A Female Adolescent Bystander\u27s Diary and the Jewish Hungarian Holocaust

In his article A Female Adolescent Bystander\u27s Diary and the Jewish Hungarian Holocaust Gergely Kunt analyzes the unpublished diary manuscript of Margit Molnár, a Hungarian Roman Catholic adolescent girl born in 1927 who kept a diary between 1941 and 1949. Kunt\u27s analysis shows how Molnár viewed Jews, the persecution of Jews, and the anti-Jewish terror in Budapest. As the diary documents, Molnár\u27s views of the Jews temporarily changed during the Arrow Cross\u27s reign of terror in October 1944 when she received news of the Arrow Cross murdering Jews en masse in Budapest. However, once the war was over, Molnár\u27s deep-seated anti-Semitic prejudices resurfaced and she felt that despite the previously justified measures against Jews, the oppressive wealthy Jewish Hungarian elite had once again returned

"Sándor nagybátyám fiának a bár-micváján voltam" : szocializációs közegek és hatásaik a Horthy-korszak első évtizedében egy fővárosi zsidó családban

The aim of this study is to reveal the sociocultural agents through the case of a teenager boy Pál B. (born in 1906) lived between the two World War. The main source of the study is his unpublished diary dated from 1923 to 1925. In this diary I was analysing the role played by the agents of socialization (his fam-ily, the school and the peer group) in his search for self and personal development. According to his diary he lived in a family which hold the Jewish religious tradition strictly. His mother and stepfather had an own leather shop in the Dohány street. It was especially his stepfather who ran the business and he was deeply involved into the micro society of leather merchants in Budapest. So his family as an agent of socialization should have influenced him in continuing the family business and become leather merchant. But in his diary another very important agent appears, namely his peer group recruited from his neighbours in his tenement house and from his school class. In this milieu Pál was recognized as a dancer, pianist and famous com-poser. He was deeply integrated in this society, but this group and his composed works was despised by his family, as it was considered unacceptable in his merchant stepfather’s eyes. He tried to orient his stepson towards leather business and established a small own leather shop for him. Pál’s independent shop ran for a very short time and ended bankrupt. Afterwards, he had to work for his stepfather’s shop. Pál found it very degrading, he regarded the situation of becoming an employee as the lost of his independence. Finally he turned against his family pattern and became piano player and conductor. So according to his diary, the peer group as an agent of socialization overwrote the business related family pattern

Biográfia- és kultuszépítési technikák Bogner Mária és Kaszap István életrajzainak tükrében

A new wave of modern Jesuit-linked religious cults appeared in Hungary in the 1930s. There were three people in the focus of the cults: Margaret Bogner visitation nun, Stephen Kaszap and Kálmán Torma Jesuit novices. All the three of them died very young after long-suffering. In our study we were examining through their biographies the way the authors were discussing their life, and the kind of narrative techniques they were using. They reflect the roots of those achievements that can be considered as final-scores of their lives back at their earlier life-periods. As a result these people appear from the very beginning as characters who were led by their destiny. They can build up the biography (according to the moral-values of the author) as the dichotomy of good and bad, strengthening those values which are expected during practising the cults. Each of the sources - based on different levels of actualizations -shows the lives of the three for the reader - explicit or implicit (with pedagogical intent) - as an example to follow

Bogner Mária Margit és a Kaszap István élete - a makrotól a mikro olvasatig

The name of Mária Bogner visitation nun fell into oblivion, unlike that of the novice, István Kaszap. The difference between the two receptions of cults was obvious even during World War II. In this study I focus on the possible reasons behind the different reception and success. My primary source is the Margitvirágok and the Kaszap István Lapja devotional bulletins.First, I review the institutionalization of the cults and I give an overview of the life history of the two figures in the central of devotion. Later I analyse how the Bogner and Kaszap life history interpretations transformed from the early 1940s to the end of the 1940s. through the use of non-official church standpoint pub-lished in the bulletins playing an important role in the creation of the cult. I also reflect on and analyse the reactions to the officially accepted bibliographies and articles from the bulletins. As an example for the personal reception of the cult I analyse the comments from an unpublished diary of a Roman Catholic servant girl from Nyírség reflecting on the biography of István Kaszap

Paměť versus obchod: Znovuzrození pešťské židovské čtvrti

Studie se zabývá obrozením budapešťského židovské čtvrti. Část města, kterou dnes takto označujeme, leží v centru Budapešti, konkrétně ve čtvrtích Erzsébet a Teréz, na hranici šestého a sedmého městského obvodu. Ve studii jsou na příkladech několika restaurací, knihkupectví, prohlídkových okruhů a tzv. barů na staveništi popsány nové tendence, ke kterým v židovském městě dochází. Svou typickou architektonickou podobu získalo židovské město během 19. století a před první světovou válkou. V roce 1944 bylo na jeho území „velké ghetto“. Na zničení architektonicky cenné zástavby se nepodepsala ani tak válka, jako spíše období socializmu, které následovalo po ní. Budovy chátraly, různým vlnám modernizace a přestaveb však čtvrť nepodlehla. Po změně režimu dávalo město stále větší prostor investorům, kteří staré budovy demolovali. Proti těmto necitlivým zásahům se vzedmula vlna občanských iniciativ. Hospodářská krize, která vypukla v roce 2008, pomohla snahám aktivistů o záchranu čtvrti. Mnoho parcel zůstalo po stržení budov prázdných a další demolice byly odloženy. V zachovalých budovách a na volných prostranstvích začaly vznikat různé podniky se zvláštní atmosférou dočasnosti