Émigré in the context of "Participle"

The French Resistance (French: La Résistance [la ʁezistɑ̃s]) was a collection of groups that fought the Nazi occupation and the collaborationist Vichy regime in France during the Second World War. Resistance cells were small groups of armed men and women (called the Maquis in rural areas) who conducted guerrilla warfare and published underground newspapers. They also provided first-hand intelligence information, and escape networks that helped Allied soldiers and airmen trapped behind Axis lines. The Resistance's men and women came from many parts of French society, including émigrés, academics, students, aristocrats, conservative Roman Catholics (including clergy), Protestants, Jews, Muslims, liberals, anarchists, communists, and some fascists. The proportion of the French people who participated in organized resistance has been estimated at from one to three percent of the total population.

The French Resistance played a significant role in facilitating the Allies' rapid advance through France following the invasion of Normandy on 6 June 1944. Members provided military intelligence on German defences known as the Atlantic Wall, and on Wehrmacht deployments and orders of battle for the Allies' invasion of Provence on 15 August. The Resistance also planned, coordinated, and executed sabotage acts on electrical power grids, transport facilities, and telecommunications networks. The Resistance's work was politically and morally important to France during and after the German occupation. The actions of the Resistance contrasted with the collaborationism of the Vichy régime.

The Ottoman Committee of Union and Progress (CUP, also translated as the Society of Union and Progress; Ottoman Turkish: اتحاد و ترقى جمعيتی, romanized: İttihad ve Terakki Cemiyeti, French: Union et Progrès) was a revolutionary group, secret society, and political party, active between 1889 and 1926 in the Ottoman Empire and in the Republic of Turkey. The foremost faction of the Young Turks, the CUP instigated the 1908 Young Turk Revolution, which ended absolute monarchy and began the Second Constitutional Era. After an ideological transformation, from 1913 to 1918, the CUP ruled the empire as a dictatorship and committed genocides against the Armenian, Greek, and Assyrian peoples as part of a broader policy of ethnic erasure during the late Ottoman period. The CUP and its members have often been referred to as "Young Turks", although the Young Turk movement produced other Ottoman political parties as well. Within the Ottoman Empire its members were known as İttihadcılar ('Unionists') or Komiteciler ('Committeemen').

The organisation began as a liberal reform movement, and the autocratic government of Sultan Abdul Hamid II (r. 1876–1909) persecuted it because of its calls for constitutional government and reform. Most of its members were exiled and arrested after a failed coup-attempt in 1896 which started a period infighting among émigré Young Turk communities in Europe. The CUP's cause revived by 1906 with a new "Macedonian" cadre of bureaucrats and Ottoman army contingents based in Ottoman Macedonia which were fighting ethnic insurgents in the Macedonian Struggle. In 1908 the Unionists revolted in the Young Turk Revolution, and forced Abdul Hamid to re-instate the 1876 Constitution, ushering in an era of political plurality. During the Second Constitutional Era, the CUP at first influenced politics from behind the scenes, and introduced major reforms to continue the modernisation of the Ottoman Empire. The CUP's main rival was the Freedom and Accord Party, a conservative party which called for the decentralisation of the empire, in opposition to the CUP's desire for a centralised and unitary Turkish-dominated state.

Hristo Botev (Bulgarian: Христо Ботев, pronounced [ˈxristo ˈbɔtɛf]), born Hristo Botyov Petkov (Христо Ботьов Петков; 6 January 1848 [O.S. 25 December 1847] – 1 June [O.S. 20 May] 1876), was a Bulgarian revolutionary and poet. Botev is considered by Bulgarians to be a symbolic historical figure and national hero. His poetry is a prime example of the literature of the Bulgarian National Revival, though he is considered to be ahead of his contemporaries in his political, philosophical, and aesthetic views.

Botev was born in Kalofer, Bulgaria, to Botyo Petkov and Ivanka Boteva. His father was a teacher in Odessa and a significant figure of the late period of the Bulgarian National Revival. Botev attended the local three-class school and later attended a high school in Odessa. He left high school in 1865 and spent two years teaching in Odessa and Bessarabia. Botev tried to send his son to study in the Russian Empire with the help of Nayden Gerov, but was only allowed to attend the Second Grammar School as a volunteer. He found it difficult to fit in and was often absent from lessons and treated teachers with arrogance. In 1864, he left the boarding school and began living independently in various lodgings. Botev spent time in libraries, particularly the Bulgarian library Yuriy Venelin, where he read mainly Russian authors and became acquainted with philologist Victor Grigorovich. He worked on his poem "To My Mother" in the summer of 1864 and sent it to Petko Slaveykov in Constantinople. When it became apparent that Botev was failing the gymnasium's third grade and was expelled for "carelessness," his scholarship was cancelled and he was given a lump sum to travel back to Bulgaria. Botev was sent by his father to Odessa to resume his education. He decided to go to Romania instead, arriving in Giurgiu in September 1867. He met with Bulgarian émigrés and met Vasil Levski, the leader of the Bulgarian Revolutionary Central Committee. Botev worked as a teacher in Bessarabia and became editor of the revolutionary emigrant newspaper "Word of the Bulgarian Emigrants". He was imprisoned for months due to his collaboration with Russian revolutionaries.

The Italian school of pre-Socratic philosophy refers to Ancient Greek philosophers in Italy or Magna Graecia in the 6th and 5th century BC. Contemporary scholarship disputes the Italian school as a historical school rather than simply a geographical one.

The doxographer Diogenes Laërtius divides pre-Socratic philosophy into the Ionian and Italian school. According to classicist Jonathan Barnes, "Although the Italian 'school' was founded by émigrés from Ionia, it quickly took on a character of its own." According to classicist W. K. C. Guthrie, it contrasted with the "materialistic and purely rational Milesians."

The School of Paris (French: École de Paris, pronounced [ekɔl də paʁi]) refers to the French and émigré artists who worked in Paris in the first half of the 20th century.

The School of Paris was not a single art movement or institution, but refers to the importance of Paris as a centre of Western art in the early decades of the 20th century. Between 1900 and 1940 the city drew artists from all over the world and became a centre for artistic activity. The term School of Paris, coined by André Warnod, was used to describe this loose community, particularly of non-French artists, centered in the cafes, salons and shared workspaces and galleries of Montparnasse.

The Genius of Christianity, or Beauties of the Christian Religion (French: Le Génie du christianisme, ou Beautés de la religion chrétienne) is a work by the French author François-René de Chateaubriand, written during his exile in England in the 1790s as a defense of the Catholic faith, then under attack during the French Revolution. It was first published in France in 1802, after Chateaubriand returned to France following Napoleon's general amnesty for émigrés who had fled the Revolution. Napoleon, who had recently signed the Concordat with the pope, initially made use of Chateaubriand's book as propaganda to win support among French Catholics. Within five years, he would quarrel with the author and send him into internal exile.

In The Genius of Christianity, Chateaubriand defends the wisdom and beauty of Christianity against the attacks on it by French Enlightenment philosophers and revolutionary politicians. The book had an immense influence on nineteenth-century culture and not just on religious life. In fact, it might be said its greatest impact was on art and literature: it was a major inspiration for the Romantic movement.

Emperor Yuan of Jin (Chinese: 晉元帝; pinyin: Jìn Yuán Dì; Wade–Giles: Chin Yüan-ti; 276 – 3 January 323), personal name Sima Rui (司馬睿), courtesy name Jingwen (景文), was an emperor of the Jin dynasty and the first emperor of the Eastern Jin. He was the son of Sima Jin (司馬覲), the grandson of Prince of Langya Sima Zhou and the great-grandson of Sima Yi.

Yuan was stationed south of the Yangtze in Jiankang during the Upheaval of the Five Barbarians, where he avoided the chaos that befell northern China. Primarily through the help of cousins Wang Dun and Wang Dao, he emerged as an authority figure within the empire, backed by the southern gentry clans and northern emigre families who fled to his domain for refuge. After Emperor Min of Jin was executed by the Han-Zhao dynasty in 318, Yuan proclaimed himself emperor and moved the capital to Jiankang. At his death he left the state under the heel of Wang Dun, but the Eastern Jin dynasty – as it became known – lasted until its fall in July 420 and contended with the Sixteen Kingdoms in the north and (occasionally) in the southwest.

Henri-Pierre Danloux (24 February 1753 – 3 January 1809) was a French painter and draftsman.

He was born in Paris. After the early death of his parents, Danloux was brought up by his architect uncle, Guillaume-Elie Lefoullon. First Danloux was a pupil of Lépicié and later of Vien, whom he followed to Rome in 1775. In 1783, he returned to Lyon and Paris, where he was patroned by the Baronne Mégret de Sérilly d'Etigny, who secured for him a number of important portrait commissions exclusively for the aristocracy. He emigrated to London in 1792 thereby escaping the French Revolution and its potential consequences.