E-sportok

1. rész

Szerk: Palotai Nándor, vendégek: Németh Beatrix, Tóta Gábor, Bíró Balázs, az Egymillióan a magyar e-sportért mozgalom képviselői.
Bevezetés a profi számítógépes játékosok (elektronikus sportolók) világába.

2. rész

Műsorvezető:Palotai Nándor, vendégek: Keszei Nikolett, Debreceni Péter, Beres György
Kedvcsináló a Dota2 valamint a Counterstrike Global Offensive programokhoz.

3. rész

Gyakorlati tudnivalók League of Legends játékosoknak
Műsorvezető:Palotai Nándor, vendégek: Fontos Dániél, Beres György, Kiss Balázs

Hungarian Germans

A program by Erasmus students (2014)

In German language

TRANSCRIPT IN ENGLISH

It’s crowded in the foyer of the Müvesz Cinema in Budapst. It’s Fridaymorning. Usually, the cinema is closed during this time. Not today. Today, there are hundreds of pupils for the FilmFestival „Abgedreht“. The pupils produced films about the Hungarian Germans.

„Abgedreht“, the hungarian-german Filmfestival, is for pupils between the ages of 14-19 young film-producers between the ages of 19 and 35. It’s about showing their view on the Hungarin-Germans in form of Short-Films. The young film-producers are supposed to make advertising-spot for the Hungarian-Germans.
We show hungarian-german literature, it’s a very old cradle-song called „Schlaf Kindlein, schlaf“. It’s from the 19th century. And there’s also a cradle-song by Klaus Klotz. This is an overworked version of the first one and it has a totally different meaning from the first one. / The dog is nerved and he runs away, because his lordlings don’t want to do anything with him. When he’s in the city, he becomes scared and the he goes back home. And then he realizes that he’s also a Schwabian. / We want to organize a birthday-party for Sara, but Sara doesn’t feel good in modern clothings. This is why she dresses up in an schwabian dress.

The student which are gathered here, are mostly Hungarian-Germans. It means: They are decendants of Germans, who immigrated to Hungary hundreds of years ago. The term „Hungarian-German“ is diffuse. Many Hungarian-Germans don’t live in Hungary anymore – because of Trianon. But they all share a thing: they are living between two cultures.

Being Hungarian-German means, being a German in Hungary so to say. This is different from the community. But on the other side, we also belong to Hungary. It’s an interesting mixture. / It’s not only belonging to one Nationality, but belonging to two. It’s the german and the Hungarian nationality. This is kind of a mixtured-identity. You try to combine it.

The first germans arrive in Hungary shortly after the foundation of the country. They are popular. Cities are being built after german example, they are seen as hard-working and they are welcome in Hungary. They find a new home.

Poem

Despite the fact that the Hungarian-Germans are called „Schwaben“, only two percent of the immigrants are actually from Schwaben. There are different phases of immigration. Most of the immigrants are wealthy, hard-working and conformed. WW II brings a change.

There were few which always sympathized with Hitler. They stood by him and they even were in the SS. They were interested in the German fascism and thought it was good. But there were also Germans who didn’t want to be part of all of this. They went to church. Nobody knows how many there were of them. But after the war, everybody was seen as a Nazi.

The Hungarian-Germans were brought to the SU. Until 1950, there were no German-Classes for the hungarian-german students. There was no cultural work, no press. Many emmigrated. After a while, the language got lost. Until today, there are fewer and fewer Hungarian-Germans which still know German.

If you have an identity, you need to work for it. Also, if you want to keep the language. But of course, if you are often in a community where you can’t practise this, then it’s easier to be conformed. This is why still many don’t care about they hungarian-german heritage.

Monika Ambach is the director of the „Zentrum“. They care for the hungarian-german heritage in Budapest.

Since September 2013, we work here on programmes for the Hungarian-Germans. We have theatre-plays, lectures, wine-tastings and so on. Everything what’s interesting for the people. It’s a very diverse work.
In Budapst, it’s hard to offer programmes, because there is a lot already, also for german-speaking people.

Monika Ambach cares for the German language. She herself is a Hungarian-German. And it’s important for her that she speaks two languages.

I’ve combined my private with my professional life. I’ve always worked on something which was linked to the german minority. I’ve been for a long time a moderator in the hungarian TV, of course for the german programme. Now, I have the possibility to work for the „Zentrum“. So, it’s easy for me to be with the Hungarian-Germans, because I see them at work and also in my private life.

For others, this is not so easy. They can’t practise their German so often. That’s why the events of the „Zentrum“ are so important. Here, Hungarian-Germans can meet and talk – most of the time in German. For Monika Ambach, being Hungarian-German is part of the identity.

I think, it gives you the possibility to develop yourself. Some find it in art, music or in working in a garden. Others find their german roots and like it to be in a choir or to travel and meeting other poepole.

Monika Ambach also cares for the following generations.

The biggest question for all is, how to pass my heritage to my children. It’s a big question right now. We have to combine the future with the present and also the past.

Poem

Daniel Schröder sees himself as a hungarian-german European. He’s part of the younger generation, Monika Ambach aim at. He speeks German and Hungarian fluently. He’s living with his family in Stuttgart. Right now, he is in Budapest for his Erasmus-Semester.

I just wanted to live in Budapest for a longer period of time. I’ve been many times here, it’s a wonderful city. And I just wanted to life in the country, where my ancestors come form.

He’s working on his heritage. Also, when he’s in Stuttgart.

There is a cultural institute in Stuttgart and there are many events. There’s also a youth centre and a centre for hungarian speaking students. There is another club for Germans with Hungarian-German roots. But there, only the old people speak Hungarian, that’s not so much fun. I prefer to meet with the others in the hungarian cultural institute. It’s always fun to meet hungarian students at University.

His parents always helped him to find out about his hungarian roots. When he was a child, his family has often traveled to Hungary – though it was a long and exhausting trip. The border controls were annoying. Everything needed to be controled.

We’ve had toys with us, my brother and me. This was also controlled by the police. Because we could have hidden something in there.

Daniel remembers these trips very well. He’s glad that Europe has changed.

Since I was a child, Europe grew together more and more. In the 90s, Hungary was not part of the European Union. You’ve had to wait three hours at the border. There were very huge differences between Germany and Hungary. Nowadays, Hungary is part of the Western culture, it’s more or less like Germany: part of the European Union. I can’t think anymore in categories like East and West or German or Hungarian. Everything is so similar now.

Daniel, the hungarian-german European. It means for him speaking Hungarian and German. Also to talk in English. Living in Budapest for a period of time. Meeting other Hungarians and Hungarian-Germans in Germany. It doesn’t mean dancing folk dances or listenting to Brassmusic – like for many others.

The hungarian-german culture is very interesting, because many only think of dancing, old songs or brassmusic. But now, there is a new generation which tries to combine modernity with culture, to keep the culture alive.

Mixing the modernity with the culture – it’s also something which the Filmfestival „Abgedreht“ tries. Right now, there is a pause in the cinema. Everybody’s waiting for the second half of the presentation. Also Sebastian takes part in „Abgedreht“ – for the third time now. He produced a film with his class. This time it’s about a Schwabian dog and Clichees about Schwabians.

He loves to collect things, eating, loud music and saving money. These things. / Do you think that’s part of being a Schwabian? / Somehow well…yes, kind of.

Sebastian and his classmates collected these clichees in the classroom. He has great hopes: the last three times, his team won a prize.

The year before last year we were first, last year third and this year, we take part for the third time. We’re here every year.

The presentation starts again. Sebastian and the others are watching a movie about traditional dresses. His film was shown already in the first part. Now he has to check out his competitors.
Monika Ambach, who also organizes this Festival thinks it’s a good opportunity for young people to find out about Hungarian-Germans.

They meet people, old people, younger people. They have to research about different things. This is how they get to know a lot of things about the Hungarian Germans. It’s really important, I think. For me, the festival is always interesting. It’s a weird feeling. You congratulate the winners, but there are always losers. And if there’s a 15-year-old that he’ll come back next year for sure – that’s just great.

Sebastian is disappointed. He didn’t win anything. Though, he’ll come back next year. Although most of them don’t dance folk dances, wear traditional dresses or are part of a brassband – they are Hungarian-Germans.

Music:
„Die alte Gärtnerei“ for Solo-Piano, Martin Hauber, Drei Miniaturen für Klavier, 10. April 2008, Oomoxx Media
„Seid gegrüßt ihr Deutschen Brüder“; Text: Dr. Ernst Imrich; Melodie: Prof. Ludwig Hackl (1918); played by Ungarndeutsche Jugendblaskapelle
Paradise, Colplay, Paradise, 9. September 2011, EMI UK (Piano Version)

Poems:
Franz Zeltner – Meine zwei Sprachen
János Szábo – Mein Vaterland

Identités culturelles a Budapest

Une émission de Charles Danet


TRANSCRIPT

Lors du programme que vous allez écouter, j’ai eu des entretiens avec deux personnes, un homme et une femme. Lui s’appelle Rémy Berréby, il est âgé de 50 ans et né ŕ Paris, elle s’appelle Diana Szentgyörgyi est âgée de 29 ans, et née en Hongrie, elle a passé dix ans de sa vie en France lors de son adolescence, pendant lesquels elle est allée au lycée et a fait ses études. Leur point commun est qu’ils ont tous deux décidé de venir vivre ŕ Budapest, il y a cinq ans pour Rémy, et un an et demi pour Diana. Le fait que leurs âges et leurs sexes soient différents était un choix, afin de pouvoir confronter leurs points de vue sur ce qu’ils pensent de la France et de la Hongrie, et surtout sur leurs impressions concernant les différences entre leur vie d’avant, et celle qu’ils vivent aujourd’hui. L’évolution de leur identité ŕ travers ce changement d’habitat et d’habitudes, sera l’une des questions abordées. Je m’appuierai réguličrement sur la réflexion employée par le professeur Patrick Charaudeau de l’Université de Paris 13 dans son texte L’identité culturelle entre soi et l’autre, issu des Actes du colloque de Louvain-la-Neuve en 2005. Pour en citer un extrait, le problčme de l’identité commence quand on parle de moi. Qui suis-je ? Celui que je crois ętre, ou celui que l’autre dit que je suis ? Moi qui me regarde, ou moi ŕ travers le regard de l’autre ? Quand je me regarde, puis-je me voir sans un regard extérieur qui s’interpose entre moi et moi ? Fin de la citation. Selon Aristote dans Ethique ŕ Nicomaque, l’homme est un animal politique. Fin de la citation. L’homme est donc naturellement fait pour vivre avec ses semblables. On peut cependant se demander sur quels critčres reconnaître ses semblables, lorsque l’on décide de partir s’installer dans un nouveau pays ? Pour reprendre les mots de Patrick Charaudeau, lorsque l’on évoque l’identité, s’agit-il de moi en tant qu’individu ou en tant qu’appartenant ŕ un groupe ?  Mais n’appartenons-nous qu’ŕ un seul groupe ou n’avons-nous pas une multi-appartenance ? Fin de la citation. C’est ŕ l’écoute des deux personnes interrogées que je vais tenter de répondre ŕ ces questions. Début de l’interview, les deux entretiens sont coupés et montés ensemble, avec la réponse des deux personnes l’une aprčs l’autre ŕ chaque question pour les comparer. Les entretiens sont montés et séparés selon les thčmes abordés, chaque partie présente ci-dessous permet une transition, la transition étant esquissée par la fin des questions réponses, et permet d’introduire une nouvelle partie.

Nous ne pouvons échapper ŕ ŕ ce désir, inessentiel dirait Jacques Lacan, d’un autre soi-męme. Paradoxalement, Patrick Charaudeau raconte dans son article L’identité culturelle, entre soi et l’autre, une histoire intéressante. ‘Comme tous les matins, entre neuf heures et dix heures, un fou fait sa promenade dans la cour de l’asile. Mais ce matin-lŕ ne va pas ętre comme les autres, car quelque chose l’intrigue : l’espace qu’il parcourt toujours de la męme maničre, depuis bientôt quinze ans, cet espace est entouré de murs. Comment se fait-il qu’il ne l’avait jamais remarqué ? Que peut-il y avoir derričre ces murs : le néant, un autre monde, l’au-delŕ peut-ętre ? Pris par la curiosité de savoir, il grimpe sur l’un des murs et, arrivé en haut, se penche vers l’autre côté pour regarder. Lŕ, il voit des gens qui circulent dans un autre espace. Quelque peu étonné, il arręte l’un des passants et lui demande : « Dites-donc, mon brave, vous ętes nombreux lŕ-dedans ? »’Selon Charaudeau, cette histoire de fou est tout ŕ fait exemplaire de la maničre dont se construit et fonctionne l’identité culturelle. La perception de la différence de l’autre constitue d’abord la preuve de sa propre identité : « il est différent de moi, donc je suis différent de lui, donc j’existe ».’ Cette théorie s’applique ŕ la maničre dont Rémy se conçoit en opposition aux autres français vivant ŕ Budapest. De la męme maničre Diana dénigre la population hongroise.

A supposer que l’on ait une identité, on peut se demander si elle est toujours le résultat d’une construction volontariste comme on le voit chez les populations de migrants qui doivent s’intégrer dans un pays autre que celui de leur origine. C’est notamment le cas de Diana, lorsque celle-ci affirme vouloir dessiner un nouveau drapeau symbolisant le mieux son identité multiculturelle, tandis que Rémy lui se voit clairement représenté par le drapeau français, peut ętre est-ce ŕ cause des différentes langues que parle Diana tandis que Rémy ne parle que le français.

La question du langage utilisé est évidemment primordiale, elle permet au locuteur de se sentir appartenir ŕ un groupe oů chacun parle la męme langue et donc se comprend. Selon Patrick Charaudeau dans son article Identité linguistique, identité culturelle : une relation paradoxale L’activité de langage est en quelque sorte un gage de liberté de l’individu comme possibilité d’interrogation et d’analyse sur l’autre et sur soi. Fin de citation.

C’était Identités culturelles ŕ Budapest, une émission de Charles Danet, produite ŕ Budapest sur la radio EPER en 2014.

Turkish minority in Budapest: culture and identity

A program by Mehmet Sinan Egemen

In Turkish language

MS 4. yuzyila dayanan Turk-Macar iliskileri zaman icerisinde degisime ugradi. Osmanli Imparatorlugunun zamanin Macaristan’ini isgaliyle birlesip 150 yil sonra tekrar ayrilan toplumlarin arasindaki iletisimin yogunlugu, hem devlet hem de bireyler arasinda devamlilik gosterdi. Bu belgesel Macaristan’da yasayan Turkler azinligin bireyleriyle yasam tarzi, kultur ve kimligine isik tutmak amaciyla yapildi. Belgesel, kulturel entegrasyon, ev hissi, aile, cok dillilik, cok kulturluluk, memleket/gurbet hissiyati ve iletisim ile ilgili konusmalar icermektedir. Gorusmeler arasinda oruntu yakalamak mumkun: Gorusulen bireylerin hicbiri Macaristan’da zenofobi veya ayrimcilikla karsilasmamis, Macar kulturune kolaylikla ayak uydurmus ve aile yasantisi ile yemek kulturu arasinda benzerlikler bulmus.

Dating back to 4th century, Hungarian and Turkish relationships varied throughout time. Uniting in Ottoman era and separating 150 years later, the intimacy and intensity of the communication continued in both human interaction and state business. This documentary sheds a light to the lifestyle, culture and identity of the members of the Turkish minority who live in Hungary. It includes conversations about cultural integration, feeling of home, family, multilinguality, multiculturalism, motherland/abroad dichotomy and communication. It is possible to find patterns in their experience: None of the interviewees have ever came across to xenophobia or discrimination, they easily integrated to the culture of Hungarians and they found similarities in family life and cuisine.

 

Program Transcript

A documentary in Radyo Eper 97.0. Conversations about culture and identity with Turkish minority living in Budapest

According to various theories, Hungarian and Turkish historical relationships start from Central Asia. Population flows starting with the Migration of Tribes in the 4th and 5th century ended up for Hungarians to relocate themselves in Carpathian basin via north Black Sea, and for Turks to Anatolia via todays Turkistan and Iran. Those theories also utilize the two languages, Hungarian and Turkish to be in the same family of Ural Altaic languages. As well as the tribal migrations, the time of arrival to Carpathians in late 9th century and Anatolia in early 11th century endorse the legitimacy of those theories.

In 16th century, another process was initiated my Ottoman Empire by invading Hungary of the time. It probably did not come up to Suleiman the Magnificent’s mind that those upcoming 150 years would merge and mingle with the historical companion of the two communities and lead to another type of fraternity in the future. Starting with kitchens, baths, and human interaction the relationship between the two society exhibits itself clearly in the 21st century. Even today, the period accentuated as “150 years of invasion” is shaking hands in the castles, museums, restaurants and baths of Hungary. The question of how the relationships continued after Ottomans left Hungary was summarized in the last tablet of the History Museum of Eger Castle: “When the 150 years of rule in Hungary came to an end, the nature of Turkish and Hungarian relationships changed. The leaders of the defeated independence movement, who rebelled against Habsburg rule at the end of 17th century, were forced to seek refuge in Turkish porte. Following the peace of Karlowitz (1699) Prince Imre Thokoly, his wife and his supporters were all gratefully received in Turkey. Ferenc Rakoczi II. and those who supported him were also forced into hiding in Gallipoli in 1717, going on to Edirne and Yenikoy and then to Tekirdag where they spent 15 years. Following the defeat of the war in 1844-48, Lajos Kossuth first went to Turkey, settling in Kutahya in 1850-51. Of his military commanders Joseph Bem, as Pasha Murat, became the governor of Aleppo, and General Gyorgy Kmetty converted to Islamic faith becoming Pasha Ismail. During WW2, prime minister Miklos Kallay, fled to Turkish Embassy with his wife following the German occupation of Hungary on 19th of March 1944 where he was to spent 8 months. Today, Turkey and Hungary share the responsibility of looking after their shared historical monuments.”

This documentary contains three interviews that shed a light to the experience of Turkish living in Hungary who represent a micro example of those social and state level relationships started from the early ages. The conversations with Ali Ismail, Ethem and Berkin indicate information about the lives of the imigrated Turkish men who has families now in Budapest. I hope the interviews which include questions of cultural integration, feeling of home, family, multilinguality, multiculturalism, motherland/abroad dichotomy and communication to represent the lifestyle and identity of the Turkish minority to an extent.

The first interview is with Ali Ismail. 36 year-old, living in Budapest for 13 years.

After delicate conversations about politics with Ali Ismail, we finished the interview with the culture of kitchen. Fathering two children, he mastered Hungarian in very short time and started his working life in Budapest. He experienced no discrimination at all in Hungary likewise the other interviewees. He also easily catched up with the lifestyle of Hungarians.

The next interview is with Ethem. Living in Budapest for 11 years, he is 46 years old. He graduated from Ankara University Hungarology department, therefore he did not have a language barrier before coming here.

The interview is  about the Turkish artifacts, religious festivals and spices. Ethem is glad to be living in Hungary both in soul and body. We heard from him with both envy and sorrow that the feeling of absence from home is a lifestyle that comes from his very childhood.

Our last interview is with Berkin. He is 60 and has been living in Budapest for 28 years. He is married and has a daughter. The only interviewee I had who came to Hungary before the collapse of Soviet Union, set his own business up here and experienced the adaptation and transition period of the country. With Berkin, we talked about many topics starting from the small Turkish shops to famous Turkish series in Hungary, from Suleiman to Egri Csillagok.

This is a radio documentary made with members of Turkish minority who live in Budapest about Turkish-Hungarian relationships, identity, culture, kitchen and various topics. As an assessment for Radio Theory and Practice lecture at ELTE, I expect this documentary to be a useful resourceand thank to my lecturer Henrik Hargitai for his support and supervision over the study.

Csillagos Házak 1944-2014

Megemlékezés az OSA Archívum szervezésében.
A felvételek Budapesten, 2014. június 21-én készültek.

Lónyay utca 18/b.
Dr. Besnyő Ivánné holokauszttúlélő mesél a házról és családjáról. Bevezetőt mond Baglyos Natália a Sztehlo Gábor Evangélikus Gimnázium tanára. Közreműködik a Kontrabajusz Kórus, Karvezető: Incze Zsóka.

Hollán Ernő utca 16. 
Soros György visszaemlékezése. Bevezetőt mond Szilágyi Csaba.

Keleti Károly utca 31.
A ház jelenlegi és egykori lakói beszélgetnek  a zsidóüldözésről és áldozatáról, a ház tervezőjéről és lakójáról, Komor Marcellről.

Népszínház u. 59.
Mai és egykori lakók mesélik el az 1944 októberi tömegmészárlás történetét és felolvassák az ismert áldozatok neveit.

Népszínház u. 46.
Bevezetőt mond Rév István, az OSA Archívum munkatársa és Ádler Tamás a Gláser Jakab Emlékalapítványtól. A házról és lakóiról Márton Tamás túlélő mesél.

Pozsonyi út 1.
Radnóti Miklós háza előtt Puszta Dániel tart felolvasást.

Házak és történetek – színész-séták két kerületben
Dohány utca 47., Barcsay utca 11., István út 20., Damjanich utca 49.
Közreműködik Péter Kata, Pallagi Melitta, Sipos György, Hegedűs Barbara, és Bata Éva. Bevezető: Bánvölgyi György.

Embermentő diplomaták Budapesten
Sétavezető: Czingel Szilvia kulturális antropológus és Somogyi-Rohonczy Zsófia

Technikai munkatárs Palotai Nándor és Hargitai Henrik.

A Holokauszt és a családom

Felolvasó maraton a Centrál Színházban

Felolvasnak a csoport tagjai, valamint a Centrál Színház művészei:  Básti Juli, Puskás Tamás, Nagy-Kálózy Eszter, Rudolf Péter, Pokorny Lia, Kornis Mihály, Papp János, Borbás Gabi, Schmied Zoltán, Szabó Éva, Botos Éva, Ágoston Katalin, Szalay Kriszta, Cserna Antal, Kálid Artúr, Igó Éva, Mélykuti Ilona és Hetényi Zsuzsa, a csoport egyik létrehozója.