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Presentation of new members’ biographies and scientific work, including selected or full bibliography
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Presentation of new members’ biographies and scientific work, including selected or full bibliography
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Presentation of new members’ biographies and scientific work, including selected or full bibliography
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Full bibliography of all publications received and catalogued in the library
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Bosnia is often viewed as a country of multiculturalism, or on the contrary, as a land of genuine hatred between different nations and religions. This paper’s aim is to question these attitudes which simplify the image of Bosnian culture. The analysis of a few 19 th century texts, among them memories, ethnographical relations and letters, shows how the past can be interpreted. The paper emphasizes categories of social identity used by habitants of Bosnia, confronting them with social practices. In that way, it becomes clear that contemporary categories of nation and religion are not sufficient to describe the social divisions in 19 th century Bosnia. The sense of social affiliation was formed, according not only to ethnic identities, and these cannot be considered as equivalent to contemporary ones. A conclusion is that research on Bosnian culture should consider diverse social factors and levels of analysis.
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The article presents Polish research on the Bulgarian national mythology. First person to study the subject was Teresa Dąbek-Wirgowa. Within the spectrum of her interest was the problem of personified symbols of values crucial for the process of forming cultural community (e.g., tsar, bumpkin, and „hayduck”), issues concerned with the image of a stranger in the Bulgarian culture, as well as the category of mythologised national space. In the 1990s. further studies have been taken up by such scholars as Maria Bobrownicka, Wojciech Gałązka, Jolanta Sujecka, Celina Juda, and Grażyna Szwat-Gyłybowa. The researchers focused on the subsequent aspects of myth-creating tendency of the Bulgarians who constantly reinvent their tradition. The article attempts also to reflect on the problem of the social function of such research since it is stigmatized with „symbolic violence”.
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These research notes concern what anthropologists currently do, and can do, with stories. Although pleas for narrative have become increasingly widespread in contemporary anthropology, an anthropologist of storytelling cannot but recognise that all anthropological production is to a certain extent a story. A question ensues: what kind of story is an ethnography? These research notes propose an answer by providing, first, a working definition of story tailored to this specific purpose. Secondly, they propound a brief illustration of the three main thematic interests of the anthropology of storytelling: the relational dynamics between the people involved in the storytelling situation; the content of the story, and the storytelling techniques. Thirdly, these aspects are examined in order to claim that an anthropology of storytelling among contemporary anthropologists is a necessary condition to respond concretely to the above-mentioned plea for narrative.
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In this article I discuss three assumptions that are at the basis of Slavoj Žižek's concept of the political subject. The first is the assumption that the traumatic dimension of the concept of the political implies intractable social antagonism that has its roots in the inherently contradictory logic of the process of production in the capitalist economy (second assumption). These two factors are intertwined and the result of this is antisemitism, which underlies the unconscious phantasm of the Jew-bloodsucker (third assumption). This phantasm functions in capitalist bourgeois societies as a sort of justification for the fact that they do not represent a desirable harmonious unity but are ridden through with deep class antagonisms and conflicts. I try to verify critically the reliability of these assumptions while pointing to the fact that the same phantasm was also very vivid in societies under communist rule where there was no place for the market economy, and where party propaganda propagated an idyllic image of the 'real' unity of socialist society.
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This article deals with the description of Croatian lands in the road notes and letters of Russian academicians, specialists in Slavic studies in the first half of XIX century. Such Russian academicians as Osip Bodyansky, Fyodor Chizhov, Izmail Sreznevsky, Petr Preis and Viktor Grigorovich during the visits to Croatia tried to find the material connected with Croatian language, culture and history. They also had a communication with activists of Illyrian movement which began to spread among the Croatians at that period. Their notes also contain the description of the different sides of the life of common Croatian people. The notes and letters of Russian academicians are very interesting and important source of the history of Russian Slavic studies, Croato-Russian relations and the history of Croatia of the first half of XIX century.
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Keď v roku 1966 vyšlo prvé číslo časopisu Slavica Slovaca pod egidou Slovenského výboru slavistov, stal sa platformou na prezentáciu najnovších výsledkov výskumov slovenskej slavistiky. Päťdesiat rokov existencie časopisu je však poznačené rozličnými peripetiami, ktoré priniesol vedecký život na Slovensku práve v oblasti slavistiky. Slavica Slovaca ako slovenský slavistický časopis je rešpektovaný nielen na Slovensku, ale postupne si získal svoje postavenie práve v porovnaní s ostatnými slavistickými časopismi v zahraničí. Vedecké štúdie, ktoré sa v ňom publikujú, sú akceptované v širokom spektre slavistických výskumov. Na stránkach časopisu sa reflektuje tiež aktuálne dianie vo vednom odbore formou správ a recenzií. Z výsledkov slavistických výskumov publikovaných v časopise možno usudzovať, že slavistický výskum na Slovensku sa dnes naplno realizuje ako komplexná vedná disciplína a jednotlivé tieto výsledky nemožno prehliadnuť nielen v slovenskej vede, ale aj v prostredí medzinárodnej slavistiky, kde slovenská slavistika sa úspešne etablovala.
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The present essay offers a critical review of a recent book by Erika Juríková on the 17th-18th century Latin panegyrical production of the Trnava university press. While commenting on the formal flaws and methodological shortcomings of this publication, the author attempts to formulate his own views of some of the principal questions connected with research into the Latin panegyrical literature of Slovakia. Particular attention is paid to the matters of interpretation and to editorial principles.
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The Pope and the young. The Pope’s presence among young people and his commitment to them became a phenomenon during his pontificate. The life and problems of the young were always present in the Pontiff’s teachings. He gave ample evidence of his concern for the youths of his time. The words he addressed to the young on the 22nd of September 1978: “You are the future of the world, you are the hope of the Church, you are my hope”, echoed throughout his ministry and pilgrimages all over the world. To make the young of today’s world open to the Christ’s Good News was of paramount importance for John Paul II. He kept encouraging the young to follow Christ and His ways, because He – the Lord – is the true Way, and no threat, but a chance for them to really grow to become fully human. The issue of human freedom was yet another problem raised by John Paul II in his meetings with the young. He was convinced that freedom is undoubtedly a great gift to humanity, and especially to young generations, since it determines the human dignity. Misused freedom inevitably leads to anarchy and excessive criticism. John Paul II encouraged to freedom that is based on responsible. The above mentioned principles John Paul II taught to the young with a great deal of courage and involvement. Young people listened to them because they knew that the Pope was authentic, of deep faith and care for the young and their future.
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On 31 March, 2011, Vasilii Makarovich Kononov, an old Russian veteran born in Latgale (eastern part of Latvia), breathed his last at a hospital in Riga. He was 89 years old. Dmitry Medvedev, then president of the Russian Federation, sent to his family and relatives a polite telegram of condolence with praise for the deceased’s heroic fights against the Fascists in the Great Patriotic War and his unbending activities to defend historical truths all through his life.
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Memory of war with Germany is the mainstay of Russia’s political ideology, which draws constant scholarly attention to Russian policy of depiction of WWII. Preceding literature on this issue mainly addresses the following two aspects: (1) the ways in which Russia’s democratization since the 1990s has shaped its narrative of the Soviet era and (2) the extent to which varied interpretations of the events during and after WWII affect Russia’s interactions with the West and former Soviet satellites in the mid-2000s. Examining Russian policy concerning Soviet history under Putin in terms of transitional justice, Kora Andrieu contends that it is the destruction of civil society in the course of the seventy-year communist rule that hinders the recognition and investigation of crimes committed by the Soviet regime; in addition, the Russians find it difficult to see the previous regime with hostility as they would an externally imposed regime. Accordingly, Andrieu concludes that Russia now represents a case of failed transitional justice that “chooses not to confront ist violent past.” Observing the revival of interest in the Soviet past that temporarily declined in the 1990s after the ferment of Perestroika, Nikolai Koposov meanwhile examines Russian policy of historical memory from 2009 to 2010 against a backdrop of international conflicts over the interpretation of WWII.
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