77 Facts About Henric Sanielevici

Henric Sanielevici's heated polemic with the rival school of Samanatorul journal isolated him from the other Poporanists, whom he eventually denounced as "reactionaries".

From 1920, Henric Sanielevici was an isolated figure on the left, editing a new version of Curentul Nou and only affiliating with the popular daily Adevarul.

Henric Sanielevici moved away from literary theory and, following his anthropological speculations, revived Lamarckism and scientific racism to formulate his own racial-sociological system.

Himself a Jewish Romanian, Henric Sanielevici attempted to undermine the racial assumptions of Nazi ideologists and local fascists.

Henric Sanielevici was a native of Botosani city, in the historical region of Moldavia.

Henric Sanielevici's father, officially known as Leon Sanilevici, was a trader, and his mother, Rebeca, a housewife.

The family, whom literary historian George Calinescu describes as "utterly assimilated" into Romanian culture, was not in fact emancipated: like most Romanian Jews of that era, Henric Sanielevici was not granted citizenship at birth.

Henric Sanielevici grew up in a cosmopolitan neighborhood, alongside Romanians and Armenians; the unfamiliar suffix -ici, chosen by Henric's ancestors, misled some into believing that the family was of Serb origin.

Henric Sanielevici spent most of his childhood between Botosani and various rural localities in Moldavia, among them Costesti, Dolhasca and Podriga.

Henric Sanielevici graduated high school in his home town, and took a degree in Letters and Philosophy at the University of Bucharest.

Especially after the PSDMR's creation, Henric Sanielevici gave weekly public lectures for the workers at Sotir, where he was known under the pseudonym Hasan.

Henric Sanielevici's articles were published in other socialist and center-left papers: Lumea Noua, Munca, Avantul, and the Pitesti literary magazine Povestea Vorbei.

Noua Revista Romana was the place where, some years later, Henric Sanielevici met and befriended fellow journalist Constantin Beldie.

In 1901, Henric Sanielevici was in the German Empire, for an academic specialization in the field of Anthropology at the University of Berlin.

Henric Sanielevici spoke out against Nystrom's belief that "dolichocephalic" people were abnormal.

Back home, Henric Sanielevici found steady employment was as a schoolteacher, and he successively taught French to high school students in Galati, Ploiesti, Targoviste and Bucharest.

Henric Sanielevici expanded on his activity in criticism, with the debut volumes Studii critice and Incercari critice.

Henric Sanielevici's focus was on questioning the established criteria of literary criticism.

In particular, Henric Sanielevici focused on the poem Miorita, already recognized as a staple of Romanian folklore, and made sarcastic comments about its subject matter.

Ibraileanu was based in the larger city of Iasi, but Henric Sanielevici found Galati more suitable a location for the Poporanist projects.

Henric Sanielevici candidly informed Ibraileanu: "We have a grand work to accomplish, a work that will resonate throughout Romanian literary history, the work of bringing down a shameful current that has been clutching the country for these last 5 years".

However, Henric Sanielevici was a sporadic contributor to the Neamul Romanesc review, which was founded by historian Nicolae Iorga as the new version of Samanatorul.

Henric Sanielevici only began contributing there in 1908, and, in 1909, was made the editorial secretary.

Henric Sanielevici was still mainly active in Galati, where, in early 1909, he joined a fundraising drive to complete a statue of Eminescu.

Probably as a direct consequence of Sadoveanu's arrival at Viata Romaneasca, Henric Sanielevici was sacked from his position on the editorial staff.

In 1910, one of Chendi's antisemitic comments in the journal Cumpana, directed specifically at Henric Sanielevici, sparked an anti-Chendi campaign in the Viata Romaneasca pages.

Henric Sanielevici lectured in front of the Gottingen Anthropological Society, where he first aired his assumption that the "Nordic race" traced its origin to Pleistocene-era fishermen, and enlisted negative or ironic responses from his peers.

Henric Sanielevici himself considered the piece to be his best work, and one of the best essays ever written.

Henric Sanielevici himself was one of the hostages taken by the German Army after the taking of Bucharest.

Once released from captivity, Henric Sanielevici returned to occupied Bucharest, and, exposing himself to accusations of collaborationism, began his contribution to Lumina, a newspaper put out by Germanophile-Poporanist Constantin Stere.

In October 1918, believing that the turn of events had confirmed the Germanophiles' justness, and their leadership position in Romanian culture, Henric Sanielevici began working on a literary supplement for Stere's newspaper.

The late switch in allegiance was, according to Boia, a "strange thing": Henric Sanielevici entertained such prospects precisely as German capitulation was occurring worldwide, and Romania was marking its return into the Entente camp.

In 1920s Greater Romania, Henric Sanielevici continued to publish works of literature and social science.

Henric Sanielevici himself was contributing to Lumea Evree, the Jewish Romanian community bimonthly, put out in Bucharest by philosopher Iosif Brucar.

Henric Sanielevici was for a while an editor for the latter gazette.

Henric Sanielevici contributed to the Adevarul publishing company, translating, from the Spanish, Vicente Blasco Ibanez's Vuelta del mundo de un novelista.

Henric Sanielevici's term referred to self-exiled Romanian writer Panait Istrati, whose socialist-themed novels enjoyed breakthrough success in Western Europe.

Iosif Henric Sanielevici was a Jewish member of the Romanian Senate in the 1922 legislature, and noted for his interventions in legislating medical practice.

Also undated are the books Henric Sanielevici issued as part of the Dimineata book collection: La Montmorency, In tren, Familia Lowton, Civilizatia.

Henric Sanielevici unsuccessfully ran against the Poporanist Paul Bujor for the Natural Science Chair at the University of Iasi, where his brother Simion was Lecturer of Mechanics and Geometry.

Frustrated in his ambition, and still obliged to make his living as a professor of French, Henric Sanielevici began working on a pro domo, borrowing its title from Sarmanul Dionis.

Henric Sanielevici survived World War II, but was exposed to menacing scrutiny by the successive antisemitic and fascist regimes.

The end of Antonescu's rule brought a relaxation of antisemitic measures, but, during the build-up to a Romanian communist regime, Henric Sanielevici was again disenfranchised.

In later overviews, Jicu found that Henric Sanielevici was "narcissistic" and self-promoting, but not an ignorant, while Patras, who concedes that Henric Sanielevici came up with some new ideas of importance in literary analysis, judges him as one who alternated scientific endeavors with mere journalism.

However, in discussing the delayed Romanticism of Mihai Eminescu's work, Henric Sanielevici spoke of "genius", and boasted having been the first to describe Eminescu as a poet of European proportions.

Henric Sanielevici's belief, described by political scientist Victor Rizescu as "interesting" and "intriguing", was that the Romanian liberals had not been responsible for modernization, but, quite the contrary, had dedicated themselves to imposing an oligarchy over the economy and obscurantism over the national ideology.

Henric Sanielevici described the liberal program of modernization as "the bitter fruits" of 1848, and suggested that Romanian conservatism was a complex, sometimes positive, phenomenon, "the harsh chiding of a parent saddened to see his child taking the wrong path".

Calinescu summarized the resulting conflict as follows: "It was against the nationalist tendentiousness that the intelligent Jewish man H Sanielevici sought to promote a sort of Classicism, with his Curentul Nou magazine".

Beyond such rhetoric, Henric Sanielevici rejected the traditionalism of Samanatorul right-wingers not because of its didacticism, but because of its supposed inconsistencies.

Consequently, Henric Sanielevici alleged that the Samanatorist stories, about violent and promiscuous hajduks, or about modern-day adulterous affairs, set bad moral examples and were needlessly titillating.

Henric Sanielevici rejected the heroic portrayals of hajduks and ancient warlords, as a glorification of the "barbaric past".

Politically, Henric Sanielevici believed it was his patriotic duty to react against the "invasion of the peasants into the cultured layers [of society]".

The first split between Ibraileanu and Henric Sanielevici was about their different interpretations of Sadoveanu's stories.

Henric Sanielevici, he argues, was attacking virility in literature precisely because it highlighted the "national preservation" of Romanians, and actually raising awareness about the promised emancipation of the Jews.

Early in the 20th century, he notes, Henric Sanielevici was the editorial voice of Viata Romaneasca in its lengthy press debate with Junimist author Duiliu Zamfirescu.

However, in the 1920s, Henric Sanielevici was rekindling Dobrogeanu-Gherea's polemic with his "reactionary" Poporanist students, and, according to Lovinescu, was right to do so.

Lovinescu however remarks that Henric Sanielevici was still committed to the core concept of Poporanism and Samanatorul, namely a "failure to differentiate between aesthetics and ethics".

Henric Sanielevici believed that the novels of international vagabond Panait Istrati, whom he described as vastly superior to Sadoveanu's naturalist works, were an early proof of this change.

Mr Henric Sanielevici's proclamation regarding Istrati came with the immolation of one hundred and fifty writers published in contemporary reviews, and this enormous sanguinary drive gave us the surprise of noting that classical moderation does not always keep company with the practice of temperance.

Henric Sanielevici contrarily asserted that Istrati was the portraitist of unsociable marginals, who had isolated himself from the working class environment.

In slujba Sataneis other targets are foreign writers and critics whom Sanielevici disliked, from world federalist author H G Wells to modernist novelist Andre Gide.

For Henric Sanielevici, this came with a new epistemology, which rated "orientation" above all other scientific faculties, prophesying a new stage in social science: the accurate description of deterministic relationships.

Henric Sanielevici believed that he had revolutionized knowledge, describing himself as a Newton of biology and arguing that he had provided the world with the most accurate paradigm of human evolution.

Henric Sanielevici later came to the conclusion that the very evolution of mammals was made possible by the abundance or scarcity of food: the ancestors of such animals were arboreal and viviparous reptiles, who evolved into lighter and more agile species while continuously searching for food sources; an exception was the proverbially slow-moving sloth, whose feed, the slugs, was in abundance.

Henric Sanielevici explained hair growth on mammals as an adaptation to humidity, while differences in skin pigmentation reflected exclusively the nature of the soil and the specimen's own blood circulation.

Henric Sanielevici partly rejected, partly nuanced, the historical definitions of race and the tenets of scientific racism.

Henric Sanielevici's grid rated the Tungusic peoples as Solutrean, and the modern-day Italian people as "grass"-eaters, proposing that the "impulsive" behavior of Jews was owed to a high nitrogen intake, from beans.

In 1930, after reading French archeologist Fernand Benoit, Henric Sanielevici concluded that the Aurignacian-Semitic-Dionysian connection was unaltered among the Berber people of North Africa.

Henric Sanielevici illustrated his point with craniometry, publishing comparative photographs of Jews and ethnically unrelated people, concluding that their physical measurements were nearly identical.

Henric Sanielevici included photographs of himself and his family, for whom he reused the concept of a "Dinaric" race, with Western Asian characteristics.

Calinescu argued that Henric Sanielevici is in fact the voice of anti-racism in the Romanian context, and one who uses racist ideas against themselves.

Henric Sanielevici considers Sanielevici's a "bizarre" racist discourse, like those of Alexandru Randa or Iordache Facaoaru, but separated from them by an enduring belief in democracy, and "less quoted because of [his Jewish] origin".

In 1930, Henric Sanielevici noted: "22 years ago I was the first to draw attention to the oriental [Henric Sanielevici's italics] character of Romanian peasant art, into which is mirrored the oriental soul of the Thracians".

Henric Sanielevici further argued that the fertility rites and chthonic traditions shared between these religious cultures were polar opposites of "Nordic" beliefs in the sky gods, and came from the intoxicating properties of the Aurignacian diet.

In 1930, basing himself on press reports, Henric Sanielevici turned his attention to the Messianic movements of Bessarabia, and in particular the Inochentist church.

Henric Sanielevici traced a continuous "Dionysian"-type religious practice leading back to the Cucuteni-Trypillian culture, and suggested that there was a connection between Cucuteni pottery markings and the geometric abstraction of modern folk art.

Henric Sanielevici believed to have detected traces of Zalmoxian and Dionysian practice in various elements of Romanian folklore, reading Miorita as a codified record of human sacrifice in Dacian times.