Information about the call is disseminated by the Gerda Henkel foundation; and by CAS Sofia via the established contacts and network of the institute.
GERDA HENKEL five-months in-residence fellowships for fundamental research in the fields of the historical humanities and the social sciences are granted within the framework of the CAS Advanced Academia programme and target PhD holders from Afghanistan, Armenia, Azerbaijan, Belarus, China (only Tibet and Xinjiang Autonomous Regions), Georgia, Kazakhstan, Kyrgyzstan, Moldova, Mongolia, Russia, Tajikistan, Turkmenistan, Turkey, Ukraine, and Uzbekistan. The programme tallies with CAS institutional philosophy which upholds that the freedom of research and the responsibility of the researcher are crucial for creating and communicating important new knowledge to education and civil society.
Each GERDA-HENKEL Fellow is entitled to:
- Stipend (800 Euro per month);
- Accommodation in Sofia with a working space and internet connection;
- Research expenses (up to 100 Euro per month);
- Travel from the home country to Sofia and back, visa and insurance costs (up to 850 Euro);
- Research field trip abroad during the fellowship period – up to 1500 Euro (a one-time allowance);
- CAS library services (lending service, book exchange with the American University Library in Blagoevgrad, librarian assistance, online databases and resources, assistance with links to other libraries);
- Administrative and practical support by CAS staff (project coordinator, office manager and librarian);
- Bulgarian language courses (in accordance with the fellow preferences).
This research explores Europe-based highly-skilled Turkish migrants’ everyday-life experiences in; a) work places, b) wider social community and, c) wider Turkish diaspora community. The project focuses on the narratives of individual identity vis-à-vis the general group identity (i.e. Turkish diaspora in their respective European host society and the host society) and how they build/maintain alternative social networks based on such perceptions, social statuses and professions. The research focuses on the highly-skilled Turkish community in Germany, Sweden and Netherlands, wherein Turkish diasporas are dominant. The study explores the production of alternative diaspora spaces in migrants’ social environments and digital spheres through mixed methods (i.e. life-story interviews,surveys, digital ethnography). The premise is, highly-skilled migrants experience cultural rejection from the Turkish diaspora groups, hence look for ways to culturally integrate themselves to the wider European society. Theoretically, the aim is to establish ‘alternative diasporas’ as a concept wherein individuals have more contested feelings/attachments towards their native communities and ‘given’ identities whilst they pursue the interest of connecting with others who share similar interests,lifestyles and ethics. The overall objective is to explore how these highly-skilled migrants blur/sharpen the boundaries of such in/out-group status with the native diaspora community and the host society.
The project concerns the Russian pacifist movement created at the end of the 19th by Tolstoyans’ (the disciples of Leo Tolstoy) in the broader context of the international pacifist movement of the 1920-1930s. Tolstoyans’ movement had a definite identity as a radical pacifist, Christian socialist and anarchist movement. The ultimate goal of the Tolstoyan pacifists was to establish a universal brotherhood of the entire humanity by means of a peaceful spiritual revolution.
The aim of my project is to trace the international connections of the Russian Tolstoyans in the 1920-1930s and evaluate their intellectual and organizational contribution to the transnational activity of the European pacifist movement. The international collaboration between Russian and European pacifists became more active during the First World War and it continued after the October Revolution until the early 1930s. Tolstoyans made a great effort to create the organizational structures of international solidarity. In this field the contacts with War Resisters International, International Fellowship of Reconciliation и some other European pacifist and Christian groups was of primary importance. The result was not only the globalization of resistance to war, but also an attempt to create an alternative to the violent Bolshevik revolution in the form of an international nonviolent religious movement from below.
The research is based on the recently opened records from the personal archival fond of the leader of the movement V. Chertkov (Department of Manuscripts of the Russian State Library) and Tolstoyan underground samizdat.
The research seeks to analyze the aftermath of the dissolution of the Soviet Union and further transformation in the region for the change of status of Russian cultural heritage represented by an iconic poet in the Russian cultural pantheon. A symbolic personality of the highest value in the Soviet cultural canon, Pushkin became a contested icon for post-Soviet countries. This was particularly relevant for the areas in the former Soviet periphery with the developed Pushkin-related infrastructure for tourists and pilgrims. Such areas were known for Pushkin museums. The research comparatively approaches three case studies: Vilnius, Chisinau and Odessa to critically trace the dynamics of cultural disintegration in between 1991 and 2017. On the one hand, right after the collapse of the USSR, the infrastructure that promoted Pushkin as symbolic and cultural capital relevant for Lithuania, Moldova and Ukraine, was in severe crisis. On the other hand, recent developments (new festivals, new monuments, new campaigns) indicate that potential of using Pushkin at the political forefront of the ‘Russian World’ shall not be underestimated.
The project suggests a new reading of the history of the Romanov Empire’s imperialism, seeking to rethink the Russian imperial experience along the lines of the “imperial turn” in contemporary historiography. It investigates the history of the Russian imperial expansion in the western part of the North Caucasus from the final decade of the eighteenth century to the 1870s. The project argues that the Tsarist behavior in this borderland shared many commonalities with colonial practices of the overseas empires, from Orientalism to genocide. This territory was a place of entangled cross-cultural encounters in a colonial setting: Ukrainian- and Russian-speaking Cossack colonists, indigenous Adyghe people, career Russian militaries, and, after the abolition of serfdom in 1861, hundreds of thousands of peasants from central provinces. These groups found themselves in a new and unusual situation, meeting each other face-to-face for the first time. As a result, their sense of belonging and their relationship to the empire was constantly re-negotiated, while the roles of “dominant” and “subordinate,” “hegemony” and “subalternity,” colonials and colonized repeatedly turned upside down. Focusing on the Ukrainian-speaking Cossacks, Dr. Polianichev studies how the colonial communities adjusted to and made use of imperialism as well as what hierarchies of loyalties they produced.
This research is aimed at studying the role of ethnography in the creating of modern sexuality at the end of XIX and the beginning of XX century. If according to Foucault, modern ‘sexuality’ emerged in XIX century, then a reasonable question is: what kind of ‘ethnographic data’ was used in order to construct 'peasants’ sexuality'? What did ethnographers do when they studied ‘sexuality’ in the culture that did not possess either the notion of sexuality or any modern politics of sexuality? Whether we can restore semantic systems that designated and regulated the sphere of genital pleasure in the pre-modern times and cultures? In my study, designed from queer theory and other post-structuralist constructionist perspectives, I will be looking for the answers to the questions that are aimed at historicizing sexuality and contextualizing the ethnographic knowledge production.
At the end, almost all Hanafi legal works have chapters on local customs (kitab as-siyar, al-hazir wa-l-ibaha). Investigating legal opinions (fatwa) issued by jurists (fuqaha’) in there a historian can reveal unique data which will be useful to shed light on certain aspects of social and economic history of Central Asia. The chronological limits of the study are from the 11th to the 13th century. Preliminary studies on such fatwas show that some settled opinions on local history are to be changed or modified. For example, it was the pre-Mongol Qara Khitay dynasty who first imposed paiza in Central Asia. It’s known that already in mid-12th century Abu-l-Qasim as-Samarqandi (d. 1161) has issued a fatwa regarding permission of wearing paiza by the Muslim population. A critical edition of the relevant chapters from different legal works appears in the appendix “Excerpts from the Original”.