The Latgale theatre in Rezekne (1921-1940)

Author(s):  
Silvija Geikina

<p>The existence of The Latgale Theatre in Rezekne was not long. It existed for just a couple of decades, from 1921 to 1944. Similarly to other Latvian theatres, The Latgale Theatre in Rezekne opened its first performances soon after the declaration of Latvian independence in 1918.<br />In 1920`s almost every Latvian city established a theatre troupe with some professional but mostly – amateur actors. This activity and the desire to work in the culture field shows the Latvian nation's spiritual strength and vitality in spite of the difficult economic and political situation.<br />The Latgale Theatre's first performance took place in 1921, 4th April. It was Maurice Matherlink's play of simbols – 'Sister Beatrice' in the direction of Karl Hamsters. Hamsters' choice of material already shows his original literary taste. Looking at other peripheral theatres' repertoires during this period, it can be seen that they mostly consist of less sophisticated dramatic works from such authors as Aspazija, Blaumanis, Alunana, John Akuraters and other Latvian author plays.<br />Like other Latvian peripheral theatres, Latgale Rezekne Theatre did not receive any material support from the government. It had to find its own funding to produce shows. Soon The Latvian Culture Promotion Society Rezekne branch took the theatre under its wing. But it did not have sufficiant funds either, therefore in early 1920`s regular performances in Rezekne did not happen. In 1924 Rezekne established the association "Latgale nation castle". The society activists started building the construction project. Joseph Trasuns was elected as the first President of the Society but the board was composed by Joseph Becker, John Draught, Peter Zadvinskis and others. One of the first tasks of the association was to create The Latgale culture centre in Rezekne.<br />The next stage in the history of The Latgale Theatre is rightly considered one of the most prominent and artistically significant in 1930`s, and is associated with Ernests Feldmanis. He was working in The Latgale Theatre from 1933-1937. With his arrival, Latgale Theatre successfuly got out of the artistic exhaustion and delighted its audience with a number of bright and major productions. Ernest Feldmanis offered productions of plays which Latgale citizens had not seen before: Shakespeare's 'The Taming of the marriage', E. Woolf's 'A Tale of Death', F. Molnar's 'The Devil', Moliere's 'Don Giovanni', Wild's 'An Ideal husband.'<br />The existing productions as well as the future prospects of the theatre came to an end along with the Second World War, during which the theatre building got destroyed. It was renovated after the war and utilised by amateur theatres.<br />The aim of this work is to research the operation of The Latgale Theatre form its first performance in 1921 till the last one in 1944, discovering the historical situation in Latvia during 1920`s and 30`s, which could have resulted in a possible emergence of a new theatre in Rezekne. The article explains the theatre’s repertoire policy and the directors’ job.<br />The methods used: media analysis method and museum material analysis.</p>

Colossus ◽  
2006 ◽  
Author(s):  
Stephen Budiansky

The paths that took men and women from their ordinary lives and deposited them on the doorstep of the odd profession of cryptanalysis were always tortuous, accidental, and unpredictable. The full story of the Colossus, the pioneering electronic device developed by the Government Code and Cypher School (GC & CS) to break German teleprinter ciphers in the Second World War, is fundamentally a story of several of these accidental paths converging at a remarkable moment in the history of electronics—and of the wartime urgency that set these men and women on these odd paths. Were it not for the wartime necessity of codebreaking, and were it not for particular statistical and logical properties of the teleprinter ciphers that were so eminently suited to electronic analysis, the history of computing might have taken a very different course. The fact that Britain’s codebreakers cracked the high-level teleprinter ciphers of the German Army and Luftwaffe high command during the Second World War has been public knowledge since the 1970s. But the recent declassification of new documents about Colossus and the teleprinter ciphers, and the willingness of key participants to discuss their roles more fully, has laid bare as never before the technical challenges they faced—not to mention the intense pressures, the false steps, and the extraordinary risks and leaps of faith along the way. It has also clarified the true role that the Colossus machines played in the advent of the digital age. Though they were neither general-purpose nor stored-program computers themselves, the Colossi sparked the imaginations of many scientists, among them Alan Turing and Max Newman, who would go on to help launch the post-war revolution that ushered in the age of the digital, general-purpose, stored-program electronic computer. Yet the story of Colossus really begins not with electronics at all, but with codebreaking; and to understand how and why the Colossi were developed and to properly place their capabilities in historical context, it is necessary to understand the problem they were built to solve, and the people who were given the job of solving it.


1981 ◽  
Vol 8 ◽  
pp. 323-325 ◽  
Author(s):  
David E. Gardinier

The archives of two Roman Catholic congregations of French origin which have missionaries in Gabon are located in Rome: the Sisters of Our Lady of the Immaculate Conception of Castres (commonly called the Blue Sisters) and the Brothers of Saint Gabriel of Saint Laurent-sur Sèvres. The Blue Sisters were founded by Emilie de Villeneuve in 1836 to improve the condition of women, in particular by educating poor and orphaned girls. The Brothers of Saint Gabriel were organized by Louis Grignion de Montfort in 1715 to provide a primary education for poor boys and were reorganized in 1821 by Gabriel Deshayes. Initially both congregations worked only in France. They entered Gabon at the request of the Holy Ghost Fathers-the sisters in 1849 and the brothers in 1900. The sisters had communities at most of the mission stations--in the Estuary at first and from the 1880s along the Ogooué river and other points in the interior. The brothers operated schools at Libreville and Lambaréné, and after the Second World War at Port-Gentil and Oyem as well. During the past century both congregations became primarily missionary bodies, with the sisters active in Africa and South America and the brothers in Africa, Asia, and the Pacific. These international activities led to the transfer of their headquarters to Rome in the 1950s.The sisters who worked in Gabon prior to the Second World War included many with intelligence but few with much formal education beyond the primary grades. They spent their time in social service, health care, and elementary education. The latter included French as well as religion and the domestic arts. The sisters had much less contact with the government or the colonial administration than did the Holy Ghost Fathers, who were their ecclesiastical superiors. Though some sisters toured to provide medical aid to persons away from the mission stations, most of their contacts with Africans took place in or near the stations.


2019 ◽  
Vol 10 (1) ◽  
pp. 13-22
Author(s):  
Orit Halpern

In 1943, in the midst of the Second World War, the famous architect Richard Neutra was commissioned by the government of Puerto Rico to build hospitals and schools. In response, he produced a number of prototypes and processes investigating different ways to ventilate and climate control buildings in the sub-tropical environment of the island through technology. Neutra famously labeled his work in Puerto Rico a Planetary Test. This article examines this history of making climate a medium for design and the implications of these practices for our present


2010 ◽  
Vol 1 (1) ◽  
pp. 75-93
Author(s):  
Jessica Moberg

Immediately after the Second World War Sweden was struck by a wave of sightings of strange flying objects. In some cases these mass sightings resulted in panic, particularly after authorities failed to identify them. Decades later, these phenomena were interpreted by two members of the Swedish UFO movement, Erland Sandqvist and Gösta Rehn, as alien spaceships, or UFOs. Rehn argued that ‘[t]here is nothing so dramatic in the Swedish history of UFOs as this invasion of alien fly-things’ (Rehn 1969: 50). In this article the interpretation of such sightings proposed by these authors, namely that we are visited by extraterrestrials from outer space, is approached from the perspective of myth theory. According to this mythical theme, not only are we are not alone in the universe, but also the history of humankind has been shaped by encounters with more highly-evolved alien beings. In their modern day form, these kinds of ideas about aliens and UFOs originated in the United States. The reasoning of Sandqvist and Rehn exemplifies the localization process that took place as members of the Swedish UFO movement began to produce their own narratives about aliens and UFOs. The question I will address is: in what ways do these stories change in new contexts? Texts produced by the Swedish UFO movement are analyzed as a case study of this process.


2020 ◽  
Vol 17 (3) ◽  
pp. 278-291
Author(s):  
Egor A. Yesyunin

The article is devoted to the satirical agitation ABCs that appeared during the Civil War, which have never previously been identified by researchers as a separate type of agitation art. The ABCs, which used to have the narrow purpose of teaching children to read and write before, became a form of agitation art in the hands of artists and writers. This was facilitated by the fact that ABCs, in contrast to primers, are less loaded with educational material and, accordingly, they have more space for illustrations. The article presents the development history of the agitation ABCs, focusing in detail on four of them: V.V. Mayakovsky’s “Soviet ABC”, D.S. Moor’s “Red Army Soldier’s ABC”, A.I. Strakhov’s “ABC of the Revolution”, and M.M. Cheremnykh’s “Anti-Religious ABC”. There is also briefly considered “Our ABC”: the “TASS Posters” created by various artists during the Second World War. The article highlights the special significance of V.V. Mayakovsky’s first agitation ABC, which later became a reference point for many artists. The authors of the first satirical ABCs of the Civil War period consciously used the traditional form of popular prints, as well as ditties and sayings, in order to create images close to the people. The article focuses on the iconographic connections between the ABCs and posters in the works of D.S. Moor and M.M. Cheremnykh, who transferred their solutions from the posters to the ABCs.


1992 ◽  
Vol 13 (2) ◽  
pp. 101-126
Author(s):  
Hans Levy

The focus of this paper is on the oldest international Jewish organization founded in 1843, B’nai B’rith. The paper presents a chronicle of B’nai B’rith in Continental Europe after the Second World War and the history of the organization in Scandinavia. In the 1970's the Order of B'nai B'rith became B'nai B'rith international. B'nai B'rith worked for Jewish unity and was supportive of the state of Israel.


Author(s):  
David Hardiman

Much of the recent surge in writing about the practice of nonviolent forms of resistance has focused on movements that occurred after the end of the Second World War, many of which have been extremely successful. Although the fact that such a method of civil resistance was developed in its modern form by Indians is acknowledged in this writing, there has not until now been an authoritative history of the role of Indians in the evolution of the phenomenon.The book argues that while nonviolence is associated above all with the towering figure of Mahatma Gandhi, 'passive resistance' was already being practiced as a form of civil protest by nationalists in British-ruled India, though there was no principled commitment to nonviolence as such. The emphasis was on efficacy, rather than the ethics of such protest. It was Gandhi, first in South Africa and then in India, who evolved a technique that he called 'satyagraha'. He envisaged this as primarily a moral stance, though it had a highly practical impact. From 1915 onwards, he sought to root his practice in terms of the concept of ahimsa, a Sanskrit term that he translated as ‘nonviolence’. His endeavors saw 'nonviolence' forged as both a new word in the English language, and as a new political concept. This book conveys in vivid detail exactly what such nonviolence entailed, and the formidable difficulties that the pioneers of such resistance encountered in the years 1905-19.


Author(s):  
Gregory A. Barton

This chapter traces the expansion of industrial agricultural methods after the Second World War. Western governments and the Food and Agriculture Organization pushed for increased use of chemical fertilizers to aid development and resist Soviet encroachment. Meanwhile small groups of organic farmers and gardeners adopted Howard’s methods in the Anglo-sphere and elsewhere in the world. European movements paralleled these efforts and absorbed the basic principles of the Indore Method. British parliament debated the merits of organic farming, but Howard failed to persuade the government to adopt his policies. Southern Rhodesia, however, did implement his ideas in law. Desiccation theory aided his attempts in South Africa and elsewhere, and Louise Howard, after Albert’s death, kept alive a wide network of activists with her publications.


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