User:Mairu10

Welcome to my Wikipedia page
This is my user Wikipedia page for the translation classes. I am an Erasmus student at Freiburg University coming from Aberdeen, University of Aberdeen.

Here is the link to Alison's webpage.

Translation of Weihnachtsmärkte in Berlin
Full English article can be found here: Christmas markets in Berlin

History
During the first peacetime winter in 1945, a Christmas market took place again in the Lustgarten, although it was in the middle of ruins and food and drink were restricted to specific brands.

After 1948, as a result of the division of Berlin into 2 different currency areas, Christmas markets were established in West Berlin with locations at the Kaiser Wilhelm Memorial Church, in Spandau and the Town Hall in Wedding.

In East Berlin, the organizers stuck to the old location until 1974. In the years 1952 and 1953, there was a "Liliput railway" (gauge 381 mm), a forerunner of the pioneer railway Wuhlheide operated by the "Young Railway Workers" society at the Christmas market around the Lustgarten, the demolished Berlin Palace and the Schlossplatz. Around 1960, the small streets of the Christmas market on the Marx-Engels-Platz were heated by infrared lights. Even after the Palace of the Republic was completed in 1974, the entire Marx-Engels-Platz continued to serve as a venue. Additionally, between 1962 and 1968 they chose a large carpark at Alexanderplatz, an area next to the Sports Hall in the Karl-Marx-Allee was added. Apart from the district of Mitte, there were soon short-term Christmas markets in each of the former districts, mainly around each Town Hall.

A Christmas market, which occupied half of the exhibition halls in West Berlin, was held in the exhibition square in West Berlin and took place in 1983. This Christmas market, under Funkturm took place exclusively in the halls and was more like a Christmas and toy exhibition. Other places independent of the weather included: a children's theatre, a hall with cribs from all over the world and another with model trains. The market was abandoned in favour of the Kaiser Wilhelm Memorial Church.

Mitte



 * Although there is no Christmas market at the Brandenburg Gate, there have been Christmas trees on the West Berlin side every year since the erection of the Berlin Wall. From the fall of the Wall in 1989 up to 2013, they were donated by the Norwegian municipality Frogn. Since 2014, individuals from Berlin and the surrounding areas have donated the traditional Christmas tree.
 * Alexanderplatz: Artisans, merchants, street artists, in front of the Alexa Center.
 * Christmas time in Berlin at the Red Town Hall: Rathausstraße, Marienplatz, Neptune Fountain, all organised by Hans-Dieter Laubinger since 2008. Market streets in Alt-Berlin have been redesigned using six-metre-high printed tarpaulins and a skeletal structure, as a space for the market stalls. The windows on the first floor are illuminated. In addition to the shops, there are historic children's carousels and a Ferris wheel on Spandauer Street, and an ice rink around the Neptune Fountain. Because of the excavation for the underground line U5 in front of the Red Town Hall and the reconstruction of St. Mary's Church churchyard, these markets were downsized in 2014 and it was decided to leave out the chain carousels.
 * Christmas magic on the Gendarmenmarkt: artisans, merchants, and street artists form a tent city, along with a cultural program. Location: Gendarmenmarkt, around the theatre. If you visit the market after 2pm you are required to pay an entrance fee, part of which is donated to charity.
 * Nostalgic Christmas market: artisans, such as broom makers, candlesticks makers, woodcarvers and many others demonstrate their work in small wooden houses and sell their products. A bazaar and street art performances surround the market. Until about 2009, the market was located between the State Opera, former Prinzessinnenpalais, and the boulevard Unter den Linden. Due to extensive construction works, the market had to be moved to the open area in front of the Friedrichswerder Church, then to the Schinkelplatz. Because here also construction work has started, the Nostalgic Christmas Market will take place in December 2014 on the Schlossplatz in front of the former State Council Building. The number of craftsmen and merchant stands has been reduced to 87, but a few historic carousels are still there.
 * Environmental Christmas market: arts and crafts and ecological products are offered here. Location: Sophienstraße, near the Hackesche Höfe.
 * Winter world at Potsdamer Platz and traditional Christmas market: an artificial snow-covered mountain and an ice rink provide visitors with the opportunity to sledge, tube and skate; Austrian food is also offered here. Location: around Potsdamer Platz.
 * In 2014, a Christmas market was held for the first time on the Washingtonplatz in front of the Central Station. The motto of the market is Design and Enjoy. Thirty traders present their products in a tent, around which you can find more wooden huts, selling food, drinks and handmade crafts. In addition, Berlin choirs perform here regularly in the evening.

Pankow

 * Advent market on Kollwitzplatz: Eco Christmas market, organized by the Green League Berlin.
 * Lucia Christmas market: This market is based on the Swedish festival Lucia. Location: Kulturbrauerei.
 * The Blankenburger Christmas market takes place in Pankow, in the district of Blankenburg. Its motto is: A village gives itself a Christmas. Since 2009, the Blankenburger Christmas celebration has been held on the second Advent Sunday on the grounds of the Protestant church, 17 Alt-Blankenburg Street. The non-commercial festival is organized by volunteers and supported by regional associations, institutions and tradesmen, and is sponsored by the Round Table Blankenburg. Primarily, homemade and handcrafted works of art are offered here. In the Dorfkirche. The annual Advent singing takes place in the Dorfkirche at the same time. Around 2,000 visitors came to the market in 2014 and 2016, and in 2015, around 2,500.

Reinickendorf

 * Christmas market in Clou: jewelry, crafts, Christmas cookies. Location: Kurt-Schumacher-Platz.
 * Nordic Christmas market in Tegel: since 1973. Location: Brunnenplatz (cancelled in 2008).

Spandau

 * With 1.8 million visitors (in 2004) the Christmas market in Spandau is one of the biggest Christmas markets in Germany and the largest in Berlin, according to the Berlin city advertising visitberlin.de. It has taken place annually in the Altstadt in Spandau since the first Advent Sunday of 1974 . In 1977, parts of the cultural program were broadcast, which contributed to the increased popularity of the market. Since 1983, the market has opened every Advent weekend, with more than 400 stalls occupying a large part of the Altstadt. On weekdays, there are about 200 stalls in the larger streets of the Altstadt. A cultural program with daily performances takes place on a stage on the marketplace. Noteworthy is also a nativity scene with live animals in front of St. Nicholas Church on Reformation Square and a bazaar organized by Spandau schools in the yard of the old post office on Carl Schurz Street. As part of the Christmas market, the Gotische Haus in Breite Straße hosts artisans from Berlin and Brandenburg, with the slogan: "Living craft at Advent". Primarily, basket weavers, candlestick makers, glassblowers, and porcelain painters display their craftsmanship there.
 * In addition, there is a Children's Christmas market at the Juliusturm at the Citadel, offering a range of activities for children.

Translation of Frauenstudium im deutschen Sprachraum
Full English article can be found here: Women at German universities

Russian female students
On the occasion of Suslowa´s enrolment, she wrote home: "I am the first, but not the last. Thousands will come after me." She was right. The Russians were the forerunners for women's studies in Switzerland, but also, they dominated in other European countries until 1914. For this reason, the Russian student typified the image of the female student.

In response to the defeat in the Crimean War, which revealed Russia´s backwardness, there were extensive reforms in the country from 1855 on, when the serfdom of peasants was abolished, among other things. There was a close connection between the abolition of serfdom and women's emancipation in the Russian women's movement. A demand for education and medicine grew from social commitment. From 1859, Russians were allowed to attend the Russian universities and the Medical-Surgical Academy as auditors. However, after restructuring of university´s net in 1864, they were denied again. The Russian women then went to study abroad, mainly in Zurich, probably as a result of Suslowa's sensational dissertation. Many Russians who were able to study in Zurich without a high school diploma were poorly prepared for their studies. This discredited women's studies. The lecturers and the local students rejected calling the Russian students "Cossack Horses" because this nickname was insulting. There was no integration. However, despite these difficult conditions, many Russian women studied, and one fifth of the students who were enrolled by 1873 graduated (some in Switzerland, some in other countries).

Many of the Russian students were politically active and in touch with revolutionary societies in Zurich. In a Ukas (decree) on 4 June 1873 the Russian Tsar banned all Russians from studying in Zurich, officially because of moral excesses, but actually because of the anarchist activities of some students. Sanctions and even a prohibition to work were the punishments in case of violation. Consequently, the number of Russian students in Zurich dropped dramatically.

On the one hand, the Russian government felt responsible to offer an alternative to returning students. On the other hand, there was a shortage of doctors in Russia, which was especially noticeable in wartime. For this reason "Training courses for qualified midwives" were offered at the Medical-Surgical Academy in St. Petersburg from 1872. Despite the name, these courses fulfilled university standards, so only a part of the female students from Zurich had to move to another Swiss university. The majority went to study in St. Petersburg. After 1881, one by one all educational institutions providing women with higher education were closed, as medically educated women were involved in the assassination of the Russian Tsar. As a result, the second wave of Russian students migrated to Western European universities.

After the inauguration of Tsar Nikolaus II in 1895, Russian politics changed again with regard to women's studies. But even then there were many reasons for Russians wanting to study at Western European universities, namely because of (1) the limited training capacities in the Tsarist empire, (2) fear of political persecution, and (3) the unpredictability of the study situation in Russia (universities were closed at short notice, for example). In addition, since 1886 the number of Russian female students of the Jewish faith could not exceed 3% in any higher education institution. In 1905, the domestic political conditions after the failed attempt at revolution brought a further boost. The number of Russian medical students in Berlin tripled.

The opponents of women's studies in Germany and Switzerland - professors and members of parliament – argued that the Russian Ukas from 1873 portrayed an image of a politically subversive, morally corrupt Russian woman. As a reaction, the German women's movement created a picture of the German student which was the exact opposite of the image of the Russian student. Thus, in 1887 Mathilde Weber asked the German students to deliberately distinguish themselves in appearance, clothing and behaviour from their Russian classmates and prevent their dominance in the female students' associations. The Swiss and German students also kept at distance from their Russian classmates. The accusation of six Swiss students in 1870 to the University of Zurich's Senate that Russians did not have the appropriate level of education was only the beginning of a long series of such protests at Western European universities.

Translation of Haus zur Goldenen Waage (Frankfurt am Main)
Full English article can be found here: Haus zur Goldenen Waage



The Haus zur Goldenen Waage was a medieval half-timbered house in the old town of Frankfurt am Main, which was destroyed in the air raid on March 22, 1944. Because of its high architectural and historic value, it was one of the most famous sights of the city. It was situated in front of the main entrance of the cathedral on the corner of the narrow Höllgasse, which leads from the cathedral square to the Römerberg and Altstadtgasse.

The detailed Renaissance facade dates from 1619. The remains of the house, which would have allowed reconstruction after the war, were eliminated in 1950. However, the archways remained preserved as part of a private library in Götzenhain. For more than 20 years the land was fallow. Then in 1972/73, during the construction of the subway station Dom / Römer, the Archaeological Garden was created, allowing access to excavations of the Roman settlement on Cathedral hill and the Carolingian Royal Palace Frankfurt.

In 2007, reconstruction of parts of the former old town became part of the Dom-Römer Project, which included the rebuilding of the Goldenen Waage. Work did not start until 2014. During the reconstruction, the Archaeological Garden was covered over but remains accessible via the neighbouring townhouse on the market square.

In December 2017, the half-timbered facade, the Renaissance ceiling and the belvedere were completed. There are plans to open the restored building to the public in 2019, along with a café and a local office of the Historical Museum.

Prehistory
The house on the corner of Höllgasse was mentioned as early as the Middle Ages, in 1323, known as House Kulmann or Colmann after the owner. In 1405, it became one building with the house behind it, the Alte Hölle (Old Hell). Around this time the name Höllgasse (Hell's Lane) emerged, which described the densely built and extremely dark lane between the market square and Bendergasse, which was very narrow even for medieval times. There was also a house called Junge Hölle (Young Hell), located on the eastern side of Höllgasse, directly opposite Alte Hölle (Old Hell). Most of the houses on this side of the street were built with overhangs, which meant the first floor was on the property of the cathedral - much to the annoyance of the cathedral administration. The first legal case was recorded in 1299, when the goldsmith Colmann came into conflict with the clergy because his house was located on the eastern side of Höllgasse.

Reconstruction
At the beginning of the 21st century, the city started planning the future design of the old town area by the cathedral, later known as the Dom-Römer Project. In 2005 - more than 60 years after the destruction of the old town - both the inhabitants and the city council had a preference for the most exact possible restoration of the historical site with alleys, squares and courtyards, as well as the reconstruction of individual houses significant for town-planning. In a newspaper interview, Mayor Petra Roth suggested the reconstruction of four historically significant buildings, including the Goldene Waage.

In order to evaluate the technical possibilities of the reconstruction, the city set up a project to document the old town in 2006. The study found that none of the buildings could be historically reconstructed, not even the particularly well-documented Goldene Waage. A creative reconstruction, "in which the street facade and the basic layout in particular could be rebuilt and possibly extended," seemed possible. The historical city plan could only be partially reconstructed; in particular, because the house by the cathedral, the Goldene Waage, could no longer be rebuilt on its original site. In order to keep the excavations of the archaeological garden accessible, a superstructure was to be built, in which larger struts had to be incorporated. Further research was necessary to establish, for example, whether the historical level of the streets and ground floors could be maintained. The current building regulations had to be observed for each reconstruction, especially with regard to fire protection, energy efficiency and the possibility of safe escape routes. Stairwells had to be fire-proof and made of non-flammable materials.

On September 6, 2007, the city council decided to rebuild the Dom-Römer area. The CDU, Bündnis 90/Die Grünen, FDP and Freien Wählern (free voters) voted for this, the SPD and Die Linke against. The reconstruction of at least seven buildings, including the Goldene Waage was included in this decision.

The Jourdan & Müller office was offered the contract to reconstruct the Goldene Waage. The new Goldene Waage now connects to the townhouse to the south, and the Haus Weißer Bock to the west (Market 7), both of which are contemporary designs.

Construction began in 2014. A specialist company in Lemgo was hired for the reconstruction of the half-timbered facade, for which around 100 cubic meters of old oak from historic buildings was reused. More than a dozen spolia were found in the rubble and reused.

In December 2017, the facade of the new building was completed, including the restored half-timbered facade, the Renaissance ceiling and the Belvedere, and presented at a press conference. In September 2018, the New Frankfurt Old Town was inaugurated with a two-day festival, although the interior of the Goldene Waage was not yet completed. The café on the ground floor opened in September 2019. The Historical Museum is still to be set up on the two upper floors.

Mor ho!
Full English article can be found here: Mor ho!

Mor ho! is a patriotic poem from the Romantic era written by Samo Chalupka in 1864. It binds folklore inspirations and historicism together.

Content
The Roman Emperor (tsar) sets up camp in Pannonia on the border to Slovakia. The Slovaks send local heralds – brave young men - to the Emperor. They give him a peace offering of bread and salt from the old people´s council. They warn him not to attack the Slovaks (because they had always been free of supremacy), and they tell him that the Slovaks are hospitable but they don´t give up and fight hard. The emperor rejects the peace offering and replies that he comes to enslave the Slovaks. Then the Slovak young men start shouting Mor ho! and fight the Emperor with swords. In the fight the young men die with the good feeling that they didn´t give up. Afterwards the Emperor looks at the battlefield and is ashamed to be happy about the young men´s defeat because so many of his soldiers died.

Characteristics
The poem expresses the spirit of democracy and deep patriotism in a romantic way. The main focus is on 2 opposing ideas and worlds: the desire for peace, freedom and equality in their beautiful land with proud citizens, against violence, enslavement and aggression. The Slovaks sacrifice their lives for noble dreams and they are the moral winners; on the other hand, the Romans are ashamed as slaves are. Chalupka chose a form of folklore literature, language and syllabic rhythm to emphasise the poem´s spirit of democracy.

Theme of the poem
The poem was based on Shafarik´s book ´a history of the Slavic language and literature´ from 1826, in which Shafarik wrote about an armed fight between the Limigantes and the Roman Emperor Constantinus II, who invaded Pannonia in 358 AC.

The author commented on his poem in the magazine Sokol (Falcon) in 1864: I can see the true reason for the emperor´s malice in the Slovak´s free mindfulness. What could be more dangerous and hateful for Rome, which enslaved all nations, than the principle of general freedom and equality, which couldn´t be found in any other nation apart from the Slovaks at that period. The Slovaks won their freedom and cast out their masters. This example could influence others, in particular Slavistic nations under the rule of Rome. Thus, out of fear the emperor demanded the peaceful Slovaks to move out of the Roman land.

Interpretation
The poem was an impulse of patriotic enthusiasm from Chalupka´s peers and the older generations (for example during the Slovak National Uprising).