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Professor András Balogh had Seventy years old in 2014. His department published a volume for his birthday. This book contains the studies of his colleagues (47).
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This book made for the seventieth birthday of Gábor Székely, Professor at the Eötvös Loránd University of Budapest, contains 51 studies. His colleagues wish him Happy Birthday.
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This book has been published as Festschrift on the occasion of the eightieth anniversary of Professor István Diószegi. 47 of his colleagues have contributed studies to this book dealing with the manifold questions István Diószegi has raised regarding the history of the 19th and 20th centuries.
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This magazine is the English version of selected articles published in the pages of the review Paměť a dějiny (Memory and History) ISSN 1802-8241, which is issued by the Institute for the Study of Totalitarian Regimes.This magazine is the English version of selected articles published in the pages of the review Paměť a dějiny (Memory and History) ISSN 1802-8241, which is issued by the Institute for the Study of Totalitarian Regimes. The original version of the journal Paměť a dějiny (Memory and History) is the part of CEEOL also.
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This magazine is the English version of selected articles published in the pages of the review Paměť a dějiny (Memory and History), which is issued by the Institute for the Study of Totalitarian Regimes.This magazine is the English version of selected articles published in the pages of the review Paměť a dějiny (Memory and History) ISSN 1802-8241, which is issued by the Institute for the Study of Totalitarian Regimes. The original version of the journal Paměť a dějiny (Memory and History) is the part of CEEOL also.
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The main corpus of the study represents a source study of pHermitage 1115, containing the text, which describes the encounter and the discourse of an Egyptian man with a deity. The text is considered in a dialogue with the texts of the epoch, i.e. the principle is followed that in order to understand an ancient text, one has to study all the other ones that are accessible. The uniqueness of the presented papyrus lies in the fact that it contains the most ancient evidence of prayer and of sacrifice, committed without the mediation of priests and is the most ancient story, describing a meeting of a man with a deity, without the human deserting his body. As compared to other religious texts, mentioning similar encounters in the process of the transformation into the hereafter, in pHermitage 1115 the Egyptian crosses the south-eastern boundary of the inhabited world and finds himself in the realm of the deity. Traditionally, the text is considered to be the most ancient specimen of adventure literature, but a careful analysis discloses, that it is an esoteric text, which describes mechanisms for trespassing the Worlds, throws light on the nature of the deity and its world, and guides the human beings by instructing them as to how to conduct themselves under such extraordinary situations. And most importantly, the papyrus reveals the image of Egypt such as it appears in the eyes of the Egyptian and of the deity.
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The Egyptian state is the living body of God, i.e. of the king. This is the presumption of this book. The Egyptian state is the living body of God, i.e. of the king. This is the presumption of this book. The founder of Egyptology, Jean-Francois Champollion, once wrote: “In such inquiries one can progress with the help of facts only, and monuments are the only reliable facts... ” This is perhaps the best definition of Egyptological studies: patient and conscientious study of the monuments of ancient Egypt. The monuments of ancient Egyptian culture are located primarily in the Nile valley. The evidence of Egyptian penetration far south into ancient Nubia, ancient Syria, Phoenicia and Palestine to the east, imported Egyptian artifacts in the eastern Mediterranean lands, are also of interest to Egyptology. ...
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The volume includes studies for Urban Aladár's birthday. The professor deals with the American history and with Hungary in the 19th century, first of all with the revolution in 1848-1849. The colleagues of professor Urban from ELTE and from the other universities and instituts in Hungary have wroten various studies from the Hungarian and the world history of the 19th and 20 centuries to the respect of Aladár Urbán.
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In the first part of the collective monograph its authors focused on the traditionally understood issues of the life and work of Ľudovít Štúr. They see him as a teacher, thinker, codifier of the standard language and leader of the Slovak national movement in the nineteen forties. They summarize older and bring new knowledge about his family background, political thinking, opinions on Slavonic patriotism, reflection of his figure among historians or in period lexicons. The first chapter written by Martin Kováč presents the relation of Ľ. Štúr to the Lutheran Church of the Augsburg Confession. It served to him as a platform for his fight for the revival of the Slovak nation. Štúr criticized not only a growing influence of magyarization but also of rationalism, superficiality and formalism which struck the Church. Eva Kowalská brought to the foreground the relationship between two prominent families in Uhrovec – the aristocratic family of Zays counts and teacher´s family of Samuel Štúr which the founder of Slovaks´ national movements, Ľ. Štúr, comes from. Both families were tied by personal relations which significantly changed in the course of time. The paper has been drawn up based on archival sources not used so far bringing new knowledge to clarify personal motivations, actions and attitudes of Ľudovít Štúr and his significant opponent Karol Zay. József Demmel reveals a political background of the codification of the standard Slovak language. Gyorgy Kossuth, the uncle of the Hungarian liberal politician Lajos Kossuth, played an important role in it. He belonged to a group of nobility and low nobility (zemianstvo) of the Slovak origin which refused social and political reforms and therefore from its conservative position it declared its support to the Slovak national movement. It was its influence that led Ľ. Štúr to a decision to codify a new standard language and to issue political newspapers in it. The following papers study in different optics the phenomenon of Slavonic integration. The text by Marcela Bednárová points out two major typical traits of Štúr´s concept of Slavonic idea – it is mapping the development of philosophic-mythological and socio-political opinions. According to the author both lines existed in symbiosis and without any contradictions. The paper by Karol Kantek and Eva Kowalská is about the life story of the last Štúr´s (Serbian) student and follower Kosta Kostić: it is in the form of a detective search for a forgotten figure of the past which can be interpreted in the context of inter-Slavonic relations – with ties to the Slovak, Serbian, Russian and Czech environment. Marcel Martinkovič, on the other hand, brings the reader back to the issues concerning theories, concepts and visions – he follows the development of Ľ. Štúr´s opinions on Slavonic patriotism, Europe and Russia. According to his opinion in the after-revolution period Štúr was even messianicly fixed to the Tsarist Russia seen by him as the only guarantor of a spiritual progress and freedom of the Slavs. The chapter written by Alica Kurhajcová shows a portrayal of Ľ. Štúr in Hungarian historiography at the end of the 19th century and in the first half of the 20th century. The author paid attention in particular to the publications of the Hungarian historian and publicist Lajos Steier who dedicated himself to the development of the Slovak issue in Hungary. By analyzing his work she deals not only with interpretation of Štúr, his personage, characteristics and politics but also the period context. The second part of the monograph represented by a larger number of papers is aimed at the so-called second life, i.e. afterlife of Ľ. Štúr. The authors look into the phenomenon of Štúr as a symbol paying attention to its significance for the formation of (collective) historical memory and identity, its use within museum practice, school teaching, art and culture etc. The chapter written by Jana Pácalová deals with the formation of the picture of Ľ. Štúr in the second half of the 19th century. It follows rhetoric and narrative strategies in journalism and in the selected memoire texts of his contemporaries with respect to the categories of memory, identity and subject. It is focused on the reconstruction of Štúr´s biography according to the social demand with the aim to institutionalize collective memory of Štúr. The biography of Ľ. Štúr written by his close associate and friend Jozef Miloslav Hurban of 1881 – 1884 can be considered as such text. Sylvia Hrdlovičová deals with the planning, implementation and placement of two gravestones to the grave of Ľudovít Štúr in the cemetery in Modra. The first gravestone was fixed and funded from the national collection in 1872 and the second one, a complex sepulchral site was definitely completed in 1964. The paper pays attention to public manifestation gatherings at the grave, celebrations of Štúr after 1918 and creation of other memorials devoted to Ľ. Štúr in the territory of Modra. The chapter of Daniela Kodajová is similarly focused and it analyzes celebrations and commemoration ceremonies related to the personage of Ľ. Štúr. The author attaches a big national-identification and national-integration importance to them. Peter Macho concentrated in this regard on a concrete personality as a public speaker at celebrations devoted to Štúr: he analyzes messages of ceremonial speeches and lectures of Bishop Samuel Štefan Osuský who was also the chairman of the Štúr Lutheran Society. Ľuboš Kačírek gives insight into the beginnings of the formation of Slovak collecting aimed at the personality of Ľ. Štúr, collecting of tangible relics related to his personality from the nineteen sixties within the Matica slovenská (Slovak Source) and Slovak Museum Society. In 1965, at the occasion of celebrations of his 150th anniversary, museums of Ľ. Štúr were founded in Uhrovec and Modra. This period covers also the construction of a memorial Štúr log cabin in Kohlwald in the Levočská valley and its exhibition was opened to the public only in May 1974. Further development of museum exhibitions related to the Štúr generation was initiated by the Matica slovenská and its department Slovak Literature Memorial (later the Literature-Museum Department). According to Beáta Mihalkovičová the foundation of Ľ. Štúr Museum in Modra was affected from the very beginning by a struggle for its character and priority orientation. The town of Modra suggested that a district museum of national history should be established and named by Ľ. Štúr but the academia and scientists, on the other hand, planned the foundation of a specialized personal museum of national significance devoted exclusively to Ľ. Štúr. The conflict lasted for several years and ended by a compromise. There was another conflict with regard to the concept of presentation of Ľudovít Štúr, whether the exhibition should concentrate only on the personality of Štúr or it should be placed into a quite broad literary and language context. Jozef Ambruš stood behind the birth of the museum, designed the introductory exhibition, as well as the libretto and scenario of the first permanent exhibition, however, it was implemented according to the scenario of Imrich Sedlák and lasted from 1978 to 2006. Adelaida Mezeiová analyzed Slovak language and literature textbook for secondary schools. The textbooks supported the creation of the portrayal of Ľ. Štúr as an ideal, charismatic leader, great organizer of the national life, excellent linguist and a man devoted to higher goals ready to give up his personal life in favour of a lofty ideal. The textbooks compared proved the thesis that the subject of Slovak language at school education had the effect of a state-forming and nation-forming subject and was prioritized within the system of school subjects. According to Juliana Beňová, Ľ. Štúr played an important role in the activities of Slovak non-professional actors in the mid-19th century. He supported theatre also in his newspapers, published theatre critical reviews and art news. He appeared on the stage of professional theatre in the 20th century as a drama character. Not only his fate but also the lives of other protagonists of the national history revived on the stage while their creators presented them in various ways – from a traditional visualisation of the personality through accentuation of mysterious life moments up to reinterpretation and demystification of the fates of Slovak Romanticists. In her paper, Katarína Beňová deals with the portraying of Ľ. Štúr, his followers and other representatives of nationally active intelligentsia by Slovak artists (Jozef Božetech Klemens, Peter Michal Bohúň) while she emphasizes the ties of Slovak painters with the Czech patriotic environment of the 19th century. It shows, inter alia, a so far unknown portrait of Jozef Miloslav Hurban from Hungarian collections. Zbyšek Šustek maps the figure of Ľ. Štúr from numismatic point of view. It was for the first time that Martin Benka chose Štúr as a leitmotif on several designs of a twenty crown note in the early nineteen forties. It was for composition reason that his portrait was finally placed on a ten crown note in 1944. Later on he was portrayed on two commemorative coins and two banknotes. During the process of their preparation, however, he appeared on a large number of ideological designs of a legal tender. Štúr also appeared as a frequent motif of the designs of themes for the Slovak side of euro coins, however, other motifs won in the public survey. Commemorative and numismatic coins issued at the occasion of his bicentennial celebration in 2015 was the last opportunity to portray him on a legal tender.
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The book publication is work collection of Slovak and Czech scholars and pedagogues participating in research project solving related to Scientific Grant Agency of Slovak Academy of Sciences and the Ministry of Education of Slovak Republic (VEGA) named “Radical socialism and communism in Slovakia during 1918 – 1989. Society between democracy and totalism” that was implemented during 2004 – 2006 in Slovakia. It is a follow-up to previous publications published in the framework of scientific project solving and in wider context also a follow-up to the project “KSČ and radical socialism in Czechoslovakia (1918 – 1989)” implemented during 2002 – 2005 in Czech Republic (headed by prof. Z. Kárník). The publication tries to revive the problem that disappeared from Slovak historic literature in last decade. Single authors of the publication offer current view on history of left-wing political extreme that was reduced to Czechoslovak Communistic Party (KSČ) history or history of communistic and workman movement intentionally before 1990. They were also profaned under this title as a whole. Today, the topic finds its authors again who devote to it under democratic conditions independently and systematically and look for adequate methods, stipulate scientific priorities and create a wide publication space. Such effort is also related to submitted publication focusing on more known or less known aspects of examined problem and enriches it in new views, observations and results of scientific research in this way. It deals with whole scale of historic problems and among others refers to: Building of Communistic International in the environment of newly created conditions in Central and Eastern Europe in early 20s of 20th century considering ideological ethos and use of legal and illegal methods related to socialistic movement formation, so called International Bolsevism and its influence on communistic groups in Czechoslovakia included communistic intellectuals´ activities; Activity and functioning of Slovak Communistic Party (KSS) in political system of first Czechoslovak Republic in 20s and 30s of 20th century also in the lights of parliamentary election results; Organization constitution, structure of KSS in first years after 2nd World War – in the period of power fight striving in takeover of power in the country and efforts to establish totalitarian communistic regime and its activity related to liquidation of political opponents on regional level and in the area of popular judicature; Preconditions and ambitions of anti-communistic resistance movement and single groups in postwar period included the activity of anti-Bolsevic armed troops of Ukrainian Insurgent Army (co called Banderovci) coming from abroad and implementing anti-Soviet, anti-socialistic and anti-communistic propaganda in Slovak territory during 1945 – 1946; Position of national minorities (German, Hungarian and Ruthenian/Ukrainian) in totalitarian communistic society (after 1948); Problems related to monetary and social politics (1953) and cultural intellectual groups´ attitudes in post-Stalin period; Political background related to G. Husák´s installation to the function of first secretary of KSČ party in the intent of reintroduction of conservative communistic power in 1969 – at the beginning of “normalization” process in Czechoslovakia. Thus, the publication complements existing knowledge and brings new views to wide-scale problem of political extreme in the form of radical socialism and communism in Czechoslovakia during 1918 – 1989. It tries to start social discussion about historic fragments (often controversial) modern Czechoslovak or Slovak history of 20th century considering historic eye-opener that left-wing (as well as right wing) political extreme cannot be underestimated and it is not possible to know democratic society by the means of exiling extreme movements to spheres out of interest.
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Seit dem Mittelalter war das nordöstliche Teil des Königreichs Ungarn ein Grenzgebiet von drei ethnisch-sprachlichen Gemeinschaften, der ruthenischen/russinischen, slowakischen und ungarischen. Außerdem hat sich in diesem Raum die westliche, lateinische kirchliche Tradition mit der östlichen, byzantinisch-slawischen getroffen. Im Unterschied zum westlichen Europa haben sich in diesem Milieu im Rahmen des Prozesses der Konfessionalisierung nicht drei, sondern fünf Konfessionskirchen etabliert. Die inneren Migrationen auch innerhalb eines Komitats bewirkten hier die Veränderungen an der ethnischen und konfessionellen Karte. Nach den ständischen Aufstände und Verdrängung des Osmanischen Reiches aus Ungarn blieben weitläufige Teile der nordöstlichen Komitate entvölkert. Die Migration der Ruthenen/Russinen vom gebirgigen, wenig fruchtbaren Norden nach Süden, die sich am Ende des 17. und in erster Hälfte des 18. Jahrhundert in Bewegung setzte, hat einen enormen Ausmaß erreicht, sodass für seine Bezeichnung man in der Literatur eine Metapher über die „Ausuferung des ruthenischen Flusses“ finden kann. Die Massenmigration der sozialen Gruppe, die in Quellen unter den Namen Rutheni (lateinisch), Oroszok (ungarisch), Rusnáci (slowaksich), Ruthenen (deutsch) auftauchen, hat zur Erweiterung der griechisch-katholischen Kirchenorganisation in das Milieu der katholischprotestantischen Konfrontation geführt. Gleichzeitig haben sich im Rahmen der Migration die Ruthenen in die ethnisch slowakische und ungarische Umwelt ausgeweitet. Vor dieser Massenwelle war das nordöstliche Ungarn horizontal in drei relativ kompakten ethnisch-konfessionellen Gebieten geteilt. Am deutlichsten sieht man es am Beispiel des Zempliner Komitats, das sich von der polnischen Grenze bis zum Tokayer Gebirge erstreckt. In seinem nördlichen Drittel hat das ruthenische und konfessionell griechisch-katholische Element überwogen, im mittleren Teil dominierten die Slowaken, die konfessionell zwischen Römisch-katholische, Lutheraner und Kalvinisten geteilt waren. Auf den breiten Streifen der gemischten, slowakisch-ungarischen Dorfer knüpfte das ethnisch ungarische Milieu mit der Vorherschaft der reformierten Konfession an. Die empirische Forschung ist auf den Gebiet der Komitaten Zemplen, Scharos und Zips im nordöstlichen Ungarn fokussiert. Im 18. und 19. Jahrhundert gab es hier eine der höchsten Konzentration an lokalen Gemeinschaften mit vier Kirchengemeinden und mit drei ethnischen Gruppen. Im Laufe des 17. und 18. Jahrhunderts formte sich hier, an Peripherie, ein Zwischenraum mit einer außergewöhnlichen Intensität der interethnischen und interkonfessionellen Kommunikation. Sie führte zur Formgebung des sozialen Milieus mit ausgeprägter Pluralität nicht nur im Rahmen einer größeren geographischen Einheit, sondern auch in kleinen Lokalgemeinschaften. Sie prägte die soziale Realität in einem breiten Streifen der Dörfer mit vier Kirchengemeinden und drei Ethnien. Jede Kirchengemeinde hatte eigene liturgische Sprache und auch andere Schrift – die Lutheraner das Tschechische, die Griechisch-katholischen das Kirchenslawische, die Römisch-katholischen das Lateinische, die Kalvinisten das Ungarische und in etwa 20 Dorfer auch den Zempliner Dialekt. Die Unterschiede bestanden auch im Kalender und Kirchenfeiertage, in Formen der Religiosität und Volksfrömmigkeit. Der soziale Status der Priester, die Form der Rekrutierung und Qualität der theologischen und katechetischen Bildung war bei den griechisch-katholischen Popen lange Zeit niedriger, als in den übrigen Konfessionskirchen. Die kulturanthropologischen Forschungen über die gegenseitigen Kontakte und Beziehungen von verschiedenen sozialen Gruppen haben eindeutig gezeigt, dass die ethnischen, religiösen, sozialen und anderen Arten von Gruppen in den Vorstellungen der Menschen hierarchisch abgestuft sind. Jeder Gruppe ist in der hierarchischen Struktur eine bestimmte Stelle vorbehalten, von welchem sie sich in erster Linie um sich selbst und um die höher stehenden Gruppen interessiert. Die Gruppen der Minoritätsoder Subordinationsstellung nimmt man als uninteressant und minderwertig. Diese Erscheinung ist in der Soziologie gut bekannt und man ordnet sie zu den universalen Figurationen. Eine soziale Gruppe, die über größere Macht verfügt, schafft über sich selbst ein positiveres Bild, als über die schwächere Gruppe(n). Bei ihren Mitgliedern befestigt sich die Überzeugung, dass sie nicht nur stärker ist, sie besitzt im ökonomischen, sowie symbolischen Sinne mehr Kapital und deswegen entwickelter und wertvoller ist. Norbert Elias nannte diese Figuration Etablierten– Außenseiter. Die Quelle der Macht, die diese Dominanz ermöglichen, können unterschiedlicher Art sein – rassische, religiöse, ethnische, sozialer Ursprung, usw. Es besteht aber noch eine spezifische Begünstigung, die lange Zeit außer Betracht blieb, und zwar die Altertümlichkeit des Wohnens an einem konkreten Gebiet. Wie sieht es aber aus mit der Plausibilität der Etablierten– Außenseiter Paradigma unter Bedingungen einer ausgeprägten, durch die Migration zugefügten Pluralität? In Situationen, wenn die lokale Gemeinschaft aus drei, oder mehr sozialen Gruppen bestand, war die Dominanz des Stärkeren nicht so eindeutig und ausgeprägt. Die Kommunikation war schon in der ersten Generation nach der Ansiedlung intensiv sogar in solchen Bereichen, die üblicherweise mittels der Distanzierung und Stigmatisierung ausgeschlossen sein sollten: Mischehen, Konversionen oder in einer „fremden“ Kirchengemeinschaft praktizierte Frömmigkeit. Bei der Suche nach den Ursachen der leichteren Durchlässigkeit von interethnischen und interkonfessionellen Grenzen muss ein Faktor besonders hervorgehoben werden, der vom Anfang die sozialen Bindungen zwischen den Altangesessenen und Zugewanderten geprägt hat und zwar die große Entvölkerung. Im Zempliner Komitat war im Jahre 1715 nur jede dritte Bauernschaft bewohnt, etliche Dörfer fanden die Konskriptoren vollkommen entvölkert. Die Depopulation hat in diesem Zwischenraum die Desintegration der Familien- und Nachbarnbindungen, sowie der anderen sozialen Netzwerke in der Gemeinde verursacht. Der Vorteil, über den normalerweise die sozial geschlossene, miteinander gebundene Gruppe der alten Bewohner gegenüber der meistens heterogenen Masse der Zugewanderten verfügt, wurde erheblich entkräftet. Bei Wiederherstellung der Siedlungsstruktur war eine konsequente, distanzierende Einstellung der „ursprünglichen“ von den „neuen“ nicht zu erhalten. Eine wichtige Voraussetzung für das Durchdringen der ruthenen in die neuen Gebiete hat die Ungwarer Union im Jahre 1646 geschafft. Sie hat die kirchenrechtlichen und theologischen Grenzen zwischen den Gläubigen des lateinischen und des byzantinisch-slawischen Ritus abgeschafft, die Voraussetzungen auch für die Relativierung und Milderung der kulturellen und mentalen Barrieren gelegt und ihren Konfliktpotential reduziert. Einige Unterschiede zwischen der östlichen und der westlichen kirchlichen Tradition haben jedoch zur Entstehung von verschiedenen Figurationen. Am deutlichsten sieht man die Tendenz zur Entgrenzung der konfessionellen Identität an der Zahl der konfessionell gemischten Ehen und an unterschiedlichen Modellen der Kindererziehung in konfessionell heterogenen Haushalten. Die gesetzliche und gleichzeitig auch kirchenrechtliche Norm, die diese Situation regulieren sollte war die Reverspflicht. Vor der Eheschließung musste der nichtkatholische Partner einen Revers unterschreiben, in dem er mit der katholischen Erziehung aller Kinder zugestimmt hat. Die Verletzungen unterlagen einer strengen Strafverfolgung. Der Staatsapparat war in manchen Gebieten, unter anderem im Zempliner und Scharoscher Komitat, nicht imstande, die Achtung dieser Norm konsequent durchzusetzen. Es zeugen darüber die regelmäßigen Berichte der Bischofe und der Komitatsverwaltung an die Statthalterei, in welchen die Zahlen der Verletzungen angegeben waren. Die Skale der Losungen war ziemlich breit, von der Akzeptanz einer Konfession für alle Kinder, was aber nicht immer die katholische war, unterschiedliche Erziehung der Töchter und Söhne, Befolgung des ältesten, oder mindestens eines Sohns in der Vatersglaube u.a. Manche Eltern haben die Frage noch spektakulärer gelöst. Sie haben ihre Kinder nur taufen lassen und alle anderen Sakramente (Kommunion, Firmung, Konfirmation u.s.w.) auf die Zeit verlegt, als ihre Kinder selbst die Entscheidung treffen könnten, zu welcher Konfessionskirche sie angehören wollen. Ausmaß der Einhaltung des Reverses und die konkrete Lösung der Frage der kirchlichen Zugehörigkeit der Kinder haben die folgenden Faktoren geprägt: Fähigkeit der protestantischen Altbewohner ihre „Dominanz“, im Betreff an ihr ökonomisches und symbolisches Potential gegenüber dem griechisch-katholischen Teil der Lokalgemeinschaft zu behaupten, die Aktivität und soziale Prestige der lokalen Geistlichen und die soziale Prestige der Ehepartner. Das Toleranzpatent hat diese Frage gesetzlich neu geregelt, in dem die männlichen Nachkommen eines protestantischen Vater in seiner Konfession fortsetzen könnten. Bei allen anderen Fällen war der Vorzug der staatlichen Religion behalten. Von den konfessionellen Gruppen haben bei den Mischehen die griechisch-katholischen Partner die stärkste Tendenz dem Druck der Umgebung in der Sache der konfessionellen Zugehörigkeit der Kinder zu unterlegen. Man sieht es auch an der Zahl der durch die Ehe motivierten Konversionen. Die schwächere Resistenz der Griechisch-katholischen hing mit ihrer niedrigeren sozialen Stellung, mit der asymmetrischen sozialen Struktur und Absenz der politischen und ökonomischen Elite. Besonders in einer Minderheitsstellung im Rahmen der Lokalgemeinschaft waren sie oft auch mit der Wahrnehmung der „neuen“, „nicht autochthonen“ Glaube konfrontiert. Zusammen mit dem verspäteten Verlauf der Disziplinierung des Klerus waren diese Tatsachen bei den kirchenrechtlichen Streiten, zwischen dem römischkatholischen und griechisch-katholischen Klerus instrumentalisiert. Im den nächsten Generationen hat sich die asymmetrische soziale Schichtung in den gemischten lokalen Gemeinschaften gelockert und unter den wohlhabenden Bauern waren auch die Griechisch-katholischen ausgeprägter vertreten. In gleicher Zeit, etwa seit den 80er Jahren des 18. Jahrhunderts hat sich auch die Qualität des griechisch-katholischen Klerus, ihre theologische Vorbereitung, ökonomische Sicherstellung dem lateinischen Klerus wenn nicht ausgeglichen, dann mindestens wesentlich annähert haben. Die Unterschiede zwischen dem julianischen und dem gregorianischen Kalender und in Kirchenfeiertagen stellten eine andere Herausforderung für die interkonfessionelle Kommunikation. Die lokalen Gemeinschaften haben nach einem solchen Model gestrebt, das die religiöse Identität keiner der betroffenen Kirchengemeinde verletzen oder verunsichern würde. Die schmutzigen und schweren Feld- und Hausarbeiten hat man in den Feiertagen, egal welcher Kirchengemeinde nicht gemacht, damit es nicht zu den Vorfällen kam, dass ein Teil des Dorfes in die Kirche geht, während der andere sich an ihren Feldern abmüht. Es entstanden verschiedene lokalen Normen, die bei der Lösung dieses Problems die demographische und soziale Schichtspaltung der Dorfgemeinde, die Einstellung der Pfarrer, der Landesherren, die Häufigkeit der Mischehen und andere Faktoren berücksichtigt haben. Oft standen die religiösen Bedürfnisse der Dorfgemeinde im Gegensatz mit den Interessen der Landesherren, für welche die doppelte Zahl der Feiertage die wirtschaftliche Effektivität negativ beeinflusst hat. Seit 1780er Jahren hat der Staat die Maßnahmen zur Regulierung dieses Problems unternommen. Die josephinischen Verordnungen, sowie die späteren Versuche von Kaiser Franz den Zweiten, die den gregorianischen Kalender auf dem ganzen Gebiet der Monarchie einführen wollten gehörten zu den Gesetzen, die nicht durchgesetzt werden könnten. Aber die Unterschiede im kirchlichen Kalender waren auch zur demonstrativen Präsentation der symbolischen Dominanz und der religiösen Überlegenheit instrumentalisiert. Es könnte um individuelle Aktivitäten der Einzelpersonen gehen, sowie um gemeinsame Demonstration der Obermacht von der Seite der ganzen Kirchengemeinde, an der Spitze mit dem Pfarrer oder dem Landesherr. Die leichte Durchlässigkeit der konfessionellen Grenzen äußerte sich auch in der Rezeption von Elementen der barocken Frömmigkeit wie Rosenkranzgebet, Litaneien oder Kreuzwegandacht verbreiteten sich auch unter den Gläubigen des östlichen Ritus. Neben der „Barockisierung“ der Ikonostasen fand man in griechisch-katholischen Kirchen oft Statuen oder Nebenaltäre vor. Der westlichen Tradition nach passte man zudem auch das liturgische Kleid, die Länge der Bärte und des Haares an. Dieser Prozess der Akkulturation intensivierte sich nach der Synode in Zamość (1720), an welcher die griechisch-katholischen Bistümer im Königreich Polen die Dekrete des Tridentinums angenommen und dem östlichen Ritus angepasst. Die Beschlusse der Synode in Zamość waren ein paar Jahre später auch für das griechischkatholische Bistum in Munkacs obligatorisch. Der griechische Ritus hat im 18. Jahrhundert den Übergang aus der konfessionell homogenen Welt in das Milieu der konfessionellen Pluralität geschafft. Die Etablierung der dritten, in manchen Ortschaften gar der vierten Konfessionskirche, der griechisch-katholischen Kirche, hat dabei die interkonfessionelle Kommunikation tiefgreifend beeinflusst. Während in den bikonfessionellen Lokalgesellschaften die sozialen Normen zur konfessionellen Homogenisierung geführt haben, auf dem breiten Gebiet des nordöstlichen Ungarns eine solche Entwicklung unausführbar war. Die intensive interethnische und interkonfessionelle Kommunikation, die infolge der massiven Depopulation und Migration fasst eine demographische Notwendigkeit war, führte nicht nur zur einer schnellen Entgrenzung der kulturellen Unterschiede, sondern auch, wie man es am Beispiel der slowakisch und ungarisch sprechenden ruthenen, also Griechisch-katholischen sehen kann, zu ihrer Hybridisierung. Infolge der sprachlichen Assimilation der ruthenischen Migranten hat sich der homogene ethnische Charakter der Ecclesia Ruthenica verändert. Die Korrelation der ethnischen und religiösen Identität blieb aber noch lange Zeit den griechisch-katholischen Gläubigen inhärent. Die Tendenz der stärkeren sozialen Gruppe, die Kontakte seinen Mittglieder mit den „anderen“ zu stigmatisieren war in dem vorgestellten „Zwischenraum“ von Anfang an wesentlich geschwächt. Im langfristigen Horizont führte es zur Formgebung einer Art der Mentalität, für die ein hohes Maß der Toleranz und Resistenz gegenüber der konfessionellen oder nationalen Mobilisierung charakteristisch war.
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U dňoch 5. - 7. novembra 2002 sa v Kongresovom centre Slovenskej akadémie vied v Smoleniciach uskutočnila medzinárodná vedecká konferencia Žena a pravo - spoločenské postavenie žien v minulosti. Pllavnými organizátormi konferencie boli Historický ústav Slovenskej akadémie vied a sekcia pre rodové štúdie Slovenskej historickej spoločnosti pri SAV. Podujatie podporila Open Society Foundation - Nadácia otvorenej spoločnosti, ktorá poskytla grant zo svojho ženského programu. Významne prispeli aj Kultúrny inštitút Maďarskej republiky a Spoločnosť Pro História.
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The Institute of History of the Slovak Academy of Sciences honors with this collective monograph the 70th jubilee of the one of its outstanding colleagues and friends – PhDr. Ivan Kamenec, CSc. Although Mr. Kamenec studies and interprets the modern Slovak history of the 20th century in its complexity, his lifelong scientific interest belongs to the Slovak Republic during World War II, especially its political history and personalities. He is to be counted to the top rated Slovak historians in this field. But in the first place his name in the history of the Slovak historical science is connected with the pioneer role in researching the Holocaust in Slovakia. Before 1989 he had been the first to open this taboo theme and the years later his research results inspired the whole group of new historians and brought Dr. Kamenec the international respect among Holocaust specialists. The collective monograph From the History of the Democratic and Totalitarian Regime in the 20th Century Slovakia and Czechoslovakia deals with not yet fully researched areas of the history of Slovakia and the Slovaks and its international context and relations. The texts are aimed at some historical events in the period of the first, interwar Czechoslovak Republic, at the phenomena in the history of the Slovakia during WWII and at the development before and after communist takeover after the war. All the chapters are written by outstanding specialists in the given themes, coming from the Institute of History of SAS, from the other history institutions and universities of Slovakia and the Czech Republic. The book begins with the two texts dealing with the professional life and the scientific work of Ivan Kamenec. In the first one Herta Tkadlečková – the former university teacher of I. Kamenec – remembers in an essay like form “how has become the modest student a reputable historian”. Taking as an example the birth and its circumstances of the Kamenec’s books, she depicts the complicated lot of a historian dealing with the modern history. The second text written by Nina Paulovičová compares the crucial “Holocaust” book of Ivan Kamenec On the Trail of the Tragedy with some same topic books published in abroad. Showing various aspects of the author’s interpretation of the Jewish fate in war time Slovakia she prizes not only the scientific value of this monograph, but also its social and moral importance. The next part of the book already speaks about some aspects of the (Czecho-) Slovak history in the time between the two world wars. Milan Zemko analyzes the political system of the first Czechoslovak Republic from the point of view of the political parties acting in the National assembly. He shows the changing picture of their antagonisms and cooperation, being more and more based upon nationalism and resulting in the hard confrontation between “Czechoslovak” (Czech and Slovak) political parties and the political representative bodies of the national minorities – German and Hungarian. Ľubica Kázmerová has aimed her attention at the development of the Slovak educational system in the given period. Comparing the differences and common features of the Slovakia and Czech lands, she presents how at the beginning the disastrous educational situation in Slovakia positively changed in the first two decades of the existence of the Czechoslovak Republic. The third text of this part of the book written by Peter Švorc is a sound into the regional and local history of the small Spiš town – Spišská Belá. The author deals with the local political life represented by leftist and right wing political groupings and concentrates in the case of Jewish inhabitance on the interethnic relations. Wartime Slovak state, Jewish question and the Slovak uprising are the main subjects of the second part of the monograph. Eduard Nižňanský states that the anti-Semitic politics was characteristic not only for the wartime Slovak Republic (from March the 14th, 1939), but its basic features had developed already in the last phase of the Czecho-Slovakia’s existence – in the period of the Slovak autonomy. This statement author documents on the case of the Anti-Jewish pogrom in Piešťany in early March 1939. The term “Jew” and its place in the law system of the wartime Slovak state examines in her text Katarína Zavacká. Analyzing the corresponding legal acts, she shows the parallel between depriving the Jews of their civil rights and the decay of democratic system. On the contrary to the Jews, who were not acknowledged as a minority, in the Slovak Republic existed three officially declared national minorities – German, Hungarian and Ruthenian. At the problem of their legal status in the political system of the wartime Slovak Republic is aimed the text of Ondrej Podolec. From the point of view of international context the historians deal in the given period with the two aspects – first there are the international relations of the Slovak Republic, and second aspect are the activities of the Slovak Pro-Allied exile. The less known events in the official relations between Slovak republic and U.S.S.R. examines Dagmar Čierna-Lantayová. Based upon the archival research in Moscow the text shows the development of the diplomatic relations from their beginning to the time, when the Slovak army entered the war against Russia. The exile problem represents the writing of Vilém Prečan. It comments four here-published documents, which show the unknown facts and the chain of circumstances of the detention of Vladimír Clementis – the prominent Slovak communist – during his stay in France in 1939. About the French attitude to the Slovakia and Slovak question writes also Pavol Petruf. In the text he concentrates on the given problem at first till the defeat of the France in 1940 and then on the attitude of the Vichy and the de Gaulle’s Free France to the Slovak Republic and in the same time to the Slovak exile. The last block of this part of the book pays attention to the various, less known aspects of the Slovak National Uprising in 1944. It begins with the first research results on the anti-resistance propaganda in the uprising and on the uprising, including the German official media. The military campaigns of rising are not perceived here as an object of research, but as case of escalation of the social conflict, widely covered by printed media. The author – Marína Zavacká widely analyses and interprets the vocabulary of this propaganda. The print-media are the subject also of the text of Jan Rychlík. In this case the author in details documents, how the official newspapers in Protectorate reflected the course of the uprising and how they used it for their own propaganda. The closing text crosses the chronological line of this part. It looks at the uprising from the point of view of historical memory. Its author – Elena Mannová – using the social-historical and cultural-historical approach is searching for various interpretations of the rising and their reflection in the collective memory from 1945 to the end of the century. Mannová’s text leads the reader to the part of the monograph dealing with the post-war period before and after the communist takeover. In the first text Michal Barnovský gives the brief characteristics of the function, structure and the activities of the National Front in Slovakia in 1945- 1948. After analyzing them the author states that although the monopoly of power of the NF made the communist takeover in February 1948 easier, its existence had not been the necessary condition for it. The communist coup d’etat had been victorious because of using the material power and the Soviet pressure. The second text dealing with the given period is from Edita Ivaničková. She tries to document the foreign policy interests of the Slovaks in 1944-1948, shows their possibilities, limits and their outcomes. Being concentrated on the solution of the Slovak question within the post-war republic, the Slovak politicians paid less attention to the foreign policy and loosing their fight for democracy they also lost the opportunity to develop their foreign policy interests. Another text dealing with the international aspects has written Slavomír Michálek. He depicts the case – known in its time in the West as “the freedom flight” – when the three Czechoslovak citizens trying to escape the communist regime highjacked in 1953 the airplane and landed in the U.S. occupation zone of Germany. The following diplomatic incident between United States and Czechoslovakia was the only constructive solved matter in that period of the fully frozen bi-lateral relations. Being Michálek’s text based upon the archival research, the next one – by Jozef Leikert – is an interesting combination of Oral History and the study of the contemporary material. It shows one period of the life of the well-known Slovak writer and journalist Ladislav Mňačko, when he was as a young communist working in the daily paper Pravda and supporting the Stalinist regime in Czechoslovakia. The next text written by Vladimír Goněc concentrates on another personality, this time from the camp of the communist opponents. He analyses the activities and above all the ideas of the one of the leaders of the émigré organization – the Council of Free Czechoslovakia – Hubert Ripka. The reader may get acquainted with his opinion in the second half of the 50-ties not only on the development in the Central Europe, but on the global policy as well. With the text of Jan Pešek the book turns back to the inner development of Slovakia within the Czechoslovak state. The author describes one fragment in the history of the Slovak communist party with long reaching consequences – the changes in its leading positions in 1962-1964. It means the fall of the old functionaries connected with K. Gottwald and A. Novotný and the coming of a new guard of communist leaders (e.g. A. Dubček) not directly burdened by the unlawfulness of the past. The next text by Miroslav Londák follows up chronologically with the previous chapter. The author analyzes the Czechoslovak economic reform in the 60-ties and its break down after the invasion in August 1968. He states that the base and the scope of the reform plans had been incompatible with the given socialist system in Czechoslovakia and it undermined its fundaments. The new democratic Czechoslovakia and its break down is the theme examined by Jozef Žatkuliak. He goes through the discussions about the new relations between the Czechs and the Slovaks in a federal republic after 1989, follows the proceedings of various political groupings and their leaders up to the end of the Czechoslovakia and the birth of the independent Slovak state in 1993. The last part of this collective monograph deals with the themes of democracy, individual and collective ideological consciousness in the 20th century Slovakia. Dušan Kováč writes about democracy, political culture and the heritage of totalitarianism in the historical process. He states among others that in Central European countries is the experience with the life in democracy very limited. Czechoslovak republic in the inter-war period was only a single country with the real parliamentary democracy. Introduction of the general suffrage and the plural political party system was not without danger in Central Europe and in other post-communist countries. Functioning democracy needs a relative high level of political culture. Without this could democracy shrink to the electoral machinery connected with populism and with the growth of nationalism. Roman Holec returns back into the end of the 19th and the first half of 20th centuries and introduces the “forgotten Slovak leftist intellectual” – Hugo Matzner. He follows his life from his youth up to the death in 1948. Through Matzner’s activities in the social-democratic party and his leftist intellectual maturity the author indirectly shows the development in Slovakia from the last period of Austria-Hungary till the communist take over in 1948. Another portrait of the well-known Slovak personality Alexander Matuška – the best representative of the Slovak literary criticque and essay in the 20th century – closes the summarized monograph. Vlasta Jaksicsová in her text goes though the key moments of his life and writings, where he presents himself as an original and severe critic of the Slovak past and present and the commentator on the Slovak characteristic features. And she underlines, that Matuška is a favorite author also for Ivan Kamenec and that the writer and the historian have many common features.
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This book presents 27 portraits from Central Europe of 20th century. What is Central Europe? It's not easy to determine it. This region was always in the crossfire of dispute. Central Europe resembles Egyptian dying and rising gods, but the region exists and it has given many distinguished personalities to Europe and the World. The book presents this richness.
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Charles Darwin: The founder of the theory of natural selection declared that he was a believer till 1859, when his well-known book The Origin of Species was published. After his death, in 1882, he was honoured by a burial in the Westminster Abbey. However, as his notes prove, he had never thought of betraying science for the sake of religious reasons. He had already written in 1838 that: “The great break in the organic chain between man and his nearest allies, which cannot be bridged over by any extinct or living species, has often been advanced as a grave objection to the belief that man is descended from some lower form; but this objection will not appear of much weight to those who, from general reasons, believe in the general principle of evolution”. This “great break” between men and animals, between Civilization and Natural Selection: this is what we shall make an effort to bridge over in this book.
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The excavation of the church cemetery in the north-eastern suburb at Pohansko near Břeclav took place between 2008 and 2012 as part of long-term systematic research into the site which is considered to be on a par with the most important centres of Great Moravia. The field work followed after the unexpected and surprising discovery of an early medieval rotunda which is the second religious structure to be uncovered at Pohansko (Macháček – Balcárková – Čáp et al. 2014). The new research activities in the north-eastern suburb can be divided into three main excavation areas – the Great Moravian rotunda, the church cemetery and the adjoining residential and/or production precinct of the whole settlement area. So far, the greatest attention has been paid to the church which, after the quarter of a century that has passed since the last similar find, augmented the unique and historically valuable group ofthe earliest religious and stone-wall architecture within the territory of the Czech Republic. The discovery has been comprehensively covered by a number of dedicated studies (Čáp – Dresler – Macháček et al. 2010; Macháček 2011; Macháček – Balcárková – Čáp et al. 2014). The excavation of the settlement related to the church has not yet been completed and as such is only marginally mentioned in this monograph. The main focus is aimed at the cemetery where excavation work finished in 2012. The necropolis falls within the category of church cemeteries as defined by Bořivoj Dostál (Dostál 1966, 15–17), and thus belongs to the group of the most valuable funeral heritage monuments from the period of Great Moravia. Its publication signifies the end of the second stage of the most recent archaeological research in the north-eastern suburb at Pohansko.
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The following work, denominated Joint Learning Program for Cross-Border Educational Excursion as a Support for the Understanding of Citizenship, takes shape of an international convention compilation. The aforementioned convention took place in Hodonín (CZ) and Skalica (SK) 14 and 15 November 2018. The individual contributions within the compilation are the outcome of an individual research, documenting the cultural and historical specifics of the bordering regions of the Czech and Slovak Republics. The structure of the compilation follows the principle of multifield analysis and subsequent multifield studies deal with regional specifics and minutiae. The scientific contributions are intended for university professors, students and other professionals. Published papers are also intended for public use in the domains such as education, culture, and tourism.
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Analogia sugerată de titlu a mai fost făcută. Potrivit lui Kundera, relația aceasta nu este întâmplătoare, ci consecința unui proiect: „Europa Centrală tânjea să fie o versiune concentrată a Europei înseși”. (II, 223) Mai mult decât atât, habsburgii au modelat Europa prin chiar eșecul lor, încât așa se explică asemănarea: „...nu au reușit să construiască o federație a unor națiuni egale, iar eșecul lor este răspunzător de dezastrul întregii Europe”. (II, 226) Jean Clair, în schimb, este atent la proiecția inversă, dinspre prezent către trecut. Creatorii vienezi fuseseră cunoscuți în Europa unul câte unul, dar fenomenul global al culturii vieneze n-a intrat în conștiința continentală decât atunci când s-a ajuns la un nou sfârșit de secol. întrebarea pusă de Jean Clair e retorică: „Oare trebuia, pentru ca să luăm cunoștință de această extraordinară unitate culturală a lumii vieneze [...], să atingem noi înșine sfârșitul secolului?” (I, 46-47)
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Revista noastră evocă activitatea unui grup de cercetare, ilustrată deocamdată printr-un număr de sesiuni de comunicări științifice, cărți, traduceri. Ne-am propus să redescoperim „cea de a treia Europă”, pusă în umbră de superstiții politice, culturale, literare, ocultată de fanaticii naționalismelor de pretutindeni. E greu să descoperi relațiile adevărate, reale, profunde care s-au creat în spațiul Europei Centrale în ultimele două secole ; dar și mai greu este să studiezi aceste relații din unghiul de vedere al unui spațiu deseori considerat unilateral - spațiul Banatului, al Transilvaniei, al României. O impresionantă cantitate de documente se oferă cercetării : de-a lungul timpului, acest spațiu s-a constituit ca un model de conviețuire. Pentru Lumea de mâine, acest spațiu oferă enorm. Deci nu numai studiu pur și simplu, ci o încercare de a interveni în agitata lume de azi cu o propunere de Model ; o încercare de a defini și de a fixa un șir de repere. Activitatea intelectuală se complinește cu acțiunea, în tentativa de a solidariza un șir deforțe cărturărești, capabile a inaugura un comparatism recuperator și, prin aceasta, modelator. Cei care scriu revista sunt, în marea lor majoritate, tineri sub treizeci de ani. Vrem ca revista să afirme un spirit tânăr, dezinhibat, viu, dinamic. Nu în ultimă instanță, un grup- -model, pentru care cercetarea să însemne creație. în rest, despre proiectele grupului A TREIA EUROPĂ (bibliotecă central-europeană, dicționare ale literaturilor central-europene, traduceri, simpozioane, conferințe ș.a.) s-a scris. Revista e, în felul ei, documentul, mărturia, liantul, manifestul. Apariție semestrială, ea dă sens și ritm unei acțiuni - sperăm - de durată. Să fie într-un ceas bun.
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Europa Centrală - nevroze, dileme, utopii inaugurează o colecție editorială, „A treia Europă”, lansată la Polirom (seria teoretică) și, în paralel, la Univers (seria de ficțiune). O antologie de acest gen, reunind nume și texte consacrate ale domeniului, se dorește în primul rînd un instrument de lucru operativ și eficient, delimitînd - pe cît posibil- un cîmp de studiu, aproximînd o paradigmă, configurînd, cu alte cuvinte, o serie de repere în funcție de care s-ar putea dezvolta o strategie de cercetare. Pornind de la aceste premise, s-ar părea că oportunitatea și utilitatea unei asemenea antologii nu riscă să fie pusă la îndoială. Și totuși. E, încă, Europa Centrală o temă de actualitate? Mai poate fi interesat cititorul român de o asemenea problematică?
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