German text / Die Bulgarische Evangelische Gesellschaft (BEG) ist die erste organisierte Eigeninitiative bulgarischer evangelischer Christen, die dem Ziel verpflichtet war, zur Evangelisation der Bulgaren beizutragen. Neben der Literaturarbeit und der finanziellen Unterstützung von Predigern und Pastoren gehörte die Förderung von Einheit unter den evangelischen Christen zu den wichtigsten Arbeitsbereichen der BEG. Letzteres wurde vor allem auch in den Jahresversammlungen verwirklicht, die allgemein eine wichtige Plattform für die verschiedenen Arbeitszweige darstellten. 1875 in einer äußerst unsicheren Zeit gegründet, überstand die BEG mehrere Kriege wie auch interne Probleme, bis sie (wie andere Vereine) 1958 vom kommunistischen Regime aufgelöst wurde. Ihre Geschichte spiegelt in weiten Teilen die Entwicklung der bulgarischen evangelischen Bewegung wider – deren Beschaffenheit und Besonderheiten, deren Erfolge sowie interne und externe Herausforderungen. Als interdenominationelle Organisation und mit der breiten Unterstützung durch einen Großteil der evangelischen Leiter wie auch durch viele Gemeindemitglieder nahm die BEG in der sich entwickelnden protestantischen Landschaft Bulgariens eine prägende Rolle ein. Bis dato ist die frühe protestantische Geschichte Bulgariens hauptsächlich aus dem Blickwinkel der Missionsarbeit der amerikanischen Missionen behandelt worden. Anhand der neu aufgefundenen Jahresberichte der BEG und anderer Primärquellen kann nun das Augenmerk auf diese heute fast vergessene Eigeninitiative der noch jungen evangelischen Bewegung Bulgariens gerichtet werden. Diese Studie leistet einen Beitrag zur evangelischen Kirchen- und Missionsgeschichtsschreibung in Bulgarien. / The Bulgarian Evangelical Society (BES) was the first organized initiative by Bulgarian evangelical Christians to evangelize Bulgarian people. In addition to publishing Christian literature and providing financial help for preachers and pastors, one of its major activities was to work towards unity among evangelical Christians. This was mostly realized at the annual meetings of the membership of the BES, which provided an important platform for the society's different ministries. Founded in 1875 in a very insecure time for the Bulgarian people, the BES managed to survive several wars and various internal problems until it was dissolved in 1958 by the Communist Regime, along with other non-governmental organizations. The history of the BES to a large extent reflects the development of the Bulgarian evangelical movement as a whole in its qualities and characteristics, its successes and in its internal and external challenges. As an interdenominational organisation and because it had the broad support of a large part of the evangelical leaders as well as many church members, the BES played an important role in the development of Protestantism in Bulgaria. In the past, the early Protestant history of Bulgaria frequently has been portrayed as the missionary work of American missionaries. With the newly rediscovered annual reports of the BES and other primary sources it has now become possible to uncover the significant role of this almost forgotten initiative of the early Bulgarian evangelical movement. In doing so, this study contributes both to history of missions and to the history of the Protestant Church in Bulgaria. / Christian Spirituality, Church History & Missiology / D. Th. (Missiology)

German text / Die Bulgarische Evangelische Gesellschaft (BEG) ist die erste organisierte Eigeninitiative bulgarischer evangelischer Christen, die dem Ziel verpflichtet war, zur Evangelisation der Bulgaren beizutragen. Neben der Literaturarbeit und der finanziellen Unterstützung von Predigern und Pastoren gehörte die Förderung von Einheit unter den evangelischen Christen zu den wichtigsten Arbeitsbereichen der BEG. Letzteres wurde vor allem auch in den Jahresversammlungen verwirklicht, die allgemein eine wichtige Plattform für die verschiedenen Arbeitszweige darstellten. 1875 in einer äußerst unsicheren Zeit gegründet, überstand die BEG mehrere Kriege wie auch interne Probleme, bis sie (wie andere Vereine) 1958 vom kommunistischen Regime aufgelöst wurde. Ihre Geschichte spiegelt in weiten Teilen die Entwicklung der bulgarischen evangelischen Bewegung wider – deren Beschaffenheit und Besonderheiten, deren Erfolge sowie interne und externe Herausforderungen. Als interdenominationelle Organisation und mit der breiten Unterstützung durch einen Großteil der evangelischen Leiter wie auch durch viele Gemeindemitglieder nahm die BEG in der sich entwickelnden protestantischen Landschaft Bulgariens eine prägende Rolle ein. Bis dato ist die frühe protestantische Geschichte Bulgariens hauptsächlich aus dem Blickwinkel der Missionsarbeit der amerikanischen Missionen behandelt worden. Anhand der neu aufgefundenen Jahresberichte der BEG und anderer Primärquellen kann nun das Augenmerk auf diese heute fast vergessene Eigeninitiative der noch jungen evangelischen Bewegung Bulgariens gerichtet werden. Diese Studie leistet einen Beitrag zur evangelischen Kirchen- und Missionsgeschichtsschreibung in Bulgarien. / The Bulgarian Evangelical Society (BES) was the first organized initiative by Bulgarian evangelical Christians to evangelize Bulgarian people. In addition to publishing Christian literature and providing financial help for preachers and pastors, one of its major activities was to work towards unity among evangelical Christians. This was mostly realized at the annual meetings of the membership of the BES, which provided an important platform for the society's different ministries. Founded in 1875 in a very insecure time for the Bulgarian people, the BES managed to survive several wars and various internal problems until it was dissolved in 1958 by the Communist Regime, along with other non-governmental organizations. The history of the BES to a large extent reflects the development of the Bulgarian evangelical movement as a whole in its qualities and characteristics, its successes and in its internal and external challenges. As an interdenominational organisation and because it had the broad support of a large part of the evangelical leaders as well as many church members, the BES played an important role in the development of Protestantism in Bulgaria. In the past, the early Protestant history of Bulgaria frequently has been portrayed as the missionary work of American missionaries. With the newly rediscovered annual reports of the BES and other primary sources it has now become possible to uncover the significant role of this almost forgotten initiative of the early Bulgarian evangelical movement. In doing so, this study contributes both to history of missions and to the history of the Protestant Church in Bulgaria. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)

The positive contribution of finance to the process of economic development has been debated ever since Joseph Schumpeter famously argued in 1911 that services provided by finance are essential for technological innovation and growth. A substantial theoretical literature has produced increasingly sophisticated economic models endogenising the role of finance into the growth process, while empirical studies have put forward data to detect the link between the two. Yet a large part of the empirical surveys operate with macroeconomic or cross-section data and have little to say about the channels through which finance affects growth. This is where this dissertation comes in. It provides firm-level data from Bulgaria and Yugoslavia from the period 1919-1941 to tackle a number of questions related to finance, banking, and economic performance of the European economic periphery. The analysis is broadly divided into three parts – capital flows and the effects of international investment on domestic firms, banks and the real sector during the Great Depression, and the political economy of government intervention during the Depression and post-Depression period. The first substantive chapter (chapter 2) contributes to the literature on growth and capital flows by testing the hypothesis that foreign direct investment brings about productivity improvements to host economies via the channels of technology, liquidity and know-how transfer, as opposed to market access or increased competition. Chapter 3 revisits the prominent debate over the origins of the banking crises during the Great Depression and the effects these had on the real sectors. Evidence is provided in support of the debt deflation theory of banking crises, but the broad effects of the Depression on banks’ and firms’ balance is also explored. The higher the involvement of banks with industry both directly (via interlocking directorates or equity ownership), and indirectly, via the lending channel, the greater the negative effects of the crisis on banks’ balance sheets. The evidence points to negative feedbacks from bank distress to firms’ output losses in the form of a credit crunch. Chapter 4 uses a political economy framework to analyse the state interventions in the Balkan economies during and after the Depression. The data suggests that direct and indirect bailouts of banking and industry defined the role of the state. Government cronies from the financial and economic elite, as well as the agricultural sector ended up as winners from the process, while semi-skilled and unskilled labour paid the tax bill. These quantitative findings are in agreement with the broad conclusions of transaction cost economics where finance can play an important sorting role. They also support the empirical literature that rejects the contributions of portfolio investment but argues that direct foreign investment is a source of technological progress. The conclusions of the thesis, however, call for caution as market failure in the financial sector was abundant and political economy frictions could cause lasting damage to development.

Dans un contexte européen minoritaire et un cadre de séparation des Églises et de l'État, les institutions islamiques, mosquée et école coranique, sont des agents de transmission religieuse précieux. Pour appréhender ce cadre institutionnel spécifique, les contextes historiques et sociopolitiques des terrains français (loi 1905 et historicité de l'immigration maghrébine) et bulgare (conquête ottomane et régime communiste) sont examinés au regard de l'offre d'instruction religieuse institutionnelle. Mais l'organisation de l'apprentissage religieux institutionnel ne se réalise qu'en interaction avec l'environnement familial. L'inculcation de savoirs dogmatiques, pratiques et de l'éthique réalisée par des dispositifs mimétiques et des stratégies d'incitation, permet de pouvoir socialement dire et faire le croire. L'usage des registres du corps et des émotions comme mode d'expression de la construction d'une relation à Dieu permet au croyant d'exprimer socialement et de manière personnelle le croire, au-delà d'un savoir dogmatique. Le croire se construit comme un parcours où la construction du soi passe à la construction pour soi. Les fluctuations du croire qui interviennent dans ce parcours relèvent de la projection du soi. Cette étude des processus d'apprentissage permet de faire ressortir l'articulation entre dogme, pratiques et éthique comme se répondant en permanence et se manifestant socialement comme des savoirs : savoir-faire, savoir-dire et savoir-ressentir acquis au quotidien. Les notions telles que la pratique religieuse et le croire sont interrogées et le concept d'apprentissage examiné. Ce thème constitue aussi une anthropologie de l'enfance encore peu exploitée. / The main Islamic institutions Mosques and Koranic schools serve as valuable transmission mechanisms in a context where Islam is a minority religion in Europe and church and state have in any case grown apart. In order to understand this institutional framework, the historical and socio-political contexts of both France and Bulgaria are examined with respect to the institutional religious education 'offering'. But institutional religious learning is achieved only in interaction with the family environment. The inculcation of dogmatic and practical skills, and of an ethical framework which allows believers, socially, to speak of and demonstrate their faith through mimetic devices and incitement strategies. The use of body and emotion as a medium for the expression of the relationship constructed with God, to express socially and personally the faith, extends beyond purely dogmatic knowledge. Faith becomes a pathway, whereby self-construction gives way to a construction for oneself. Along this pathway, fluctuations in the degree of belief are a function of self-projection. The study of these learning processes reveals the connection between dogma, practice and ethics, all of which interact continuously and which, socially, manifest themselves as 'skills': speaking, doing and feeling skills, that are acquired through everyday life.This research brings to light the processes by which the Islamic faith is constructed socially. It also explains how Islamic beliefs come to be internalised and expressed. The study examines notions such as religious practice and faith. This narrative also represents an anthropology of childhood that has not yet received much academic attention.

The diploma thesis The CEZ affair from the perspective of the Czech and Bulgarian press deals with the media portrayal of the unrests in Bulgaria in February and March 2013, which were caused by the high prices for electricity that had been supplied, among others, by the parastatal Czech company CEZ. This company became a symbol of the protests. The basis for the analysis and comparison consists of the Czech dailies Mladá fronta Dnes, Právo, Hospodářské noviny and the Bulgarian dailies Trud, 24 chasa and Standart. The reference period is February 2013, when the protests began and subsequently culminated at the end of the month. This work aims to describe how the whole affair was depicted in selected examples of Czech and Bulgarian press. Subsequently, these two approaches are compared. In addition to the analysis, the thesis also touches the topic of modern history of Bulgaria and an outline of Czech-Bulgarian relations. The individual periodicals used for the analysis, as well as the energetical concept of Bulgaria are introduced in order to achieve easier understanding of the entire problem.

Cette thèse analyse les causes de l’apparition, la nature des discours, les modes d’institutionnalisation et les effets sociaux produits par les populismes bulgares pendant une période de plus de vingt ans : de 1992 à 2013. On soutient notamment l’hypothèse que les populismes bulgares catalysent une « révolution rampante » qui remet en cause les hiérarchies sociales et les canaux de représentation politique émanant de la « révolution du palais » de 1989. Elle résulte de la dialectique entre l’institutionnalisation de l’idéologie populiste en tant que grille d’analyse de la réalité et de l’impossibilité de sa réalisation par les partis formés autour des leaders qui la mobilisent. / This thesis analyses the reasons of the appearance, the type of discourse, the modes of institutionalization and the social effects generated by the Bulgarian populisms over a period of more than twenty years: from 1992 to 2013. We argue that Bulgarian populism catalyses a "creeping revolution": it questions the social hierarchies and the channels of political representation that results from the "palace revolution" of 1989; it is a consequence of the dialectic between the institutionalization of the populist ideology as an analytical framework and the impossibility of its implementation by the parties formed around the leaders who mobilize it. / Дисертацията анализира причините за появата, природата на дискурса, типовете институционализация и социалните ефекти, породени от популизмите в България през период от повече от двадесет години: от 1992 г. до 2013 г. Защитава се хипотезата, че популизмите в България катализират “пълзяща революция”. Тя поставя под съмнение социалните йерархии и каналите за политическо представителство, произтичащи от “дворцовия преврат” от 1989 г. Причина за това е диалектиката между институционализацията на популистката идеология като аналитична рамка за разбиране на политическите и икономически процеси и невъзможността за нейната реализация от партиите, формирани около лидерите, които я изповядват.

Collective memory emerges within our physical realm through material and spatial manifestations that link personal and collective conceptions of the past and present. The role of the memorial, as the primary urban element of collective memory, aims to encourage selective remembrance and reconciliation as part of a cultural healing process held over time. This thesis is situated in the city of Sofia, at a site of collective traumatic memory: the site of the former G. Dimitrov Mausoleum. Once considered the icon of Bulgarian communism, this building was symbolically demolished in 1999, following the collapse of the regime, leaving a scar in the heart of the city’s fabric and consciousness. This site, along with its abandoned adjacent public square, has become a significant representation of the urge found across all of the former Eastern Bloc countries, to suppress and erase the memory of the recent traumatic past, as a means to heal. However, without any efforts to commemorate, reconcile or face the past, the restrictive environment of oppression during the regime has in turn been replaced by an environment of repression, where mourning has become an impossible task. The modern tradition of public commemoration has been founded upon the notion that permanent monuments as physical objects can become representations of collective memory, preserved through time. Throughout the various attempts to create memorials, this assumption has remained for the most part unquestioned. However, the memorial as such has recently faced a major debate, as the issues of memory and forgetting have emerged as dominant concerns in dealing with the trauma that continues to haunt modern Western culture. Consciously discrediting the reality of the events and the victims associated, the Bulgarian culture has created a form of disconnect between its identity and its collective memory. Challenging the static forms and detached imagery, this proposal will reexamine the traditional definition of the monument as object on pedestal. By revisiting the site where the void left by the demolished mausoleum still haunts those trying to forget, and allowing the memory to emerge back into the collective consciousness, this proposition will allow the trace of the past to be transformed and connected to a new city narrative of remembrance. An engaged and dynamic ritual, beginning and ending at the memorial site, will draw a connection between space, time and memory through a series of new public spaces. Through the recovery of collective memory, it will offer an alternative to the healing process. The memorial is dedicated to the countless victims of censorship and control during the Iron Curtain regime.

Collective memory emerges within our physical realm through material and spatial manifestations that link personal and collective conceptions of the past and present. The role of the memorial, as the primary urban element of collective memory, aims to encourage selective remembrance and reconciliation as part of a cultural healing process held over time. This thesis is situated in the city of Sofia, at a site of collective traumatic memory: the site of the former G. Dimitrov Mausoleum. Once considered the icon of Bulgarian communism, this building was symbolically demolished in 1999, following the collapse of the regime, leaving a scar in the heart of the city’s fabric and consciousness. This site, along with its abandoned adjacent public square, has become a significant representation of the urge found across all of the former Eastern Bloc countries, to suppress and erase the memory of the recent traumatic past, as a means to heal. However, without any efforts to commemorate, reconcile or face the past, the restrictive environment of oppression during the regime has in turn been replaced by an environment of repression, where mourning has become an impossible task. The modern tradition of public commemoration has been founded upon the notion that permanent monuments as physical objects can become representations of collective memory, preserved through time. Throughout the various attempts to create memorials, this assumption has remained for the most part unquestioned. However, the memorial as such has recently faced a major debate, as the issues of memory and forgetting have emerged as dominant concerns in dealing with the trauma that continues to haunt modern Western culture. Consciously discrediting the reality of the events and the victims associated, the Bulgarian culture has created a form of disconnect between its identity and its collective memory. Challenging the static forms and detached imagery, this proposal will reexamine the traditional definition of the monument as object on pedestal. By revisiting the site where the void left by the demolished mausoleum still haunts those trying to forget, and allowing the memory to emerge back into the collective consciousness, this proposition will allow the trace of the past to be transformed and connected to a new city narrative of remembrance. An engaged and dynamic ritual, beginning and ending at the memorial site, will draw a connection between space, time and memory through a series of new public spaces. Through the recovery of collective memory, it will offer an alternative to the healing process. The memorial is dedicated to the countless victims of censorship and control during the Iron Curtain regime.

This study focuses on the work strategies of 1989 immigrants who had to move from Bulgaria to Turkey and settled in Ankara. During this immigratio wave, nearly 150,000 people immigrated to Turkey and settled permanently. In this study, the operational definition of the immigrant work strategy is the activities and the attitudes that the immigrants take to find and maintain thier first jobs, immediately after immigration. To learn about the work strategies of the immigrants, I conducted a field research which was based on semi-structured in depth interviews. In my sample, there are fifteen women and fifteen men who have work experience both in Bulgaria and Turkey. During the field research, i asked the respondents questions about their immigration ad settlement processes, their working lives, both in Bulgaria and Turkey and their perceptions about working. Theni to interpret this data, I employ three approaches from the international migration literature: migration system approach, political approach and network aapproach with some important concepts like social capital and work ethic and I tried to connect them with work strategies of the immigrants. As a result of this study, it is suggested that to improve their standards of living, the immigrants developed a work strategy with two main steps: finding a job and maintaining this job. Immigrants follow different patterns in these two steps. While they are trying to find a job, they benefit from existing immigrants&#039 / networks which are products continous immigration waves from Bulgaria to Turkey and Turkish state&#039 / s provisions which are for the accomadation of the immigrants who are privileged in the eyes of the state due to their ethnicity and religion. As a second step of the work strategy, they maintain these jobs with the help of work ethic they gained in Bulgaria and their ignorance about the operation of Turkish labour market. With these characteristics they are distinguished among the non-immigrant workers. The narratives which are widely told by the immigrants and shared by the employers and other employees enviably also emphasize how hardworking they are, how loyal they are to their job, to their employers and to their country and strenthen the immigrants&#039 / position in the labour market.

This thesis analyses linguistic policies in Bulgaria, during the Ottoman, monarchical, communist and post-communist periods and its effects on the Turkish minority in Bulgaria. The linguistic policies in Bulgaria did not follow consistent policies / on the contrary, it followed different policies in different periods. The aim of this thesis is to analyse how the Turkish minority experiences and perceives linguistic rights in the post-communist period, such as study of and in Turkish language, Turkish minority media, use of minority personal names, naming of topographical places and the status of Turkish language in official and administrative institutions. For this purpose, in-depth interviews were carried out in ISiklar (Samuil) municipality in Bulgaria, where Turks constitute the absolute majority of the population. As a result of the analyses of the experiences of the Turkish minority, it was observed that (Turkish) linguistic rights and language were experienced by the Turkish minority in terms of ethnolinguistic identity. It is concluded that symbolic power and diglossia relationships between Turkish and Bulgarian languages affected the ways of perception of (Turkish) linguistic rights by the Turkish minority in Bulgaria.