Cluj-Napoca between 1939-1960

CLUJ-­‐NAPOCA 1939 Ȃ 1960. DIVERSITY OF REMEMBRANCES

Cluj-­‐Napoca -­‐ Novosibirsk 2012

Texts authors Yulia Gordeeva £ £è Romanian Ȃ English Translation £è £ Russian-­ Romanian Translation Flaviu Orastean Page Makeup Yulia Gordeeva Photography £è Yulia Gordeeva The project is one of the 28 selected for financing by the German Foundation Dz ǡ dz ȋ Ȍǡ ͻ͵ from various European and Asian states.

Copyright (c) 2012 by Geschichtswerkstatt Europa and the authors, all rights reserved.

This work may be copied and redistributed for non-­‐commercial, educational purposes, if permission is granted by the author and usage right holders. For permissions please contact info@geschichtswerkstatt-­‐europa.org.

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PREFACE  7KLV EURFKXUH LV WKH UHVXOW RI WKH UHVHDUFK SURMHFW Âł&OXM-Napoca 1939 Âą 1960. Diversity of UHPHPEUDQFHV´ FRQGXFWHG LQ )HEUXDU\ Âą October 2012 by our international team. This project ZDV GHYHORSHG ZLWKLQ WKH IUDPHV RI WKH Âł*HVFKLFKWVZHUNVWDWW (XURSD´ SURJUDP ZLWK WKH ILQDQFLDO VXSSRUW RI WKH Âł(9= Âą Erinnerung, Verantwortung und =XNXQIW´ IRXQGDWLRQ 'XULQJ the period February Âą June 2012 our team managed to study the historical background of Cluj in the researched period and then, during the fieldwork in ClujNapoca in July Âą October 2012, to conduct 21 in-depth interviews with people of different nationalities who lived in the city in the period 1939 Âą 7KH SURMHFWÂśV PHPEHUV atWHQGHG WKH H[KLELWLRQ Âł&OXM LQ ROG SKRWRV´ DQG FRQWDFWHG WKH researcher of contemporary dŚĞ Ć‰ĆŒĹ˝ĹŠÄžÄ?Ćš ƚĞĂž ÄšĆľĆŒĹ?ĹśĹ? ƚŚĞ Íž ůƾŊ Ĺ?Ĺś ŽůĚ ƉŚŽƚŽĆ?Í&#x; ĞdžŚĹ?Ä?Ĺ?ĆšĹ?ŽŜ  Cluj-Napoca, sociologist Dr. Marius Lazar.

The main goal of the project was to research the way in which the processes that took place in the city during the war and the first after war decade are seen through the eyes of the SHRSOH DIIHFWHG E\ WKHP WKH ZD\ LQ ZKLFK WKH\ DIIHFWHG SHRSOHÂľV OLYHV DQG WKH LQIOXHQFH WKH\ had on the creation of modern day Cluj-Napoca. Our thesis was that people of different nationalities will remember things differently. The research consisted of two main stages. During the first stage we studied the historical background of Cluj in the researched period in order to reconstruct the official version of the events as well as to reach a better level of communication with the interviewees by basing our questions on historical knowledge about the period. Using memoirs and guidebooks we tried to identify the main places of remembrances which our interviewees could refer to. This stage of our research was based on the main methods of history: reading sources critically and analysis of sites of remembrance. The second part of our research consisted of a number of interviews conducted in the city Cluj-Napoca with people of various ethnicities who lived there or moved there in the years 1945 Âą 1960. During the interviews we focused on the personal memories of interviewees about the city of Cluj, in order to see which events connected with the city space had the most important place in their remembrance, what shocked one nation most and which events went unnoticed by the others.

In the second part of our research we concentrated on two basic aspects. At first we collected memories of the everyday life in the after war Cluj and of the changes that took place in the urban landscape. In order to do so, we used methods of oral history and interviewed people who lived those changes. Having accomplished this, we managed to identify the main trends in the memories of that period. The following brochure is an attempt to present the main findings of 3 Â Â

our field research together with the historical background research. The brochure consists of two main parts. The first one, the historical background presents the results of the first stage of our project, while as the second part, starting with the portraits of our interviewees presents the results of our field research and the conclusions. The places in Cluj-Napoca which are described in the brochure were those mentioned as being important for all the interviewees. From the EHJLQQLQJ ZH GLGQœW ZDQW WR DUWLILFLDOO\ LPSRVH VRPH SODFHV DV EHLQJ LPSRUWDQW VR WKH SODFHV described in the brochure are the places which were mentioned by most of the interviewees as EHLQJ LPSRUWDQW DQG UHODWHG WR WKH FLW\œV OLIH LW DSSHDUHG WKDW Post of those places are just as important today ,Q WKH URRWV RI WKH UHVHDUFK SURMHFW SURSRVDO ³&OXM-Napoca 1939 ¹ 1960. Diversity of UHPHPEUDQFHV´ ZDV RXU WHDPœV EHOLHI WKDW SHRSOH RI GLIIHUHQW QDWLRQDOLWLHV KDYH GLIIHUHQW remembrances of the after war Cluj. The difficult history of this city and the politics different authorities (Romanian, Hungarian, and Communist) towards the city space in the 20th century, in RXU WHDPœV RSLQLRQ VKRXOG KDYH OHIW VRPH WUDFHV RQ SHRSOHœV PHPRULHV 7KH LPPHGLDWH DIWHU ZDU period was a time when the city was adjusted to the ideological and political realities of the FRPPXQLVW 5RPDQLDQ VWDWH DQG RXU WHDPœV WKHVLV DW WKH EHJLQQLQJ RI RXU UHVHDUFK ZDV WKDW WKH changes that occurred in the city space could be remembered differently by people of different nationalities who lived in after war Cluj.

The research project and the brochure appeared thanks to the support of ³*HVFKLFKWVZHUNVWDWW (XURSD´ DQG RI WKH ³(9= ¹ (ULQQHUXQJ 9HUDQWZRUWXQJ XQG =XNXQIW´ foundation. We would like WR WKDQN WKH ³*HVFKLFKWVZHUNVWDWW (XURSD´ WHDP DQG ILUVW RI DOO $QQD Littke and Dr Jennifer Schevardo for fruitful advice and constructive criticism. Apart from that, we would like to thank our mentor Dr Slawomir Kapralski for his advice, patience and for his theoretical and moral support in difficult situations. We are thankful to Dr Marius Lazar for theoretical and practical advice concerning our project. Our special thanks to Sorana Popa who became for us a kind of a guide through after-war Cluj. Other special thanks go to the Jews Association in Cluj-Napoca (and its director Robert Schwartz and secretary Mendel Estera) and the Deutsches Forum in Cluj-Napoca (and director Dr. Wilfried Schreiber). We thank the Centrul de Ingrijire si Asistenta Sociala al DGASPC (especially Director Dr. Liviu Popa). All of these associations gave our team a lot of support in finding interviewees. We would also like to thank for advice, inspiration and help to young Cluj-Napoca architects and researchers Dan Patric and Daniel gerban, Tudor, Ioana and Mihai Alexandrescu.

We are grateful to all the interviewees for their willingness to share their remembrances of their life in after war Cluj and part of their free time with our team.

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THE  HISTORICAL  BACKGROUND  Cluj-Napoca is a city with a difficult history in space where traces of different cultures FDQ EH IRXQG ³7KH FLW\-WUHDVXUH´ ³WKH KHDUW RI 7UDQV\OYDQLD´ DQG ³7UDQV\OYDQLDœV XQRIILFLDO FDSLWDO´ DUH WKH PRVW SRSXODU GHILQLWLRQV RI &OXM-Napoca. Hungarians living in Hungary often consider this city to be the second most important centre of Hungarian culture after Budapest.

Romanians from Cluj-Napoca usually consider this city as the most beautiful and important city in Romania with the best university in the whole country. The urban space of contemporary ClujNapoca is full of symbols which a visitor considers to be important for the nationalities who live there, and the history of the city is amazingly full of different nations some of which appeared in the city only for a short period of time, left their print on the city space and then almost disappeared (for example, Saxons who actually built the medieval Cluj could be hardly found WKHUH WRGD\ ,I ZH ZLOO DGGUHVV WR WKH WK FHQWXU\ÂśV KLVWRU\ RI WKLV FLW\ ZH ZLOO ILQG RXW What after the Second World War the city was passed to Romania to which it belonged in the interwar period. Before the period of the World Wars (the First World War and the Second one) Cluj / Kolozsvar was mostly a Hungarian city, even if its beginnings were connected with the Roman Empire and the medieval town was built mostly by Saxons, and most of the rural population of Transylvania consisted of Romanians. In this terms the Cluj of the first half of the 20th century could be compared to Lviv in contemporDU\ 8NUDLQH DQG 9LOQLXV LQ QRZDGD\VÂś /LWKXDQLD 7KH distinctive feature which makes Cluj-Napoca to certain extent different from Lviv, Vilnius, Wroclaw, Kaliningrad and other cities which changed their countries after the Second World War is the fact that almost all the Hungarian population of Cluj remained in the city.

In the period preceding the Second World War, Cluj was primarily a multicultural city, with inhabitants that could be divided into 4 major ethnic groups: out of a population of 103.840, the majority (48.000) were Hungarians, followed by Romanians (36.000), Jews (13.000) and *HUPDQV /D]ăU 'XH QRW RQO\ WR WKH ZDU SHULRG EXW DOVR WR WKH YDULRXV FKDQJHV of regimes, the ethnical composition of the city changed drastically by 1956: the most visible tendency is the reduction of both the Jewish and German populations (only 525 Jews and approximately 1.000 Germans), as well as a constant increase in the number of Romanians (almost an equal number with the Hungarians Âą approx. 75.000); actually by 1966, the Romanians will have become the main ethnical group, and their increase in number will go as far DV UHDFKLQJ RI WKH WRWDO SRSXODWLRQ RI DW WKH FHQVXV /D]ăU 7KLV phenomenon can be related to the political changes after the war and its consequences: along with industrialization, an increasing number of Romanians moved to Cluj, both from other regions of the country and the neighbouring villages (some of which actually became integrated in the city itself). The Hungarian population met with a visible decrease in numbers, the native German population was replaced mostly with newcomers from other regions, and the Jews almost completely disappeared.

The new Communist system that had imposed itself in Romania after the Second World War affected all aspects of individual and community life, but we consider that its impact on urban planning is one of the most significant and long-lasting effects. For almost 50 years following the war, Romanian architecture was directed to influence not only urban policies, but 5 Â Â

SRSXODWLRQ SROLF\ DV ZHOO LQ RUGHU WR GHWHUPLQH WKH ELUWK RI WKH ³QHZ VRFLHW\´ 7KH PDLQ JRDO RI Romanian Communist architecture was to promote and hasten the processes of modernization, industrialization and urbDQL]DWLRQ 7KHVH SURFHVVHV PRVWO\ LQIOXHQFHV WKH FLW\ RI &OXM LQ WKH œ V DQG WKH ¾ V ZKHQ D PDVV FRORQL]DWLRQ EHJDQ EULQJLQJ LQ WKH FLW\ DQ LQFUHDVLQJ QXPEHU RI villagers in order to inhabit the recently built blocks of flats. This colonization had not only VRFLDO SXUSRVHV EXW DOVR D GHHSHU DOPRVW ³HWKLFDO´ FRPSRQHQW (YHQ EHIRUH WKH 6HFRQG :RUOG War, a process of reversing the population structure of Cluj had begun. But this took on new momentum after the rise of Communism: counting on popular reaction to the centuries of Hungarian domination and restrictions against Romanians in Transylvania, the new authorities actively promoted a dramatic colonization of the city with mostly newcomers from the surrounding villages. These newcomers played an active role in the modernization of Cluj, but, because of certain difficulties in adapting to city life, they also contributed to the failure of the same modernization process.

One other aim that Socialist architecture attempted to put into practice was the reversal in WKH WUDGLWLRQDO RUGHU RI WKH XUEDQ VSDFH /D]ăU ). In a traditional city, there was a definite correlation between special hierarchy and social hierarchy: namely, the city centre tended to be inhabited by those persons with higher social and economic positions, while the peripheries were mostly inhabited by peasants or workers. Communist architecture endeavoured to promote a change in the traditional relations between city centres and peripheries, in order to reflect the Communist doctrine. As such, different means of propaganda (books, journals, postcards, newspapers, reports) were used to present the new Socialist neighbourhoods, the parks, the factories and the new happy life of families living in the Socialist Eden. Since the focus was on the peripheries, the city centre was more than often neglected and old buildings in the city centre were either demolished or left to desolation. The Austro-Hungarian buildings with spacious apartments became shared living space, and the former inhabitants were forced to move into certain rooms, while the others were given over to the newcomers.

In Cluj, researchers state that the symbolic relations between centre and periphery were changed in accordance with the doctrinal confrontation between old and new (LD]ăU 7KH Communist authorities (in the entire Eastern bloc) attempted, where city planning made it possible, to create new, Socialist city centres by vigorous and often radical measures (such as EXLOGLQJVÂś H[SORVLRQV and demolishing) as was the case in Warsaw, Minsk, Moscow, Irkutsk, Bucharest to name only a few cities. In Cluj, no such means were used to change the city centre and, as a result of the limited special opportunities for expansion, the old city centre remained both the political and administrative heart. Therefore, we can say that the sought inversion of special hierarchy has never been achieved in Cluj. +LVWRULFDOO\ WKHUH DUH SHULRGV WKDW GHILQH &OXMÂśV GHYHORSPHQW DIWHU WKH 6HFRQG :RUOG War: the period immediately after the war, the period of national Communism (superimposed on CeauèHVFXÂśV UXOH RYHU WKH FRXQWU\ WKH SHULRG -2004, and the on-going contemporary period.

The first period, comprising the first 15 years after 1945, was a period of following the lead of the USSR and its ideological policy. In Cluj, major changes only happened gradually: first and foremost, the names of the streets returned to their inter-war state, while some of them actually were adapted to fit the new political regime. As we have found out in our interviews, in the first years after the war, Cluj was still largely a bilingual city: names of shops were still 6 Â Â

shown in both Romanian and Hungarian, and movie subtitles were broadcasted in both languages. It is only after 1956 (as an effect of the Hungarian revolution) that crucial changes mark Cluj: in 1959 the Romanian and Hungarian universities are forced to merge, an event also connected in popular remembrance to a reversal in ethical diversity. It is around this period that bilingual signboards disappear and Hungarian subtitles are no longer available.

Architecturally, this period meant rebuilding structures damaged during the war: the &RUYLQXV 6WHHO )DFWRU\ WKH 0DFKLQHVÂś )DFWRU\ WKH %ULFNVÂś )DFWRU\ WKH +HDWLQJ 3ODQW 3DVFX 1974), as well as the seriously damaged railroad system and administrative edifices. According WR LQWHUYLHZHHVÂś UHFROOHFWLRQV WKH DUHD VHYHUHO\ GDPDJHG GXULQJ WKH ZDU ZDV DURXQG WKH UDLOURDG station and on nowadays Horea Street, leading from the city centre to the railway station.

Population wise, this period is also characterize d by increased immigration from villages; in order to cope with the boost in inhabitants, the characteristic services in a city were expanded: the sewer and tap water systems expanded, public transportation was extended and most streets were asphalted.

The immediate years after the war saw the industry returning to civil production, but this was soon followed by general nationalization (1948-1950): starting with banks and factories, followed by most enterprises (pharmacies, hospitals, private medical cabinets, cinemas, restaurants) and ending with housing facilities. The expansion of industry in Cluj determined the appearance of 4 industrial zones: the Eastern Zone (with such factories as: Iris, Unirea, Carbochim, Clujeana, Triumf, Uzina de Reparatii, Baza 4 aprovizionare, Combinatul de Ceramica Fina), the Central Zone (Tehnofrig Libertatea, Armatura, Metalul Rosu), the Baciu Area (Complexul de Morarit si Panificatie, Antrepozitul Frigorific, brick factory, the wine bottling plant) and Someseni Storage Area (Pascu, 1974).

All the developing industries needed labour force and therefore, under the influence of Soviet architecture, a new urban plan was adopted for a period of 5 years, controlled by the centrDO DXWKRULWLHV DQG EDVHG RQ LGHRORJLFDO GLFWDWHV 7KH Âľ V ZHUH FKDUDFWHUL]HG E\ WKH construction of the first Socialist neighbourhood in Cluj, namely Grigorescu neighbourhood (1952-1964), which eventually would house more than 30.000 inhabitants (according to Alicu, 1997, p. 159). This neighbourhood appears in memories of earlier inhabitants as having the least negative image of all Socialist neighbourhoods, mainly because it was situated close to the city centre.

Another important change, both symbolically and politically, was the transformation of the area around the Franciscan Church (the first city centre of Medieval Cluj), an imposing edifice built in the 13th century and interring a significant number of important Hungarians personalities and aristocrats. The park next to it was given the name of I.L. Caragiale (important Romanian writer and journalist) and his bust was placed there in 1957, in an attempt to turn this symbolically Hungarian area into a Romanian one.

7KH VHFRQG SHULRG LQ WKH FLW\ÂśV SRst-war history was characterized by the turn to a specific National Communism, promoted by Nicolae CeauèHVFXÂśV DGPLQLVWUDWLRQ 6LQFH LQ WKH 8665 WKH Âľ V ZHUH D SHULRG RI LGHRORJLFDO WKDZ 6RYLHW FRQWURO RYHU 5RPDQLD ZHDNHQHG DQG D sort of national Communist developed gradually. Architecturally, this period was a re-connection to Western Modern architecture, at least on the level of stylistic doctrine, determining the socalled Postmodernist Romanian trend (Popa, 2011, p. 442 Âą 443). Historically, the second wave RI LQGXVWULDOL]DWLRQ GHHSO\ DIIHFWHG &OXM XQOLNH WKH ILUVW ZDYH RI WKH Âľ V ,Q WKH Âľ V QHZ 7  Â

massive neLJKERXUKRRGV ZHUH EXLOW 0ăUÄƒĂşWL 0ăQÄƒĂşWXU DQG =RULORU , housing 2 thirds of the FLW\ÂśV WRWDO SRSXODWLRQ DW WKH WLPH $ORQJVLGH WKHVH LQWHQVHO\ SRSXODWHG QHLJKERXUKRRGV QHZ parks, sport centres and squares were built (partly to decrease the traffic in the city centre, but also to minimize the importance of the traditional city centre).

7KH GHYHORSPHQW RI &OXM LQ PDWWHUV RI XUEDQ SODQQLQJ ZDV EDVHG RQ VHYHUDO ÂłSODQV´ DQG ÂłSURMHFWV´ DOWKRXJK D JHQHUDO SODQ IRU WKH FLW\ÂśV GHYHORSPHQW ZDV QHYHU GUDIWHG ,Q 1959-1960, a Âł3URMHFW RI 6\VWHPDWL]DWLRQ´ ZDV GHYHORSHG DQG ODWHU DSSURYHG E\ ERWK ORFDO DQG FHQWUDO authorities. This first global vision of urban planning in Cluj (Mitrea, 2011b) encompassed 2 stages: 1960-1965 and 1965-1970 and centred on the territorial function of the city as an economic, cultural and administrative centre. The priorities envisaged here related to the development of the industrial area, but also on providing accommodation for the future industrial workers (which meant building new Socialist neighbourhoods). The central area was to be turned into a pedestrian one and the traffic re-oriented towards the South and North of the city; green areas were also to be constructed. For the growing academic population of Cluj (more industry meant better trained people, and therefore more colleges, universities, industrial high schools), WZR VWXGHQW FRPSOH[HV ZHUH WR EH EXLOW +DĂşGHX DQG 2EVHUYDWRUXOXL ZLWK D FDSDFLW\ RI students. 7KH 6WXGHQWVÂś &XOWXUDO +RXVH ZDV DOVR EXLOW DV ZHOO DV WKH 6SRUWVÂś 3DUN Âł,XOLX +DÄ LHJDQX´ 2WKHU IDFLOLWLHV IRU VSRUWV ZHUH GHYHORSHG LQ WKH Âľ V WKH 0XQLFLSDO 6WDGLXP (30.000 places), the Sport Hall (3.000 places), the Olympic Swimming Pool, but also smaller sport facilities in the neighbourhoods Âł& ) 5 ´ Âł&OXMHDQD´ Âł3DUFXO 5R]HORU´ Âł)DUPHF´ Âł6RPHĂşXO´ Âł&RQVWUXFWXUXO´

7KH DUFKLWHFWXUH FKDUDFWHUL]LQJ WKH Âľ V LV XVXDOO\ UHIHUUHG WR DV RQH RI ÂłV\VWHPDWL]DWLRQ´ Âą since urban policy was highly dependent on political ideology and decisions. The earlier Cluj neighbourhoods of Grigorescu and Gheorgheni come into contrast with later neighbourhoods VXFK DV 0ăQÄƒĂşWXU DQG DUH JHQHUDOO\ WKRXJKW DV RI EHWWHU TXDOLW\ DQG RIIHULQJ D KLJKHU VWDQGDUG of living since they are spacious, green, sunny, and ventilated.

The neighbourhood 0ăQÄƒĂşWXU HPEOHPDWLF WR 6RFLDOLVW DUFKLWHFWXUH LQ &OXM VWDUWHG WR EH constructed in 1973, planning to house 100.000 inhabitants in 30.000 apartments. Since this neighbourhood was mostly populated by Romanian villagers, this contributed to creating a very nationalist image of the neighbourhood. As early as 1946, an urban legend refers to the famous VORJDQ Âł3kQă DLFL GHPRFUDÄ LH GH DLFL 0ăQÄƒĂşWXU´ Âł'HPRFUDF\ HQGV KHUH DQG KHUH VWDUWV 0ăQÄƒĂşWXU´ 2ULJLQDOO\ WKLV VORJDQ UHIOHFWHG QRW WKH FRQWUast between centre and periphery, but the tensions between Romanians and Hungarians. As the story goes, in 1946 a group of Hungarians dressed in Hungarian army uniforms were singing some Horthyst songs in a bus connecting the then-YLOODJH 0ăQÄƒĂşWXU WR WKH Fity centre. Romanian workers asked them to stop, but they refused saying that Romania was now a democracy and everyone could do as they please. It is in this context that the Romanians forced the Hungarians to get off at the bus station just before reachinJ 0ăQÄƒĂşWXU VD\LQJ WKH IDPRXV VORJDQ /DWHU RQ WKLV VORJDQ ZDV LQVFULEHG RQ ZDOOV DW WKH YLOODJHÂśV HQWUDQFH /HJHQG DOVR VD\V WKDW LQ WKH Âľ V DQG Âľ V WKH SKUDVH ZDV SODFHG on a banner at the entrance to the neighbourhood 0XVWDÄ Äƒ S

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OUR HEROES 1

Sorana Popa (on the right) was born in a Romanian family, on 18 December 1942 in Roman. In 1951 her father was assigned the Captain of a military unit in Cluj so the whole family came here. Her entire life Sorana Popa worked as a Russian, French and Romanian languages teacher.

Victoria Aruncutean was born on May 16 1930 in Cluj, in a Romanian family.

Her father worked as a janitor at the National Bank. She lived in Cluj until it became part of Hungary in 1940 when the National Bank moved to Sibiu. Some of the employees left but her parents remained here as they had a home in ç Ǥ Ǥ After Transylvania was given back (to Romania) and after she finished 4th grade she came back to Cluj. She finished the 5th and 6th grades at the Princess Ileana high school in Cluj, which is now called Eminescu and then she went to her uncle to Bucharest where she graduated from high school and then once she came home for the holidays from university and never went back. She found work in Cluj at the MAI car repair shop and she worked there.

1 This chapter presents a short description of our interviewees. The biography they provided us with differs in terms of length and of what they chose to share with our readers. This is explained by the fact that some of them allowed us to share their pictures, full names and a more detailed biography while others preferred to share less. We are very grateful to all of them for sharing their memories and their life stories with us. Each of the stories we listened to during our interviews was very interesting.

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Veronica Lazar was born in Cluj in 1946, right after the war, in a Jewish family. She was a French teacher at the Nicolae Balcescu high school.

Both her parents were from Cluj. In 1944 they were deported to Auschwitz and they returned in 1945 to Cluj, they met and married.

Robert Lazar, engineer, was born in Cluj in September 17, 1950, in a Jewish family. His parents met during the war in a work camp in Hungary. His father had another family, a wife before and a five year old child. None of them ever returned from the Auschwitz concentration camp. His mother was in the concentration camp as well but she survived and in 1949 she came to Cluj. She was the only passenger in the entire train because at the time p ǯ between Hungary and Romania. His father was a tailor and that was always his occupation during all the time he was a prisoner of the Russians as well as in the work camp, and his mother was a typist in Hungary.

Reka K. (on the left) was born in Cluj in

1947 in a Hungarian family. She is the 4th generation of her family living in Cluj.

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Petru K. (on the right) was born

in Cluj in 1942 in a mixed Hungarian-­‐German family.

Vasile Nussbaum (on the left) was

born in Cluj in 1929 in a Jewish family.

Vasile Szekely (second from the

right) was born in Cluj in 1929 in a Jewish family.

Teodosie Perju (on the right) was born

in 1923 in Orhei, Bessarabia (present day Republic of Moldova), in a Romanian family, and came to Cluj after the Second World War. Well known entomologist.

11

Victor Cioboat£ was born

in Sibiu in 1945 and has been living in Cluj since 1951. He worked as a Russian and Romanian languages teacher.

Sonja Szimon (on the right) was

born in Cluj in 1950 in a Jewish family.

Anna Klein (on the left) was born in Cluj in

1942 in a Jewish family.

12

Octavia Roman (on the right) was born

in Alba Iulia in 1942 in a Romanian family. Her and her family were refugees there and in 1945, after the war finished, they came back to Cluj.

Maria Moraru (on the left) was born in Cluj in

1950 in a Romanian family.

Mioara Butan (on the right) was born

in Cluj in 1950 in a Romanian family.

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Ioan Cozac, driver, was born in Sic in 1941 in a Romanian family of farmers. He moved

to Cluj for work-­‐related issues, but he used to come to Cluj frequently with his parents already in childhood.

Ecaterina Groza , schoolmistress, was born in ͳͻ͵͸ £ èǡ è ǡ German family. She came to Cluj in the middle of 1950s to study at the Pedagogical Institute in Cluj. Her father worked for the loc ǯ Ǥ

was deported to USSR for 5 years. Afterwards, the entire family was sent into forced domicile in Odorheiu Secuiesc, as class enemies.

Greta ErnÝ, stone mason, was born in 1942 in Cluj in a Hungarian family. His father was

mechanic and his mother was a housewife.

Ioan Florea, mechanical engineer, was born in a Romanian family in Blaj in 1940 and

moved to Cluj together with his family in 1949. His parents were from Blaj. His father used to be a music professor (one of ǯ Ȍ and Greek-­‐catholic theologian. His mother was an accountant and later a housewife. The family moved to Cluj because of their Greek-­‐catholic religion.

Victoria Linguraru , cleaning lady, was bor ǡ £ £è ǡ ͳͻͶͲǤ

Her parents were from Cluj; her mother was a salesperson in Mihai Viteazu Market.

She started going to work with her mother at an early age. They would go with the horse carriage with fruits, vegetables, flowers, mushrooms. Later on, she found a job as Ǥ ǡ ǯ with youngsters or have fun. Most of her memories are related to her work place, dz dzǤ Erzsi was born in 1946 in Harghita in a Hungarian family. Her father was a miner, and

mother Ȃ Ǥ ǮͷͲ ǡ Mihai Viteazu Market.

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THE IMAGE OF THE CITY

FIRST IMPRESSIONS, E ARLIEST MEMORIES Ecaterina Groza (German): Ƿ related to the majority of dzǤ Ioan Cozac (Romanian): His first memory of Cluj is related to the city centre and the Matei Corvin statue. Dz

was impressed by the fact that carriages with horses were not allowed in the city centredz (Coming from Sic to Cluj, they used carriages to go to Mihai Viteazu market).

Ý ȋ Ȍ recalls that Cluj of his childhood Dz dz because the elderly Dz dz.

Ioan Florea (Romanian) recalls his first impression of Cluj: Dz dz [where he came from]. First impression is also related to the first neighbours, a Roman-­‐ Catholic priest serving at St. Michael Church. Dz

ǡ ǡ ǥ nd the only stop there in Cluj was at Melody Bardz. Ioan Florea recalls that Cluj was still a rather rural city and he was walking barefooted as a child. The move to Cluj was tough for him, he found it hard to make friends, but eventually he was glad because he had Dz dz.

Erzsi (Hungarian) considers that then Cluj was more of a Hungarian city, and one could seldom hear Romanian being spoken in the streets. She remembers that there used to be horse carriages in Cluj and almost no cars.

Teodosie Perju (Romanian)ǣ DzMy first impressions about the city: it was impressive, we were ǥ ǡ ǥ ǯ ǥ ǡ ǡ ǥ 15

ǡ ǯ ǥdz Sorana Popa (Romanian): Dz ͷͿͻͷ Cluj so we came here in spring and we took a carriage from the railway station, and my first impression of this big and beautiful city who welcomed me with its trees in blossom was from on board the carriage. On the way we passed by the school I was going to finish 2nd grade and

dzǤ Dz ǡ ǡ boulevards, by its style. The theatre is the most representative building of the city for a certain part of our society. To tell you the truth I got lost in Cluj as soon as I came here right in front ǯ Ǥdz

Victoria Aruncutean (Romanian): Dz luj was a quiet city, there was the nowadays Bulevardul Eroilor, the square was in place, there were cinemas, no more than one or two, and it was a city full of students. It had clinics which are well known even now, they are appreciated everywhere, even a ǥdz Dz ǯ ͷͿ͹Ϳ-­ 1960, only the street names changed a lot. For example: Horea street was Ferdinand, Eroilor street was Queen Mary; Elisabeth Street was in the back of the Astoria Hotel, the Royal Street became the Re ǡ dzǤ

16

THE  CITY  CENTER  Ecaterina  Groza  (German)ÇŁÇłthe  centre  of  Cluj,  the  heart  of  Cluj  was  the  same  as  the  heart  of  Ž—Œ ‘ˆ Â–Â‘Â†ÂƒÂ›ÇĄ ƒ”‘—Â?† ƒ–‡‹ ‘”˜‹Â?dzǤ  ”Â?Ă?  Greta  remembers  that  the  city  centre  was  not  much  affected  by  the  war,  there  were  only  a  few  buildings  affected.  At  the  end  of  the  war,  he  states  that  people  went  out  in  the  streets  to  celebrate  (but  he  also  states  that  the  end  of  the  war  was  in  1948).  He  also  recalls  that  in  the  city  centre,  they  would  go  to  Matei  Corvin,  sat  on  benches  and  look  at  passers-­â€? by.  Ioan  Florea  (Romanian):   Dz ‹„‡”–› Â“Â—ÂƒÂ”Â‡ÇĄ ĥ ‹– ™ƒ• …ƒŽŽ‡† –Š‡Â?ÇĽ ƒ–‡‹ ‘”˜‹Â?Çł How  it  looked  like?  Dz Š‡ ’‹‰‡‘Â?• ™‡”‡ –Š‡”‡ ĥ Â™Â‡ÂŽÂŽÇĽÂƒÂ?† –Šƒ– ’‡”‹‘† ™‹–Š ˜‡‰‡–ƒ–‹‘Â?Çł  Reka  K.  (Hungarian):  Dz Š‡ …‡Â?–”‡ ™ƒ• ‹Â? ‹„‡”–› “—ƒ”‡ ‘” Â?‘™ƒ†ƒ›• Unirii  Square,  but  I  †‘Â?ǯ– Ž‹Â?‡ –Š‹• …‡Â?–”‡ Â?Â‘Â™ÂƒÂ†ÂƒÂ›Â•ÇĄ ‹– ™ƒ• Â?‹…‡” ™‹–Š –Š‡ ’ƒŽÂ? –”‡‡• ƒÂ?† „—š—• ƒÂ?† ˆŽ‘™‡”• ƒÂ?† grass,  tulips,  roses.  And  it  was  less  pollution  then  because  there  were  no  cars,  in  the  beginning  only  carts,  bicycles,  donkeys,  these  were  on  –Š‡ •–”‡‡–• ƒÂ?† –Š‡Â? ’‘ŽŽ—–‹‘Â? „‡‰ƒÂ?Çł  Maria  Moraru  (Romanian)ÇĽÇł  Š‡ …‡Â?–”‡ǥ ƒ–‡‹ ‘”˜‹Â?ÇĄ ™ƒ• …ƒŽŽ‡† ‹„‡”–› “—ƒ”‡ Č?ÇĽČ?Çł  ‹…–‘” Â‹Â‘Â„Â‘ÂƒÂ–ÂŁ Č‹ ‘Â?ƒÂ?‹ƒÂ?ČŒ:  Dz Š‡ …‡Â?–”‡ ‘ˆ Cluj  was  Matei  Corvin  Square  that  was  the  …‡Â?–”‡ ‘ˆ –Š‡ …‡Â?–”‡Ǥdz  Robert  Lazar  (Jewish):  Dz Š‡ centre ʠܠÂ?ǯ– Ž‘‘Â? much  different  than  it  looks  today;  it  consisted  of  –Š‡ •ƒÂ?‡ ‘Ž† Š‘—•‡•Ǥdz  Sorana  Popa  (Romanian):  Dz ‘r  me  the  city  centre  was  the  same  as  today:  the  Union  Square,  –Š‡ …‘”•‘ ƒÂ?† –Š‡ ˜”ƒÂ? ƒÂ?…— Â•Â“Â—ÂƒÂ”Â‡ÇĄ Â–ÂŠÂƒÂ–ÇŻÂ• –Š‡ centre  ‘ˆ ‘—” …‹–›Ǥdz  Victoria  Aruncutean  (Romanian):  Dz Š‡ centre  remained  unchanged.  It  was  in  the  same  place  as  always.  On  what  is  called  now  Bulevardul  ”‘‹Ž‘” Â–ÂŠÂƒÂ–ÇŻÂ• ™Š‡”‡ ‘”•‘ Â™ÂƒÂ•ÇĄ Â–ÂŠÂƒÂ–ÇŻÂ• ™Šƒ– ‹– ™ƒ• …ƒŽŽ‡† ƒÂ?† Â–ÂŠÂƒÂ–ÇŻÂ• ™Š‡”‡ ’‡‘’Ž‡ —•‡† –‘ ™ƒŽÂ? up  and  down  the  street  and  talk  on  Sundays  and  in  the  afternoon.  The  National  Theatre  was  –Š‡”‡ •ƒÂ?‡ ĥ –‘†ƒ› ™‹–Š –Š‡ ƒ–Š‡†”ƒŽ ‹Â? ˆ”‘Â?–dzǤ  17  Â

Veronica Lazar (Jewish): Dz centre ǡ ǯ where I lived for 31 years. Being in the city centre I had access to everything: the school was only 5 minutes away (the Nicolae Balcescu High school), I went to the Faculty of Chemistry ȋ ͷͶ ǯ Ȍǡ dzǤ Dz centre was for me the Libertatii Square; the Doja Street (Ferdinand) and Horea Street were dzǤ

THE MAIN WALK ING PLACES. STRADA EROILOR Reka K. (Hungarian): DzWe used to walk along Corso2 (Petru Groza, then Eroilor BoulevardǤȌdz Ecaterina Groza (German)ǣ DzA special characteristic of the city was dz dzǡ street where youngsters would walk up and downdzǤ Ioan Florea (Romanian): Dz -­called Corso: on the right side were the gentlemen and on the left side the so-­ è Ȃ dz £ ȋ Ȍ: Dz dzǤ Mioara Butan (Romanian)ǣ ǷWe used to walk along the Corso.dz Petru K.: Dz ǡ t was beautiful with trees, and I can still ǥ ǡ Ǥdz Sorana Popa (Romanian): DzǤǤǤ National Theatre was called Dr. Petru Groz Ǥ Dz dz bookstore to the theatre was the place where students used to walk; Dz dzǤ

was very beautiful back then, although maybe simple, but it was conceived in a very good and decorative way where there was the promenade from the Unirii Square to the Avram Iancu Square and in the middle there was what was called the island. People used to walk on both sides and in the middle there were some linden trees that were so beautiful that when they cut them they destroyed maybe the most beautiful green area of the city. It will never smell like blooming lime trees in the city centre anymore. They removed them not so long ago in the 90ies. The right side of the promenade in the direction of the theatre was called Corso and ǯ from Sic used to walk. Their hair was tied in a very long tail with a white or red ribbon in it; they wore very beautiful blouses with flounces and red skirts with white underskirts. And the young men from Sic used to come to the city to walk with them. They had tall straw hats and

2 Dz dz ǡ

place that many of the interviewees used exactly the same phrase to answer when asked where they used to walk.

18

tight sleeve blouses, blue vests, cloth trousers shoved in their boots, the girls also wore short heel black leather boots. They used to dance there where the Caragiale Park is now, near the Telephone building. They used to gather there and they used to dance in groups of four girls and they sang their own songs in Hungarian and they turned and their tails seemed to be fly Ǥ Ǥ ǯ Ǥdz Victoria Aruncutean (Romanian): Dz ǯ ǡ ǯ ǯ stre Ǥdz Veronica Lazar (Jewish): Dz used to walk on the corso which is now Bulevardul Eroilor and they paved it with stone now but back then it had an alee in the centreǥ had always been an alee in the centre or at ǯ I remember, and the corso was on ǡ ǥǤ ǯ

ǥdz

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THE  UNION  SQUARE  Sorana  Popa  (Romanian):  Dz ‘–Š‹Â?‰ …ŠƒÂ?‰‡† ‹Â? –Š‡ Â?ion  Square  except  some  flower  beds  which  appeared  later  and  are  gone  now.  The  Capitoline  Wolf  changed  its  place  various  times  but  not  at  that  time.  Š‡”‡ ™ƒ•Â?ǯ– ƒ Ž‘– ‘ˆ movement  in  the  Union Â Â“Â—ÂƒÂ”Â‡Ç¤Çł  Sonja  Szimon  (Jewish): Â Ç˛Â‡Â˜Â‡Â”Â›Â†ÂƒÂ› ™ƒ• Â?ƒ”Â?‡– Â†ÂƒÂ›ÇĄ where  the  statue  is  now,  in  autumn  carts  would  come  and  –Š‡”‡ ™‡”‡ Â?‘—Â?–ƒ‹Â?• ‘ˆ ’‡’’‡”•ǥ Â…ÂƒÂ„Â„ÂƒÂ‰Â‡ÇĽÂƒÂ?† Š‘”•‡•ǥ ’‡‘’Ž‡ ™‡”‡ –Š‡”‡ ‹Â? –Š‡ •–”‡‡–ǥ ƒÂ?† –Š‡”‡ ™ƒ• ƒ ™‡ŽŽǥ ‹– ™‘—Ž† ˆ”‡‡œ‡ ‹Â? ™‹Â?–‡”Ǥ ‡”…ŠƒÂ?–• •Ž‡’– –Š‡”‡ ‹Â? –Š‡ Â•Â“Â—ÂƒÂ”Â‡Ç¤Çł Â

AVRAM  IANCU  SQUARE  Sorana  Popa  (Romanian):  Dz Ž—Œ ™ƒ• ƒÂ? ‡Ž‡‰ƒÂ?–ǥ clean  and  bohemian  city.  It  had  three  squares:  the  ‹„‡”–› “—ƒ”‡ ™‹–Š ƒ–Š‹ƒ ‘”˜‹Â?—•ǯ •–ƒ–—‡ ƒÂ?† –Ǥ Â‹Â…ÂŠÂƒÂ‡ÂŽÇŻÂ• Š—”…Šǥ –Š‡ ƒŽ‹Â?‘˜•Â?‹ “—ƒ”‡ ™‹–Š –Š‡ Orthodox  Cathedral  and  an  obelisk  in  honour  of  the  soviet  soldiers  who  died  during  World  War  II  (it  was  Â?‘˜‡† –‘ –Š‡ ‡”‘ǯ• Cemetery  after  1989),  and  the  Mihai  Viteazu  square  where  we  used  to  live.  The  ‹„‡”–› “—ƒ”‡ Č‹Â?‘™ Â?‹‘Â? Â“Â—ÂƒÂ”Â‡ČŒ Šƒ•Â?ǯ– …ŠƒÂ?‰‡† much,  it  was  a  promenade  and  the  Malinovski  Square  (now  Avram  Iancu)  was  the  place  where  we  used  to  sit  between  the  Sunday  morning  and  evening  mass  and  until  the  plays  started  at  the  theatre.  Here  people  used  to  come  dressed  differently  and  the  characters  that  came  there  had  different  outfits.  There  were  no  buses,  no  cars,  maybe  one  or  two  from  time  to  time,  everybody  used  the  carriages.  The  20  Â

Ǥdz Mioara Butan (Romanian): Dz ǡ ǣ in the front, and a monument to Soviet heroes in the back. No one was disturbed by these Soviet statues. And on May 1st, it was a privilege to stay there with other pioneers. You ǯ Ǥ ǡ Ǥ pioneer, a soldier Ǥ Dz

MIHAI VITEAZU SQUARE £ ȋ Ȍ: Dz Square, there was nothing, not even the Ǥ ǯ Ǥdz Erzsi (Hungarian) recalls that when she moved to Cluj with her family the Mihai Viteazu Square was Dz ǡ beautiful market, i ǯ dzǤ Maria Moraru (Romanian): Dz were shows in Mihai Viteazu Square, and I used to watch them from dzǤ Dz

in Cluj, and I lived in Mihai Viteazu Square until I graduated. The market was different, there was a well in the middle and there was a poem about an old man that slipped on the ice there [...]. The servants from Sic village met where McDonalds is now every Thursday and Sunday. I would watch them from my balcony. ȏǥȐ inema then, there were actually 2 streets there. They ǮͼͶ ǯ Ǥ ǣ Ǥdz Sorana Popa (Romanian): Dz o floor houses some of them had small balconies made of forged iron and they had many shops ǣ Dz dzǡ Dz dzǡ Dz dzǡ Dz dz Dz dz-­ that was the name of the confectionery which was not far from the place ǥ ǡ Dz dz cream cones filled with chocolate cream and covered by a thin layer of chocolate. The 21

confectionery had a lot of space and it had two stairs inside which took you closer to the shop window where all the sweets were exhibited. It smelt nice like chocolate and butter. At the street corner, to the centre, a Turk was selling the best ice cream ever out of his two wheeled ice cream stand. He used to take the ice cream out with a spoon from a porcelain pot and skilfully build it up the crunchy cone. It cost 50 bani. We used to watch him work with admiration; he used to wear a white robe and a short moustache. Then the popcorn man appeared and he used to sell popcorn in newspaper cones. The buildings were the same as ǡ ǯ Ǥ lived at nr 32 and in front of us there was a street which passed by the old synagogue.

Everything that was there where Republica is now, was demolished, they were very beautiful buildings and I remember there was a grocery store on the other side with slightly baroque Ǥdz Dz Hungarians, they had ǯ the Pata neighbourhood is now. I remember I was astonished by the huge baskets with vegetables and especially by the way they dressed. The women had head kerchiefs which were tied under the chin, they were starched and I remember some of them had lace on the margins, they wore white blouses with puffed sleeves, some blue vests and very wide skirts under which I think they had many underskirts. They were very clean and almost stylish. I was 9 year old and I remember the atmosphere of the market place. There were also women who sold dairy products and cheese and my mother had a silver spoon which she used especially for trying the sour cream at the mark Ǣ ǯ ǡ ǯ big quantities, each of them produced only the amount they could sell. The ladies used to go to the market with wicker baskets and they were accompanied by their house maids which helped them carry the baskets and talk to the hostejan women because the maids were from the village Sic and used to come to work as house maids in Cluj. We had an ordinance, he was a soldier who lived in our house and slept in the kitchen. He used to clean the carpets, to bring ǡ ǡ dzǤ Dz ǡ talked among themselves; it was a way of socializing. The conversations at the market were

22

not the same as the ones they had when they went to visit one another but people used to talk, in time they had preferred merchants, went shopping only to certain sho dzǤ Veronica Lazar (Jewish): Dz ǡ ǡ ǯ Ǥ ǥdz Dzǥ ǥdz Dz good that they reorganized the Mihai Viteazu market square, some more organized and more dzǤ Reka K. (Hungarian):: Dz there, living in what was c ǡ è ǡ countryside, and everyone had their house and they grew vegetables and sold them in the Ǥ ǡ ǯ was call Ǥ ǯ ǡ

ǥ ǯ ǥ ǡ had a particular costume and they dressed themselves like that when going to sell in the market and even nowadays they have some special holidays and some sort of association and the elderly still dressed as before. I know they had a sort of head dress with lace, and with Ǥdz

HOREA STREET Robert Lazar (Jewish): Dz Street, near the railway station right in front of the ambulance station in an old house which was national heritage. It used to belong to a bank. I grew up in the railway station area. There the blocks of flats on Horea Street ǯ exist and I vaguely remember the moment in which the old houses were taken down and those Ǥdz Dz Street changed: gradually the old houses were demolished, I even remember they used dynamite to do it, they blew them up and they began to build blocks of fla Ǥ Ǥ ͷͿͻͻǤ ǯ remember when the tramways Ǥ ǯ ǡ the traffic was quite weak. At one point ǥ

ǯ t in another dz Sorana Popa (Romanian): Dz leading from the railway station to the centre was called the Doja StreetǤdz Kovacs R (Hungarian): Dz was rebuilt after the bombing, there 23

were many bombed houses there and ar ǥ

think that on June 2nd there was the biggest bombing with thousands of deaths and the Ǥdz

CETATUIE AREA Ioan Cozac (Romanian) recalls that in the end of 1950s at £ìuie Dz dz Ǥ Reka K. (Hungarian): Dz £ì was also set up. Then it was a slum really with poor people and no gutters, everything was dirty, unsanitary, and ugly and they did it nicely with greenery, and parks, and playgrounds for kids.

Later they built dzǤ £ ȋ Ȍ: DzThey initially wanted to build a stadium on £ìuie. We would go there to play football. There were no stairs, only greenery and the ǯ Tower: I jumped with a parachute once.dz

Ý ȋ Ȍ recalls that once he went with a girl to Belvedere Ȃ he remembers a pool being there Ȃ and they had a beer.

Sonja Szimon (Jewish): Dz £ìuia ǮͼͶ ǡ not Belvedere, but the park and Ǥdz Robert Lazar (Jewish): DzWe 24

used to go walking on the £ì . Only the parachute tower was there at the time, there was ǡ ǯ Ǥdz Sorana Popa (Romanian): Dz ǯ £ì hill because it was not Ǥ ǯ emember going 10 times on the £ì hill because my parents only used to walk in the central area, and look at the shop windows, go to book shops, there were a ǥ dzǤ Veronica Lazar (Jewish): Dz £ì hill right after the war was just a bunch of shacks and you had to hike up the hill to go for a picnic and see the view, there was no hotel or anything there. Then sometime in the 50ies they took down the shacks and they built the stairs and later on, the hotel. The ç river bank was neglected; there were some old Ǥ Ǥ dzǤ

NEW NEIGHBORHOODS Robert Lazar (Jewish): Dz ue, to the centre, through what is now the Grigorescu neighbourhood ǯ Grigorescu neighbourhood, there were only old houses, my parents had some friends there, and we used to visit them. Actually I remember the area as an area of houses not as a block of Ǥdz DzǤǤǤ £ £çtur was considered to be something really far from Cluj until ǥ Ǥ Dz Sorana Popa (Romanian): Dz neighbourhoods were built later, even as a university student I used to walk only till I reached the Agronomy Institute, ǯ Ǥ ǯ know what was beyond ǥ probably the £ £ç Ǥdz Dz ǯ farther than the theatre.

ǯ more than 4 times farther than the City Hall; all my friends lived in the centreǥdz 25

Victoria Aruncutean (Romanian): Dz ǡ car to take me to Cluj to see my parents. It dropped me off in the city Ǥ ç

£ £ç ǡ neighbours ǥǤdz Dz neighbourhoods; ǡ Ǥ ǡ £ £ç ç any other village by peasants and on the same spot our block of flats is situated today, there ǯ blocks of flats. There was no neighbourhood in £ £çti as well. The neighbourhoods were: ǡ £ £ç ǡ £ £ç ǥ ǡ ç River there used to be the Bulgaria neighbourhood. It was inhabited by Bulgarians who were gardeners and they provided the Cluj market with vegetables and everything. There were fresh products recently brought.

Then there was the Iris neighbourhood, mbul Rotund, but they were still suburbs at the dz Teodosiu Perju, (Romanian): DzǤǤǤ £ £è ǡ re was this Ƿ ǡ £ £ç ǤǤǤǤ I saw this thing once: after drinking a lot, they placed this signboard there at the entrance to £ £ç ǡ they were Romanians there and wanted to have a tougher democr Ǥdz Veronica Lazar (Jewish): DzThe Gheorgheni neighbourhood ǯ Ǥ £ietura ǯ dzǤ Dz erybody thought having to move to a block of flats was catastrophe. It was thought that in a block of flats there was central heating so it had to be cold, there was no hot water and the heaters were cold while where we used to live we had terracotta stoves and you could just turn on the dzǤ Dz neighbourhoods and they were slightly despised by the city centre inhabitants who considered themselves city dwellers and saw the others like peasants. Then they mi dzǤ Teodosie Perju (Romanian)ǣ DzǤǤǤ £ £ç ǡ signboard, and they made these demonstrative protests in the streets, they wanted to show £ £ç Ǥdz Petru K. (German-­Hungarian): Dz ǡ £ £ç Market, the Agronomy, and southwards until Zorilor Ǥdz

26

GREEN AREAS AND OUTDOOR ACTIVITI ES Ioan Cozac (Romanian) recalls that in the summer, they would go out in the Hoya forest (refuses to develop the idea).

Ioan Florea (Romanian) recalls that they used to walk in the Central Park (The Big Park), the park in front of Romtelecom, The Victor ȋ ìieganu) Ȃ sports were practiced here Dz ǡ dzǤ He also refers to a common practice in the era, namely sunbathing on the banks of ç: Dzwe would go sunbathing, with groups of friends, we used to go where the present strand is today at the bridge in Grigorescu, but we also went further up along the river up to the wells at the Water Ǥ ǡ Ǥdz

Ý ȋ Ȍ remembers walking in the Central Park, particularly the statues and boats on the lake.

Victoria Linguraru (Roma) mentions having walked a couple of times in the city centre and the Central Park.

She also recalls going once to £ £è have a picnic with her future husband.

Erzsi (Hungarian) used to go sunbathing on the banks of the river, and, during dates, walking in the Park. She can also recall that children used to play by the river.

Reka K. (Hungarian): Dz better; it looked more or less like nowadays, there were fewer be Ǥdz ǮͷͲ ǣ DzWe also used to £ ǡ because she was a schoolmistress and organized trips and took us along. There were trips to other places as well. There was the St. John Spring Ȃ this was the end point of the trip, we went on foot and there it was an open space and we stayed there until 4-­5.dz Petru K. (German-­Hungarian)ǣ ǷI also went hunting in £ , for fishing there was the çǥ ǡ ǡ ǯ ǤȏǥȐ The banks of ç were ugly, ǡ Ǥdz Teodosie Perju (Romanian) ǥǤ used to go and pick mushrooms together with a Hungarian friend. £ £è ǡ ǣ Ƿ £ £è ǤǤǤdz Mioara Butan (Romanian): Ƿ ç were savage, people went sunbathing on ǥ ǡ Ǥdz The lake in the Central Park provided entertainment in the 27

ǣ DzEveryone had skates, some improvised because in winter the lake would become a skating Ǥ Ǥdz ǣ DzWe often went to the Botanical Garden, and saw many turtles there. Around the Water tower, there were ponds and fish, but also water lilies. Kids were allowed to stay on the leaves and take pictures. Palacsai Ǥdz As children, she remembers that fieldtrips outside Cluj were organized by h ǣ DzOur parents sometimes took us to Hoia or £ Ǥdz £ ȋ Ȍ: Dz ǡ the river, in Grigorescu. [...] I used to go fishing at Intre Lacuri, on ç, at the end of Grigorescu Ǥdz

Robert Lazar (Jewish): Dz also went on trips to Sf. Ion, there was a lodge there at the time as well, and we used to go to Hoia on the 1st of May like everybody to the Baciu Gorges.

Obviously going to Sf. Ion used to b ǤǤǤdz Dz went to the Botanical Garden; it looked the same as today.

Sorana Popa (Romanian): Dz used to be. We used to walk there very often; I can still remember those walks. My mother walked with my frien ǯ and we walked in front of them, we were 7th grade students. The park was beautiful but sad; those were sad times already because my parents had some political related problems. My father was forced to retire from the army when he was only 45 because he used to serve in the

Ǥ ǯ Ǥ ǯ were a lot of people all drinking beer and Ǥdzdz the political atmosphere was the Botanical Garden remained a beautiful green and melancholic oasis, it was Ǥdz Victoria Aruncutean recalls the Central Park as a child: Dz swan lake in the park and in the middle there was an island where the swans had 28

a  coop  where  they  lived  and  back  then  there  were  no  boats  on  the  lake,  there  were  only  swans,  it  was  very  beautiful  and  there  was  music  at  Chios  on  Sundays  and  especially  in  the  evenings  ƒÂ?† ™‡ —•‡† –‘ ™ƒŽÂ? –Š‡”‡Ǽ ›‘— …‘—Ž† ™ƒŽÂ? ™‹–Š‘—– ™‘””›‹Â?‰ –Šƒ– •‘Â?‡„‘†› ™‘—Ž† ƒ––ƒ…Â? yo—dzǤ „‘—– ‘–Š‡” ‘—–†‘‘” ƒ…–‹˜‹–‹‡• •Š‡ Â•ÂƒÂ›Â•ÇŁ Dz Â? ‘‹ƒ –Š‡”‡ ™ƒ• ‘Â?Ž› ƒ Â?‡ƒ†‘™ ƒÂ?† ƒ ÂˆÂ‘Â”Â‡Â•Â–ÇłÇ¤ Dz ‡ —•‡† –‘ ‰‘ –Š‡ ‘Â?‡ç  ”‹˜‡”„ƒÂ?Â? ‹Â? Ž‘”‡ç–‹ ‹Â? –Š‡ •—Â?Â?‡” ™Š‡Â? ‹– ™ƒ• Š‘– ƒÂ?† ™‡ —•‡† –‘ „ƒ–Š‡ ƒÂ?† ˆ”› …‘”Â? ‘” Â’Â‘Â–ÂƒÂ–Â‘Â‡Â•ÇłÇ¤  Veronica  Lazar  (Jewish):  Dz ‡ —•‡† –‘ ™alk  in  the  park,  there  was  the  Swimming  Pool  which  ‹• Â?‘– ‘’‡Â? ƒÂ?›Â?‘”‡ǼǤ ™‡ —•‡† –‘ ‰‘ –Š‡”‡ ™‹–Š ‘—” ˆ”‹‡Â?†•dzǤ Dz ‡ —•‡† –‘ ‰‘ ’‹…Â?‹… ™‹–Š Â?› parents  to  the  Babes  stadium;  that  was  the  resting  ground  for  the  Cluj  citizens  who  were  too  lazy  to  go  to  £‰‡–  or  Hoia.  The  public  transport  was  a  problem  back  then  and  very  few  had  a  …ƒ”‡Ǥ ƒ–‡” ‘Â? —•‡† –‘ ‰‘ ™‹–Š Â?› ˆ”‹‡Â?†• –‘ –Š‡ •ƒÂ?‡ Â’ÂŽÂƒÂ…Â‡ÇłÇ¤  Â

29 Â Â

EVERYDAY LIFE LIVING CONDITIONS Reka K. (Hungarian): Dz ǮͻͶ ǡ ther family, a flat with several rooms, and a kitchen, and maybe a bathroom; few people had even a toilet because each family had one room and the toilet was at the end of the hallway. In this house for example there were 15 families, each family Ȃ one room, and there were only 2 toilets: one up and one down. When they started building blocks there were apartments with ͺ ͸ Ǣ ǯͼ͹-­ǯͼ͹ and then each started living separately. We used to live in an old building, called Korda Palace, across the Conservatory, at the first floor and we had no sewage, no toilet in the ǡ ǯ could be better. And then in 1960, UBB needed that building because already half of the building was with classrooms and the other half with apartments for teachers. And the University evicted everyone and everyone got apartments in Mihai Viteazu Square and it was like heaven on Earth cause you had a bathroom with a toilet, and a shower and warm water and cold water, and central heating and we no longer had to worry about the gas or, before ǯͻ͸ǡ Ǥ ǮͼͶ town begin to develop: in the centre there were insanitary houses or ruins from the war bombardments and they began building blocks of flats where both the inhabitants living in insanitary conditions and the newcomers moved. People came to Cluj because they found jobs here; Ǥ ǮͼͶ ǡ neighbourhoods, first Gheorgheni with 10-­storey blocks which have never been before, than Grigorescu, £ £ç , £ £ç and then they kept expanding. Distances grew; workplaces were further from home, so we were living in a Ǥdz Petru K. (German-­Hungarian): Dz Pushkin Street (Universitatii, now), right in the centre and this building belonged to the university, and since my father was a university professor, we got a place there [...]There was absolutely nothing in that building, there was no toilet, no hygiene, we built them all, there was no gas then (I am talking about the ǮͻͶ ǮͼͶ Ȍǡ ǡ ǥǤdz Robert Lazar (Jewish): Dz ͼͼ Ǥ

belong to a bank, at some point there had been a prison there and the house we lived in had ǯ Ǥ at house looked somewhat different than the rest of the building.

We had a room and a kitchen and a common toilet. Further there was another apartment with one room and a kitchen where the concierge lived. If you came home after 10 you had to ring the bell Ǥdz Dz ǡ ǯ ǡ heating for a long period of time more or less until 55-­56 when methane started to be 30

introduced. Also, the traffic was not what it is today; there were even carriages for a while ǡ Ǥdz Dz neighbourhood, further than the bridge and I used to go there. I also used to go to Hoia on trips, to the Baciu Gorges too, but not so often. My father had a lot of work. In the first years after 49-­50 when it was still allowed he had a private tailor shop right near our apartment where there is a bar nowadays right in front of the ambulance station. Later, when the nationalizations were made he joined the New Road Cooperative with everything he had in his shop including the employees and he was the master tailor while the others used to sew, and I used to spend my time there. When the constructions started on the Small Street, right on the corner with that block of flats on Horea street, we were children and we used to go there and play and we held great wars between ourselves in that area, and in winter we used to build all kinds of snow castles Ǥdz Szekely Vasile (Jewish): Dz

ǡ then, there were no buses, no trolleybuses, no trams, and I used to walk from home to school. [...] In the 1940-­1944, Cluj was not so much developed. My brother, we were a poor family, ǡ ͷ͹ ǯ so he became an apprentice in a factory. There were Hungarians and Romanians there. And this factory helped him a lot because they would give him wood for the winter, and that helped the family because we could get a fire. Each worker was also given a pair of shoes each year. Being a child, I remember life was ha ǡ Ǥdz Mioara Butan (Romanian): Dz ǡ ǡ neighbourhoods of today are the mini-­towns of back then...there were some neighbourhoods with houses, and public transporta ǡ ǥ people either walked or rode bikes.[...] Every year there was something new. Every year something would make life better. We went to school by car; people were buying bikes, motorcycles. Heating was cheapǡ ǡ ǡ Ǥdz Maria Moraru (Romanian): Dz ǡ you would take them to the train station. We used to have horse-­carts to bring in the corn. Trolleybuses were only ǯͼͷǡ ͽ ǡ ng in Mihai Viteazu and this was a holiday for Russians, but we celebrate it as well, and I remember people screaming. ȏǥȐ £ £è ǤȏǤǤǤȐ edifices appeared: the c ǡ ǯ ǡ ǡ the Towers on ǡ £ǥ ͷͷ ȏǥȐ ǡ ǥdz Octavia Roman (Romanian): Dz k there were cabs and buses near the train ǫǨ ǡ ǥ Ǥ ǯ Ǥdz

31

£ ȋ Ȍ: Dz ǡ train station. [...] Then we moved to the army blocks on ìilor, next to the High school for the Blind. I actually grew up there. We were a lot of boys, we used to play football, [...]

After the war, living was tough, and my father had some advantages as an army man: he would bring cabbage, beans, some sort of bread. When he sent us to school, he made sandwiches with grease or marmaladeǤ Ǥ ǯ marmalade since. [...]

Streets changed their name, edgings had grass growing inside cause there were fewer cars. I remember when there were carriages in Cluj. At the train station, and in winter, there were sledges. And us, children, would connect our little sledges to theirs and when the coachman saw us, we would flail us. These coachmen they had some sort of caps. But students also had Dz dz ǡ Ǥdz

living conditions were hard, not only because of shortages caused by war, but also because of Ǣ ǡ ǯͺͶ Ǯͻ0s are described as very restrictive, from both the ǣ Dz ǤǤǤ was hard but no one died of hunger. People adapted harder, not to poverty, but to the new restrictions. For example, young people were not allowed to go out after 10. If they saw you, the patrols, they asked your name, especially if you gad long hair, because these bands like Beatles, Rolling Stones were popular. We used to listen to then on Europa Libera, of course under cover. If they saw you with longer hair, they took you down to the police station and cut your hair. But this police state had its advantages: there were no beggars, no vagabonds; it was simpler to walk at night from one neighbourhood to the other. A militia and a soldier were patrolling and they checked everyone. If one was unemployed, they kept records and if ǯ ǡ Ǥdz Victoria Aruncutean (Romanian): Dz s, only buses that ran on methane Ǣ Ǥ ǯ foot. There were very few cars. There were horse carriages and in general, the people from £ £ç Dz dzǡ ǯ carriage station used to be, then there was one at the railroad station and I think there was one in front of the National Theatre where the church was but people used to go by foot and it Ǥdz Sorana Popa (Romanian): There were buses here and there but in 54-­55 if you heard a car ǯ Ǥ Veronica Lazar (Jewish): Dz ǯ ǯ dzǤ Dz used to shop at the market, early in the morning she used to stay in line for buying milk so that I would have a glass of milk when I would get up and go to school, because there was no refrigerator at the time, and when mother was cooking she used to store the pots on the window edge during the night to keep it from going bad. The fridge appeared later. I knew life

dzǤ Dz was stricter in the 60ies. When I celebrate my birthday my friends would stay until 10 pm.

32

Once I went to a birthday and when I came back it was 11 and my father was waiting at the dzǤ Dz ǡ and wood was difficult to find and you had to bring them from the countryside and you were only allowed to bring a limited quantity and people used to ask for a free day at work to wait for the lumberjack who had a wood cutting machine pulled by a donkey, and he used to bring the wood and cut it into smaller pieces and store them in the basement because they were big logs brought from the mountains. We had to carry them to the apartment afterwards and cut them into small pieces with the axe and because we had to save wood, we only lit the fire in the stove we had in the bedroom and we never lit the fire in the kitchen so because of that, the pipes froze and cracked. Around 1955 I was on the first or second grade and methane was ǯ centre and we used to look how the flame burns for half an hour, it was such a big miracle that there was a flame. Methane was much cheaper than wood and more dzǤ She talks about the living conditions of her family: Dz ͸ 4 apartments on each floor. It belonged to a landlord. The house was nationalized; the bigger apartments were divided so people had a common bathroom and a common toilet. From the ǯ or living room in order to get to your room. You had to pay r dzǤ Dz ǡ Ǥ

ǯ ͷ;ǡ Ǥ cookies at home. We used to stay in line for food products and there coupons. After the war some food products were given on food coupons basis and others were given per person, and I dzǤ

FREE TIME ACTIVITIES Ecaterina Groza (German) recalls that in her free time, she used to go to classical music concerts, organized by the local Philharmonic. She also used to go see movies. dz eally was fun, were the balls: the student balls. So, these were extremely beautiful, as in I thought they were extremely beautiful. Since we were at the Institute [The Pedagogical Institute], ǥ ǡ ǥ Ǥdz Ioan Cozac (Romanian) recalls that in the end of 1950s they would go to £ìuie, where Dzfolk dancesdz were organized Ȃ Dz ǡ dzǤ The participants were mostly servant girls and housemaids, the city inhabitants did not usually take part. Dz ans had their dances separately, on Thursdays and Ǥdz 33

Erzsi  (Hungarian)  recalls  that  back  then,  children  used  to  play  on  the  street,  and  by  the  river  ‘Â?‡ç.  Victoria  Linguraru  (Roma)  says  she  seldom  went  to  the  city  centre,  and  she  only  went  dancing  ‘Â?…‡Ǥ Š‡ Â?Â?‘™• ’‡‘’Ž‡ —•‡† –‘ ‘”‰ƒÂ?‹œ‡ ÇˇÂ†ÂƒÂ?…‡•dz ‹Â? ÂŁÂ?£è–—”ǥ ‘Â? ‹Â?‰—”ƒ”‹Ž‘” Street,  with  a  couple  of  musicians: Â ÇˇÂƒÂ?† ‘Ž† ’‡‘’Ž‡ǥ ƒÂ?† ›‘—Â?‰ ’‡‘’Ž‡ǥ ™‡ ™‘—Ž† ƒŽŽ †ƒÂ?…‡ there  in  the  streetdzǤ  Robert  Lazar  about  the  central  Park:  Dz • ƒ …Š‹Ž†ǥ ™‡ —•‡† –‘ ‰‘ •Â?ating  on  the  lake  in  winter  and  in  summer  we  used  to  row  boats  on  the  same  lake.  The  park  looked  more  or  less  the  same,  the  gazebo  was  there,  and  there ʪĥ ƒ •–ƒ†‹—Â?Ǥ › —Â?…Ž‡ ™‡Â?– –Š‡”‡ –‘ ‡˜‡”› ‰ƒÂ?‡Ǥdz  Reka  K.  (Hungarian):  Dz Â? Â?› …Š‹Ž†Š‘‘†ǥ ‘—” Â?ƒ‹Â? ƒÂ?—•‡ment  was  playing  in  the  courtyard  of  our  building  in  the  city  c‡Â?–”‡Ǣ ™‡ ™‡”‡ Ž‹˜‹Â?‰ ‘Â? ӣtianu  street,  no.  23,  then  it  was  called  ͸͚ —‰—•–Ǣ ™‡ Ž‹˜‡† ™‹–Š •‡˜‡”ƒŽ ˆƒÂ?‹Ž‹‡• –Š‡”‡Ǥdz  Victoria  Aruncutean  (Romanian):  Dz Š‡”‡ ™ƒ• Â?‘ ‘–Š‡” ‡Â?–‡”–ƒ‹Â?Â?‡Â?–ǥ –Š‡”‡ ™ƒ• Â?‘ ‘” anything  so  we  used  to  go  to  the  theatre,  people  used  to  go  to  the  theatre,  to  the  cinema  and  our  entertainment  for  us  when  we  were  students  was  the  cinema.  But  we  had  restrictions;  we  were  not  allowed  to  go  out  after  8  PM.  There  were  school  patrols  and  we  had  to  wear  matriculation  numbers,  if  they  caught  you  without  it  you  were  sanctioned  or  if  you  were  caught  after  8  you  got  in  trouble  because  they  had  to  report  you  to  the  school  principal  and  –Š‡› Â?Â?‡™ ‡šƒ…–Ž› ˆ”‘Â? ™Šƒ– •…Š‘‘Ž ƒÂ?† ™Šƒ– …Žƒ•• ›‘— ™‡”‡dzǤ  Petru  K.  (German-­Hungarian):  Dz ’Žƒ›‡† ƒ Ž‘– ‘ˆ –‡Â?Â?is,  all  sports,  swimming,  that  was  entertainment  and  of  course  school  helped  a  lot,  from  this  point  of  view  it  was  a  more  active  period  for  culture,  sport,  all  [...]  There  was  more  time  for  studying  and  for  sports  because  –Š‡”‡ ™ƒ• Â?‘ ÇĄ Â?‘ …‘Â?’—–‡”ǼÂ?Â‘Â™ÂƒÂ†ÂƒÂ›Â•ÇĄ ‡˜‡”›‘Â?‡ ‹• ™ƒ–…Š‹Â?‰ ‘” …‘Â?’—–‡”•Ǽ‹–ǯ• Â?‘– ˆƒ‹”Ǥ

–ǯ• ‹Â?’‘”–ƒÂ?– –‘ ”‡ƒ† ƒ „‘‘Â?Ǥdz  Vasile  Nussbaum  (Jewish)  states  that  after  the  war,  the  main  activities  were  DzŽ‡…–—”‡•ǥ †ƒÂ?…‡•ǥ ‡˜‡”›–Š‹Â?‰ „—– –Š‡ …Š—”…ŠǤdz  Sonja  Szimon  (Jewish)  recounts  the  novelty  of  circuses  coming  to  town:  Dz ”‡Â?‡Â?„‡” –Š‡ …‹”…—• ‹Â? •—Â?Â?‡”ǥ ƒÂ?† –Š‡ –‡Â?–•ǥ –Š‡ Ž‹‘Â?•ǥ –‹‰‡”• ƒÂ?‹Â?ƒŽ• ÇĽ ™‡ —•‡† –‘ ˆ‡‡† –Š‡Â?Ǥ Â?…‡ ™‡ •ƒ™ a  whale  called  Goliath,  everyone  in  Cluj  came  to  see  it.  There  were  dwarfs  as  well  at  the  circus.  Â?† ™‡ †‹†Â?ǯ– „‡Ž‹‡˜‡ ‹– ™ƒ• Â”Â‡ÂƒÂŽÇ¤Çł  In  winter,  sledging  was  the  main  source  of  entertainment  for  children:  Dz ”‡Â?‡Â?„‡” –Š‡ Šƒ”•Š ™‹Â?–‡”•ǥ ƒÂ?† •Ž‡†‰‹Â?‰ †‘™Â? –Š‡ Š‹ŽŽ ‘Â? ”‹çan  Street  and  ‹– ™ƒ•Â?ǯ– †ƒÂ?‰‡”‘—• „‡…ƒ—•‡ –Š‡”‡ ™‡”‡ Â?‘ Â…ÂƒÂ”Â•Ç¤Çł  ‹…–‘” Â‹Â‘Â„Â‘ÂƒÂ–ÂŁ Č‹ ‘Â?ƒÂ?‹ƒÂ?ČŒ:  Dz Š‡Â? ™‡ Â?‘˜‡† –‘ –Š‡ ƒ”Â?› „Ž‘…Â?• ‘Â? ‘”‘„ƒÂ?ϋŽ‘”,  next  to  the  High  school  for  the  Blind.  I  actually  grew  up  there.  We  were  a  lot  of  boys,  we  used  to  play  football,  our  team  played  in  ‘Â?‡çeni  once  (there  used  to  be  some  sort  of  street  championships),  and  they  threatened  us  cause  we  had  won  and  we  ran  and  ran  [...]  I  played  football  as  a  child,  at  Carbochim.  There  were  movie  nights  and  dance  nights  2  times  a  week.  34  Â

We went there and girls looked at us longingly. On what is now called Clujana Square. There was a rivalry between boys in different neighbourhoods. [...] There were no discos. There were Ǥ ǯ ere students. If you went without a date, it was OK, because there were girls there and you could ask one to dance.

There were these places for socializing. ȏǤǤǤȐ ǡ Ǥdz Octavia Roman (Romanian): Dz to the radio every night, but TVs only ͷͿͻͽǤ ǯ Ǥdz

THE MAIN MEETING POINTS Ecaterina Groza (German): Dz ǡ would go walking along the Corso, then to a cinema or dz (she ǯ

personally, but heard it from her colleagues).

Ioan Cozac (Romanian): DzThe meeting point for dates with girls was the cinema Republica. From here we would go to drink a juice, a dzǤ Petru K. (German-­Hungarian): Dz because you could then go in and have a coffee. There were some gorgeous coffee houses; you could smell freshly-­roasted coffee. The centre attracted people, there was more greenery, beautiful pubs, and it Ǥdz Sorana Popa (Romanian): Dz Ǥ ǯ ǯ where the girls from Sic used to walk or to the lime tree island where our parents used to walk. It was impossible not to meet each other Dz dz Ǥ Dz dz different sides. There were meetings organized at the High Schools and we used to go from on High School to another. We all knew each other from sight. It was a warm, calm atmosphere, ǯ ǡ ǡ ǡ ǯ ǡ ǡ ǯ ǡ 35

ǡ ǡ ǥ Ǥ Dz Victoria Aruncutean (Romanian): Dz dz Teodosie Perju (Romanian): Dz ǡ Ǥ meeting place was behind this church in the centre, somewhere on the right. We met, we discussed, and we ǥ ees of Bessarabia on a street leading to £ £ç Market. We used to meet at the city hall, but we ǯ ǥdz

BARS, COFFEE HOUSES

Ý ȋ Ȍ: Dz ȋ ǡ ç ȌdzǤ In the city centre, he can only recall the pubs in the cinemas and the Bar across the Opera House.

Ioan Cozac (Romanian): One particular coffee-house he remembers is Urania (next to Mihai Viteazu Square, in the corner). He admits having heard of Continental and Melody bars, but has never been in them. He states that he was going out mostly with Romanians.

Ioan Florea (Romanian) ȋDz ǡ ǡ dzȌǡ Ǥ He also recalls such summer gardens as Boema (on March 6th Street Ȃ nowadays Iuliu Maniu Str.), in the Central Park on the embankment, the Old Casino ȋDz ǡ ǡ ǥdzȌ Reka K. (Hungarian): Dz Ǥ ǯ Ǥ Ǥdz But the city offered a variety of other means of socializing; tea houses are always mentioned: Dz to go to tea houses in the centre, the Green teahouse that is now closed, the Carpaìi teahouse that is still there, there was one in Liberty Square and across the Cultural House. There was some sort of amandine, small cubes with cream, it was c Ƿ dz Ǥdz Petru K. (German-­Hungarian) ǮͷͲ ǡ stating that the places intended for socializing and entertainment were far superior to the ones nowadays. Dz entertainment for the people of Cluj was the central area, the New York Hotel (Continental), there we met, the boys, there we had fun. There were also the teahouses in the centre, but each had its particularity, for example the artists met on a little street next ǡ ǥ ǡ 36

ǡ ǥ ǯ dzǤ Teodosie Perju (Romanian) only remembers one cafeteria in Cluj, from the period when he had just arrived here as a refugee: Dz £ì ǡ ǥ Ǥdz Octavia Roman (Romanian) recounts the memories of her early childhood, in reference to the ǯ cafeteria; as would be expected, places meant for socializing outside the city centre were not characterized by glamour or civility, but on the contrary: Dz

ǡ ǡ Dz dz Ȃ they had this stinky specialty: small fried fish with onions. You coul ǯ siphon because of the odourǤdz Mioara Butan (Romanian): Dz ǡ ǣ Dz dz Ǥ ǯ Ǥdz Sorana Popa (Romanian): Dz ± Ǥ ǯ drink coffee at the time but we ate Indian cakes and drank water. We used to make sorbet at dzǤ Dz ǯ Ǥdz Dz ǣ ± Ȃ they grinded coffee there with a special grinder and you could buy grinded coffee and take it home and it smelled very nice and they also had Ǥdz £ ȋ Ȍ: Dz ǡ Ǥ ǡ the players would go to Conti for a coffee or a beer, supporters came and cheered. [...] There were 2-­͹ ǡ Ǥdz Veronica Lazar (Jewish): Dz ǯ

ͷ;ǡ dzǤ

37

RELIGIOUS  LIFE  Ecaterina  Groza  (German)  recalls  that  an  important  place  for  her  was  the  Evangelist  Church  (across  Melody  bar)  Ȃ  where  sermons  were  held  in  German,  as  well.  Â

”‡–ƒ ”Â?Ă? Č‹ —Â?‰ƒ”‹ƒÂ?ČŒ:  Dz ‡Ž‹‰‹‘—• Š‘Ž‹†ƒ›• ™‡”‡ …‡Ž‡„”ƒ–‡† ƒ– Š‘Â?‡ ‘Â?Ž›dzǤ  Ioan  Cozac  (Romanian)  recalls  that  religious  holidays  were  not  celebrated  in  the  public  space.   Ioan  Florea  (Romanian)  recalls  that  in  the  ǎ͡Ͳ•ǥ Š‹• ˆƒÂ?‹Ž› ™‡Â?– –‘ –Š‡ ‘Â?ƒÂ?-­â€?Catholic  Church  St.  Michael  (although  they  remained  Greek-­â€?Catholics).  Dz ‡Ž‹‰‹‘—• Š‘Ž‹†ƒ›• ™‡”‡ …‡Ž‡„”ƒ–‡† ‘Â?Ž› ™‹–Š –Š‡ ˆƒÂ?‹Ž›dzǤ  Reka  K.  (Hungarian):  Dz ‡ †‹†Â?ǯ– ”‡ƒŽŽ› ‰‘ –‘ Church,  our  parents  took  us  to  see  churches,  „—– ™‡ †‹†Â?ǯ– ‰‘ because  our  parents  were  not  religious.  We  were  Reformed  and  the  Reformed  Š—”…Š ‹• ‘Â? ‘‰£ŽÂ?‹…‡ƒÂ?—ǥ „—– Žƒ–‡” ™‡ ™‘—Ž† go  to  organ  concerts,  but  when  I  was  a  child,  Â?‘ †‘Â?ǯ– ”‡Â?‡Â?„‡” –Š‡”‡ ™‡”‡ ƒÂ?› …‘Â?…‡”–• ‘”‰ƒÂ?Â‹ÂœÂ‡Â†Ç¤Çł  Petru  K.  (German-­Hungarian)  explains  that  the  lack  of  religious  education,  both  at  home  and  in  school,  determined  the  lack  of  interest  in  children  for  religiosity  and  religious  life;  as  a  Roman-­â€?Catholic,  exceptions  were  granted  for  such  events  as  confirmation:  Dz Â? Â?› Â†ÂƒÂ›Â•ÇĄ ™‡ †‹†Â?ǯ– ”‡ƒŽŽ› …‡Ž‡„”ƒ–‡ ”‡Ž‹‰‹‘—• ÂŠÂ‘ÂŽÂ‹Â†ÂƒÂ›Â•Ç˘ –Š‡”‡ ™‡”e  family  events,  birthdays,  name  days,  religion  was  less  important:  neither  the  family,  nor  the  school  emphasized  religious  education.  We  seldom  went  to  church,  this  was  actually  forbidden  and  they  would  admonish  you  about  it.  I  was  a  Roman-­Catholic,  we  went  to  the  church  in  the  centre,  but  we  visited  churches  from  other  religions.  We  were  somewhat  forced  to  go  to  church  since  we  were  Roman-­Catholics  ƒÂ?† ™‡ Šƒ† –‘ ‰‡– …‘Â?ˆ‹”Â?ƒ–‹‘Â?ÇĽÂ?‘™ –Š‹• †‘‡•Â?ǯ– Šƒ’’‡Â? ˜‡”› ‘ˆ–‡Â?Ǥ ‡ —•‡† –‘ ‰‘ –‘ ƒ –ƒ‹Ž‘” for  confirmatioÂ? …Ž‘–Š‹Â?‰Ǥdz Â

38 Â Â

The moving of the St. Mary Statue: Dz ǮͼͶ ǡ ǯ street with high traffic. They moved it behind St. Peter Church, a well chosen place. Perhaps ǯ Ǥ esides the statue was surrounded by 6 Ǥ Ǥ ǯ ǯ ǡ ǡ Ǥ Dz Vasile Nussbaum (Jewish): Dz -­religion, not only Jews but other confessions acted accordingly because you could not get promoted if you were religious and the Jewish community was very affected. Another reason, there were very few. Before the war, there were thousands of people, and then few returned from the death camps and a part of them went elsewhere. There were few religious people. There was a tough anti-­religion policy and there were anti-­ religion organizations for all nationalities, so they could counteract the effects of religion. There were lectures, dances, everything but the church.

These organizations were supported by the state, and there was nothing for churches, I mean all churches.

These organizations were supported by the state, and there was nothing for churches, I mean all churches.

Sorana Popa (Romanian): Dz Ǥ Ǥdz Victoria Aruncutean (Romanian): Dz cathedral on the Queen Mary Street ( Ȁ Ȍ ǯ then. I went to primary school at the Bob school which was in the Bob churchyard and we used the entrance on Nicolae Iorga Street and there was the Virgin Mary nun school and we used to walk in rows lead by the nuns. We were Greek Catholics back then and only ǡ dzǤ

39

Teodosie Perju (Romanian) is one of the few interviewees to maintain the importance of religion and the attachment of C ǯ inhabitants to religion; despite his statements he gives no actual arguments of a vivid religious life in the period under study: Dz people of Cluj are religious, they love their ǥ ͷͿͻͻ-­1960, in partnership with the Bishop of Cluj, ì, we organized some mixed groups, Romanians, Hungarians ǥdz Octavia Roman (Romanian): Dz ǯ church, if someone saw you, they could tell the school about it. On Easter, we had school. But Ǥdz Maria Moraru (Romanian): Dz

ǡ Ǥdz £ ȋ Ȍ: Dz ǯ church, except for Easter and Christmas. We ǯ Ǥ Ǥdz Veronica Lazar (Jewish): Dz ǯ ǡ war in Transylvania as well as everywhere else religion was more or less respected. My mother had some financial problems even before the war and she had to work on Saturday so ǯ dzǤ Dz deportation erased any trace of faith in them; they used to say that if God allowed for something like that to happen he ǯ Ǥ ǯ of us. And the atheist education we had in school and in society after the war fitted ǯ dzǤ Dz

dzǤ

40

CELEBRATIONS Â IN Â THE Â CITY Â STREETS Â

”‡–ƒ ”Â?Ă? Č‹ —Â?‰ƒ”‹ƒÂ?ČŒ  recalls  that  on  January  24th  the  Romanians  would  celebrate  in  the  streets  but  says  Dz ‡ǥ ™Š‡Â? ‹– ™ƒ• ƒÂ?—ƒ”› ͸ͺ–Šǥ ™‘—Ž† Â?‘– ‡˜‡Â? ‰‡– ‘—–dz because  Dz–Š‡”‡ …‘—Ž† Šƒ˜‡ „‡‡Â? ƒ •…ƒÂ?Â†ÂƒÂŽÇłÇ¤ After  asking  about  Hungarian  celebrations,  he  indirectly  says  that  with  his  friends,  they  would  go  drinking  in  the  Central  Park.  Ioan  Cozac  (Romanian)  recalls  that  on  January  24st  Romanians  would  celebrate  on  the  streets  (but  refuses  to  talk  of  this).  He  states  that  on  March  15th,  the  Hungarians  would  also  celebrate  in  the  streets  (but  also  refuses  to  develop  on  the  subject).  He  also  remembers  Communist  visits  (for  example  the  visit  of  Ghoerghe  Gheorghiu-­â€?Dej).  Ioan  Florea  (Romanian)  recalls  the  Communist  parades  of  May  1st,  August  23rd,  and  November  7th.   On  May  1st  and  August  23rd,  there  were  some Â Ç˛Â”Â‡ÂƒÂŽ ’ƒ”–‹‡• ‹Â? ‘›ƒ ƒÂ?† £‰‡–dzǤ „‘—– ‡™ Â‡ÂƒÂ”ÇŻÂ• ‡˜‡ Š‡ •ƒ›• –Šƒ– Ç˛Â’Â‡Â”ÂŠÂƒÂ’Â• –Š‡”‡ ™ƒ• ‘Â? ‡™ Â‡ÂƒÂ”ÇŻÂ• ˜‡ ƒ Š”‹•–Â?ĥ ”‡‡ǥ „—– Â?‡˜‡” •ƒ™ ‘Â?‡dzǤ  Dz ƒÂ?—ƒ”› ͸ͺ–Šǥ ‘Šǥ –Š‡ ’‡‘’Ž‡ Š‡”‡ Â…Â‡ÂŽÂ‡Â„Â”ÂƒÂ–Â‡Â†ÇĄ Š‡”‡ ‹Â? ÂŽÂ—ÂŒÇĽ ÂŽÂŽ RomƒÂ?‹ƒÂ?• ™‡”‡ ‘Â? –Š‡ •–”‡‡–• ‘Â? ƒÂ?—ƒ”› ͸ͺ–ŠǼ–Š‡”‡ ™ƒ• ƒ Â?—•‹…‹ƒÂ? Š‡”‡ ƒÂ?† ™‹–Š Š‹Â?Ǽ–Š‡› ™‘—Ž† ‰‘ ‹Â?•‹†‡ ƒ ’—„ǥ –Š‡› ™‘—Ž† ‰‡– ‘—–ǣ ‹– †‘‡•Â?ǯ– Â?ƒ––‡” ™Šƒ– „ƒ” ‹– ™ƒ• ‘Â?–‹Â?‡Â?Â–ÂƒÂŽÇĄ Â‡ÂŽÂ‘Â†Â›ÇĽÂƒÂ?† –Š‡Â? Č?–Š‡ —Â?‰ƒ”‹ƒÂ?•Č? †‹†Â?ǯ– Â?Â?‘™ ™‡ ™‡”‡ –Š‡”‡ǥ „‡…ƒ—•‡ –Š‡› never  …ƒÂ?‡ ‘—–dzǤ  About  March  15th  he  says  that  perhaps  the  Hungarians  also  celebrated,  but  Š‡ †‘‡•Â?ǯ– ”‡Â?‡Â?„‡”Ǥ   Robert  Lazar  (Jewish):  Dz Â? ƒ› ͡•– ™‡ —•‡† –‘ ‰‘ –‘ ‘‹ƒ ™‹–Š Â?› ’ƒ”‡Â?–•Ǥ Š‡”‡ ™‡”‡ Â?‘ festivals  like  the  days  of  the  city  or  „‡‡” ÂˆÂ‡Â•Â–Â‹Â˜ÂƒÂŽÂ•Ç¤Çł  Sorana  Popa  (Romanian):  dz...1st  of  May.  We  used  to  go  to  rehearsals  early  in  the  morning  in  the  park.  Then  on  the  1st  of  May  there  was  a  stand  built  in  front  of  the  theatre  facing  and  we  used  to  parade  from  the  ‘Â?‡ç‡Â?‹  direction,  we  used  to  come  from  the  Peter  and  Paul  Church  on  the  boulevard,  we  passed  by  the  Court  House  and  we  used  to  wait  in  front  of  the  crossroads  near  the  theatre  until  our  turn  came  to  pass  in  front  of  the  official  stands.  We  had  ribbons,  balls,  music.  There  were  also  parades  on  the  23rd  of  August,  but  there  were  less  people  because  they  were  on  holidays.  There  were  no  open  air  festivals  and  there  were  no  religious Â ÂŠÂ‘ÂŽÂ‹Â†ÂƒÂ›Â•Ç¤Çł  Victoria  Aruncutean  (Romanian):   recalls  the  celebrations  which  used  to  hold  in  Cluj  before  the  communist  rule  was  established:  Dz ‡‘’Ž‡ —•‡† –‘ ‰‘ ’‹…Â?‹… –‘ –Š‡ ‘‹ƒ ˆ‘”‡•– where  on  the  1st  of  May  artistic  programs  were  organized  and  an  orchestra  used  to  play,  people  ate  mici  and  had  fun.  They  used  to  go  to  Hoia  and  £‰‡–  forestǤ Š‡› †‹†Â?ǯ– —•‡ –‘ organize  parades  at  tŠ‡ –‹Â?‡Ǣ –Š‡ ‘Â?‡ ’ƒ”ƒ†‡ ”‡Â?‡Â?„‡” ™ƒ• ™Š‡Â? ‹Â?‰ ‹…Šƒ‡Ž ”‡–—”Â?‡†Ǽ Â–ÂŠÂƒÂ–ÇŻÂ• ™Š‡Â? –Š‡ ˆ‹”•– ’ƒ”ƒ†‡ ™ƒ• Â?ƒ†‡Ǥ ”‘Â? ™Šƒ– ”‡Â?‡Â?„‡” –Š‡”‡ ™‡”‡ Â?‘ ’ƒ”ƒ†‡• ‡ƒ”Ž‹‡” or  stuff  like  that,  the  most  important  holidays  were  the  religious  ones.  The  national  holidays  were  the  10th  of  May  which  was  the  royal  day,  on  May  1  everybody  went  to  the  woods  and  41  Â

ǯ Ǥdz Reka K. (Hungarian): Dz ͽ ǡ y 1st and August 23rd Ȃ parade, and picnic and a free day for everyone and everyone had to go, to Hoia and £ Ǥ ǡ Ǥ Ǥ ǡ Ǥdz Mioara Butan (Romanian): Dz ͸͹ ǡ Ǥ prettiest girls, with white legs were in the front. And they put some coffee on our legs, and then the rain began and our white sneakers were all covered in coffee. We had big open-­air parties, and open-­air shows. There were tons of mititei and beer and I used to buy the first melon on August 23rd. There were fireworks in the evening. In 1959, we celebrated 100 years since the union. I was 9 then, everything was organized. We did a big dance around Matei Ǥdz £ ȋ Ȍ also recalls the celebrations taking place in the streets of Cluj on May 1st and August 23rd, but he did not go into particulars about their specificity.

Veronica Lazar (Jewish): Dz to be a parade on 23 of August and the 1st of May. The pioneers, the Union of Communist Youth members and the workers participated. As a pioneer, for example, we had to rehearse for an entire month, we had a costume we made ourselves at home because it was quite warm we had a skirt and a blouse and we used to tell the teachers ǯ allowed to tell us anything. The leading pioneers were holding a homemade wooden sign on which there was a big number 10 to show that we are the best students. We had to get up early in the morning somewhere in ç and we used to wait for hours before our turn would come in order to parade in front of the official stand which was placed in front of the Romanian Opera where all the important comrades of the county were seated. We used to march in rows from ç and when we got in front of the officials we formed a column, we sang and saluted, and we were obliged to participate including on 23rd of august, during ǡ dzǤ Dz ͹Ͷ ȋ ǯ proclaimed) there were school celebrations with patriotic songs, there were also celebrations ǤǤǤdz

42

CULTURAL LIFE THEATERS AND OPERA HOUSE

Ý ȋ Ȍ used to go the theatre: Dz ǡ ǡ Ǥdz Ioan Florea (Romanian) recalls that people went more often to theatres, operas, cinemas, shows, concerts (Dz dz).

Robert Lazar (Jewish): Dz

House, in addition, my father had a lot of friends in the theatre world and they used to come to our house since my father was known to be a good tailor in C dzǤ Sorana Popa (Romanian): Dz Ǥ used to go to the Hungarian theatre only when they had a ballet because at the time

ǯ Ǥdz Victoria Aruncutean (Romanian): Dz used to go to the theatre more often. There was no other entertainment, there was no TV or anything so we used to go to the theatre, people used to go to the theatre, to the ǤǤǤdz Veronica Lazar (Jewish): DzAs a student I had a subscription to the theatre, to the opera as a dzǤ Dz ǡ the Romanian Opera. I had a season ticket at the opera. I used to go to the theatre at the Hungarian theatre; Ǥ ǯ ǡ because on one hand there better voices at the Romanian opera, and on the other hand, they used to sing in Romanian at the time, not in Italian, and when Dz dz Romanian it sounded almost like in Italian, but when they sang it in Hungarian my ears hurt. I had a season ticket at the opera but I used to go to the theatre only when there was dzǤ Dz ts was much cheaper than it is today, unfortunately there were also a lot of bad quality events like amateur shows, all of them 43

patriotic, only folkloric music and patriotic songs, manifestations were organized in schools dzǤ Reka K. (Hungarian) used to go to the state theatre and opera house in Avram Iancu Square and to the Hungarian theatre and opera, to the Philharmonic: Dz

Ǥdz extra-­ ǮͻͶ ǣ ǡ shows, etc.

Petru K. (German-­Hungarian): Dz ǡ ǯ ǡ ere was a great emphasis on education. Education started at home. We often went to the Hungarian theatre and opera, but there were also really good shows at the Romanian opera and theatre. We had friends there and we visited the Romanian Opera. We had grea Ǥdz Teodosie Perju (Romanian) connects such cultural activities as going to the opera and theatre to the lack of conditions at home: Dz Romanian Opera and Theatre. As a student, we had place at the balconies, because we ǯ ere, and

ǥ ǡ

Ǥdz Octavia Roman (Romanian): Dz culture; he took me to the opera when I was 5. I used to act in opera shows as a kid. B ǡ ǯ approval to go out after 8. As an extra, I could hear the entire show, I could rehearse, and I Ǥ ǯ ǯ allow me to do it anymore, but event Ǥdz Mioara Butan (Romanian) considers that cultural activities were encouraged by the regime, which promoted them, and offered substantial reductions for children and youngsters interested in such activities: Dz because it was compulsory in school to go to the theatre, philharmonic and opera. Also it was fashionable for ǡ ǡ ǡ ǯ ǡ Ǥdz 44

She also recounts the significance of education in the eyes of the new Communist regime; actually this interest and promotion of education and culture is generally considered the most significant ǯ ǣ Dz en. Kids had facilities, there were lots of shows for kids, puppet theatre, movies for children, and the philharmonic would play a show for ͷͷǤͶͶdz £ ȋ Ȍ: Dz ǡ Ǥ ǯ ke it then, but eventually I developed a taste for it and now I like it. There were ǡ ǯ ǡ collected all the money, bought a ticket, went to the toilet and opened a window for us and we all got in like that. It was risky cause if they saw you without a seat, they could ǥ ǡ ǡ and the Ǥdz He will later recount about the growing ǯ opportunities existing: Dz ing company came from Russia and a friend working Ǥ ǡ ǯ because our stage was too Ǥ Ǥ ǯ there because I didnǯ Ǥdz

CINEMAS

Ý ȋ ) recalls such cinemas in after war Cluj as Muncitoresc, Arta, and Steaua Rosie.

Erzsi (Hungarian) ǮͷͲ ǡ ʹ ǡ everybody would go and they showed mostly Russian films.

Victoria Linguraru (Roma) recounts going to the cinema a couple of times.

Robert Lazar (Jewish): Dz ǡ Progresul cinema. As a child I used to go with my parents to various movies, especially in the period when they were subtitled both in Romanian and in Hungarian, afterwards, when they ǯ ǯ understand anything. That was in the 58-­ͻͽ dzǤ 45

 Sorana  Popa  (Romanian):  Dz Š‡ Â?‘•– ˆƒÂ?‘—• …‹Â?‡Â?a  was  the  Progresul  Cinema  where  I  used  to  go  with  my  parents,  and  in  summer  it  had  an  open  air  cinema  in  the  summer  garden.  There  were  very  good  movies.  As  a  child  I  used  to  go  to  the  Timpuri  Noi  Cinema,  to  Arta  Cinema  and  to  23  August  Cinema  on  Horea  Street.  I  watched  everything  I  could,  my  mother  Ž‹Â?‡† Dz Š‡ ”ƒÂ?‡• Ž›dzǥ ™‘Â?‡Â? —•‡† –‘ …”› ƒ– —••‹ƒÂ? Â?‘˜‹‡• „‡…ƒ—•‡ –Š‡› ™‡”‡ ˜‡”› •‡”‹‘—•Ǥ When  I  was  ten  there  used  to  be  a  lot  of  Russian  movies  at  the  cinemas,  apart  from  that  there  were  also  French  movies,  –Š‡ Â?‰Ž‹•Š ‘Â?‡• ƒ’’‡ƒ”‡† ‘Â?Ž› ™Š‡Â? ™ƒ• ƒ —Â?‹˜‡”•‹–› •–—†‡Â?–dzǤ  Victoria  Aruncutean  (Romanian):  Dz Š‡”‡ ™ƒ• Â?‘ ‘–Š‡” ‡Â?–‡”–ƒ‹Â?Â?‡Â?–ǥ –Š‡”‡ ™ƒ• Â?‘ ‘” anything  so  we  used  to  go  to  the  theatre,  people  used  to  go  to  the  theatre,  to  the  cinema  and  our  entertainment  for  us  when  we  were  students  was  the  cinema.  But  we  had  restrictions;  we  ™‡”‡ Â?‘– ƒŽŽ‘™‡† –‘ ‰‘ ‘—– ƒˆ–‡” Íž dzǤ Dz Š‡”‡ ™ƒ• ƒ …‹Â?‡Â?ƒ …ƒŽŽ‡† ƒ’‹–‘Ž •‘Â?‡™Š‡”‡ around  Matei  Corvine,  the  entrance  was  under  a  gate  and  it  was  an  old  cinema,  it  was  called Â ÂƒÂ’Â‹Â–Â‘ÂŽÇłÇ¤  Reka  K.  (Hungarian):  Dz Š‡ cinema  was  in  Liberty  Square,  it  was  the  main  cinema,  and  it  was  demolished  because  it  was  ‹Â? –Š‡ —•‡—Â?ǯ• ‰ƒ”†‡Â?Ǥ The  Victoria  Cinema,  on  Â?Â‹Â˜Â‡Â”Â•Â‹Â–ÂŁÂ–ii  Street  was  dz ƒš‹Â? ‘”Â?‹dz ƒÂ?† Â?‘™ Arta,  23  August  was  on  Horea  and  ‹Â? ǎ͚͟ –Š‡› „—‹Ž– Republica  with  a  ’ƒÂ?‘”ƒÂ?‹… •…”‡‡Â?Ǥdz  Petru  K.  (German-­Hungarian)  recounts  how  such  activities  as  going  to  the  cinema  were  highly  regulated  by  authorities  and  a  greater  concern  was  shown  to  what  the  youth  would  see  on  the  cinema  screen:  Dz Š‡› ™‘—Ž†Â?ǯ– Ž‡– —• ‰‘ –‘ –Š‡ …‹Â?‡Â?ÂƒÇĄ ‘” ™ƒŽÂ? ‘Â? –Š‡ •–”‡‡– ‹ˆ ™‡ were  a  group  of  students,  someone  would  stop  us  and  ask  us  what  we  were  looking  for.  You  could  only  go  to  certain  movies  and  then  only  if  the  school  mistress  signed  a  paper.  Or  you  could  go  ™‹–Š ›‘—” ’ƒ”‡Â?–•ǥ „—– ƒŽ‘Â?‡ ‘” ™‹–Š ˆ”‹‡Â?†• ›‘— …‘—Ž†Â?ǯ– ‰‘Ǥ ‘— Šƒ† –‘ ™‡ƒ” ƒ number  tag  and  they  would  know  immediately  where  you  studied,  and  they  would  tell  the  school  you  went  to  some  movie  that  was  for  adults.  There  were  some  war  movies  that  ™‡”‡Â?ǯ–  for  children;  –Š‡› ™‘—Ž†Â?ǯ– ƒŽŽ‘™ …Š‹Ž†”‡Â? –‘ •‡‡ ˜‹‘Ž‡Â?– •Š‘™• ™‹–Š •Š‘‘–‹Â?‰•Ǥ Â’ —Â?–‹Ž –Š‡ ǎ͟͜• –Š‡”‡ ™‡”‡ •—„–‹–Ž‡• ‹Â? ‘Â?ƒÂ?‹ƒÂ? ƒÂ?† —Â?‰ƒ”‹ƒÂ?ÇĄ „—– ƒˆ–‡”™ƒ”†• Â?‘ Â?‘”‡Ǥdz  Mioara  Butan  (Romanian):  Dz Š‡ …‹Â?‡Â?ƒ Dz ”‘‰”‡•—Ždz ™ƒ• –Š‡ Žƒ”‰‡•– ‹Â? –Š‡ …‹–› „ƒ…Â? –Šen.  It ʪĥÂ?ǯ– „—‹Ž– ĥ ƒ cinema;  ‹– ™ƒ• ‹Â?•‹†‡ –Š‡ ‰ƒ”†‡Â? ‘ˆ –Š‡ Â?—•‡—Â?Ǥ Š‡”‡ǥ ‹Â? –Š‡ ǎ͟͜•ǥ ™‡ •ƒ™ ‡•–‡”Â? Â?‘˜‹‡•Ǥ ”‡Â?‡Â?„‡” •‡‡‹Â?‰ Dz ƒ Â–Â”ÂƒÂ†ÂƒÇłÇĄ Dz Š‡ ‘ƒ† –‘ ‹‰Š ‘…‹‡–›dzǥ ǡ Â‹Â‘Â…Â‹ÂƒÂ”ÂƒÇłÇĄ 46  Â

movies  with  Indians  ƒÂ?† …‘™„‘›• Č?ǤǤǤČ? – Dz ‹Â?’—”‹ ‘‹dzǥ –Š‡”‡ ™‡”‡ Â?‘vies  for  children  and  cartoons.  The  same  movie  was  shown  all  day  long.  And  there  were  some  propaganda  movies,  —••‹ƒÂ? Â?Â‘Â˜Â‹Â‡Â•Ç¤Çł  ‹…–‘” Â‹Â‘Â„Â‘ÂƒÂ–ÂŁ Č‹ ‘Â?ƒÂ?‹ƒÂ?ČŒ:  Dz —•‡† –‘ –ƒÂ?‡ Â?› ‰‹”Žˆ”‹‡Â?† –‘ –Š‡ ’ƒ”Â?•ǥ –‘ –Š‡ …‹Â?‡Â?ƒǤ Movies  with  Jean  Marais,  Gina  Lolobrigida,  Gerard  Philippe,  adventure  movies.  Cinema  houses,  –Š‡”‡ ™ƒ• ‘Â?‡ ƒ– –Š‡ ”Â?›ǯ• ‘—•‡ǥ Â”Â–ÂƒÇĄ ƒ– –Š‡ ”– —•‡—Â? ™‡ Šƒ† …‹Â?‡Â?ƒ Dz ”‘‰”‡•—Ždzǥ Dz͚ ‘—•‡•dz Č‚  –Šƒ– ™ƒ• Dz –‡ƒ—ƒ ‘•‹‡ǽǤ ĥ  students,  we  went  to  the  movies  from  9  to  10;  we  used  to  •–—†› ƒ– Â?‹‰Š–Ǥdz  Veronica  Lazar  (Jewish):  Dz Š‡”‡ –Š‡ ”– —•‡—Â? ‹• Â?‘™ƒ†ƒ›• –Š‡”‡ —•‡† –‘ „‡ –Š‡ Progresul  cinema,  that  was  the  most  important  cinema  and  in  summer  it  had  a  big  garden  where  they  used  to  show  movies.  Then  the  Republica  cinema  was  built  and  we  used  to  go  –Š‡”‡dzǤ Dz —•‡† –‘ ‰‘ ™‹–Š Â?› ’ƒ”‡Â?–• –‘ –Š‡ …‹Â?‡Â?ÂƒÇłÇ¤ Â

MUSEUMS  Robert  Lazar  (Jewish):  Dz ‡ —•‡† –‘ Šƒ˜‡ •…Š‘‘Ž –”‹’• –‘ –Š‡ ”ƒÂ?•›Ž˜ƒÂ?‹ƒn  Ethnographical  —•‡—Â?ÇĄ –‘ –Š‡ ”– —•‡—Â?ÇĄ –‘ ÂˆÂƒÂ…Â–Â‘Â”Â‹Â‡Â•ÇłÇ¤  Sorana  Popa  (Romanian):  Dz ‘ˆ–‡Â? ™‡Â?– –‘ –Š‡ ”– —•‡—Â? ™‹–Š Â?› parents;  –Š‡”‡ ™‡”‡Â?ǯ– many  famous  paintings  because  the  museum  was  at  its  beginnings.  I  rarely  went  to  the  history  museum;  the  exhi„‹–‹‘Â? ™ƒ• Â?‘– –‘‘ ™‡ŽŽ ‘”‰ƒÂ?‹œ‡† ƒ– –Š‡ „‡‰‹Â?Â?‹Â?‰Ǥdz   Victoria  Aruncutean  (Romanian):  Dz Š‡”‡ ™ƒ• –Š‡ ˜‹ŽŽƒ‰‡ Â?—•‡—Â? ‹Â? ‘‹ƒ ƒÂ?† ƒÂ?‘–Š‡” ‘Â?‡ ‘Â? –Š‡ ͚͜ ‡…‡Â?„‡” –”‡‡–ǥ –Š‡ ‡Â?–”ƒÂ?…‡ ™ƒ• —Â?†‡” ƒ Â‰ÂƒÂ–Â‡ÇłÇ¤  Reka  K.  (Hungarian):  Dz – –Š‡ Â?—•‡—Â? ‘ˆ Š‹•–‘”›ǥ ƒ– –Š‡ œ‘‘Ž‘‰‹…ƒŽ Â?—•‡—Â?ÇĽ Ž‹Â?‡† –Š‡ skeletons  of  prehistoric  animals,  which  before  I  only  saw  in  drawings.  At  the  history  museum,  there  were  all  sorts  of  objects  found  after  archaeological  digs.  We  also  went  to  the  ethnographic  museum  in  Hoia  Forest,  with  decorate† Š‘—•‡•ǥ ‹Â?–‡”‹‘” Â‘Â„ÂŒÂ‡Â…Â–Â•Ç¤Çł   Petru  K.  (German-­Hungarian):  Dz ‡ ˜‹•‹–‡† Â?—•‡—Â?• ™Š‡Â? –Š‡ •…Š‘‘Ž ‘”‰ƒÂ?‹œ‡† Â˜Â‹Â•Â‹Â–Â•Ç˘ ’ƒ”‡Â?–• –‘‘Â? Â?‡ ˆ‡™‡” –‹Â?‡•Ǽ•…Š‘‘Ž —•—ƒŽŽ› –‘‘Â? …ƒ”‡ ‘ˆ ˜‹•‹–‹Â?‰ Â?—•‡—Â?•Ǥdz  Teodosie  Perju  (Romanian)  used  to  go  to  the  Ethnographic  Museum  ȋDz–Šere  was  this  sector  ™‹–Š ˆ‘ŽÂ? …‘•–—Â?‡•ǥ ‡˜‡”›†ƒ› Â‘Â„ÂŒÂ‡Â…Â–Â•ÇłČŒ and  he  also  visited  the  museum  near  the  former  Capitol  Cinema  (nowadays,  the  Art  Museum).   Veronica  Lazar  (Jewish):  Dz Š‡ •…Š‘‘Ž —•‡† –‘ ‘”‰ƒÂ?‹œ‡ –”‹’• –‘ –Š‡ Â?—•‡—Â?ÇĄ ”‡Â?‡Â?„‡” going  to  the  Art  Museum.  It  was  in  the  same  place  as  it  is  today,  in  the  old  Banfy  palace.  I  also  47  Â

remember going to the porcelain factory in Iris as it had an exhibition hall. There was also an dzǤ

48

RELATIONS BETWEEN NATIONALITIES THE ISSUE OF LANGUAGE Erzsi (Hungarian) remembers that then Cluj was more of a Hungarian city, and one could seldom hear Romanian being spoken in the streets.

Robert Lazar (Jewish): Dz

matter of fact it was from them that I learned Romanian, because in our house we spoke only ǯ ȋ ǯ ȌǤ ǡ fact Romanian from the children. There was a Hungarian language kindergarten in the Horea ǯ ǡ ǡ the Reformed Church was it was the Nr. 8 General School, the first two grades I went to the Hungarian section but I moved to the Romanian section afterwards, in 3rd grade. It was very hard for me since we only spoke Hungarian at home and the only Romanian I had learned from the children in our courtyard was too little for 3rd grade, but I was lucky that our teacher spoke Hungarian and she stayed with me and another boy after class and explained the lessons to us in Hungarian. Since 5th grade I moved to Nr. 10 High School which was on Ǥdz Dz children in the block where I lived; I grew up only with Romanian children. All of them spoke Romanian; I started to learn Romanian without noticing from the kids I used to play with. It was never an issue whether you were a Romanian or Hungarian or anything else, to tell you more, in Transylvania and in Cluj a lot of Romanian families also spoke Hungarian. My mother became very good friends with a Romanian family but they spoke perfect Hungarian so she spoke Hungarian with them and as a matter of fact tha ǯ ǡ ǯ ǡ were many merchants who spoke Hungarian, in the shops it was the same until the 60ies.

Even if later the Hungarian subtitles disappeared from the cinemas, she listened to Hungarian radio or watched Hungarian television. When watching a movie my father used to translate it for her. Since people spoke two languages in Cluj she never had to learn Romanian. I learned perfect Romanian even if I used to read more in Hungarian than in Romanian, I even knew the dzǤ Sorana Popa (Romanian): Dz ǡ Dz dzǡ Dz dz ͷͿͻͺ in both languages. The relations between people were different; they all knew each other, now I have

dzǤ Veronica Lazar (Jewish): DzMy parents spoke Hungarian of course because they graduated from Hungarian school but before the war both Hungarian and Romanian were official 49

ŽƒÂ?‰—ƒ‰‡• •‘ –Š‡› †‹†Â?ǯ– Šƒ˜‡ ƒÂ?› †‹ˆˆ‹…—Ž–‹‡• ‹Â? —•‹Â?‰ —Â?‰ƒ”‹ƒÂ? ‹Â? ƒÂ?› ˆ‹‡Ž†Ǥ ƒ–‡” Â?› Â?‘–Š‡” went  to  Romanian  school  but  the  teachers  were  Hungarian  speakers  so  they  explained  in  —Â?‰ƒ”‹ƒÂ? ƒÂ?† •Š‡ Šƒ† –‘ ƒÂ?•™‡” ‹Â? ‘Â?ƒÂ?‹ƒÂ? •‘ •Š‡ †‹†Â?ǯ– Ž‡ƒ”Â? ™‡ŽŽ ‘Â?ƒÂ?‹ƒÂ?ÇĄ Â?› ˆƒ–Š‡” never  learned  it  at  all.  After  the  war  only  Romanian  remained  an  official  language  but  for  example  the  subtitles  at  the  cinema  were  both  in  Hungarian  and  in  Romanian  and  from  a  …—Ž–—”ƒŽ ’‘‹Â?– ‘ˆ ˜‹‡™ ƒÂ?† ‹Â? –Š‡ ‡˜‡”›†ƒ› Ž‹ˆ‡ –Š‡› †‹†Â?ǯ– Šƒ˜‡ ƒÂ?› ’”‘„Ž‡Â?•ǥ „—– ˆ”‘Â? ƒ professional  point  of  view,  my  father  was  an  accountant  and  he  had  to  hold  the  accounting  in  Romanian  o  he  had  to  take  Romanian  language  courses.  And  because  they  had  problems  with  the  Romanian  language  they  decided  I  should  go  to  a  Romanian  school  and  when  I  started  to  ‰‘ ‘Â? ˆ‹”•– ‰”ƒ†‡ –Š‡ ‘Â?Ž› –Š‹Â?Â? …‘—Ž† •ƒ› ‹Â? ‘Â?ƒÂ?‹ƒÂ? ™ƒ• Dz ‘‘† Â?‘”Â?‹Â?‰Ǩdz › ’ƒ”‡Â?–• encouraged  the  friendship  with  Romanian  children  so  that  I  could  learn  Romanian.  I  caught  –Š‡ –ƒ•–‡ ‘ˆ ”‡ƒ†‹Â?‰ ‹Â? ‘Â?ƒÂ?‹ƒÂ?Ǣ Â?› ’ƒ”‡Â?–• ™‘—Ž†Â?ǯ– ƒŽŽ‘™ Â?‡ –‘ ”‡ƒ† ‹Â? —Â?‰ƒ”‹ƒÂ? •‘ –Šƒ–

™‘—Ž† Ž‡ƒ”Â? ‘Â?ƒÂ?‹ƒÂ?dzǤ  Dz – ™ƒ• …‘Â?’—Ž•‘”› ˆ‘” –Š‡ ™‘”Â?‡”• ĥ ™‡ŽŽǤ —••‹ƒÂ? ŽƒÂ?‰—ƒ‰‡ ™ƒ• …‘Â?’—Ž•‘”› ‹Â? •…Š‘‘Ž• starting  with  4th  grade.  Starting  with  5th  grade  in  general  we  used  to  learn  French  as  well.  We  were  taught  that  all  that  was  done  in  our  country  was  good  and  it  was  thanks  to  the  Soviet  Union  and  to  the  party,  that  until  Ceausescu  came  to  power,  then  it  was  thanks  to  ‡ƒ—•‡•…— ƒÂ?† –Š‡ Â’ÂƒÂ”Â–Â›ÇłÇ¤  Reka  K.  (Hungarian):  Dz – Š‘Â?‡ǥ ™‡ •’‘Â?‡ —Â?‰ƒ”‹ƒÂ?•ǥ „—– ‹Â? –Š‡ „—‹Ž†‹Â?‰ –Š‡”‡ ™‡”‡ ‘Â?ƒÂ?‹ƒÂ? Â?‹†• ƒÂ?† –Š‡› †‹†Â?ǯ– •’‡ƒÂ? —Â?‰ƒ”‹ƒÂ?• ƒÂ?† Â?› Â?‘–Š‡” •ƒ‹† –Š‡› •Š‘—Ž† –‡ƒ…Š —• Romanians  so  we  could  speak  with  them.  Where  we  lived  and  on  the  street  and  in  the  building  –Š‡”‡ ™ƒ• ‘Â?‡ —Â?‰ƒ”‹ƒÂ? ˆƒÂ?‹Ž› ™‹–Š ͸ …Š‹Ž†”‡Â?ÇĄ „—– –Š‡› ™‡”‡ ‰”‘™Â? —’ •‘ ™‡ …‘—Ž†Â?ǯ– ’Žƒ› ™‹–Š –Š‡Â?Ǥdz  Petru  K.  (German-­Hungarian):  DzǤǤǤ‹Â? –Š‡ ǎ͜͝• ƒÂ?† ǎ͟͜•ǥ ‘Â?‡ •’‘Â?‡ —••‹ƒÂ? ƒ”‘—Â?† Š‡”‡Ǥ Č?ǤǤǤČ?

learned  Russian  in  higŠ •…Š‘‘Žǥ —••‹ƒÂ? ™ƒ• …‘Â?’—Ž•‘”›ǥ ‹Â? –Š‡ǯ͜͝•ǥ ͚͜Ώ ‘ˆ –Š‡ •–”‡‡–• Šƒ† —••‹ƒÂ? Â?ƒÂ?‡•Ǽdz  Vasile  Szekely  (Jewish):  Dz ‡ǥ …Š‹Ž†”‡Â?ÇĄ ™‡”‡ ‰‘‘† ˆ”‹‡Â?†• ƒÂ?† ™‡ –ƒŽÂ?‡† ‡‹–Š‡” —Â?‰ƒ”‹ƒÂ? ‘” ‘Â?ƒÂ?‹ƒÂ?Ǽ‰‡Â?‡”ƒŽŽ› ’‡‘’Ž‡ ‹Â? Ž—Œ ™‡”‡ •‘…‹ƒ„Ž‡ ƒÂ?† ‘Â?‡ †‹†Â?ǯ– ˆ‡‡Ž „‡‹Â?‰ —Â?‰ƒrian,  Romanian  or  Jewish.  Each  one  with  his  own  language.  Dz ˆ–‡” ǯͺ͝ǥ –Š‡”‡ ™ƒ• ƒÂ?‘–Š‡” government,  and  up  to  1989,  it  was  Romania  again,  so  we  had  to  speak  Romanian  everywhere,  but  we  could  still  speak  Romanian  or  Hungarian,  as  we  choseÇł.  Teodosie  Perju  (Romanian):  Dz —Â?‰ƒ”‹ƒÂ? ‹• ƒ †‹ˆˆ‹…—Ž– ŽƒÂ?Â‰Â—ÂƒÂ‰Â‡ÇĄ „—– –Š‡Â? Â?‡˜‡” –”‹‡† –‘ Ž‡ƒ”Â? ‹–Ǽ‹–ǯ• ‡Â?‘—‰Š –Šƒ– Â?Â?‘™ Â?› ŽƒÂ?Â‰Â—ÂƒÂ‰Â‡ÇĄ ƒÂ?† —••‹ƒÂ? ƒÂ?† Â?‰Ž‹•ŠǤ Č? Š‡Â? …‘Â?‹Â?‰ –‘ Cluj],  the  only  shortcoming  was  not  knowing  Hungarian,  there  are  a  lot  of  Hungarians  here  and  itǯ• ƒ †‹ˆˆ‹…—Ž– ŽƒÂ?Â‰Â—ÂƒÂ‰Â‡ÇĽČ?ǤǤǤČ? †‘Â?ǯ– Â?Â?‘™ ƒÂ?›–Š‹Â?‰ ƒ„‘—– „‹Ž‹Â?‰—ƒŽ‹•Â? ‹Â? Ž—Œ ™Š‡Â? …ƒÂ?‡ Š‡”‡Ǽ„—– •‡’ƒ”ƒ–‹•Â? †‡ˆ‹Â?‹–‡Ž› Â?‘ …ƒ—•‡ –Š‡› ƒŽŽ Â?Â?‡™ ‹– ™ƒ• ‘Â?ƒÂ?‹ƒ Š‡”‡ Č?ÇĽČ? –Š‡”‡ ™ƒ• Â?‘ †‹ˆˆ‡”‡Â?…‡ Š‡”‡ „‡‹Â?‰ ‘Â?‡ ‘” ƒÂ?‘–Š‡”dz.  Octavia  Roman  (Romanian):  Dz Â?‡˜‡” made  any  difference  when  it  came  to  nationality.  There  was  no  such  thing;  you  spoke  whatever  language  you  thought  convenient.  If  a  50  Â

Romanian came, you would speak Romanian, if a Hungarian did, you would speak Hungarian.Dz Victor Cio £ ȋ Ȍ: Dz Ǥ inhabitants of £ £ç ǡ Dz ǡ £ £ç dzǤ ǡ Ǥdz

NATIONAL ISSUES AND THE LIFE OF THE CITY . BORDER CHANGES, POLITICAL CHANGES Ecaterina Groza (German) remembers not being able to be part of the Students Choir because in 1956-­‐1957, arrests among the students of Cluj started, as a result of the Hungarian Ǥ ǯ ǡ fact that in 1956-­‐1957, people of any nationality were arrested. Although she worked in ǡ ǡ ǡ ǯ Ǥ She had friends of all nationalities (Romanians, Hungarians, Germans, Dz dz).

Ioan Florea (Romanian) states he had friends of all nationalities (Dz dz), but later he would recount his problems with a group of Hungarians that tried to attack him because he was speaking Romanian: Dz ǥ

ǯ ǡ ... but there were some famous conflicts here Ǥdz Later on, he recounts how the boys in his high school used to organize snowball fights with the boys from the Hungarian high school (located across the common school ȌǤ ǯ ͳͻͷ͸ ǡ about events in Timisoara, but not in Cluj (although he was living right in the city centre).

Erzsi (Hungarian) says she interacted with Romanians as well at her work place (a bakery). She believes there were no problems between different nationalities.

Victoria Aruncutean (Romanian) recalls her impressions about how the Hungarian army entered the city during the Second World War: Dzǥ ǡ they wore those hats with cock feathers on them and they used to blow in the wind and they had their faces were so frowned and they treated Romanians very badly, many were ǥ ǡ ǥ Hungarians came no Romanian had the courage to go out on the street, we just looked at ǡ ǡ ǥdz She continues Dz had a younger brother who was a very good with cars. He had a car repair shop and it was working well so he made some enemies and the Hungarians expulsed him in 1940 when they came. He was allowed to take with him only one bag per person and he had to leave everything else here: furniture, clothes, his workshop, everything. He told my father however 51

to take care of his things for him while he is gone. He was expulsed in a much uncivilized manner because he was embarked on a livestock boxcar. He got to Alba Iulia and he got a job in a car repair shop and he started to live well and since they had no children he agreed with my father to take me there to continue my Romanian language school education in Alba Iulia.

The border was in Feleac, and it was already illegal to cross the border. My father had some friends at the Central Bank and they had some land there and people who owned land in Feleac or in Romania had a work permit which allowed them to cross the border and work their land and to come back. My father agreed with a woman who to take her on his horse cart to her land there but he asked her to take me as well and leave me in Romania since he had agreed with the school principal in Feleac who himself was a refugee to let me sleep at his place for a couple of days and send me to Alba Iulia. They put me in the horse cart and covered me with hay. The custom officers came and checked the documents, looked at the cart ǯ Ǥ ǡ father and interrogated ǯ Ǥ ǡ the relations between Hungarians and Romanians were good and my father had Hungarian friends and they helped him so nothing happened to hi dzǤ Dz ǡ ǡ across the border were organized. Two bars were installed at a 5 meter distance from one another and the ones from Romania came up to one bar and the ones from Hungary came to the other bar and my father and my uncle arranged for a meeting. But only a small amount of people were allowed to pass because there were too many. Can you imagine talking in such a crowd five meters from one another? Everybody was shouting an ǯ ǡ Ǥ ǥ can imagine. And we were not allowed to get closer or to kiss each other because if the border officer saw you they immediately pushed you b Ǥ dzǤ She comments on the life of different nationalities in Cluj Dz ǡ Hungarian friends and neighbours, there were no ethnicity problems, there were even a lot of

ç dzǤ About the life in Cluj immediately after the war she says Dz ȋ Ȍ back to Cluj, and after I finished 4th grade I came back to Cluj as well. In the meantime my uncle bought a house on Art Street, he opened a car repair shop and he earned well, but the managing bodies in the city were still Hungarian and he was persecuted and threatened with dzǤ Sorana Popa (Romanian), about the after the war period: Dz can honestly say that each nationality lived the life of the community they belonged to: Romanians with their language and celebrations but they were friendly to their Hungarian or Jewish neighbours; the Hungarians had their churches and enjoyed their traditions but they were more reserved in becoming friends with others but they were serious and mild mannered people; the Jews even if they spoke Hungarian at home began to give their children to Romanian schools and asked us to teach them Romanian when we played with them and everybody had their own Ǥ ǯ 52

houses and give pots and pans in exchange for old clothes, they were dressed very colourful and wore head kerchiefs with dzǤ Dz ǡ ǡ ǡ ǡ use to talk with one another and often learned phrases and had small dialogues in the other ǯ dzǤ Dz ver heard people speak bad things about the other nationalities, about Hungarians and Jews. I was taught to respect this beautiful city, not to offend it by breaking anything, to dress nicely when going for a walk or to the theatre or to the church and to be helpful and well-­ Ǥdz Veronica Lazar (Jewish): Dz ͷͿͺͶ ǡ that some of the civil rights of the Jews were limited and in the end they gathered them in a ghetto somewhere in a bric ǥ ǯ Ǥ these things began later, but there was an anti-­Jewish attitude, they had to wear the yellow ǥ ǯ ǡ ǡ that at the beginning of the school year they had to fill in some papers with student personal data and one of the questions asked was to which nationality you belong to and what your ǡ ǡ ǡ ǥ everybody lived dzǤ She adds, Dz ǡ ǯ dzǤ Vasile Szekely (Jewish): Dz ͺͶ-­ͺͺǡ ǯ because Ǥ ǯ sure is that until 1940 it was Romania and then the Hungarians came and Cluj was Ǥ ǯ Ǥdz Octavia Roman (Romanian): Dz

and he said the king had renounced the throne. I d ǯ Ǥ

went to kindergarten and I saw they took off that nice picture; the picture was there no more.

The Green Kindergarten was the only one with a pavilion. ǯ Ǥdz Maria Moraru (Romanian): Dz o care who what nationality dz.

53

ETHNICAL TOPOGRAPHY OF THE CITY Ecaterina Groza (German)ǣ DzThere were few Germans in Cluj: the German population was composed of the Germans of Cluj (very few), most of them were Germans that had come after the war from around Bistriìa ȋ ȌdzǤ Since her arrival in Cluj, she believes that neighbourhoods dz dz Ǥ

Ý ȋ Ȍ ǯ neighbourhoods Dz dz Ǥ Ioan Cozac (Romanian) recalls that Dz ǡ dz at £ì area. Dz dzǤ He also states that Dz £ £è neighbourhood, whilst £ £ç was a dzǤ Ioan Florea (Romanian): Dz ǡ ǣ ȋ ȌdzǤ ǯ Dz ǯ lieve there was this ǡ dzǤ He also says that Gipsies only came to Cluj later, in Iris, ǯ ǮͷͲ Ǥ Victoria Linguraru (Roma) Ƿ dzǡ only testify to the fact that in her neighbourhood there were both Romanians and Gipsies.

Robert Lazar (Jewish): Dz ǡ areas in £ £ç , but apart from that, the Hungarians, Romanians, Jews, lived in blocks of flats and whether you were Romanian or Hungarian or whatever it was not a problem. It was Ǥdz Victoria Aruncutean (Romanian): DzEverywhere there were Jews, Hungarians, and Bulgarians (those lived more separately because they dealt exclusively with agriculture and ȌdzǤ Sorana Popa (Romanian): Dz Ǥ lived mainly in the centre from what I know because if the synagogues were built there that Ǥdz Veronica Lazar (Jewish): Dz ǡ 1940 when Cluj was given to the Hungarians, this meant that some of the civil rights of the Jews were limited and in the end they gathered them in a ghetto somewhere in a brick factory

ǥ ǯ dzǤ Reka K. (Hungarian): Dz ǡ ǡ lived around £ì and Cipariu Square, behind the Theatre and on Lingurarilor Street ȋ £ Ȍǡ £ £è Ǥ

ǯ 54

nationalities,  after  I  went  to  college  I  had  2  friends  who  were  Jewish  and  I  found  out  some  –Š‹Â?‰• ˆ”‘Â? –Š‡Â? ƒÂ?† ˆ”‘Â? Â?› ’ƒ”‡Â?–•Ǥdz  Petru  K.  (German-­Hungarian):  Dz Â? –Šƒ– ’‡”‹‘†ǥ –Š‡”‡ ™ƒ• Â?‘ •‡‰”‡‰ƒ–‹‘Â? ƒÂ?‘Â?‰ nationalities,  except  there  were  some  high  schools  with  a  Hungarian  profile.  We  were  good  friends,  we  went  out  together  no  matter  the  nationality,  even  Gipsies,  we  were  friends  with  ‡˜‡”›‘Â?‡Ǽ–Š‡”‡ —•‡† –‘ „‡ ƒÂ? ‘Ž† –”ƒ†‹–‹‘Â? „‡…ƒ—•‡ •‘Â?‡ ’ƒ”‡Â?–• –‘Ž† ›‘— Dz ‘Â?ǯ– „‡ˆ”‹‡Â?† –Šƒ– ‘Â?‡dzǥ –Š‡”‡ ™‡”‡ Â?‘ Â?‹š‡† Â?ƒ””‹ƒ‰‡• „ƒ…Â? –Š‡Â?ÇĽÂ?‘™ •‡‡ –Š‡› ”‡ƒŽ‹œ‡ –Šƒ– ›‘— …ƒÂ? ‰‡– along  just  as  well  with  a  German  or  a  Russian  woman.  Most  parents  educated  their  children  Ž‹Â?‡ –Š‹•Ǽ–Š‡”‡ ™ƒ• Â?‘”‡ ‡Â?’Šƒ•‹• ‘Â? –Š‹•ǣ ‹ˆ ƒ Â?ƒ””‹ƒ‰‡ ˆƒ‹Ž‡† –Š‡› ™‘—Ž† •ƒ› Dz ܠÂ?ǯ– –‡ŽŽ you  this  would  happen  because  of  that?Çł  We  should  educate  the  youth  differently,  to  be  friendlierÇĽČ?Çł here  were  certain  streets  were  most  of  the  inhabitants  were  Jews,  like  Parisului,  Francisc,  close  to  the  synagogues.  I  cared  a  lot  about  Jews,  I  used  to  go  to  Jewish  weddings,  and  they  were  splendid.  I  went  to  the  synagogue  and  I  knew  a  lot  of  Jews  that  told  me  about  their  memories  from  Auschwitz  and  BirkenhÂƒÂ—ÇĽÂƒÂ?† –Š‡› ™‡”‡ …Ž‘•‡-­knit  and  friendly  people  and  good  businessmen,  they  had  connections  everywhere,  relations  with  Jews  were  different  from  nowadays.  [...]  I  had  no  connection  with  the  inhabitants  of  ’”‡•‡Â?– Â?‡‹‰Š„‘—”Š‘‘†•Ǥdz  Vasile  Szekely  (Jewish)  remembers  that  his  neighbourhood  was  inhabited  by  Dz —Â?‰ƒ”‹ƒÂ?•ǥ ‘Â?ƒÂ?‹ƒÂ?•ǥ ™ƒ• –Š‡ ‘Â?Ž› ‡™ǥ „—– –Š‡Â? ˆ‡Ž– ÇĽ Â?‘ ™‘”† ƒ„‘—– ‡™•Ǥdz  Teodosie  Perju  (Romanian):  Dz Š‡ …‹–› ™ƒ• Â?‘– †‹˜‹†‡† „› Â?ƒ–‹‘Â?ÂƒÂŽÂ‹Â–Â›ÇĄ …ƒÂ?e  here  with  the  army  in  1945  and  there  were  no  situations  like  groups  of  Romanians  and  Hungarians,  they  all  ”‡ƒŽ‹•‡† –Š‡› Ž‹˜‡† ‘Â? –Š‹• ‰”‘—Â?† ƒÂ?† ‹Â? –Š‹• …‘—Â?–”›Ǽ Šƒ† Â?‘ –”‘—„Ž‡• „‡…ƒ—•‡ ‘ˆ Â?› Â?ƒ–‹‘Â?ƒŽ‹–›Ǥ ÇŻÂ? Â?‘ Â?ƒ–‹‘Â?ÂƒÂŽÂ‹Â•Â–ÇĄ ”‡•’‡…– „‘–Š —Â?‰ƒ”‹ƒÂ?• ƒnd  Germans,  and  there  are Â

‡”Â?ƒÂ?• Š‡”‡ ĥ ™‡ŽŽǤdz  Despite  these  affirmations,  we  would  later  state  that  the  case  of  £Â?£ç–—” †‹ˆˆ‡”‡Â?–ǣ ‹– Ç˛Â™ÂƒÂ• ƒ ”ƒ–Š‡” ‹•‘Žƒ–‡† neighbourhood,  and  there  was  like  a  line  •Š‘™‹Â?‰ –Š‹• ‹• ÂŁÂ?£ç–—”ǥ ƒ ˜‡”› ‘Â?ƒÂ?‹ƒÂ? ’‘’—Žƒ–‹‘Â? ƒÂ?† ’‡”Šƒ’• –Š‹• ‹• ™Š› —Â?‰ƒ”‹ƒÂ?• sometimes  misuÂ?†‡”•–‘‘† –Š‡Â?Ǥdz  Octavia  Roman  (Romanian):  Dz Š‡”‡ ™‡”‡ ƒŽŽ Â?ƒ–‹‘Â?ƒŽ‹–‹‡• ‹Â? –Šƒ– Š‘—•‡ ƒÂ?† –Š‡› ‰‘– ‘Â? ™‡ŽŽ –‘‰‡–Š‡”Ǥ Š‡› ™‘—Ž† ˜‹•‹– ‡ƒ…Š ‘–Š‡”ǥ –Š‡› ĠÂ?‹”‡† –Š‡ •›Â?ƒ‰‘‰—‡ Č‹Â?‘™ǥ ‹–ǯ• Â?‘– –Š‡”‡ anymore).  It  was  a  narrow  street,  like  you  can  only  see  in  MoŽ†ƒ˜‹ƒÂ? –‘™Â?•Ǥdz ƒ–‡” ‘Â? •Š‡ presents  the  neighbourhoods  ™‡”‡ –Š‡ ‹’•‹‡• ÂŽÂ‹Â˜Â‡ÇŁ Dz ‹’•‹‡• Ž‹˜‡† ‘Â? ”ƒ‰ƒŽ‹Â?ƒ –”‡‡–Ǥ Š‡‹” house  was  •‘ •Â?ÂƒÂŽÂŽÇĄ Ԡ ÂˆÂ‘Â”Â„Â‹Â†Ç¨Çł  Sonja  Szimon  (Jewish):  Dz ‰”‡™ —’ ™‹–Š Â?‹†• ‘ˆ ƒŽŽ ‡–ŠÂ?‹…‹–‹‡• ƒÂ?† –Š‡”‡ ™ƒ• Â?‘ ’”‘„Ž‡Â?Ǥdz  Victor  CiobÂ‘ÂƒÂ–ÂŁ Č‹ ‘Â?ƒÂ?‹ƒÂ?ČŒ:  Dz ‘Â?‡ neighbourhoods ʠܠÂ?ǯ– exist;  there  were  only  some  houses  and  farms  (like  Zorilor).  There  were  farmers  growing  vegetables.  They  were  both  Romanian  and  Hungarian.  Š‡› ™‡”‡ …ƒŽŽ‡† DzhostejenidzǤ Š‡ ’‡‘’Ž‡ ‘ˆ Ž–‡Â?‹ƒ †‹†Â?ǯ– …‘Â?‡ back  then.  I  had  friends  in  Feleac.  There  were  no  Hungarians  in  Feleac  or  £Â?£ç–—”.  Only  when  they  started  building  blocks,  did  the  Hungarians  moved  in.  £Â?£ç–—”  had  100.000  inhabitants  out  of  the  entire  population  of  Cluj.  It  was  awful!  [...]  There  was  no  Jewish  neighbourhood.  There  were  2  categories  of  Jews:  the  ones  from  Moldova  and  the  ones  from  55  Â

Cluj, which were Hungarian. The Romanian ones were less thrifty, less selfish, and not as Romanian as the Hungarian ones were Hungarian. Iris and Bulgaria were neighbourhoods with lots of gipsies. We used to play football by the ç and when the ball fell in the water, the gipsies stole it. Romanian neighbourhoods were £ £ç and ç , and in the centre ǥ ǡ ǡ Ǥdz

56

LIFE OF THE JEWISH COMMUNITY IN POST WAR CLUJ Ecaterina Groza (German) had a Jewish friend. When she first came to Cluj she visited the Synagogue near Mihai Viteazu Square and was impressed by its austerity. Regarding the Jewish issue, she was impressed that her Jewish friends and neighbours never made her feel guilty for the Jewish tragedy.

Greta Ý ȋ Ȍ recalls that Dz ǡ dzǤ They used to live Dz è dz and on Tutunului street. After the war, the Jews Dz ǡ ǡ ǡ dzǤ Ioan Cozac (Romanian) recalls that in his childhood there used to be a lot of Jews in Cluj, ǯ where they lived and ǯ

meeting Jews.

Ioan Florea (Romanian) recalls that the Jews lived near Mihai Viteazu Square, especially since the Policlinic there was Dz dz Ǯ͹Ͳ ǡ ǯ anything further.

Anna Klein (Jewish)ǣ DzI was born in 1942 at the Jewish Hospital. And there are maybe 2-­3 kids born then that had survived deportation. Because I was the only Jew in class, I was always selected during Communism to take part in various activities because they had to have a Jew in their committees. ǯ ǡ ǡ parents were communists but I used to accompany my friends to the Orthodox Church on Horea street during 1st-­2nd grade... I Ǥ ǯ maintain connections with the community, we only used to take my grandmother to the synagogue and we knew very little about religion. ǯ menorahǤ ǡ ǯ ǤǤǤdz Teodosiu Perju (Romanian): Dz ǡ ǡ -­workers, sharp, this is one quality you need to suc ǡ ǡ ǯ ǡ ǡ ǯ ǥdz Robert Lazar (Jewish): Dz ǯ Ǥ ǡ ǯ 57

became  a  tailor,  but  after  the  war,  when  he  practically  lost  his  entire  family  (they  were  10  brothers,  he  also  had  a  wife  and  a  5  year  old  child  and  only  two  brothers  were  left  alive)  he  •ƒ‹† Š‡ †‹†Â?ǯ– „‡Ž‹‡˜‡ ‹Â? –Š‹• ‰‘† ƒÂ?† ™ƒ• ”ƒ‹•‡† –‘ „‡ ƒ„•‘Ž—–‡Ž› ƒ–Š‡‹•– ƒÂ?† †‹†Â?ǯ– ‡˜‡Â? ‰‘ to  the  synagogue  on  holidays.  I  knew  there  were  some  holidays.  Dad  knew  a  lot  about  religion  „—– Š‡ †‹†Â?ǯ– ’”ƒ…–‹…‡ ‹– ƒˆ–‡” Š‡ …ƒÂ?‡ „ƒ…Â? ˆ”‘Â? –Š‡ …‘Â?…‡Â?–”ƒ–‹‘Â? …ƒÂ?Â’ÇĄ Š‡ „‡…ƒÂ?‡ ƒÂ? atheist  and  he  raised  me  in  that  spirit  as  well.  Mother  too.  We  used  to  visit  our  relatives  in  —Â?Â‰ÂƒÂ”Â›Ç¤Çł  Dz ‡ †‹†Â?ǯ– Šƒ˜‡ …Ž‘•‡ ”‡Žƒ–‹‘Â?• ™‹–h  the  Jewish  community  nu  but  my  parents  had  some  friends  from  the  concentration  camp  and  they  lived  in  the  houses  they  had  before  the  war  ‡˜‡Â? ‹ˆ –Š‡› Šƒ† „‡‡Â? Â?ƒ–‹‘Â?ÂƒÂŽÂ‹ÂœÂ‡Â†ÇĄ Â?› ˆƒ–Š‡” Šƒ† –Š‡ •ƒÂ?‡ –ƒ‹Ž‘” •Š‘’ ĥ „‡ˆ‘”‡ –Š‡ Â™ÂƒÂ”ÇłÇ¤  Dz Š‡”‡ ™ƒ• ƒ •›Â?ƒ‰‘‰—‡ Â?‡ƒr  the  grocery  store  in  the  corner,  another  one  was  on Â ÂƒÂ”Â‹ĂŹiu  street  and  another  one  around  Medicala  3  near  the  so  called  Jewish  hospital.  It  seems  the  hospital  was  built  and  sustained  by  the  Jewish  community.  Even  now,  people  know  it  by  this  name.  The  prayers  were  held  at  the  synagogue,  but  now  it  is  used  only  in  summer  because  you  have  to  heat  it  in  winter,  and  in  winter  there  is  a  prayer  house  somewhere  near  the  firemen  –‘™‡”Ǥ ÂŠÂƒÂ–ÇŻÂ• ™Š‡”‡ Š‡ƒ”† –Š‡ Â?‹Â?˜ƒŠ ™ƒ•Ǥ ˜‡Â? ‹ˆ ™‡ ™‡”‡Â?ǯ– ”‡Ž‹‰‹‘—• ™‡ Â?ƒ””‹‡† ‹n  the  ‡™‹•Š –”ƒ†‹–‹‘Â? ™‹–Š ƒ ”ƒ„„‹ ‡–…Ǥdz  Dz Š‡”‡ —•‡† –‘ „‡ ƒ Â?‘•Š‡” …ƒÂ?–‡‡Â? •‘Â?‡™Š‡”‡ ‘Â? ƒ”‹• •–”‡‡–ǥ ‹– •–‹ŽŽ ‹• –Š‡”‡Ǥ ÂŠÂƒÂ–ÇŻÂ• ™Š‡”‡ ›‘— …‘—Ž† „—› Â?‘•Š‡” Â?‡ƒ– „—– ‘Â?Ž› ‹ˆ ›‘— ™‡”‡ ƒ Â?‡Â?„‡” ‘ˆ –Š‡ …‘Â?Â?—Â?‹–›Ǥdz  Sorana  Popa  (Romanian):  Dz †‘Â?ǯ– Â?Â?‘™ ™Š‡”‡ –he  kosher  shop  was.  The  synagogues  were  functional  after  the  war.  The  Jewish  women  who  used  to  go  to  the  synagogue  used  to  wear  ™‹‰• ƒÂ?† •‘Â?‡–Š‹Â?‰ –Šƒ– Ž‘‘Â?‡† ĥ ƒ ’‹Â?Â?‡† •…ƒ”ˆ ‘˜‡” ‹– „—– †‘Â?ǯ– ”‡Â?‡Â?„‡” ‡šƒ…–Ž› „‡…ƒ—•‡ Â?› ˆ”‹‡Â?†ǯ• Â?‘–Š‡” †‹†Â?ǯ– —•‡ –‘ ƒttend.  On  a  street  in  the  back  of  the  print  house  somewhere  in  a  big  yard  there  were  Jews  who  still  kept  the  traditions  and  they  used  to  built  something  that  looked  like  a  small  room  like  a  wooden  bird  cage  and  they  went  inside  and  read  some  prayers  and  I  ”‡…ƒŽŽ ‹– •Â?‡ŽŽ‡† Ž‹Â?‡ “—‹Â?…‡•ǥ „—– ‹– ™ƒ•Â?ǯ– ’‘Ž‹–‡ –‘ ‰‘ ƒÂ?† •–ƒ”‡ ‡˜‡Â? ‹ˆ ›‘— ™‡Â?– –‘ ˜‹•‹– •‘Â?‡„‘†›Ǥ ‘— Šƒ† –‘ ”‡•’‡…– –Š‡ –”ƒ†‹–‹‘Â?• ‘ˆ ‘–Š‡”•Ǽ I  never  even  asked  my  Jewish  friend  what  they  were  doing  and  when  they  had  their  holidays  we  considered  it  an  ‹Â?†‹•…”‡–‹‘Â?dzǤ  Victoria  Aruncutean  (Romanian):  DzThere  was  no  Jewish  quarter  from  what  I  know,  Jews  ™‡”‡ ‹Â?’Ž‡Â?‡Â?–‡† Â‡Â˜Â‡Â”Â›Â™ÂŠÂ‡Â”Â‡ÇłÇ¤  Veronica  Lazar  (Jewish):  DzÂ?› ’ƒ”‡Â?–• ”ƒ‹•‡† Â?‡ ˜‡”› •–”‹…–Ž›ǥ –Š‡› ™‡”‡ ƒˆ”ƒ‹† –Šƒ– something  bad  would  happen  to  me.  They  were  quite  old  when  I  was  born;  it  was  the  second  Â?ƒ””‹ƒ‰‡ ˆ‘” „‘–Š ‘ˆ –Š‡Â?Ǥ › ˆƒ–Š‡” Šƒ† ƒ •‘Â? ˆ”‘Â? Š‹• ˆ‹”•– Â?ƒ””‹ƒ‰‡ ƒÂ?† Â?› ’ƒ”‡Â?–•ǯ former  husband  and  wife  as  well  as  his  son  never  returned  from  the  concentration  camp,  and  my  parents,  having  met  each  other  afterwards,  the  same  as  many  Jews  who  managed  to  come  „ƒ…Â? –‘ Ž—Œ ƒˆ–‡” ‘”Ž† ƒ”

ÇĄ Š—””‹‡† –‘ ‰‡– Â?ƒ””‹‡† ƒÂ?† „—‹Ž† Â?‡™ ˆƒÂ?‹Ž‹‡•ǥ ƒÂ?† Â–ÂŠÂƒÂ–ÇŻÂ• Š‘™ my  parents  got  married  and  there  were  a  lot  of  children  in  the  46-­47  generation  (only  in  my  class  th‡”‡ ™‡”‡ ͚͜ •–—†‡Â?–• ‘—– ‘ˆ ™Š‹…Š ͡͝ ™‡”‡ Â‡Â™Â•ČŒÇ¤ ÂƒÂ–Â‡Â”ÇĄ ˆ‡™‡” ƒ’’‡ƒ”‡† ÇĽ ƒÂ?† Â?ƒ›„‡ because  it  was  their  second  family  they  were  very  worried  that  something  would  happen  to  Â?‡dzǤ  58  Â

She comments on the religious life of her family: Dz trace of faith in them; they used to say that if God allowed for something like that to happen he either ǯ Ǥ ǯ Ǥ atheist education we had in school and in society after t ǯ conceptions. They however respected two things: they used to go to church once a year, usually in autumn during Yom Kippur it is a day of fast and they used to fast that day not to honour God but for the sake of those who were no longer with us, in memory of their family and of belonging to a certain nationality, in honour to the ones like us, because we are not ǯ ǡ forget and to disinherit u ǯ ǡ Ǥ ǯ ǣ ǯ ǡ ǯ ǯ Ǥ nging to a nationality is the same as being born blond. We also respected the Pass Over but we ate bread anyway (you are not allowed to eat bread for 9 days), however my father used to read Ǥ ǯ ǯ dzǤ She recalls, that Dz was more than one synagogue. In the Judaic tradition there are two main currents: the orthodox, and the neologues (who had more liberties). For example, the big synagogue on Horea street which you know and which still functions today was neologue. There were other smaller synagogues, orthodox ones, on ì street, I think one of them still exists but it is closed. If you walk on the ç river Ǥ ǯ Ǥ ǯ ǯ the rite anymore. In the 50-­ ͼͶ Ǥ ǯ all over the world so that they would have their own home and not to be chased from one place to another anymore, so many Jews from Romania emigrated. My parents thought about it but they gave up in the end and since the number of Jews dropped, it was not profitable to keep so many synagogues open because nobody attended them so the Jewish community reduced the number and the activity of those synagogues. Nowadays only the big synagogue is functioning and there is also a prayer house on David Francisc street between Mihai Viteazu Ǥ ǯ ǡ winter when it is difficult to heat the synagogue, people go there. The Jews in Cluj only go to the synagogue on Friday evenings and Saturday mornings. In order for the service to be held, 10 men have to be present and sometimes it is a problem to find 10 men in Cluj, but they go there anyway. Basically, in the orthodox synagogues men and women are not allowed to stay together but in the neologue ones it is allowed and men stay in the front and women in the Ǥ Ǥ ǯ even go there on Saturday, only when it was the day of remembering the dead, once a year. Since their parents and relatives died in Auschwitz at an unknown death, they established a day when they used to light a candle and they went to the synagogue where they say a special prayer in memoriam, and we ourselves respected this tradition as well. When a parent dies, for a year, you have to go each Saturday to the synagogue and say a prayer of remembering the dead. It is called ǯ ng about death or the dead. Only the men are allowed to say 59

it but you can pay somebody to go in your place and say read it. Where the prayer house is, there is a ritual bath called mikvah and for example when I got married I was supposed to go there for a Ǥ ǯ dzǤ Dz Ǥ ǯ ǡ dzǤ Vasile Nussbaum (Jewish): Dz ǡ ǡ on different fronts. Of course, everyone lived differently: basically, Hungarians had no problem in that period, obviously, let not say during the war, because then of course there were shortages. Germans had many privileges, a Romanian indeed had a series of problems, since ǥ ǯ Romanian school so, yes, I think they had all the issues of a minority. With the Jews, it was ǥ ǡ ǡ completely different. First of all, in the first period, in 1940, Jews were better off than in Romania, the raci ǥ Then of course, it got worse. Even in the beginning, some things really influenced us, I mean children of 10-­14-­15. numerus clausus and the numerus nulus, which meant no Jew could attend a school or high school. In the beginning, with numerus clausus, a Jew or two could ǡ ǣ ǥ ǥ ͷͿͺͶ ͷͿͺͷǡ ǡ place to send children and they studied hard, you could get one or two in a class, then from 1942 it was numerus nulus: no Jew could attend any school. What I want to say is that in 1940, some way or other, they managed to make a Jewish High school here in Cluj, on nowad çilor street ȋ ǡ ǯ ǡ to it there was the school). With a bit of exaggeration and conceit, I tell you that was probably one of the best high schools in the world and I tell you why: everywhere and always when a minority, children need to know that they have to study harder for the same results as others; ͻ ǡ ǡ ǯ ǡ especially then, in that anti-­Semitic period. For children, if they wanted to succeed in life, they had to work harder; there was this frame of mind: we have to do more. On the other hand, all Jewish teachers, including university professors were fired so the director could choose from university professors. I was 12 or 13, with short pants (only older boys could wear long pants) ǡ ͺͶǡ Dz ǡ Ǩdz It was the first

Dz dz ǡ nteresting until we realized we ǯ the grades are and Dz dzǢ not university. There were university teachers, with PhDǥ an inspection certificate because ǯͺ͹ other schools in Cluj. This school was an oasis. The only place in the whole city (including our house) where we could be free. There were older students, Communists, Zionists and they dzǤ 60

Dz Â?…‡ǥ ™‡Â?– Š‘Â?‡ ƒÂ?† Â?Â?‘…Â?‡† ‘Â? –Š‡ †‘‘” ‹Â? –Š‡ ‘Â?†‘Â? •‹‰Â?ƒŽǤ Š‡Â? ‹– ™ƒ• ˆ‘”„‹††‡Â? –‘ listen  to  London  and  my  dad  opened  and  hit  me.  You  had  to  control  yourself  even  at  home  so  –Š‡› ™‘—Ž†Â?ǯ– Â?Â?‘™ ›‘— ™‡”‡ Ž‹•–‡Â?‹Â?‰ –‘ ‘Â?†‘Â?dzǤ  Dz Â? ǯͺ͚ǥ ‹Â? ÂŽÂ—ÂŒÇĄ ™‡ Šƒ† ƒ ‡™‹•Š •’‘”–• ƒ••‘…‹ƒ–‹‘Â?ÇĄ •‘Â?‡™Š‡”‡ ‘—–•‹†‡ –Š‡ …‹–› ƒÂ?† —•‡† –‘ ‰‘ –Š‡”‡ ™‹–Š Â?› ›‘—Â?‰‡” „”‘–Š‡”Ǥ ƒ…Â? –Š‡Â?ÇĄ ›‘— †‹†Â?ǯ– Šƒ˜‡ ƒ •…Š‘‘Ž —Â?‹ˆ‘”Â?ÇĄ „—– ›‘—  had  a  compulsory  cap  and  on  it  the  name  of  your  high  school.  And  for  us  it  was  the  Jewish  high  •…Š‘‘ŽǤ Â?† ƒ ‰”‘—’ ‘ˆ …Š‹Ž†”‡Â? …ƒÂ?‡ ƒÂ?† –Š‡› •ƒ™ —• ƒÂ?† •ƒ‹† DzHa!  ‡–ǯ•  •‡‡ –Š‡•‡ ‡™•Ǩdz ƒÂ?† –Š‡› „‡ƒ– Â?‡Ǽ Šƒ† –‘ •–ƒ› Š‘Â?‡ ˆ‘” ƒ ™‡‡Â?Ǥ —– want  to  emphasis‡ –Š‹•ǣ –Š‡› †‹†Â?ǯ– „‡ƒ– Â?‡Ǽ–Š‡› „‡ƒ– ƒ ‡™ Â–ÂŠÂ‡Â”Â‡ÇĽÂ‹Âˆ Â?‡– Š‹Â? Â–Â‘Â†ÂƒÂ›ÇĄ ™‘—Ž† –‡ŽŽ Š‹Â? Ž‹Â?‡ Š”‹•– ˆ‘”‰‹˜‡ ›‘— because  ›‘— †‘Â?ǯ– Â?Â?‘™ ™Šƒ– ›‘— ™‡”‡ †‘‹Â?‰Ǥ ƒ›„‡ ‹ˆ ™‡”‡ Š‹Â?ÇĄ ™‘—Ž† Šƒ˜‡ †‘Â?‡ –Š‡ •ƒÂ?‡Ǥ Â? •…Š‘‘Žǥ Š‡ Š‡ƒ”† ƒ„‘—– Dz ‡™•dzǥ –Š‡”‡ ™ƒ• ƒÂ?–‹-­Semitism,  on  the  radio  the  same,  in  his  family  –Š‡ •ƒÂ?‡ǥ •‘ Š‡ †‹†Â?ǯ– Â?Â?‘™ „‡––‡” –ŠƒÂ? DzŽ‡–ǯ• „‡ƒ– Š‹Â?dzǤ Š‡”‡ ™ƒ• ƒÂ?–‹-­Semitism  all  over  Europe.  Our  life  was  a  constant  danger,  for  the  whole  4  years.  I  mean  this  high  school  with  no  past,  barely  opened.  After  4  years  it  was  all  over:  children,  teachers,  everyone  in  the  ghettoes  and  Auschwitz.  From  all  the  boys  and  girls  in  my  class,  there  are  only  3  of  us  here.  Kids  ›‘—Â?‰‡” –ŠƒÂ? ͚͡ǥ ‘Â?Ž› ˆ‡™ ”‡–—”Â?‡†ǥ ‹Â? Š‹‰Š •…Š‘‘Žǥ Â?ƒ›„‡ ͡ ‘” ͸ ‘—– ‘ˆ ͟͜dzǤ  Dz „‹‰ ’”‘„Ž‡Â? Š‡”‡ ƒÂ?† ‡˜‡”›™Š‡”‡ ™‡”‡ …Š‹Ž†”‡Â? ‘Â? –Š‡ Â•Â–Â”Â‡Â‡Â–Â•ÇĽÂ„ÂƒÂ•Â‹Â…ÂƒÂŽÂŽÂ›ÇĄ ‹Â? ͡Ϳͺ͝ǥ ™Š‘‡˜‡” returned,  returned  alone.  I  had  a  brother,  he  died  there,  my  parents  never  returned.  Alone.  We  came  alone.  And  when  I  came  home,  to  Cluj,  I  say:  I  have  no  house,  no  money,  no  job,  no  parents,  I  have  no  one.  †‘Â?ǯ– Â?‡ƒÂ? Ž‹˜‹Â?‰ …‘Â?†‹–‹‘Â?• „‡…ƒ—•‡ –Š‡”‡ ™‡”‡ •‘Â?‡ •’‘Â?•‘”•Š‹’•ǥ hostels,  dormitories,  I  mean  we  had  no  one.  A  gang  of  street-­children.  But  we  all  had  our  education.  We  all  graduated  from  college  and  half  of  us  had  academic  titles  and  taught  at  the  —Â?‹˜‡”•‹–›Ǥ ˆ …‘—”•‡ǥ ’‡”•‘Â?ƒŽ Â?‡”‹– ™ƒ• ‹Â?’‘”–ƒÂ?–ǥ „—– ‹– ƒŽ•‘ Â?ƒ––‡”‡† –Šƒ– –Š‡Â? ›‘— †‹†Â?ǯ– Â?‡‡† Â?‘Â?‡› –‘ •–—†›dzǤ  Dz • ƒ …Š‹Ž†ǥ †‘Â?ǯ– ”‡Â?‡Â?„‡” –Šƒ– ’‡”‹‘† ĥ ƒ –‘—‰Š ‘Â?‡ǥ ƒˆ–‡” –Š‡ ÂŽÂƒÂ™Â•ÇĄ ‹Â?–‡ŽŽ‡…–—ƒŽ• ™‡”‡ fired,  lawyers  could  no  longer  work,  maids  were  fired,  doctors,  it  was  tough.  As  kids,  we  had  no  problems,  we  went  to  school,  and  it  was  different  because  our  parents  were  thinking  what  would  happen  to  us,  how  long  we  could  live.  Now  maybe  I  tell  you  something  shocking:  one  of  us  wrote  a  book  about  the  ghetto,  the  ghettoes  were  awful  here  and  everywhere.  In  the  ghetto  of  Cluj  were  17-­18.000  people  together.  In  harsh  …‘Â?†‹–‹‘Â?•Ǽ †‘Â?ǯ– Â?Â?‘™ ‹ˆ –Š‡”‡ ™ƒ• ͡ •“Â? ˆ‘” ’‡”•‘Â?Ǥ Š‡”‡ ™‡”‡ ‘Â?Ž› Í˝ ‘” Íž ™‡ŽŽ• ˆ‘” ™ƒ–‡”Ǥ Â?† ÂˆÂ‘Â‘Â†ÇĽÂ™Â‡ÂŽÂŽÇĄ –”—–h  being  told,  we  only  stayed  there  for  a  month  and  most  of  us  got  deported  at  the  end  of  May,  other  is  June.  And  now  my  opinion  about  the  ghetto,  why  I  never  said  this  is  because  it  is  shocking,  but  that  was  the  most  beautiful  period  of  my  life,  in  the  ghetto:  all  kids  from  school  were  there,  and  girls.  Š‡”‡ Â?‹••‡† ƒ ‰‹”Ž Ž‹Â?‡† ˆ‘” –Š‡ ˆ‹”•– –‹Â?‡Ǥ ‡ …‘—Ž† „‡ –‘‰‡–Š‡” ƒŽŽ †ƒ›Ǥ †‘Â?ǯ– ”‡Â?‡Â?„‡” „‡‹Â?‰ –Š‹”•–›ǥ ‘” Š—Â?‰”›ǥ †‘Â?ǯ– Â?Â?‘™ ‹ˆ Â?› ’ƒ”‡Â?–• ™‡”‡ Š—Â?‰”›ǥ Â?‡˜‡” –Š‘—‰Š– ƒ„‘—– ‘—” future  or  what  was  happening  with  us  in  that  awful  ghetto,  do  you  understand?  My  parents  might  have  told  you  differently.  This  is  shocking  because  me,  at  my  age,  I  felt  good.  Then,  when  we  were  sent  to  Auschwitz,  I  had  a  younger  brother  with  me;  we  were  together,  just  the  two  of  us.  My  father  was  elsewhere.  ‘— Â?Â?‘™ ƒ„‘—– Â—Â•Â…ÂŠÂ™Â‹Â–ÂœÇĄ •‘ †‘Â?ǯ– Šƒ˜‡ –‘ –‡ŽŽ ›‘—Ǥ —” future,  our  fight  for  survival,  the  selection  for  the  gas  chambers,  the  hunger.  And  if  I  want  to  „‡ •‹Â?…‡”‡ǥ †‘Â?ǯ– ”‡Â?‡Â?„‡” –Š‹Â?Â?‹Â?‰ ƒ„‘—– Â?› Â?‘–Š‡” ‘” Â?› ˆƒ–Š‡r.  I  was  so  preoccupied  ™‹–Š Â?‡ ƒÂ?† Â?› „”‘–Š‡”Ǽ †‘Â?ǯ– Â?Â?‘™ǥ ƒÂ? •—”‡ –Šƒ– „‡ˆ‘”‡ †›‹Â?‰ǥ …ƒ—•‡ Â?› ˆƒ–Š‡” †‹‡• 61  Â

ǡ Dz ǡ dzǥ ǡ kids as we were, so you have to take that into consid dzǤ Dz ǡ Ǥ ǡ for Jews, it meant freedom. There used to be Fascism, there came the Soviets. What ǡ Ǥ Dz owe my life to the Red dzǡ Ǥ If the Red Army had come a year later, then we would not be speaking now. Of course, you cannot believe what some say today, that it was not liberation, but ǥ ǡ ǥ me, that was liberation; that is the truth.

There are many truths in this world, each with his own point of view. But these governments, somehow Fascists, because they deported too some social classes, but none of these dictatorship officially promoted some anti-­Semitic, or anti-­Hungarian or anti-­ ǯ what act. Official act. Officially, there was no anti-­Semitism, but there are anti-­SemitesdzǤ Dz ǡ ǡ ǡ ǡ radical change. Communism had its sins and a lot of changes happened. I think life always has ǡ ǯ ǡ ǥ ǡ dzǤ Dz ǥ ǡ ͷͿͺͻǡ returned, returned alone. I had a brother, he died there, my parents never returned. Alone. We came alone. And when I came home, to Cluj, I said to myself: I have no house, no money, no job, no parents, no one. ǯ ǡ hostels, dormitories, I mean we had no one. A gang of street-­children. But we all had our education. We all graduated from college and half of us had academic titles and taught at the Ǥ ǡ ǡ ǯ need money to study. [...] In the Socialist era, there were many positive things for Jews and for others. For minorities, for Jews, it meant freedom. There used to be Fascism, there came the Ǥ ǡ Ǥ Dz

dzǡ Ǥ ǡ be speaking now. Of course, you cannot believe what some say today, that it was not ǡ ǥ ǡ ǥ ǡ ǡ is the truth. There are many truths in this world, each with his own point of view. But these governments, somehow Fascists, because they deported too some social classes, but none of these dictatorship officially promoted some anti-­Semitic, or anti-­Hungarian or anti-­ ǯ know what act. Official act. Officially, there was no anti-­Semitism, but there are anti-­Semites.

We, the youth, when we returned, we never thought there was going to be a new life, a radical change. Communism had its sins and a lot of changes happened. I think life always has ǡ ǯ ǡ nking and ǥ ǡ Ǥ ȏǤǤǤȐ ǡ ǡ ǯ ǡ ǯ Ǥ -­Rabi for 40 years. A very intelligent man, otherwise insufferable, a dictator in matters of religion, a Zionist. And he made so that the state agreed to 300.000 Jews immigrating to Israel. Probably

Ǥ ǯ Ǥ cafeterias, almost free, for Jewish students. So they would come somewhere with a Jewish community, not in the church, but in the cafeteria. And then he established a choir: whoever 62

joined  the  choir  could  eat  for  free.  The  choir  sang  Jewish  religious  songs;  ›‘— †‹†Â?ǯ– Šƒ˜‡ –‘ ‰‘ to  church.  And  then,  whoever  wants  to  learn  Hebrew  could  then  eat  for  free.  He  made  all  these  to  attract  people  back  to  the  community.  If  they  have  a  mother  or  father  who  are  not  Jews,  it ʠܠÂ?ǯ– Â?ÂƒÂ–Â–Â‡Â”ÇĄ Ž‡– –Š‡Â? …‘Â?‡Ǥ ‡ Â?ƒ†‡ ‡˜‡”›–Š‹Â?‰ •‘ –Šƒ– ™Š‘‡˜‡” ™ƒÂ?–‡† –‘ ‰‘ –‘ •”ƒ‡Ž could,  even  non-­Jewish  husbands  or  wives.  After  the  war  there  was  a  small  Jewish  community,  but  then  it  developed.  403  members,  out  of  which  170  were  mixed  families.  We  have  no  youngsters  here,  we  have  the  largest  over-­65  category,  but  the  youth  is  missing.  We  have  a  choir,  an  orchestra  and  something  related  to  Jewish  traditions  once  a  week.  For  20  years  or  •‘ǥ –Š‡”‡ Šƒ• „‡‡Â? Â?‘– ƒ •‹Â?‰Ž‡ Â?ƒ””‹ƒ‰‡ ‘” „‹”–Šǥ ‘Â?Ž› Â†Â‡ÂƒÂ–ÂŠÂ•Ç¤Çł  Vasile  Szekely  (Jewish):  [about  the  period  40-­44:  DzBut  there  were  some  anti-­Semites,  and  they  taught  their  children  like  that.  What  happened  to  me  is  that  I  was  forced  to  wear  that  cap  saying  Jewish  school  and  each  day  on  my  way  to  school  I  met  one  who  would  bring  2  friends  from  his  school  and  would  kick  me.  I  was  alone,  they  were  3.  So  there  was  some  anti-­ ‡Â?‹–‹•Â?Ǥ ÇĽwhen  I  met  this  guy  later,  I  was  with  my  older  brother.  And  he  was  scared  and  –”‹‡† –‘ ”—Â? „—– –‘Ž† Š‹Â? DzLook,  remember  me?  You  used  to  kick  m‡ ‡˜‡”› †ƒ›Ǥ ‘‘Â?ÇĄ ÇŻÂ? Â?‘– going  to  kick  you.  But  I  hope  you  are  smarter  now  and  will  cŠƒÂ?‰‡ ƒ Ž‹––Ž‡dzǤ Dz ƒ…Š ‡™ Šƒ† –‘ ™‡ƒ” –Š‡ ›‡ŽŽ‘™ •–ƒ”Ǥ —– ™‡ǥ Â?‹†•ǥ •ƒ‹† ™‡ ™‘Â?ǯ– ™‡ƒ” ‹– ƒÂ?† ™‡ †‹†Â?ǯ– ƒÂ?† Â?‘„‘†› ‹Â? –Š‡ Â?‡‹‰Š„‘—”Š‘‘† ĥÂ?‡† —• ™Š› ™‡ †‹†Â?ǯ– ™‡ƒ” ‹–Ǥ Š‡› Â?Â?‡™ ™Š‘ ™‡ ™‡”‡Ǣ –Š‡›  knew  our  host  and  our  host  never  asked  us  why  we  were  walking  around  town  without  the  star.  Once,  when  we  got  back,  there  was  a  truck  there  and  they  took  our  parents  and  we  wanted  to  go,  but  they  made  a  sign  to  us  to  stay  there.  And  we  never  saw  them  after  that.  We  stayed  at  the  host  there,  sleeping  in  a  hallway  ƒÂ?† ™‡ ™‡”‡ –Š‡”‡ ˆ‘” •‡˜‡”ƒŽ Â†ÂƒÂ›Â•ÇłÇ¤  (Vasile  Szekely  and  his  brother  continued  to  look  for  their  parents  and  therefore  got  themselves  deported  to  Auschwitz  and  Birkenhau  but  fortunately  they  survived  the  Holocaust  and  managed  to  return  to  Cluj).   Vasile  Szekely  added  about  the  after  war  period:  Dz …‘Â?–‹Â?—‡† Â?› •–—†‹‡•ǥ because  there  was  democracy  and  the  state  helped  us.  My  brother  kept  working  in  the  factory  and  got  promoted,  no  matter  if  he  was  Hungarian,  Romanian  or  Jewish.  He  finished  high  school  and  then  they  sent  him  to  a  university  in  Leningrad  and  I  stayed  here  and  graduated  from  the  Unitarian  High  school  and  then  went  to  college,  and  I  never  felt  I  was  a  different  nationality.   Ǽ Š‹• ‹• how  it  was  here  up  until  1989  because  here  Hungarians  and  Romanians  and  Jews  leaved  well  –‘‰‡–Š‡”Ǥdz Â

63 Â Â

CONCLUSION  ,Q WKH URRWV RI WKH UHVHDUFK SURMHFW SURSRVDO ³&OXM-Napoca 1939 ¹ 1960. Diversity of UHPHPEUDQFHV´ ZDV RXU WHDPœV EHOLHI WKDW SHRSOH RI GLIIHUHQW QDWLRQDOLWLHV KDYH GLIIHUHQW remembrances of the after war Cluj. The difficult history of this city and the politics different authorities (Romanian, Hungarian, and Communist) towards the city space in the 20th century, in RXU WHDPœV RSLQLRQ VKRXOG KDYH OHIW VRPH WUDFHV RQ SHRSOHœV PHPRULHV 7KH LPPHGLDWH DIWHU ZDr period was a time when the city was adjusted to the ideological and political realities of the FRPPXQLVW 5RPDQLDQ VWDWH DQG RXU WHDPœV WKHVLV DW WKH EHJLQQLQJ RI RXU UHVHDUFK ZDV WKDW WKH changes that occurred in the city space could be remembered differently by people of different nationalities who lived in after war Cluj. However, the results of our field research in ClujNapoca shows that, first of all, people do not pay much attention to the city space reshaping.

0RVW RI VXFK FKDQJHV LQ WKH FLW\ÂśV XUEDQ VSDFH DV VWDWXHVÂś UHSODFLQJ RU PHPRU\ SODTXHV FKDQJLQJ ZHQW XQQRWLFHG 0RVW RI WKH XUEDQ VSDFHÂś UHVKDSLQJ DFWLYLWLHV RI FRPPXQLVW WLPH DUH VHHQ DV progressive. The new communist QHLJKERXUKRRGVÂś construction was perceived ambiguously Âą as we can see froP WKH LQWHUYLHZV VRPH RI WKH 2OG 7RZQÂśV LQKDELWDQWV VDZ WKRVH neighbourhoods DV YHU\ GLVWDQW SDUWV RI WKH FLW\ ZKLFK IRU TXLWH D ORQJ WLPH GLGQÂśW HYHQ H[LVW IRU WKHP EXW RQ WKH other side those who were forced to change their apartment and to move from their old house from the city centre into newly built blocks of flats were amazed by the level of comfort which existed in those new buildings.

The centre of the city for all the interviewees included the contemporary Union Square and Heroes street. Contemporary Avram Iancu square and the Orthodox cathedral were mentioned by Sorana Popa who came to Cluj as a child from another region of Romania Âą the Orthodox cathedral to which she used to come each Sunday with her parents, and the Romanian National Theatre became important points in her own topography of the city.

The main free time activities of people who lived in Cluj in the first after war years depended on the social status of their families and their financial condition. Most of our respondents used to go to the theatre, to cinemas and to go for a walk on Heroes street or in the Central park. Among the important places in the city which we can identify thanks to the interviews were St. Michael Church, Matthias Corvinus monument, the contemporary Union square, the Heroes street, the Romanian National Theatre, the Central Park.

Our research provided evidence that what Rogers Brubaker observed in Cluj-Napoca of the beginning of the 21st century was characteristically for the city already after the Second World War. If the city landscape became a kind of battlefield of memory (first of all for the two titular nations of the city Âą Romanian and Hungarian), this conflict was created from above by WKH DXWKRULWLHV DQG RUGLQDU\ FLW\ GZHOOHUV GLGQÂśW WDNH SDUW LQ LW DQG RIWHQ GLGQÂśW HYHQ SD\ DWWHQWLRQ WR VRPH ÂłLGHRORJLFDO´ FKDQJHV LQ WKH FLW\ ODQGVFDSH 7KH FRQIOLFW ZKLFK ZDV SUHVHQW LQ the streets of the city in such way as streets and squares renaming, statues and memory plaques changing, institutions removal Âą wDV RQO\ D IDoDGH RI WKH FLW\ÂśV OLIH WKH RIILFLDO RQH 'DYLG Laitin (1988) has noticed that the culture is Janus-faced. The first face of culture concerns values, and the second one is instrumental. The authorities, during the ideological layer of the city landscape reshaping after the Second World War, worked with the first face of culture, while people who lived in this city space treated the city landscape instrumentally. We can see in this 64  Â

situation how such important cultural opposition as public/collective versus individual levels works. The ideologically inspired changes of the city landscape by the authorities applied only to WKH SXEOLF VSKHUH EXW WKH LQGLYLGXDO OHYHO RI SHRSOHÂśV SHUFHSWLRQ UHPDLQHG WR D FHUWDLQ H[WHQW untouched by the politics of culture. It is worth mentioning that most changes in the symbolical DUFKLWHFWXUH RI WKH FLW\ OLNH PRQXPHQW PRYLQJ RU EXLOGLQJ ZHUHQÂśW JLYHQ LPSRUWDQFH E\ DOPRVW all the interviewees or were seen as progress regardless of their nationality. Almost all remePEUDQFHV DERXW DIWHU ZDU &OXM ZH JDWKHUHG LQ WKLV EURFKXUH DUH SHRSOHÂśV UHPHPEUDQFHV about their childhood and youth. Our remembrances about years of childhood and youth are always colourful and happy. 7KDWÂśV ZK\ WKH LPDJH RI DIWHU ZDU &OXM ZKLFK RXU EURFhure presents on the basis of those memories is rather peaceful and beautiful. We are aware of the fact WKDW WKLV SLFWXUH LV IDU IURP REMHFWLYH DOVR EHFDXVH RI WKH IDFW WKDW SHRSOHÂśV UHPHPEUDQFHV DERXW their childhood from the perspective of an old person are almost always influenced by their IXUWKHU OLIH DQG H[SHULHQFH ERRNV ZKLFK WKH\ÂśYH UHDG DQG PRYLHV WKH\ÂśYH ZDWFKHG DQG Âą first of all Âą VWRULHV WKH\ÂśYH KHDUG IURP WKHLU SDUHQWV RU RWKHU HOGHU SHRSOH 7KH FRQFHSW RI SRVWPHPRULHV elaborated by Marianne +LUVFK LV YHU\ KHOSIXO LQ WKLV NLQG RI PHPRULHVÂś DQDO\VLV This limitation of our project is connected with the time frames of our research Âą those people who were already mature in the immediate after war period and could tell their story and their vision RI WKH FLW\ ODQGVFDSH FKDQJHV IURP DQ DGXOWÂśV SHUVSHFWLYH DUH JRQH $QRWKHU SURMHFWÂśV limitation is the small representativeness of Hungarian interviewees. This is connected with the fact that most of the old Hungarians we tried to approach were not too eager to talk, or they changed their mind in the last minute. It was also quite a challenge to find Roma and Germans who lived in the city after the war but on the other hand we were lucky to find more Jewish respondents than we expected and they were very friendly and supportive.

The separate group of people whose remembrances of after war Cluj and their life there is GLIIHUHQW LQGHHG LV -HZV DQG *\SVLHV 7KRVH SHRSOHÂśV OLYHV ZHUH DIIHFWHG E\ WKH WUDXPD RI Holocaust and the war influenced not only their way of life but also their upbringing and their way of thinking.

65 Â Â

BIBLIOGRAPHY Â 1.

Assmann, Aleida. (2011) Cultural Memory and Western Civilization: Functions, Media,

Archives, Cambridge.

2.

Assmann, Aleida, ed., Shortt, Linda, ed. (2011), Memory and Political Change,

Basingstoke.

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Brubaker, Rogers. (2006). Nationalist politics and everyday ethnicity in a Transylvanian

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. UWL /iV]Oy The remote borderland: Transylvania in the Hungarian imagination,

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LazăU 0DULXV &/8- Âą The Metastasis of Ostentation: Black & White

,OOXVWUDWLRQV RI 7ULFRORU &OXM Ä,'($´ ¹16; http://idea.ro/revista/?q=en/node/41&articol=186.

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/XNiFV -y]VHI 3RYHVWHD RUDĂşXOXL-FRPRDUă VFXUWă LVWRULH D &OXMXOXL ĂşL D

monumentelor sale. Cluj-Napoca: Apostrof 7.

Marshall, Catherine & Rossman, Gretchen. (1995) Designing Qualitative Research, SAGE

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Mitrea, Vasile. (2011). Spre o gandire globala a municipiului In Panescu Eugeniu (Ed.),

Cluj-1DSRFD vQ SURLHFWH Âą 50 de ani. 1960 Âą 2010. (pp. 56 Âą 65). Cluj-Napoca: Meteor Press.

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0XVWDÄ Äƒ &RQVWDQWLQ Amintiri pentru Mileniul III. Cluj-Napoca: Ed. Ledo.

10. 0XVWDÄ Äƒ &RQVWDQWLQ Student la Cluj. Cluj-Napoca: Studia.

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Istoria Clujului . Cluj: Editura Dacia.

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Cluj-1DSRFD vQ SURLHFWH Âą 50 de ani. 1960 Âą 2010. (pp. 442 Âą 450). Cluj-Napoca: Meteor Press.

13. Sommer, Barbara W., ed., Quinlan, Mary Kay ed. (2009), The oral history manual , Lanham.

66 Â Â

TABLE OF CONTENTS

Preface The historical background Our heroes The image of the city ¾ First impressions, earliest memories ¾ The city centre ¾ The main walking places. Strada Eroilor ¾ The Union Square ¾ Avram Iancu Square ¾ Mihai Viteazu Square ¾ Horea Street ¾ &HWăWuie Area ¾ New Neighbourhoods ¾ Green areas and outdoor activities Everyday life ¾ Living conditions ¾ Free time activities ¾ The main meeting points ¾ Bars, coffee houses ¾ Religious life ¾ Celebrations in the city streets Cultural life ¾ Theatres and opera houses ¾ Cinemas ¾ Museums Relations between nationalities ¾ The issue of language ¾ National issues and the life of the city. Border changes, political changes ¾ Ethnical topography of the city Life of the Jewish community in post war Cluj Conclusions Bibliography

3 5 9 15 15 17 18 20 20 21 23 24 25 27 30 30 33 35 36 38 41 43 43 45 47 49 49 51 54 57 64 66

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