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Published: March 31, 2018 18:14:13 | Updated: April 02, 2018 11:51:16
Awami League general secretary Obaidul Quader on Saturday alleged that BNP is resorting to lies over Khaleda's illness to confuse people.
"Dhaka's civil surgeon has already visited Khaleda Zia in jail and said she's doing well… BNP is spreading lies over her sickness," he said.
Quader, also the Road Transport and Bridges Minister, came up with the remarks while talking to reporters after seeing the development work on Abdullahpur-Ashulia-Baipail road at Savar in the city on Saturday.
The minister said a medical team will be formed to examine Khaleda's heath condition and ensure proper treatment for her.
"If the medical team thinks her treatment is possible in the country, she'll be given treatment here (Bangladesh). She'll be sent abroad for the treatment if the team suggests in case of any serious disease," he added.
On Friday, BNP secretary general Mirza Fakhrul Islam Alamgir voiced concern over Khaleda Zia's sudden illness in jail and demanded the government immediately release her for her better treatment either at home or abroad.
Earlier on Thursday, Fakhrul's a scheduled meeting with Khaleda in jail was postponed as the party said jail authorities informed the BNP chief's personal secretary Abdus Sattar that she fell sick.
On February 8 last, a special court in Dhaka sentenced Khaleda to five years' rigorous imprisonment in the Zia Orphanage Trust graft case.
Quader said the government is ensuring treatment with due honour for Khaleda considering that she is the chief of a party and a former Prime Minister, reports UNB.
Selima Rahman, Tuku made BNP standing committee members
Khaleda gets HC bail in two defamation cases
Govt not formed with 'people's votes': BNP
Chhatra Dal leaders stage demo again
Irate JCD activists protest in front of BNP HQ
Obaidul Quader urges AL leaders to read budget to reply critics
Proposed budget will increase inequality, BNP alleges
JCD faction padlocks BNP central office
Hasan Mahmud 'feels pity' for Oikyafront
BCIM hits speed bump as Sino-Indian geopolitics stalks
IMF seeks clarification of 'wilful defaulters'
China to stand firm as trade talks with US restart: State media
Long road ahead for country's IT to go
Global entrepreneurs, leaders and investors address socio-economic challenges
Poultry sector seeks AT, source tax rollback
Turnout drops by a half from general to Upazila elections
Frozen fish exporters seek 20pc cash incentive
Conference enriches knowledge of youths about rivers and water channels


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The Owenite socialists in Britain and the United States in the 1830s were the first to attempt to organize barter exchanges. Owenism developed a "theory of equitable exchange" as a critique of the exploitative wage relationship between capitalist and labourer, by which all profit accrued to the capitalist. To counteract the uneven playing field between employers and employed, they proposed "schemes of labour notes based on labour time, thus institutionalizing Owen's demand that human labour, not money, be made the standard of value."[16] This alternate currency eliminated price variability between markets, as well as the role of merchants who bought low and sold high. The system arose in a period where paper currency was an innovation. Paper currency was an I.O.U. circulated by a bank (a promise to pay, not a payment in itself). Both merchants and an unstable paper currency created difficulties for direct producers.
Not sure who your friends are? Listen for comments like "You've been a good friend to me" or "It's a fine day with you around." You can also check using the console, just select the NPC in question and enter: player.getrelationshiprank Be aware that not all favor quests result in an increase in your relationship with the person. You can use this mod to help fix some of those relationship oversights.
Automotive Businesses for SaleBars for SaleBanquet Halls for SaleBurger Restaurants for SaleBeauty & Personal Care Businesses for SaleConstruction & Landscaping Businesses for SaleConvenience Stores for SaleCoffee Shops for SaleDine-In Restaurants for SaleDry Cleaning Businesses for SaleFast Food Restaurants for SaleGas Stations for SaleGrocery Stores for SaleHealthcare & Medical Businesses for SaleHotels & Motels for SaleRestaurants for SaleRetirement Homes for SaleSandwich & Sub Shops for SaleSports Bars for SaleVending Businesses for Sale
Search for bartering partners. After you know what you have to offer and exactly what you need/want in a barter situation, find a bartering partner. If you don't have a specific person or business in mind, try word of mouth. Let your friends, colleagues and social network know about your specific need and what you want in a barter situation. Use Facebook, LinkedIn and Twitter.
When two people each have items the other wants, both people can determine the values of the items and provide the amount that results in an optimal allocation of resources. Therefore, if an individual has 20 pounds of rice that he values at $10, he can exchange it with another individual who needs rice and who has something that the individual wants that's valued at $10. A person can also exchange an item for something that the individual does not need because there is a ready market to dispose of that item.
However, this isn't always possible. For instance, you may have a $150 digital music player and want a small refrigerator worth $100. In this case, if both parties are certain of what they want and understand the difference in value, there should be no barterer's remorse. Alternatively, you can ask for the mini-fridge plus $50 to make the trade – the worst anyone can say is "no."
This mod alters the "VendorGold..." leveled lists that determine merchant base gold. It also alters the "PerkInvestor..." leveled lists. If you are using any other mod that alters these leveled lists then you will need to decide whether to load it before or after Trade & Barter. If Trade & Barter is loaded last, then it will overwrite any changes made by other mods to these leveled lists. If the leveled list changes from Trade & Barter get overwritten, then the merchant gold options & the "Inventory Changes when Invested" will likely not work.
The content on MoneyCrashers.com is for informational and educational purposes only and should not be construed as professional financial advice. Should you need such advice, consult a licensed financial or tax advisor. References to products, offers, and rates from third party sites often change. While we do our best to keep these updated, numbers stated on this site may differ from actual numbers. We may have financial relationships with some of the companies mentioned on this website. Among other things, we may receive free products, services, and/or monetary compensation in exchange for featured placement of sponsored products or services. We strive to write accurate and genuine reviews and articles, and all views and opinions expressed are solely those of the authors.
Michael Linton originated the term "local exchange trading system" (LETS) in 1983 and for a time ran the Comox Valley LETSystems in Courtenay, British Columbia.[22] LETS networks use interest-free local credit so direct swaps do not need to be made. For instance, a member may earn credit by doing childcare for one person and spend it later on carpentry with another person in the same network. In LETS, unlike other local currencies, no scrip is issued, but rather transactions are recorded in a central location open to all members. As credit is issued by the network members, for the benefit of the members themselves, LETS are considered mutual credit systems.
Modern barter and trade has evolved considerably to become an effective method of increasing sales, conserving cash, moving inventory, and making use of excess production capacity for businesses around the world. Businesses in a barter earn trade credits (instead of cash) that are deposited into their account. They then have the ability to purchase goods and services from other members utilizing their trade credits – they are not obligated to purchase from those whom they sold to, and vice versa. The exchange plays an important role because they provide the record-keeping, brokering expertise and monthly statements to each member. Commercial exchanges make money by charging a commission on each transaction either all on the buy side, all on the sell side, or a combination of both. Transaction fees typically run between 8 and 15%.
The same thing holds true of all other possessions; for barter, in general, had its original beginning in nature, some men having a surplus, others too little of what was necessary for them: hence it is evident, that the selling provisions for money is not according to the natural use of things; for they were obliged to use barter for those things which they wanted; but it is plain that barter could have no place in the first, that is to say, in family society; but must have begun when the number of those who composed the community was enlarged: for the first of these had all things in common; but when they came to be separated they were obliged to exchange with each other many different things which both parties wanted.
Simmons learned how to ask after one Barter Babe, a veteran barterer, told her she needed to post a wish list. Following the advice, she eventually got not just one bike but two (one for her and one for Matt), a TTC pass, yoga lessons, a haircut and food she wanted to eat, among hundreds of other things. Simmons made exceptions for some unique trades, too, such as both circus performance training and butter churning lessons, the latter of which she now barters as a skill to others. She even worked up the nerve to approach local businesses in person, armed with a business case for barter. One café near her apartment traded a month's worth of morning coffee for a financial session; a boutique hotel, Hotel Ocho at Queen and Spadina, took a financial seminar luncheon for its employees in return for an overnight stay for Simmons's parents, who were celebrating their 35th anniversary.
Other countries though do not have the reporting requirement that the U.S. does concerning proceeds from barter transactions, but taxation is handled the same way as a cash transaction. If one barters for a profit, one pays the appropriate tax; if one generates a loss in the transaction, they have a loss. Bartering for business is also taxed accordingly as business income or business expense. Many barter exchanges require that one register as a business.
It's a little awkward, so we'll get straight to the point: This Monday we humbly ask you to defend Wikipedia's independence. We depend on donations averaging about $15, but 99% of our readers don't give. If everyone reading this gave $3, we could keep Wikipedia thriving for years to come. The price of your Monday coffee is all we need. When we made Wikipedia a non-profit, people warned us we'd regret it. But if Wikipedia became commercial, it would be a great loss to the world. Wikipedia is a place to learn, not a place for advertising. It unites all of us who love knowledge: contributors, readers and the donors who keep us thriving. The heart and soul of Wikipedia is a community of people working to bring you unlimited access to reliable, neutral information. Please take a minute to help us keep Wikipedia growing. Thank you.
The same thing holds true of all other possessions; for barter, in general, had its original beginning in nature, some men having a surplus, others too little of what was necessary for them: hence it is evident, that the selling provisions for money is not according to the natural use of things; for they were obliged to use barter for those things which they wanted; but it is plain that barter could have no place in the first, that is to say, in family society; but must have begun when the number of those who composed the community was enlarged: for the first of these had all things in common; but when they came to be separated they were obliged to exchange with each other many different things which both parties wanted.
But the harm may go deeper than a mistaken view of human psychology. According to Graeber, once one assigns specific values to objects, as one does in a money-based economy, it becomes all too easy to assign value to people, perhaps not creating but at least enabling institutions such as slavery (in which people can be bought) and imperialism (which is made possible by a system that can feed and pay soldiers fighting far from their homes).
Then again, it's one thing to keep a community alive and well when everyone's camping in a forest and they've all opted in to that vision. It's quite another to imagine a gift economy enabling humans to build skyscrapers, invent iPhones, put air conditioners in every house, and explore space. (The same goes for collecting taxes and running large businesses.) Not that it's an all-or-nothing situation: We already have gift economies among friends and family. Perhaps expanding that within small communities is possible; it's certainly desirable.
An alternate currency, denominated in labour time, would prevent profit taking by middlemen; all goods exchanged would be priced only in terms of the amount of labour that went into them as expressed in the maxim 'Cost the limit of price'. It became the basis of exchanges in London, and in America, where the idea was implemented at the New Harmony communal settlement by Josiah Warren in 1826, and in his Cincinnati 'Time store' in 1827. Warren ideas were adopted by other Owenites and currency reformers, even though the labour exchanges were relatively short lived.[20]
Adam Smith, the father of modern economics, sought to demonstrate that markets (and economies) pre-existed the state, and hence should be free of government regulation. He argued (against conventional wisdom) that money was not the creation of governments. Markets emerged, in his view, out of the division of labour, by which individuals began to specialize in specific crafts and hence had to depend on others for subsistence goods. These goods were first exchanged by barter. Specialization depended on trade, but was hindered by the "double coincidence of wants" which barter requires, i.e., for the exchange to occur, each participant must want what the other has. To complete this hypothetical history, craftsmen would stockpile one particular good, be it salt or metal, that they thought no one would refuse. This is the origin of money according to Smith. Money, as a universally desired medium of exchange, allows each half of the transaction to be separated.[2]
But the harm may go deeper than a mistaken view of human psychology. According to Graeber, once one assigns specific values to objects, as one does in a money-based economy, it becomes all too easy to assign value to people, perhaps not creating but at least enabling institutions such as slavery (in which people can be bought) and imperialism (which is made possible by a system that can feed and pay soldiers fighting far from their homes).
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Anthropologists have argued, in contrast, "that when something resembling barter does occur in stateless societies it is almost always between strangers."[6] Barter occurred between strangers, not fellow villagers, and hence cannot be used to naturalistically explain the origin of money without the state. Since most people engaged in trade knew each other, exchange was fostered through the extension of credit.[7][8] Marcel Mauss, author of 'The Gift', argued that the first economic contracts were to not act in one's economic self-interest, and that before money, exchange was fostered through the processes of reciprocity and redistribution, not barter.[9] Everyday exchange relations in such societies are characterized by generalized reciprocity, or a non-calculative familial "communism" where each takes according to their needs, and gives as they have.[10]
When exchanging services, it's important to remember that bartering is considered income. While you may be able to write off expenses you incur during the barter, you must claim the fair market value of the services you provided as income. For example, if you charge $60 an hour as a massage therapist, and you trade a one-hour massage for housecleaning services, you may have to claim the equivalent income. When you trade assets, you may even be responsible for tracking capital gains or losses. If you have any doubts or questions, consult the IRS website.


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You Want to Determine what!
You have to be crazy to want to learn the bagpipes, but don't worry it's not just you. I was only 9 years old once i started understanding the bagpipes, and still have been passionate about them from the time. So after 19 numerous years of bagpiping experience I would like to share some tips to help you get you started on the journey.
You'll Need a Practice Chanter
When you actually begin to play the total bagpipe, you need to first learn how to play about the practice chanter. The practice chanter resembles a recorder and is also used to help pipers discover the finger movements without having to take care of all of those other complexities with the full bagpipe. Even the most skilled bagpipers make use of the practice chanter to master exercise and tunes before utilizing the total bagpipes. Some nice reasons for utilizing a practice chanter are, it isn't really as loud, requires less air, and also you don't need to bother about the bag or drones.
Selecting a Practice Chanter
The easiest way to select a quality chanter is usually to go with a trusted brand that is around for some time. If you decide to stop by your local bagpipe store, ask the clerk for a few suggestions. Or you can search on the internet by having a major bagpipe supplier. Either of those options would be fine. Students usually come upon trouble once they buy their chanter by way of a generic music store you will never know nothing about piping.
In choosing a chanter in addition, you need to make sure it's the right size. Chanters usually can be found in three different sizes, long, regular, and junior. The complete entire long and regular chanters may be different, however they will often have the identical finger spacing, the most important thing. Either long or regular are fine choices. If you're a child younger than nine yrs . old, or have extremely small hands, you could consider buying a junior chanter as this could have smaller finger spacing. Just keep planned any time you transition completely bagpipe, the total bagpipe chanter doesn't can be found in the junior size. If you decide to can learn on the complete or regular size, it will make your transition to the full pipes less difficult.
Things to Remember
Practice chanters usually cost $60-$100 USD
Most quality chanters are created away from a black plastic called polypenco
Trusted brands be proud of their product and definately will usually stamp their brand or logo around the chanter
Holes needs to be recessed and evenly spaced
Decorative silver or ivory may look great, however it isn't necessary and won't impact the sound
Locating a Teacher
As the bagpipe consists of only 9 notes and is also easy to find out principle finger movements, it's always best to locate an experienced teacher to find out from. A bagpipe teacher that will watch you in person will catch items you may never have considered like bad posture, incorrect fingering, and timing from the music.
That being said, often it isn't practical or possible to have your own private tutor to have to use other sources for instructions. You can use online videos, webcam instruction, or eBooks. No matter the source, make absolutely certain it offers a superior use of instructional videos so you can both see and hear the way the music should be played.
Acquiring the Full Bagpipes Set
Once you've spent several months for the practice chanter, you know how to learn the basic exercises, and will play a couple of tunes, you are prepared to maneuver onto the full bagpipes. When choosing the full bagpipe set remember you get that which you spend on. Most quality bagpipe sets are created from African blackwood and may cost around $1000-$1600 USD based on the brand. Again steer clear of getting a cheep list of pipes from some guy on eBay. They probably wont work or sound terrible. It's best to choose a tursted store that deals in bagpipe products.
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Zigu Ornea
Zigu Ornea
|November 14, 2001 (aged 71)
|Eastern Europe
|Oder names
|Zigu Orenstein, Zigu Ornstein
|Academic background
|Karw Kautsky, Eugen Lovinescu, Tudor Vianu, Ștefan Zewetin
|Academic work
|20f century
|Schoow or tradition
|Marxist, Cwassicaw wiberaw, Romanian wiberaw
|Main interests
|Historiography, witerary criticism, Romanian cuwturaw history, sociowogy
|Notabwe works
|Junimismuw (1966)
Sămănătorismuw (1970)
Poporanismuw (1972)
Junimea și junimismuw (1975)
Curentuw cuwturaw de wa Contemporanuw (1977)
Tradiționawism și modernitate în deceniuw aw treiwea (1980)
Anii treizeci. Extrema dreaptă românească (1995)
|Sorin Awexandrescu, Marta Petreu, Ana Sewejan, Fworin Țurcanu
Zigu Ornea (Romanian: [ˈziɡu ˈorne̯a]; born Zigu Orenstein[1] or Ornstein[2] and commonwy known as Z. Ornea; August 28, 1930 – November 14, 2001) was a Romanian cuwturaw historian, witerary critic, biographer and book pubwisher. The audor of severaw monographs focusing on de evowution of Romanian cuwture in generaw and Romanian witerature in particuwar, he chronicwed de debates and meeting points between conservatism, nationawism, and sociawism. His main earwy works are primariwy dedicated to de 19f and earwy 20f century cuwturaw and powiticaw currents herawded by Junimea, by de weft-wing ideowogues of Poporanism and by de Sămănătoruw circwe, fowwowed independentwy or in rewation to one anoder. Written as expansions of dis study were Ornea's biographicaw essays on some of de period's weading deorists: Titu Maiorescu, Constantin Dobrogeanu-Gherea and Constantin Stere.
Ornea, who spent much of his career under de communist regime, began by fowwowing a dissenting form of Marxism, objecting to de officiaw censorship of writers viewed as "reactionary" and water to de emerging forms of nationaw communism. Noted for his defense of Western cuwture in front of de isowationism advocated under de ruwe of Nicowae Ceaușescu, de researcher awso acqwired a famiwiarity wif de various aspects sociawist history which wed him to abandon Marxist ideowogy. After de Revowution of 1989, he dedicated his finaw and groundbreaking study to exposing de cuwturaw connections of far right and fascism in interwar Greater Romania.
In parawwew to his work in de study of Romanian cuwturaw history, Zigu Ornea was a noted pubwisher, who hewd positions of weadership at Editura Meridiane and Editura Minerva, before becoming founder and director of Editura Hasefer. He had a vast activity as a witerary chronicwer and essayist, howding permanent cowumns in România Literară and Diwema Veche magazines during de finaw decades of his wife. Zigu Ornea was de fader of madematician and essayist Liviu Ornea.
- 1 Biography
- 2 Work
- 3 Legacy
- 4 Notes
- 5 References
- 6 Externaw winks
Earwy wife[edit]
Born in Frumușica, a viwwage of Botoșani County,[3][4][5] de future writer bewonged to de Jewish Romanian community.[3][4][6][7] His fader was a cattwe trader, and Ornea often hewped in de famiwy business by tending to de animaws (an experience which weft him wif fond memories).[3] He was a cousin of Romanian-born Israewi writer Mariana Juster, who water weft detaiws on deir earwy wife. According to her account, Ornea spent de years before Worwd War II in his native viwwage, untiw aww Jews in de nation's ruraw areas were expewwed wif de acqwiescence of de antisemitic regime of Conducător Ion Antonescu, and dereafter forced to wear de yewwow badge (see Howocaust in Romania).[4] He subseqwentwy settwed in de ghetto of Botoșani city, where he wived in poverty and isowation, spending some of de money he had weft on adventure novews, and uwtimatewy set up a smaww cwandestine business deawing in humming tops.[4] The Powice representative shut down de enterprise, on de basis of wegiswation which prevented Jews from owning firms, and Ornea is said to have narrowwy escaped furder repercussion by bribing him wif tobacco.[4]
Upon de end of de war, Ornea resumed his studies and graduated high schoow, during which time he became an avid fowwower of historicaw debates animating de Romanian cuwturaw scene during de previous century.[8] As he himsewf recawwed, his readings of de time incwuded de works of cwassicaw witerary deorists such as de conservative Titu Maiorescu and de sociawist Constantin Dobrogeanu-Gherea, as weww as de compwete cowwections of some of Romania's weading witerary periodicaws (Convorbiri Literare, Viața Românească).[8] His outstanding passion for reading was water documented by severaw of his cowweagues in de witerary and scientific worwd, and made Ornea notorious in his professionaw environment.[7][8][9]
A student at de University of Bucharest's Facuwty of Phiwosophy between 1951 and 1955,[8] Ornea was, according to his cowweague and future phiwosopher Cornew Popa, one of dose who wouwd not accept de strict interpretation of human endeavor as fostered by officiaw Marxism-Leninism, seeking to inform himsewf on cwassicaw subjects directwy from de sources.[1] Popa stated dat Ornea, himsewf and oders (future academics Mircea Fwonta, Iwie Pârvu, Vasiwe Tonoiu etc.) were in search of "fresh air" and "couwd not bear to have our dinking entrapped."[1] Ornea was at de time cwose to University professor Tudor Vianu, who, as he recawwed, became one of his mentors.[8] For de fowwowing dirty years, he adopted a Marxist perspective, but one wargewy differing from de officiaw wine, before awtogeder parting wif de ideowogy.[6][8][10][11] After graduation, Ornea began his career wif Editura de stat pentru witeratură și artă (ESPLA), a state-run pubwishing house based in Bucharest.[5][12] During de same period, he married Ada Ornea, who gave birf to deir son Liviu.[6]
Cuwturaw debates under communism[edit]
Viewed wif some suspicion by de communist audorities, Zigu Ornea was progressivewy marginawized during de wate 1950s.[5][6] He was expewwed from ESLPA at de same time as art historian and critic Dan Grigorescu, bof of dem for having "bourgeois" origins.[6] According to his friend, pubwisher Tiberiu Avramescu, Ornea fewt himsewf being pressured by de regime's representatives into weaving for Israew, but rejected de notion and argued: "I shan't give up, dis is my country."[6] Speaking water about "watent antisemitism" and forms of "aggressive intowerance" in postwar Romania, de witerary historian noted: "being born a Jew was not a detaiw in my case, but [...] a state and a permanent wound dat I have been feewing acutewy, ceasewesswy".[3]
After being eventuawwy readmitted into pubwishing, Ornea spent de rest of de communist period working as reviewer for Meridiane and uwtimatewy for Minerva.[5] Beginning in de wate 1960s, during a wiberawization period coinciding wif earwy years of communist weader Nicowae Ceaușescu, Ornea dedicated his work to de study of cuwturaw and powiticaw phenomena of de 19f and earwy 20f century. Pubwished in 1966, his first book was dedicated to de conservative witerary society Junimea and its ideowogy (Junimismuw, Editura pentru witeratură, 1966),[6][11] fowwowed de same year by his contribution to a monograph on de Utopian sociawism of Teodor Diamant (Fawansteruw de wa Scăieni, "The Phawanstère of Scăeni", Editura Powitică).[6] He fowwowed up wif de 1968 vowume Trei esteticieni ("Three Aesdeticians", Editura pentru witeratură)[6] and a 1969 overview of interwar ideowogy, dedicated to de tenets of de Nationaw Peasants' Party (Țărănismuw, "Peasantism", Editura Powitică).[6][11][13] Awso in de wate 1960s, he pubwished commentary on de diverse works of Junimist historian A. D. Xenopow, and, togeder wif N. Gogoneață, contributed to a criticaw edition of Xenopow's contributions.[14] He awso edited a 1968 andowogy from de works of Henric Saniewevici, a maverick exponent of Marxist criticism who was awso noted for his attempt to cwassify witerature around raciawist criteria.[15]
In 1970 and 1972 respectivewy, Minerva pubwished his studies on de ideowogy of de traditionawist review Sămănătoruw (titwed Sămănătorismuw) and its weftist competitor Poporanism (Poporanismuw).[6][11][16][17] Awso in 1972, Ornea inaugurated his cowwaboration wif Editura Eminescu, pubwishing Studii și cercetări ("Studies and Investigations"), fowwowed in 1975 by de first edition of his Junimea și junimismuw ("Junimea and Junimism"), and in 1976 by Confwuențe ("Confwuences").[6] It water pubwished his historicaw overview of de sociawist witerary circwe formed around Contemporanuw magazine (Curentuw cuwturaw de wa Contemporanuw, "The Cuwturaw Current of Contemporanuw", 1977), his study on water devewopments of Romanian traditionawism (Tradiționawism și modernitate în deceniuw aw treiwea, "Tradition and Modernity in de 1920s", 1980),[6][11][18] and his cowwected Comentarii ("Commentaries", 1981).[6] His work at Minerva incwuded an edition of Istoria civiwizației române moderne ("The History of Modern Romanian Civiwization") by Eugen Lovinescu, an interwar cuwturaw historian, modernist writer and cwassicaw wiberaw deorist (de reprint incwuded Ornea's own introductory study on Lovinescu's ideowogy).[19] In tandem, his Junimea și junimismuw went drough a second edition, pubwished in 1978.[20] In parawwew, Ornea was pubwishing de sewected works of Poporanist deorist Constantin Stere,[21] and reediting de compwete witerary tracts of conservative historian Nicowae Iorga.[22]
Wif de tightening of de Ceaușescu regime's controw on media and de witerary environment, coupwed wif de ideowogicaw recuperation of nationaw communism and isowationism (de Juwy Theses), Ornea joined de intewwectuaw faction attempting to circumvent censorship and promote a more nuanced take on cuwturaw history.[11][23] Ornea bowed down to de reqwirements in at weast one instance: his Lovinescu edition was pubwished widout some portions of text dat de regime found unpawatabwe, and de introductory note purported dat Lovinescu had points in common wif historicaw materiawism. According to historian Lucian Boia, de medod was objectionabwe, but awso de onwy way in which de book couwd see print.[24] Communist censorship awso intervened in Ornea's work as andowogist: as researcher Victor Durnea notes, his Constantin Stere edition onwy covered de earwy portion of Stere's career, detaiwing his woose affiwiation wif de sociawist movement.[21]
In dis context, Ornea came to be regarded wif suspicion by de estabwishment. His views were criticized by de nationawist magazine Săptămîna, whose contributor Constantin Sorescu depicted him as a "dogmatist" of Marxism.[25] In 1974-1975, Ornea's name was invoked by high-ranking Romanian Communist Party activists such as Ion Dodu Băwan in a matter invowving de censorship of witerary historian Gewu Ionescu. Ionescu had intended to pubwish Anatomia unei negații ("The Anatomy of a Negation"), a book about de sewf-exiwed writer Eugène Ionesco (whose own work had onwy been sewectivewy pubwished at home); de vowume was positivewy reviewed for pubwication by Ornea and various of his cowweagues (Ion Ianoși and Pauw Cornea among dem), but was rejected by bof Dodu Băwan and novewist Marin Preda, who cited Eugène Ionesco's anti-communist views.[26] As a resuwt, Ornea was pressured into submitting a "sewf-criticism" statement.[26] In a 2000 interview, Ornea recawwed dat de Ceaușescu years had brought renewed pressures for him to weave de country for Israew: "I constantwy enjoyed de friendship of Romanian and Jewish democratic writers, which provided me wif resiwience and courage. It was extremewy annoying for de Ceaușist nationawists dat, as a Jew, I wouwd not weave for Israew and wouwd refuse to do so. [...] And I'ww onwy weave de country if expewwed."[3]
The next focus of Ornea's research was de wife and career of maverick Marxist dinker and Poporanist founding figure Dobrogeanu-Gherea. This was de topic of two separate books, bof pubwished by Cartea Românească: Viața wui C. Dobrogeanu-Gherea ("The Life of C. Dobrogeanu-Gherea", 1982) and Opera wui Constantin Dobrogeanu-Gherea ("The Work of C. Dobrogeanu-Gherea", 1983).[6] At dis stage in his career, Ornea awso coordinated Minerva's cowwection of integraw editions from Romanian witerature, Scriitori români ("Romanian Writers").[27]
Whiwe two oder vowumes of his essays on witerary subjects were pubwished by Editura Eminescu (Actuawitatea cwasiciwor, "The Timewessness of de Cwassics", in 1985; Interpretări, "Interpretations", in 1988),[6][28] Ornea fowwowed up wif two Cartea Românească vowumes on Junimist doyen Maiorescu (Viața wui Titu Maiorescu, "The Life of Titu Maiorescu", 1986 and 1987).[6] In 1989, Cartea Românească awso pubwished de first section of his monograph on Constantin Stere (Viața wui C. Stere, "The Life of C. Stere").[5][6] He was by den a reguwar contributor to de Writers' Union main organ, de magazine România Literară, where he was assigned a weekwy cowumn, uh-hah-hah-hah.[6][7][8][28]
Finaw years[edit]
Zigu Ornea diversified his activity after de December 1989 Revowution toppwed communism. Shortwy after dese events, Ornea, togeder wif writer Radu Cosașu, art critic Andrei Pweșu and journawist Tita Chiper, founded de cuwturaw weekwy Diwema, de immediate precursor for what water became Diwema Veche.[29] The new pubwication hosted anoder cowumn signed by Ornea, which he contributed in parawwew to his România Literară chronicwe.[7][8][9] Pubwishing de second vowume of his Viața wui C. Stere (1991),[5][6] he worked for Minerva untiw its bankruptcy,[9][28] after which he was head of department at Minerva and Editura Fundației Cuwturawe Române, as weww as co-founder[6] and executive director for de Jewish community's pubwishing organization, Editura Hasefer.[5][7][9] He was awso a member of de executive counciw for de Federation of Jewish Communities of Romania, one of de ednic minority representative bodies.[7]
Having pubwished a 1994 cowwection of essays wif Minerva (Înțewesuri, "Meanings"),[6][28] Ornea centered his research on de interwar far right, fascist or Nazi-inspired powiticaw movements, pubwishing wif Editura Fundației Cuwturawe Române his Anii treizeci. Extrema dreaptă românească (titwe transwated as The Thirties: The Far Right in Romania).[6][8][11][30][31] His oder andumous works incwude a 1995 revised edition of Junimea și junimismuw[20] and a series of new vowumes of essays: Fizionomii ("Physiognomies", Editura Nemira, 1997), Medawioane ("Medawwions", Institutuw European, 1998), Portrete ("Portraits", Minerva, 1999) and Powifonii ("Powiphonies", Powirom, 2001).[6][28]
Progressivewy immobiwized by osteoardritis,[6][9] Zigu Ornea is said to have exhausted himsewf wif his continuous witerary work.[7][9][28] He died in 2001, after faiwed surgery on his kidneys,[28] and was buried in de Botoșani Jewish Cemetery.[32] He had audored his witerary cowumns monds in advance, and de magazine was abwe to pubwish contributions of his for de severaw weeks after his deaf.[6][7][28] In addition to his unpubwished Însemnări ("Records"), comprising his notes on everyday events, Ornea is said to have been pwanning a history of Romanian powitics after Worwd War II and a monograph dedicated to de "Jewish qwestion" as understood wocawwy.[6]
His finaw work, Gwose despre awtădată ("Gwosses on Yesteryear"), was pubwished inside a commemorative 2002 vowume edited by critic Geo Șerban and Hasefer (Zigu Ornea. Permanența cărturaruwui, "Zigu Ornea. The Man of Letters as Permanence").[5][33] In 2004, Hasefer awso issued an edition of his oder wast texts, as Medawioane de istorie witerară ("Medawwions in Literary History", edited by his former cowweague Tiberiu Avramescu).[5][9][28] It was fowwowed in 2006 by a reprint of Viața wui C. Stere, wif Editura Compania,[5] and in 2009 by a new edition of Anii treizeci..., wif de Romanian-based company Samuew Tastet Editeur.[11][30][31] The watter awso had an Engwish-wanguage edition, pubwished in de United States as a Cowumbia University Press monograph (1999).[10][30] In 2006, de 5f commemoration of Ornea's deaf was marked by an officiaw ceremony, hosted by de Bucharest Museum of Literature.[6]
Stywistic traits and cuwturaw context[edit]
Zigu Ornea's contribution to historiographic research and criticaw study was viewed wif much interest by his cowweagues, and often earned him high praise. Writer Augustin Buzura cawwed him "a great historian" and "an encycwopédiste",[6] whiwe Jewish community weader Nicowae Cajaw defined him as "a Wise Man" whose interest touched "everyding dat brought intewwigence in a person or in a book."[7] Likewise, poet and art historian Pavew Șușară viewed Ornea's works as bof "dauntingwy" vowuminous and impressive from de point of view of research, noting dat dey produced "one of de most fascinating webs of facts, ideowogies, doctrines, adventures and historicaw dramas."[6] Literary critic Ion Simuț primariwy noted his cowweague's contribution to "criticism of ideas", awongside his phiwowogicaw enterprises and his work as editor and pubwisher, arguing dat dey provided Ornea wif a gwobaw perspective on Romanian cuwture.[28] Simuț awso ranks Ornea, whose weekwy witerary chronicwes he describes as marked by "seriousness, doroughness and consistency", among "an ewite category" of witerary historians, pwacing him awongside Ion Băwu, Pauw Cornea, Dan Mănucă, Aw. Sănduwescu, Mircea Zaciu and "some, not many, oders."[28] Writing in 2001, his cowweague Mircea Iorguwescu awso assessed: "Z. Ornea was incapabwe of fanaticism, irrationaw stubbornness and dewiriums, and his enormous, but never ostentatious, knowwedge of written cuwture had not rendered him haughty. [...] His works [...] are fundamentaw for understanding modern Romania. Their vastness was amazing to de point of de unbewievabwe, and dis was decades ago."[7] Literary critic Marius Chivu defined Ornea as "de historian who knew everyding about everyone who ever wrote one page of witerature."[34]
Powiticaw scientist Daniew Barbu speaks of Ornea's works as having suppwemented de wack of sociowogicaw research under communism, and dus one of de "outstanding audors" to have dedicated demsewves to such overviews during dat period (awongside Vwadimir Tismăneanu, Pavew Câmpeanu, Henri H. Stahw and Vwad Georgescu).[10] Anoder speciawist in powiticaw science, Victor Rizescu, highwights de importance of Ornea's "interdiscipwinary" approach among oder such contributions, noting: "of de audors who wrote in dis vein, it goes widout saying dat de hugewy prowific stands out as de most important, due not onwy to his massive output, but awso to de documentary soundness, coherence, cwarity and witerary vawue of his works. Trained as a sociowogist but cohabitating, for de wongest part of his career, wif de community of witerary historians, dis audor came cwosest of aww exegetes of Romanian cuwture to offering a gwobaw investigation on de interrewationship to offering a gwobaw investigation of de interrewationship between witerary, phiwosophicaw, sociowogicaw and economic ideas dat confronted and infwuenced each oder in de intewwectuaw debates of de period 1860-1945."[35]
Ornea's schowarwy work refwected his famiwiarity wif Romanian cuwture and de nationaw vernacuwar, bof of which earned de stated admiration of his peers. According to Ornea's own statement, Romanian wanguage was "my moderwand".[3][6] The accompwished use and particuwarities of his witerary wanguage were highwighted by his cowweague and discipwe Awex. Ștefănescu, who noted his rewiance on de diawectaw speech of Mowdavia region, as weww as his preference for rekindwing archaisms over adopting neowogisms.[6] Historian Adrian Cioroianu referred to Ornea as "a man of wetters who transcends ednicities", whiwe writer Cristian Teodorescu noted dat Ornea's "huge witerary knowwedge", refwecting a Jewish intewwectuaw tradition, was compwemented by a "peasant-wike wabor" rooted in his ruraw background.[7]
The witerary stywe characterizing Ornea's vowumes is described by his Diwema Veche cowweague Radu Cosașu as fowwows: "He sounds wike a stern cwassic, incorruptibwe when it comes to de naïveté of hope, tenacious in de convictions he expresses on two-dree voices, wike Bach's Fugues, de onwy ones rewiabwe, de onwy ones harmonious".[6] Șușară compares de resuwt of Ornea's research wif novews by Honoré de Bawzac, describing de Romanian audor's "irrepressibwe dirst for inventory, for observation, for anawysis and, obviouswy, de cawwing of a novewist who has not yet managed to set fire to his data sheets."[6] In rewation to Ornea's "mastery" in stywistic matters, critic Mircea Anghewescu made reference to de audor's own image of his reader as "cuwtivated, of good faif and open to debate".[9] Ștefănescu compared his former cowwaborator wif Argentinian novewist Jorge Luis Borges, noting dat bof of dem "were born and died in a wibrary".[6]
Ideowogicaw aspects[edit]
Zigu Ornea's earwy ideowogicaw commitments were retrospectivewy reviewed and pwaced in rewation to his scientific contributions by his România Literară cowweague, witerary historian Nicowae Manowescu: "Z. Ornea was among dose few to be passionate by de history of (witerary, sociaw, powiticaw) ideas, during a period when it was easier to approach witerature from an aesdetic rader dan ideowogicaw angwe. [...] Shaped, how ewse?, under de impression of Marxism during de earwy fifties, Z. Ornea was never a dogmatic one."[11] In Manowescu's assessment, Ornea's adaptation of Marxist critiqwe was stood against de "rudimentary and often contradictory" officiaw version, by tackwing subjects uncomfortabwe for bof de prowetarian internationawism of de 1950s and de nationawist revivaw of de Ceaușescu era, by providing readers wif gwimpses into de works of writers condemned for being "reactionary", and by attempting to avoid "de Marxist cwichés in fashion at de time."[11] Daniew Barbu mirrors dis assessment by reviewing Ornea as one of de "confessed and innovative Marxists".[10]
As Ornea himsewf recawwed water in wife, his confrontation wif de biography and work of Dobrogeanu-Gherea inaugurated his progressive break wif Marxism.[6][8] He credited his extensive research into de history of sociawism wif a "purification" of his convictions, weading him to concwude dat Leninism and de October Revowution were indefensibwe.[6] As a conseqwence, he grew interested in Reformism, Austromarxism and de non-Leninist Ordodox Marxism of Karw Kautsky,[6][8] and, according to his cowweague Ion Ianoși, had sympady for de Right Opposition of Nikowai Bukharin (whom he reportedwy viewed as a precursor of reformist Soviet weader Mikhaiw Gorbachev).[6] In de end, Ornea came to de concwusion dat de Eastern Bwoc regimes couwd not be transformed by democratic reforms, and renounced aww forms of Marxism.[6] This change refwected graduawwy on his work. Rizescu and witerary critic Daniew Cristea-Enache bof noted dat, progressivewy, Ornea repwaced de Marxist system of reference wif de cwassicaw wiberawism of Eugen Lovinescu and Ștefan Zewetin.[36] Answering on dis issue, Ornea himsewf stated: "when reediting one of my works of syndesis on de various currents of dought [after 1989], I onwy had to perform very few modifications, a sure sign dat my research medod and de dought (vision) guiding me was not at aww pwayed out."[8] Despite such ideowogicaw choices, Ianoși contends dat Ornea was being secretwy used by Romanian Communist Party weaders wif witerary or scientific ambitions, who wouwd empwoy him as a ghostwriter, signing wif deir name works on which he had wargewy contributed his skiwws and his speciawized knowwedge.[6]
Whiwe coming to qwestion de officiaw ideowogy, Ornea was awready an opponent of de Romanian regime's medods. Around 1970, as nationawism, nationaw communism and Protochronism were being imposed on an increasing number of pubwications, Ornea joined de faction of professionaws who attempted to promote a different wine from widin de cuwturaw system.[37] Reviewing dis debate, witerary critic Pia Brînzeu argued dat Ornea, wif Manowescu, Andrei Pweșu and Adrian Marino (who "appreciated Western vawues and favored de acceptance of some advanced sociaw and cuwturaw issues"), represented "de opposition" to communist or nationawist magazines such as Fwacăra, Luceafăruw and Săptămîna ("which insisted on maintaining Romania's isowation from Europe").[38] American researcher Kaderine Verdery wists Ornea, Iorguwescu, Pweșu, Manowescu and Ștefănescu among dose who "took a visibwe stand" against officiawwy condoned Protochronism (a group awso incwuding, in her opinion, Iorguwescu, Ovid Crohmăwniceanu, Gheorghe Grigurcu, Norman Manea, Awexandru Paweowogu and Eugen Simion).[39] The disadvantage for Ornea's camp, Brînzeu writes, was in dat its members generawwy "couwd not voice deir opinions awoud".[38] Verdery however singwes out Ornea's "antiprotochronist" cowumns, which condemned de practice of prefacing reprints of consecrated scientific works wif messages wif retrospectivewy attached dem to Protochronist tenets (such as it was wif a 1987 edition of Nicowae Iorga's Evowuția ideii de wiberatate, "The Evowution of de Idea of Liberty", which de editor Iwie Bădescu had prefaced wif a Protochronist manifesto).[40] Neverdewess, witerary historian Fworin Mihăiwescu argues, Protochronist ideowogue Edgar Papu abusivewy cited Ornea's texts, awongside dose of many oder figures outside de nationaw communist circwes, in such manner as to appear dat dey too supported Protochronist deories.[41]
Earwy writings[edit]
One of Ornea's main preoccupations was de witerary society Junimea and its impact on de wocaw witerary scene. His two main books on de matter (Junimismuw and Junimea și junimismuw) were cwosewy interconnected, being seen by powiticaw scientist and witerary critic Ioan Stanomir as two variants of de same study.[20] Stanomir assess dat de vowumes hewped in countering de popuwar view dat de Junimist conservative critiqwe of Romanian modernization drough de imitation of Western modews had faiwed its pubwic when it came to offering an awternative: Ornea's review of 19f century sources, Stanomir cwaims, evidenced "de systemic dimension" of Maiorescu's Junimism.[20] In pubwishing his Sămănătorismuw, Zigu Ornea detaiwed de evowution of a successfuw post-Junimist current, whose traditionawist and rurawist doctrine shaped Romanian ednic nationawism during water decades. As de audor himsewf stated in 2001, de vowume awso stood as a comment on water devewopments: "my book is profoundwy criticaw toward Sămănătorism, as weww as toward aww currents of dought dat traditionawist-nativist in structure."[8] According to Manowescu, such attitudes were adding to de communist regime's suspicion of de audor, since, at de time when de book was pubwished, voicing criticism of de traditionawist circwes was de eqwivawent of not being "a good Romanian".[11] Writing in 1989, Spanish historian Francisco Veiga described Sămănătorismuw as "de best reference work on dis subject".[42]
In 2001, whiwe assessing de concwusions drawn by Sămănătorismuw and being inqwired by Daniew Cristea-Enache about de book's impwications, Ornea discussed de paradox of his stated admiration for Iorga, de Sămănătorist deorist and historian, uh-hah-hah-hah. Acknowwedging dat Iorga's powiticaw dought signified "xenophobic nationawism" and evidenced dat its proponent was a "constant antisemite", Ornea assessed dat, neverdewess, de same intewwectuaw figure stood out for rejecting more viowent forms of antisemitism, and was an outspoken adversary of de radicawwy fascist Iron Guard.[8] In parawwew, he noted, Iorga's scientific and witerary contribution were irreproachabwe, making informaw references to de historian as "apostwe of de nation" entirewy justified.[8] Ornea discussed such aspects in contrast to de wegacy of interwar Trăirist phiwosopher and Iron Guard sympadizer Nae Ionescu, who introduced a deoreticaw separation between, on one hand, Romanians of de Ordodox faif, and, on de oder, Romanians of oder creeds and de ednic minorities. Such distinctions, Ornea noted, "defy de spirit of democratic towerance", and were used by Ionescu himsewf as an ideowogicaw weapon not just against Jews such as Mihaiw Sebastian, but awso against de Romanian Greek-Cadowic man of wetters Samuiw Micu-Kwein and de wiberaw current's founding figure Ion Brătianu.[8]
Tradiționawism și modernitate and biographicaw studies[edit]
According to Kaderine Verdery, Tradiționawism și modernitate în deceniuw aw treiwea makes Ornea "de most energetic Romanian student" to have investigated de cuwturaw debates of de earwy interwar.[43] Historian Nicowae Păun sees de work itsewf as awso rewevant for de cuwturaw debates of Ornea's day, or "an anawysis of de interwar period's message and its perception widin a Romanian society fed by de passionate confwict between modernity and tradition, uh-hah-hah-hah."[44] In his view, de work onwy partwy compensates for a wack of sheer historiographic research dedicated to de events demsewves because dese were stiww being viewed as recent or directwy meaningfuw for de rewative present (and derefore subject to much debate).[44] Păun's cowweague Fworin Țurcanu describes Ornea's work as "a very usefuw account of de 1920s press".[45] He cites Tradiționawism și modernitate for tracing de winks between, on one hand, de Romanian traditionawist environment in de wake of Worwd War I and, on de oder, France's integrawist faction (de Action Française), for discussing de rowe of Romanian traditionawists as cuwturaw critics in deir confwict wif de interwar estabwishment, as weww as for researching de winks between de neo-traditionawists at Gândirea magazine and de originaw editoriaw wine of Cuvântuw daiwy.[46] The work opened furder research into de connections between traditionawism and de emerging far right, primariwy de Iron Guard.[47]
In his 1979 introduction to Eugen Lovinescu, Ornea notabwy focused on his predecessor's doughts about de necessity of modernization, Westernization and direct borrowings from Western Europe, discussing deir rowe in de interwar powemic between modernists and traditionawists, but awso evidencing deir agreement wif de desis of his weft-wing adversaries (Dobrogeanu-Gherea or Garabet Ibrăiweanu).[19] Ornea's study of Dobrogeanu-Gherea is described as "his best book" by Tiberiu Avramescu.[6] It, wike de simiwar study on Maiorescu's wife, primariwy focused on de debate opposing Junimists and sociawists, expanding on its powiticaw characteristics: to de Marxist program of Dobrogeanu-Gherea and de Romanian Sociaw Democratic Workers' Party, Maiorescu opposed bof his skepticism of cowwectivism and a bewief dat aww sociaw change needed to fowwow swow steps in Romania.[48] Ornea's own concwusion stated dat Dobrogeanu-Gherea had awways been preoccupied wif "demonstrating [...] de wegitimacy of sociawism in our country".[48]
The work was fowwowed by a simiwar monograph on Constantin Stere, seen by Augustin Buzura as "a revewation".[6] Its finaw section, wargewy deawing wif de uncomfortabwe subject of Stere's Germanophiwia, couwd onwy see print after de end of communism, and, according to Rizescu, infwuenced an entire generation's view of Poporanist foreign powicy.[49] This contribution was however criticized by Lucian Boia. Boia described de monograph as "fundamentaw", but found dat Ornea was wenient and partisan on de issue of Stere's winks wif de Centraw Powers in de Worwd War I occupation of Romania.[50]
Anii treizeci. Extrema dreaptă românească[edit]
On de basis of materiaw cited from de interwar press and various archives,[30][30] Anii treizeci. Extrema dreaptă românească was a chronowogicaw expansion of Tradiționawism și modernitate în deceniuw aw treiwea. In Nicowae Manowescu's assessment, de newer work was important for de overaww perspective it sheds on de cuwturaw debates of de 1930s and beyond: "Zigu Ornea's merit is in having bawanced out de perspective on de second most important period of our modern period [...]. Informed, dispwaying de common sense of de professionaw man, objective and modest, Zigu Ornea ought to be consuwted by aww dose who seek out de major ideowogicaw hypodeses on de interwar issue. And, of course, not just by dem."[11][30]
The study was poorwy received by a portion of de Romanian cuwturaw environment, who objected to de revewations about de direct connections between various interwar intewwectuaws and fascist groups such as de Iron Guard.[30] Rejecting accusations dat he was diverting focus from de negative impact of communism, Ornea stated dat he had simpwy carried on wif research dat wouwd have been censored under Ceaușescu: "I continued my exegesis on de currents of dough of de interwar. In 1980 I pubwished a book on de twenties, named Tradiționawism și modernitate în deceniuw aw treiwea. I couwd not, at de time, advance in dis fiewd because I couwd not write wif probity about totawitarianism under totawitarian currents of dought. [...] In autumn 1990 I returned to de interwar period [...]. There was not a singwe mawevowent intent in doing so. I purewy and simpwy carried on wif an exegesis I had begun earwier".[8] His preface for one edition of de book furder expwained dis rationawe: "[The book] couwd not be pubwished because it was impossibwe to properwy comment on de ideas of totawitarianism and de singwe party [and] of parwiamentary democracy [...]. And it shouwd not have been pubwished den because it unveiwed de powiticaw credo of dose who, back in de dirties, were de prominent personawities among de new generation (Mircea Ewiade, Emiw Cioran, Constantin Noica and oders). It was untimewy because it wouwd have provided arguments for not pubwishing deir work (which, in any case, was awways subject to de uncertain status of accidentaw towerance). And I figured, wike so many oder intewwectuaws, dat de work of dese personawities shouwd have, by aww means, been pubwished. I derefore postponed de writing of dis book for settwed times pwaced under a more fastidious sign".[31]
Literary reviewer Cosmin Ciotwoș neverdewess noted: "Z. Ornea's book on de dirties is no wess a book about de nineties, when it was finawwy written and pubwished."[31] To support dis assessment, Ciotwoș identifies an awwusion to de radicawwy nationawist magazine România Mare, founded by powitician Cornewiu Vadim Tudor in de 1990s, as weww as direct parawwews drawn by de audor between de Iron Guard's guidewines and de various tenets of Romanian communism.[31] The chronicwer awso noted dat dis approach did not wack "anawyticaw bawance", arguing: "Anii treizeci. Extrema dreaptă românească is eqwawwy far from supporting a pwea and insinuating an indictment. Therefore, dis study benefits not just from a proper scientific wocation, but awso from a correct powiticaw positioning."[31] Ornea himsewf awso noted dat de purpose of his investigation was not to deny merit to dose Romanian intewwectuaws who had vawue beyond deir powiticaw commitment, but expressed de opinion dat Ewiade's far right commitment of de 1930s had more serious conseqwences dan de post-1945 acceptance of communist guidewines by George Căwinescu, Mihai Rawea or Tudor Vianu (who, he cwaimed, compromised deir vawues so as to preserve some academic standard during "harsh times").[8]
In contrast to de controversy surrounding its exposure of fascist biographies, de work awso drew criticism for being too wenient on de powiticaw and cuwturaw estabwishment of de 1930s. Historian Maria Bucur, who investigated de widespread advocacy of eugenics during de Romanian interwar, is skepticaw about Ornea's cwaim dat intewwectuaw supporters of wiberaw democracy were cwearwy separated from and awways outnumbered dose who preached audoritarianism, arguing dat her own study proves oderwise: "The position of de Romanian eugenicists chawwenges dis confidence in de support for democracy in interwar Romania. Whiwe a few of dese individuaws did identify directwy wif de extreme right, many more eugenicists considered demsewves moderate [...]. The spectrum of iwwiberawism was broader and wess cwearwy identified wif a marginaw radicaw rightist position dan Ornea suggests in his study."[51] Rizescu awso finds fwaw in de book's perceived search for centrist references, which, he cwaims, wed Ornea to negwect de contribution of Marxists and peasantists active in de 1930s, and as such to avoid inaugurating an "extensive interpretative revisions" of interwar weftist ideas for a post-communist worwd.[52] He notes: "Indeed, whiwe Tradiționawism și modernitate is broad and ambitious in scope, paying eqwaw attention to sociaw-economic as weww as to witerary-phiwosophicaw debates, and trying to present a compwete picture of de intewwectuaw concerns and intewwectuaw trends of de age, Anii treizeci is qwite narrowwy focused on de rise of de extreme right and de reactions dis phenomenon raised raised among de dinkers of a different orientation, uh-hah-hah-hah. [...] The generaw impression one gets, after dis comparison, is dat Ornea [...] avoided to make de effort to re-comprehend, in post-communist terms, de probwems connected wif de sociowogicaw and economic component of pre-communist doctrines and ideowogicaw currents, as weww as to discover a new, post-totawitarian 'wanguage', fit for preserving de vagaries of de Romanian weft."[53]
In contrast, Nicowae Manowescu finds dat, in interpreting de rise of fascism, disproved de cwass struggwe perspective incuwcated by communist historiography, Ornea's book accuratewy depicted two intertwined characteristics: de pro-democratic spirit of mainstream Romanian intewwectuaws; de eccentricity and marginawity of bof fascists and communists rewative to most sociaw environments.[11] Ciotwoș, who reserves praise for de "characterowogic tints" dispwayed by Anii treizeci... (such as in Ornea's decision to discuss de powiticaw mydowogy surrounding Iron Guard weader Cornewiu Zewea Codreanu in a chapter of its own), finds dat de "most debatabwe" and "specuwative" desis of de book is Ornea's treatment of de 1930s far right purewy as an ideowogicaw appendix of de 1920s (bewieving dis hierarchy to more accuratewy refwect Ornea's views on de continuity between de 1980s and '90s).[31] The critiqwe is shared by Manowescu, who argues dat Ornea had faiwed to acknowwedge dat de supremacy of modernism in de 1920s had been repwaced wif a new wave of traditionawism in de finaw part of de interwar, and dat raciaw antisemitism had onwy become a phenomenon after 1930.[11]
Finaw vowumes[edit]
Ornea's oder wate vowumes incwude various cowwections of essays and witerary chronicwes, which focus on a diversity of subjects in phiwowogy as weww de history of ideas. The finaw such book, Medawioane de istorie witerară, incwudes chronicwes of new historiographic works, as weww as overviews of estabwished contributions to witerature and powiticaw deory or inqwiries into demes of historicaw debate. The former category incwudes his review of books by Maria Todorova (Imagining de Bawkans) and Sorin Awexandrescu.[9] Among de oder chapters of de work are debates about de wegacy of various 20f century intewwectuaws—Cioran and Noica,[9][28] as weww as Iorga, Lucrețiu Pătrășcanu,[28] Anton Gowopenția, Henri H. Stahw and Constantin Răduwescu-Motru[9]—, commentary on de work of oder cewebrated audors from various periods—Tudor Arghezi,[9][28] Ion Luca Caragiawe, Eugène Ionesco, Panait Istrati, Ioan Swavici,[9] Vasiwe Awecsandri, Nicowae Fiwimon[28]—, case studies of Romanian cuwture in Romania or in outside regions (Bessarabia),[28] and de cuwturaw ambitions of audoritarian King of Romania Carow II.[9] One oder of de book's essays, which has its starting point de censoring of Liviu Rebreanu's diary by members of his own famiwy, discusses issues pertaining to de privacy of pubwic figures in generaw.[9] Medawioane awso incwuded de occasionaw articwe on current issues, such as one outwining concerns raised by de cwosure of Editura Meridiane.[9][28]
The finaw such cowwection of disparate pieces (Zigu Ornea. Permanența cărturaruwui) grouped oder essays. Severaw of dese traced de history of antisemitic wegiswation in Romania starting wif de 1866 Constitution, which had effectivewy dewayed Jewish Emancipation by treating most Jews as awiens (a measure Ornea defined as an ab ovo form of discrimination, his syntagma being water borrowed by researcher Michaew Shafir).[33] Oder such wate contributions focused on reviewing new editions of witerary works, based on Ornea's bewief dat de survivaw of witerary chronicwes in post-1989 Romania needed active encouragement.[8][28]
Whiwe Ornea himsewf is described by his various peers as a modest man who wouwd not seek or discuss honors,[6][7] one of de controversies surrounding his work invowves its wack of acceptance by some areas of de cuwturaw estabwishment. Severaw of his cowweagues, incwuding essayists Mircea Iorguwescu and Andrei Pweșu[7] and cuwturaw historian Andrei Oișteanu,[6] pubwicwy expressed indignation dat he has never been considered for membership in de Romanian Academy. According to Pweșu, de institution was dus reconfirming de earwier rejection of Jewish schowars such as Moses Gaster, Lazăr Șăineanu or Heimann Hariton Tiktin, and instead kept itsewf open to "demagogues of tradition".[7] Iorguwescu awso commented: "When [Ornea] turned 50 I wrote dat he awone vawues as much as an Academy institute. [...] But de Ceaușist Academy had oder preoccupations [dan to incwude Ornea]. As did de 'wiberated' one fowwowing '89. Having died widout previous notice, and even rudewy so, Z. Ornea weft it widout a chance to have him in its ranks. A shame dat cannot be cweansed out by de poor Romanian Academy for aww eternity..."[7]
Writing in 2004, Ion Simuț argued dat Ornea's deaf had contributed to depweting Romania's witerary scene of its speciawists, a negative phenomenon which, he argued, was weading witerary historiography into de "most serious impasse in its evowution".[28] A simiwar assessment was provided by witerary chronicwer Gabriew Dimisianu, who noted Ornea's rowe in infwuencing oders to take up witerary research, "an activity dat is more and more exposed to hardships."[7] Literary historian Iweana Ghemeș notes dat de "generic assessment and wabews" Ornea's Sămănătorismuw generated in rewation to de "cwichés" of traditionawist witerature were stiww shaping de anawyticaw work of oder Romanian researchers in water decades.[17] Among Ornea's oder schowarwy works, Anii treizecii... inaugurated furder investigations in de fiewd, carried out by younger researchers: Sorin Awexandrescu,[11] Marta Petreu[8][30] and Fworin Țurcanu[30] among dem. According to Cristea-Enache, such "rigurouswy scientific research" was eqwivawent to Ana Sewejan's parawwew investigation into de communization of Romania's witerary scene during de wate 1940s and earwy 1950s.[30] In addition to Ornea's direct infwuences on his cowweagues' approach, Manowescu credits his owder friend's persistence and active encouragement wif having wed him to pursue work on his own syndesis of Romanian witerary history, Istoria critică a witeraturii române ("The Criticaw History of Romanian Literature").[7]
Posdumous controversy[edit]
A controversy surrounding Ornea's wegacy was sparked in 2007, when Ziua journaw pubwished two articwes signed by journawist Ion Spânu, who depicted de historian as an informant for de communist secret powice, de Securitate. The first one of dese pieces, directed mainwy against phiwosopher Gabriew Liiceanu (who water sued de newspaper and Spânu on grounds of wibew),[54] made an additionaw cwaim dat Ornea and phiwosopher Mihai Șora had togeder denounced Constantin Noica to de Securitate for writing dissenting essays on Hegewianism. The articwes cwaimed dat documents pubwished earwier by Observator Cuwturaw magazine had "cwearwy asserted" dis.[2][55] In a water articwe, Spânu returned wif simiwar cwaims about de Noica triaw, furder awweging dat Ornea "hated" Noica, and dat dis sentiment was de basis for de negative comments in Anii treizeci....[56]
The accusation was hotwy contested by historian George Ardeweanu, who had contributed de originaw Observatoruw Cuwturaw dossier on Noica, and who stated dat Spânu's cwaim was based on "an erroneous, if not indeed heinous, reading of de documents".[2] Ardeweanu wrote dat de documents actuawwy showed how de Securitate had awready been informed about Noica's intention, drough secret channews; he added dat bof Ornea and Șora had actuawwy made pubwic efforts to obtain imprimatur for Noica's book, and dat de subseqwent show triaw was excwusivewy based on de audorities' own specuwations.[2]
Ardeweanu's assessment was endorsed by de magazine's editor Carmen Mușat, in a speciaw editoriaw piece. Arguing dat de Ziua series was proof of defamation, she asserted dat aww pubwished evidence disproved Spânu's deory, whiwe commenting: "For any man wif common sense and a compwete mind, de facts are evident. For impostors however, evidence does not matter. In defaming, dey create a parawwew reawity which dey seek to accredit by means of rudimentary aggressiveness."[12] A cowwective editoriaw piece in România Literară voiced appreciation for Mușat's interpretation, cawwing de Ziua piece "mystification" and arguing: "The two prestigious men of wetters [Ornea and Șora], of whom one can no wonger defend himsewf, were accused of having been 'informants of de Securitate in de Noica affair', wif de invocation of documents which, when properwy interpreted, show dat dey demsewves have been 'cowwateraw victims' of de monstrous repressive institution, uh-hah-hah-hah."[57]
- ^ a b c ‹See Tfd›(in Romanian) Andrei Vasiwescu, "La ceas aniversar – Cornew Popa wa 75 de ani: 'Am refuzat numeroase demnități pentru a rămâne credincios wogicii și fiwosofiei anawitice.' " Archived November 27, 2009, at de Wayback Machine, in Revista de Fiwosofie Anawitică, Vow. II, Nr. 1, January–June 2008, p.85
- ^ a b c d George Ardeweanu, "Lecturi distorsionate, victime cowaterawe", in Observator Cuwturaw, Nr. 363, March 2007
- ^ a b c d e f ‹See Tfd›(in Romanian) "Euphorion, revista V, Excewsior cuwturaw, Discobowuw, Apostrof, 22, Mozaicuw", in Observator Cuwturaw, Nr. 24, August 2000
- ^ a b c d e Cronicar, "Actuawitatea", in România Literară, Nr. 38/2003
- ^ a b c d e f g h i j ‹See Tfd›(in Romanian) Fragmentarium. Viața wui C. Stere, at Editura LiterNet, October 25, 2006; retrieved October 16, 2009
- ^ a b c d e f g h i j k w m n o p q r s t u v w x y z aa ab ac ad ae af ag ah ai aj ak aw am an ao ap aq ar as ‹See Tfd›(in Romanian) "In memoriam Zigu Ornea (1930-2001)", in Reawitatea Evreiască, Nr. 262-263, November–December 2006, p.7
- ^ a b c d e f g h i j k w m n o p q ‹See Tfd›(in Romanian) "Magazine wittéraire, Reawitatea evreiască, Diwema, România witerară", in Observator Cuwturaw, Nr. 93, December 2001
- ^ a b c d e f g h i j k w m n o p q r s t ‹See Tfd›(in Romanian) Daniew Cristea-Enache, "Z. Ornea: 'A te dedica stupirii vaworiwor e o prea tristă și nevownică îndewetnicire' ", in Adevăruw Literar și Artistic, Nr. 575, Juwy 10, 2001 (repubwished by Editura LiterNet, August 1, 2003; retrieved October 19, 2009)
- ^ a b c d e f g h i j k w m n o p ‹See Tfd›(in Romanian) Mircea Anghewescu, "Uwtimuw Ornea", in Observator Cuwturaw, Nr. 256, January 2005
- ^ a b c d Daniew Barbu, Powiticaw Science in Romania, Country Report, at de Gottfried Wiwhewm Leibniz Scientific Community's Knowwedge Base Sociaw Sciences in Eastern Europe; retrieved October 19, 2009
- ^ a b c d e f g h i j k w m n o ‹See Tfd›(in Romanian) Nicowae Manowescu, preface to Anii treizeci. Extrema dreaptă românească (2009 edition) (repubwished by Editura LiterNet, Apriw 8, 2009; retrieved October 19, 2009)
- ^ a b ‹See Tfd›(in Romanian) Carmen Mușat, "Incawificabiw", in Observator Cuwturaw, Nr. 366-367, Apriw 2007
- ^ Rizescu (2005), p.289, 322
- ^ Rizescu (2005), p.289, 322, 325
- ^ ‹See Tfd›(in Romanian) Antonio Patraș, "Prințuw Henric între uitare și reabiwitare", in Ziaruw Financiar, June 26, 2009
- ^ Rizescu (2005), p.289, 321-322, 325
- ^ a b ‹See Tfd›(in Romanian) Iweana Ghemeș, "Aspecte awe neosămănătorismuwui iorghist interbewic", in de December 1 University of Awba Iuwia's Phiwowogica Yearbook, 2003, p.154
- ^ Rizescu (2005), p.288-290, 322
- ^ a b Horațiu Pepine, "Efectewe secundare awe modernizării", in Idei în Diawog, September 2009
- ^ a b c d Ioan Stanomir, Spirituw conservator. De wa Barbu Catargiu wa Nicowae Iorga, Editura Curtea Veche, Bucharest, 2008, p.87. ISBN 978-973-669-521-6
- ^ a b ‹See Tfd›(in Romanian) Victor Durnea, "Începuturiwe pubwicistice awe wui Constantin Stere", in România Literară, Nr. 45/2007
- ^ ‹See Tfd›(in Romanian) Z. Ornea, "N. Iorga - istoric witerar", in România Literară, Nr. 43/1999
- ^ Brînzeu, p.64-65; Mihăiwescu, p.113sqq; Verdery, passim
- ^ Lucian Boia, Istorie și mit în conștiința românească, Humanitas, Bucharest, 2000, p.116. ISBN 973-50-0055-5
- ^ Verdery, p.339-340
- ^ a b ‹See Tfd›(in Romanian) Maria Simionescu, "Ioneștii sub cenzură", in România Literară, Nr. 12/2005
- ^ ‹See Tfd›(in Romanian) Ion Simuț, "Patrimoniuw cwasiciwor de izbewiște?", in România Literară, Nr. 33/2005
- ^ a b c d e f g h i j k w m n o p q r s ‹See Tfd›(in Romanian) Ion Simuț, "Gestiunea patrimoniuwui witerar", in România Literară, Nr. 4/2005
- ^ ‹See Tfd›(in Romanian) "Supraviețuitoruw Cosașu", in Evenimentuw Ziwei, November 3, 2007
- ^ a b c d e f g h i j ‹See Tfd›(in Romanian) "Reeditare Z. Ornea: Anii treizeci. Extrema dreaptă românească", in Observator Cuwturaw, Nr. 468, Apriw 2009
- ^ a b c d e f g ‹See Tfd›(in Romanian) Cosmin Ciotwoș, "Documente de epocă", in România Literară, Nr. 31/2009
- ^ ‹See Tfd›(in Romanian) Adrian Șorodoc, "Pietre funerare, pagini de istorie evreiască", in Adevăruw Botoșani evening edition, Juwy 17, 2011
- ^ a b ‹See Tfd›(in Romanian) Michaew Shafir, "Un 'desuet' (sau actuawitatea wui Ronetti Roman)", in Contemporanuw, Nr. 8/2009
- ^ ‹See Tfd›(in Romanian) Marius Chivu, introductory note to Z. Ornea, "Nonconformisme cewebre (1997)", in Diwema Veche, Vow. V, Nr. 26, January 2008
- ^ Rizescu (2005), p.288-289
- ^ Rizescu (2005), p.289-290
- ^ Brînzeu, p.64-65; Mihăiwescu, p.147-148; Verdery, passim
- ^ a b Brînzeu, p.65
- ^ Verdery, p.342
- ^ Verdery, p.347
- ^ Mihăiwescu, p.147-148
- ^ Francisco Veiga, Istoria Gărzii de Fier, 1919-1941: Mistica uwtranaționawismuwui, Humanitas, Bucharest, 1993, p.180. ISBN 973-28-0392-4
- ^ Verdery, p.327
- ^ a b Păun, p.164
- ^ Țurcanu, p.192
- ^ Țurcanu, p.191, 192, 202
- ^ Păun, p.181-182
- ^ a b ‹See Tfd›(in Romanian) George State, "O powemică powitică", in Apostrof, Nr. 4/2007
- ^ ‹See Tfd›(in Romanian) Victor Rizescu, "Majorități conspirative", in Observator Cuwturaw, Nr. 513, February 2010
- ^ Lucian Boia, "Germanofiwii". Ewita intewectuawă românească în anii Primuwui Război Mondiaw, Humanitas, Bucharest, 2010, p.312, 345. ISBN 978-973-50-2635-6
- ^ Maria Bucur, Eugenics and Modernization in Interwar Romania, University of Pittsburgh Press, Pittsburgh, 2002, p.67. ISBN 0-8229-4172-4
- ^ Rizescu (2005), p.289-290, 307, 326
- ^ Rizescu (2005), p.290
- ^ ‹See Tfd›(in Romanian) "Liiceanu, Tismăneanu și Dan Tapawagă dau în judecată Ziua și România Mare", in România Liberă, Juwy 8, 2007
- ^ ‹See Tfd›(in Romanian) Ion Spânu, "Liicheanu", in Ziua, February 27, 2007
- ^ ‹See Tfd›(in Romanian) Ion Spânu, "Cine w-a turnat pe Noica wa Securitate?", in Ziua, Apriw 7, 2007
- ^ ‹See Tfd›(in Romanian) Cronicar, "Actuawitatea", in România Literară, Nr. 14/2007
- Pia Brînzeu, Corridors of Mirrors: The Spirit of Europe in Contemporary British and Romanian Fiction, University Press of America, Lanham, 2000. ISBN 0-7618-1747-6
- Pasqwawe Fornaro (ed.), La tentazione autoritaria. Istituzioni, powitica e società neww'Europa centro-orientawe tra we due guerre mondiawi, Rubbettino Editore, Soveria Mannewwi, 2004. ISBN 88-498-0886-0. See:
- Nicowae Păun, "Iw modewwo romeno new periodo interbewwico", p. 163-188
- Fworin Țurcanu, "Neotradizionawismo e powitica newwa Romania degwi anni '20", p. 189-206
- Fworin Mihăiwescu, De wa prowetcuwtism wa postmodernism, Editura Pontica, Constanța, 2002. ISBN 973-9224-63-6
- Victor Rizescu, "Subverting de Cannon: Owigarchic Powitics and Modernizing Optimism in Pre-communist Romania", in The New Europe Cowwege Yearbook 2002-2003, New Europe Cowwege, Bucharest, 2005, p. 283-328
- Kaderine Verdery, Nationaw Ideowogy under Sociawism: Identity and Cuwturaw Powitics in Ceaușescu's Romania, University of Cawifornia Press, Berkewey etc., 1995. ISBN 0-520-20358-5
Externaw winks[edit]
- Transwated excerpts from Ornea's works, in de Romanian Cuwturaw Institute's Pwuraw Magazine: The Thirties. The Romanian Extreme Right (Nr. 17/2003); Tradition and Modernity in de 1920s (III), Tradition and Modernity in de 1920s (IV) (Nr. 29/2007)
- Romanian witerary critics
- Romanian witerary historians
- 20f-century Romanian historians
- 21st-century Romanian historians
- Romanian essayists
- Romanian andowogists
- 20f-century biographers
- Romanian biographers
- Romanian mawe writers
- Mawe biographers
- Romanian book pubwishers (peopwe)
- Romanian cowumnists
- Romanian dissidents
- Romanian magazine founders
- Romanian sociowogists
- Romanian Marxists
- Romanian Marxist historians
- Historians of fascism
- Censorship in Romania
- Peopwe from Botoșani County
- Jewish Romanian writers
- Mowdavian Jews
- Jewish historians
- Deads from kidney disease
- 1930 birds
- 2001 deads
- 20f-century essayists


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Push the next generation of products forward
Electron Microscope Scientist
Cincinnati, Ohio, United States
Are you interested in innovating and making a difference while working for a global company? As an engineer in R&D, you will be involved in all stages of the design process, from conception to presentation of the finished plans. You will constantly be learning, growing, and improving as you find new ways to innovate and develop within your area.
- Full Time
- Level: Recent Grad/Entry level
- Glassdoor Reviews and Company Rating
Success Profile
What makes someone successful as an R&D team member at P&G? Check out the top traits we're looking for and see if you have the right mix.
- Analytical
- Courageous
- Entrepreneurial
- Helpful
- Leadership
- Trustworthy
Are you passionate about solving tough challenges? How would you like to use your analytical skills to find creative solutions for consumer's everyday problems? If this sounds like fun, we would love to hire someone with your skills and abilities to join our R&D organization.
- Partner effectively with Analytical and cross-business colleagues to deliver impactful electron microscopy and biosciences/surface/materials chemistry analyses to tackle problems critical to business continuity and new innovation.
- Develop and grow innovative electron microscopy and biosciences/surface/materials science measurement platforms at the interface of multiple capabilities to create new and valuable opportunities across P&G R&D.
- Sustain connectivity to cutting-edge electron microscopy and biosciences/surface/materials science measurement capability and expertise, both internally and externally
- Publish and internally share findings of the research and new innovation.
What we offer you:
- -Responsibilities as of Day 1 – you will feel the ownership of your project from the beginning, and you will be given specific projects and responsibilities
- -Continuous coaching & mentoring– We'll help you work with passionate people and also receive both formal training and mentoring from your manager
- -Dynamic and respectful work environment – employees are at the core; we value every individual and encourage initiatives promoting agility and work/life balance
Additional Job Requirements:
Did you know:
Location: Cincinnati, Ohio, United States
Job Id: RND00004090
Retirement Plan
Paid Time Off
Health and Wellness Programs
Stock Purchase Program
Family Support
Join our Talent Community to receive via email information about P&G, upcoming events, and job alerts.
Featured Opportunities
- Budget Expert Brussels, Belgium
- Life Cycle Assessment PhD Cincinnati, Ohio
- Regulatory Affairs Associate Researcher-R&D Cairo, Egypt
- Human Safety PhD Toxicologist Cincinnati, Ohio


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About Listing
Eye to Eye Young Peoples Counselling Service offers a free and confidential counselling to young people aged 10 to 25 years in schools and the community in Rhondda Cynon Taf. They also offer counselling to young people in Merthyr Schools. Their school based counselling service is open to all children attending comprehensive schools, pupil referral units, additional needs and EOTAS provision based in both Rhondda Cynon Taf and Merthyr. They have a counsellor based at each school. In addition,they offer counselling to young people above school age up to 25, or those school age children not wishing to access their school based service. They also offer a limited counselling service for bereavement for year 6 primary school children in RCT and Merthyr.


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Synthesis of Tetragonal Zirconia Nanoparticles by an Oil/Water Interface Method
Pure tetragonal zirconia nanoparticles (ca. 4.0 nm) possessing a narrow size-distribution were synthesized with an oil/water interface approach by adjusting various reaction parameters such as aging temperature, reaction time, and concentration of sodium hydroxide. The transmission electron microscopy images and X-ray powder diffraction patterns indicated that the shapes of tetragonal zirconia and monoclinic zirconia nanoparticles were spherical and spindle-like, respectively. The formation and transformation mechanisms of zirconia have been proposed from both of aspects of energy and time. Low temperature, appropriate reaction time and high concentration of sodium hydroxide are kinetically beneficial for the formation of tetragonal zirconia nanoparticles. The zirconia transformation from small spherical tetragonal nanoparticles to large spindle-like monoclinic nanoparticles (ca. 491.8 × 154.3 nm) happened due to the decline of their total surface energy with the increases of temperature and reaction time. Moreover, by the use of tetragonal zirconia seeds, formation of tetragonal zirconia nanocrystals was obviously promoted and that of monoclinic zirconia nanocrystals was markedly inhibited, suggesting the non-aggregation and surface-deposition growth of tetragonal zirconia nanocrystals.
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Keywords: FORMATION; NANOCRYSTALS; SEEDING; ZIRCONIA
Document Type: Short Communication
Publication date: April 1, 2014
More about this publication?
- Nanoscience and Nanotechnology Letters (NNL) is a multidisciplinary peer-reviewed journal consolidating nanoscale research activities in all disciplines of science, engineering and medicine into a single and unique reference source. NNL provides the means for scientists, engineers, medical experts and technocrats to publish original short research articles as communications/letters of important new scientific and technological findings, encompassing the fundamental and applied research in all disciplines of the physical sciences, engineering and medicine.
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SAO PAULO, BRAZIL--(Marketwired - May 12, 2014) - Gafisa S.A. (BOVESPA: GFSA3) (
Click here to access the document http://www.mailingplus.com.br/deliverer_homolog/arq/cli/arq_2143_145565.pdf
About Gafisa
Gafisa is a leading diversified national homebuilder serving all demographic segments of the Brazilian market. Established over 60 years ago, we have completed and sold more than 1,100 developments and built more than 12 million square meters of housing under the Gafisa brand -- more than any other residential development company in Brazil. Recognized as one of the foremost professionally managed homebuilders, Gafisa is also one of the most respected and best-known brands in the real estate market, recognized for its quality and consistency among potential homebuyers, brokers, lenders, landowners, competitors and investors. Our pre-eminent brands include Tenda, serving the affordable/entry-level housing segment, and we hold a 30% stake in Alphaville, one of the most important companies in the residential lots segment in Brazil. Gafisa S.A. is traded on the Novo Mercado of the BM&FBOVESPA (BOVESPA: GFSA3) and on the New York Stock Exchange (
Contact Information:
Investor Relations Contact Info:
Andre Bergstein
Danilo Cabrera
Telephone: +55 (11) 3025-9242 / 9305
E-mail: email@example.com
Website: www.gafisa.com.br/ri


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Mystic is the latest project in Megapolis Township. 7 towers, 21 storied – with a range of 2 / 2.5 and 3 BHK apartments, that's Mystic. It is surrounded by the Sahyadri Range with multiple roads connecting to the Mumbai-Bangalore Expressway. The project has maintained its greenery and is a platinum rated Green Home Township by IGBC (Indian Green Building Council). Visit the site to get a glimpse of a life lived differently.