Southeast Europe since the early 20th century brought about deep transformations of people’s life courses. The concept of 'life course' enables the understanding of human lives within their socio-cultural and political contexts, stressing people’s everyday experiences and agency. The papers in this volume discuss problems such as the impact of migration and mobility on families, such as economic migration transforming traditional structures into individualistic strategies. Other papers give examples of ruptures of life worlds caused by the impact of dramatic historical events. Demonstrating the agency of actors instead of presenting them as passive victims, some authors present approaches that are innovative for the region. Apart from various forms of migration and their impact on life courses, the volume also includes contributions on the role of religion and social memory in the family.

This book traces the establishment of a master narrative of the Middle Ages in Bulgaria and its evolution to the present day, including the attempt at a Marxist counter-narrative, thereby offering a critical analysis of Bulgarian historiographical views.

Since My Life was first published it has been regarded as a unique political, literary and human document. Written in the first year of Trotsky's exile in Turkey, it contains the earliest authoritative account of the rise of Stalinism and the expulsion of the Left Opposition, who heroically fought for the ideas and traditions of Lenin. Trotsky's exile is the culmination of a narrative which moves from his childhood, his education in the "universities" of Tsarist prisons, Siberia and then foreign exile - to his involvement in the European revolutionary movement and his central role in the tempestuous 1905 revolution and the Bolshevik victory in October 1917 and the civil war which followed. The work concludes with his deportation and exile. With an introduction by Alan Woods and a preface by Trotsky's grandson, Vsievolod Volkov.

Bulgaria and Serbia during socialism are outlined from many different points of view in this volume. Beyond local and personal trajectories the authors illuminate more general and comparative questions. Was there anything like a "socialist anthropology", common to all three countries? Did Soviet and/or Marxist influences, in the discipline and in society in general, penetrate so deeply as to form an unavoidable common denominator of anthropological practice? The answers turn out to be complex and subtle. While unifying ideological forces were very strong in the 1950s, diversity increased thereafter. Anthropology was entangled with national ideology in all three countries, but the evidence nonetheless calls for "polyphonic" interpretations.