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Morisena nr. 1 (21)/2021

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CIOBANU, Tiberiu

CIOBANU, Tiberiu

 
CIOBANU, TiberiuCIOBANU, Tiberiu

Născut, la 25 septembrie 1960, în oraşul Anina, judeţul Caraş-Severin;

Absolvent, în anul 1984, al Facultăţii de Istorie-Filosofie (specializarea istorie-filosofie), Universitatea din Bucureşti;
Profesor de istorie, grad didactic I, titular în învăţământul preuniversitar (actualmente, la Liceul Teoretic „Vlad Ţepeş” Timişoara);
Doctor în istorie din 2008, cu distincţia „cum laude”;
Fondator şi director al Liceului Teoretic „Vlad Ţepeş” Timişoara (fosta, între 1998-2001, Şcoală cu clasele I-VIII nr. 23, devenită, din 8 mai 2001, Şcoala cu clasele I-VIII nr. 23 „Vlad Ţepeş”, iar din 1 septembrie 2003, transformată în Liceul Teoretic „Vlad Ţepeş”), între 1998-2010 şi din 2012 până în prezent;
Director al Liceului „Ioan Slavici” Timişoara între 2011-2012;
Membru în Corpul Naţional al experţilor în management educaţional;
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Vlad Țepeș, „Vampirul”

 
Rezumat. Vlad the Impaler’s bloody acts were undoubtedly exaggerated on purpose in the German version of the stories about the cruel Romanian ruler. This version was spread by his opponents and was greatly enjoyed by the common people of those times, who had a taste for cruelty. A serious analysis of Vlad the Impaler’s image as it is described in the Transylvanian Saxon stories will unquestionably prove them unreal and rather hilarious, even for the most experienced readers of Bram Stoker’s novel. At the same time, it becomes clear to everybody that the terrible punishment of impaling the wrongdoers, as well as the other methods of execution and brutal torture of the prisoners sentenced to death or Vlad’s opponents were by no means groundless actions or mere acts of vengeance. On the contrary, they were dictated by strong political reasons, such as the consolidation of the reign, the correct use of justice, the creation of a safe environment in the country, the economic, social, cultural and religious organisation and development of the country, the wellbeing of all its inhabitants and, last but not least, the consolidation and expansion of the mediaeval Romanian state at the south of the Carpathians and the development and training of the army for the confrontations with the Ottoman Empire.
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De ce l-a trădat Matia Corvin pe Vlad Țepeș?

Abstract. With the intention of keeping his forces intact in the event of an armed confrontation with his rival at the crown of Hungary, the emperor of the Holy Roman Empire of German descent, Frederick III of Habsburg, King Matthias Corvinus travelled towards the Danube very late, to take part in the anti-Ottoman „crusade” of 1462. It was only on 17 September that he arrived at Turda, Transylvania, from where he advanced towards Sibiu, a city he would enter around  26 September. After a few days, more precisely on 30 September, he headed to Brasov, a city he would reach only by the end of October and “where he met The Impaler”. The main cause of “the young king Matthias Corvin’s attitude was undoubtedly the fact that in 1462 he was still focused on his conflict with Emperor Frederick III of Habsburg”, who continued to challenge his right to the throne of Hungary and raised claims to it himself.  Although Matthias Corvin “said that he was going to Wallachia to release Dracula (to whom he had given a blood relative in marriage) from the hands of the Turks”, he pursued his own interests and proved disloyal to Dracula. He “captured him and took him to Transylvania”. Consequently, in those days it was justly believed that Matthias Corvin acted as if he “had had an understanding with the Turks”, all the more so because, against the general opinion, he proclaimed „the other Dracula (i.e, Radu the Fair, Vlad the Impaler’s brother), whom the Turks had already appointed ruler over that country, as great Prince and Lord” of Wallachia.
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„Cruciatul” Vlad Țepeș și organizarea armatei țării sale și a sistemului defensiv al acesteia

 
Abstract. When we refer to the remarkable merits of Vlad the Impaler as the head of state and of the armies, we cannot ignore his taking over a political-military conception that has its origin in the old Byzantine imperial tradition of crusade, Dracula being, undoubtedly, the first of our voivodes who rose to fight against the Ottoman Turks after the entry of Byzantium under the rule of Sultan Muhammad II the Conqueror. Of course, he also made this takeover because he considered himself the rightful follower of the anti-Ottoman struggle of the Basileus and the great Romanian rulers, especially after the death of John Hunyadi, "the last great European crusader". Seeking to strengthen and protect the royal authority and the economic and social-political bases of the anti-Ottoman resistance, Vlad the Impaler took numerous measures to strengthen his army, making full use of the revenues of the kingdom for its endowment and training, according to the requirements of the time.  Being "agile and capable as possible in the military affairs", a fact acknowledged even by his mortal enemies, the Ottoman Turks, the fierce Romanian voivode "increased and strengthened the military institution with people raised from the people to small ranks of boyars, exempt from taxes and benefits in exchange for military jobs". Dracula also paid special attention to the defense system of his country, strengthening him "with fortress cities, outpost forts on the probable directions of invasion and fortified monasteries".
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Vlad Țepeș și politica sa internă

 
Abstract: When he came for the second time at the helm of Wallachia, Vlad the Impaler took a series of measures aimed at strengthening the central authority. Seeking to annihilate the anarchic tendencies of the great boyars, the vindictive descendant of the Bessarabians “from the beginning set up a regime of terror”, inaugurating his new reign by massacring those opposed to the political line promoted by him. Thus, the consolidation of the central power and the economic development, carried out by Vlad the Impaler, allowed the mobilization of all the forces available to Wallachia in order to stop the Ottoman expansion and prevent the disappearance of the Romanian South-Carpathian statehood, and not only (because his reckless deeds of arms saved from extinction the other two Romanian countries, Transylvania and Moldova, as well as the whole central and western European Christianity), a goal successfully achieved by the vigorous descent of the Dracula Bessarabians, who proved to be the right man at the right place, and providentially appeared just then, when there was greater need of him, as God made it possible whenever the Romanians faced great difficulties in their long and troubled existence.
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Despre Vasile Maniu la aniversarea a 195 de ani de la nașterea lui

 
Abstract: He was born at Lugoj on 18 December 1824. He started school in his native town and then he continued with the secondary classes probably at the new-founded seminary in Lugoj in 1836.  Some of his biographers claimed that he later studied at Arad and Timişoara (Ioan B. Mureşianu, Vasile Maniu, in ’Luceafărul’, Timişoara, March 1940). But his name has not been recorded in any of the registers of the sole Piarist School of Timişoara (Eusebiu Narai, Academicianul bănăţean Vasile Maniu, in Oameni de seamă ai Banatului – the papers of the Symposium of Uzdin, 21 April 2001, Augusta Publishing, Timişoara, 2002). It is certain that he attended classes at the Pedagogic School in Caransebeş (Traian Topliceanu, Vasile Maniu, in ’Vestul’, Timişoara, issue 52, 3 July 1930). He graduated from the Law and Philosophy School in Budapest. In 1847 he settled in Bucharest. In 1848, he joined Nicolae Bălcescu, C.A Rosetti and other militants for liberty and social progress in accordance with the revolutionary European spirit of the epoch.
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Istoria medievală a Banatului reflectată în opera lui Gheorghe Cotoșman

 
Abstract: Born on 5 September 1904 at Sânnicolau Mare, Gheorghe Cotoşman finished the Pedagogic School in  1924. From 1924 to 1927 he attended courses at the Theological Academy of Arad. Between 1928-1937 he functioned as a parish in Jimbolia, Timiş county, where he erected a church. From 1937 to 1948 he worked as a professor of Church History and Patrology at the Theological Academy of Ca-ransebeş.  In 1948 he moved to Timişoara, working at the Metropolitan Seat of the Banat. Between 1949 and 1950 he was a cultural councillor at the Archbishopry of Timişoara, then its vicar (1950-1968). In his secular activity he was a member of the History section  of the Institutul Social Banat-Crişana  of Timişoara.  Gheorghe Cotoşman was one of the most prolific Banatian researchers in the period be-tween 1935-1975 spotlighting the history of the Church and some important aspects concerning the Middle Ages of the land. A critical study about his historical research has never been made and the most representative part of his works calls for a critical  edition. He died in 1977.
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Manifestări ale monografismului bănăţean în perioada interbelică

 
Abstract: Emanoil Ungureanu was born on 21 December 1845 at Satchinez, Timiş county. After finishing secondary school in Timişoara (1868) he gratuated from the Law School in Budapest (1872). From 1874 he worked as a lawyer in Timişoara. Between 1885 and1896 he was the bank manager of ‘Timişana’ Bank of Timişoara. Between 1885 and 1897 he conducted Alumneul Românesc. He sustained many Romanian cultural enterprises of the time (eg.: a founding member of Muzeul de Istorie şi Etnografie of Sibiu; a founding member  of ASTRA; a founding member of ’Societatea literară Petru Maior’; a founding member  of ’Asociaţia pentru cultura poporului român’ of Arad; a founding member of ’Reuniunea învăţătorilor români din Banat’, belonging to the Diocese of Arad; a founding member  of ’Reuniunea femeilor române’ of Sibiu; a founding member  of ’Reuniunea femeilor române’  of Timişoara; a founding member  of ’Reuniunea femeilor române’  of Arad; a founding member  of ’Societea pentru sprijinirea teatrului român din Ungaria şi Ardeal’; member of Casina Militară Timişoara; member of ’Societea Istoriceă şi Arheologică Timişoara’; member of ’România Jună’, the literary society of Vienna; member of ’Societatea ziariştilor români din Ardeal şi Banat’; member of ’Societea de gimnastică’ of Timişoara etc.).
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Evul Mediu bănățean oglindit în Monografia oraşului Caransebeş

 
Abstract. Andrei Ghidiu was born on 15 January 1849, at Deda, Mureş county. After graduating from the Seminary of  Caransebeş, Andrei Ghidiu continued his studies at Vienna and Leipzig. Between 1880 – 1881 he worked as a teacher of Theology at Caransebeş, and in 1883 he was appointed as rector of Oraviţa. There he lived until 1888, when he was transferred on a similar post at Caransebeş. Elected as the president of Despărţământul Astrei of Caransebeş, Andrei Ghidiu manifested as a staunch supporter of the cultural and artistic activities as well as of the cultural institutions of the town. He gave a particular support to the Romanian Society of Singing and Music of Caransebeş and to the women’s and teachers’ reunions. In order to preserve the cultural Romanian patrimony in the area, he collected the majority of the old books of value  (particularly the ones from the churches belonging to his district), which he later sent to the library of the Romanian Academy in Bucharest.A good and very active patriot, Andrei Ghidiu took part in the preparations for the Great Union. On  7 November 1918, he presided at the Assembly of Caransebeş, where the founding of the local National Romanian Council and the founding of the National Romanian Guard was decided. On 1 December 1918, he took part in the Great National Assembly at Alba Iulia, as the delegate of the Orthodox bishopric of Caransebeş, being elected as a member of the Great National Romanian Council. Andrei Ghidiu had a successful collaboration with the church magazine ’Foaia diecesană’ of Caransebeş. In 1909, together with professor Iosif Bălan, he made a well-informed monograph of the town of  Caransebeş. He died in 1937. Works: Monografia oraşului Caransebeş, dimpreună cu monografiile caselor dumnezeieşti, a episcopiei, a institutului teologic şi pedagogic şi cu biografiile bărbaţilor care au lucrat la una sau alta instituţiune (in collaboration with Iosif Bălan), Caransebeş, 1909. References: Ioan I. Şerban, Dorin Giurgiu, Ionela Mircea, Nicolae Josan – Dicţionarul personalităţilor Unirii: trimişii românilor transilvăneni la Marea Adunare Naţională de la Alba Iulia, published by Altis, Alba Iulia, 2003, p. 152.
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Iuliu Vuia – 85 de ani de la trecerea sa la cele veșnice

 

Abstract: Iuliu Vuia was born on 11 March 1865  in the village of Felnac, Timiş county. His parents were Eutimiu Vuia and Ecaterina. According to his maternal bloodline, he was a descent of the illustrious Banatian scholar, Constantin Diaconovici Loga. He attended primary classes in his village, then he continued his studies at the middle school in Timişoara and graduated from the Pedagogic School of Arad in 1881. Between 1882 and 1883 he worked as a substitute teacher in Timişoara and, in his free time, as the secretary in the  chancery of the erudite archpriest Meleţiu Drăghici. Iuliu Vuia was married twice. First to Elisabeta Oniţă, whom he met while teaching at the Confessional School of Remetea, between 1883-1884. Secondly, to Eugenia Pop, when he was a teacher at Chesinţ,, between 1885-1886. In 1887 his son, Romulus Vuia, was born. Between 1886-1910 Iuliu Vuia was the head-master of the village school in Comloşu Mare. After the Great Union he worked as a teacher at the Pedagogic School of Caransebeş. Very ambitious he graduated the secondary school (non-compuslsory attendance) and after passing the baccalaureate exams he attended the university courses for teachers at University of Cluj.

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