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Profesor Július Alberty patril ku generácii slovenských historikov, ktorú možno do určitej miery nazvať zakladajúcou. Aj keď mali svojich predchodcov, generáciu, ktorá stála pri zrode slovenskej akademickej historiografie a ktorej najvýraznejšou osobnosťou bol vysokoškolský učiteľ, profesor Daniel Rapant, predsa len to bola až Albertyho generácia, ktorá v povojnovom období začala v pravom zmysle slova budovať, oživovať či prehlbovať profesionálne historické inštitúcie nielen v centre, ale aj v regiónoch Slovenska. Albertyho začiatky, ale vôbec celý profesionálny život, sú toho najlepším príkladom. Poukazuje na to aj miesto jeho pôsobenia, ktorým sa, dalo by povedať „naveky“, stalo stredné Slovensko.
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In this paper we adopt a diachronic perspective on the phenomenon of fakenews, which we discuss by reference to four anthology cases: i. the struggle forthe succession of Julius Caesar, in ancient Rome; ii. The Secret History ofProcopius of Caesarea, in late antiquity; iii.the unpredictable Pietro Aretino,from the age of the first printed books; iv. Benjamin Franklin and his imitatorsduring the American revolution from the 19th century, when what mattered wasthe construction of the image of supreme evil. Our aim is to show that, beyondthe infatuation with the term “post-truth” that began in 2016, when we take alook at human history we encounter systematic processes addressing thefoundation schemata in the constitution of any public debate: the articulation ofthe concepts of “fact” and “truth”, diverted by various power rationales.
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The definition of intangible cultural heritage proposed by UNESCO focuses on the substance of popular culture, practices and knowledge, because that treasure is being found onto the deepest level of a certain community. The preservation of intangible heritage should be joint to its discursive setup, within the contextual framework to which it belongs to: as a testimony of the cultural heritage, the discourse on the immaterial inheritance makes tangible the fabric of meanings through the essence of traditions. The intangible heritage research methodology therefore supports the narrative communication form, in order to collect and to record the traditional culture facts. One of the objectives of the eCultfood project consists of the preservation of the food heritage of the Bacau region (Romania) through its digitization. In our study, we propose an analysis of the dual narrative condition of the food heritage discourse. We aim at the approach of narrativity perceived as ethnocultural insertion modality of the food story, but also as a complex communication structure for the investigation of popular culture.
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The present paper aims at proving the expansion of the public conscience of thepost–truth era to Japan, by proving the fact that there are still some publicauthorities that deny their public responsibility for the mistakes they make bycoming up with ‘alternative facts’. As secondary issues the present study alsointroduces the main stages of the evolution of the concept of post-truth aroundthe Western (U.S. and UK) and Eastern (Russia) worlds, ending it by presentinga case of troublesome cultural heritage of the Post War Japanese society: ijime(‘bullying’). This phenomenon generated a public debate in Japan in the 1980s,yet there are still many cases of public denial of ijime manifestations, as well asof assuming responsibility for failing to solve these conflicts. A moral issuewhich the present paper raises consists in underlying the opposition between theJapanese macroeconomic success and international assessment of educationalexcellence on one hand and the crushing reality which makes someschoolchildren in Japan feel extremely unhappy – to the point of suicide, on theother hand. The question raised by such a reality may prompt some of us toconsider any Japanese over-optimistic public discourse as displaying the generalconscience of the post-truth era.
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The analysis of the images of the Nine Eleven’s tragedy, produced and shown in the World Trade center’s collapse will stand as the starting point of a thought about the symbolical mechanisms’ coordination of the capitalist society’s political imagination. The symbolic value of the scene’s different elements will be questioned, isolated from the each others first, and then associated, through the reading table given by one kind of mythological narratives inserted in the Indo- European tradition (especially the judeo-christian’s one), in the genesis of our civilization. So, we’re going to take, as referent narratives, the ones about “Babel Tower” and “The ten plagues of Egypt” that we consider as ones of the most important founding myths in our Culture: “Babel” will let us know about the nature of the relation, between the spectator and his environment, connected by the upward symbol. “The death of the firstborn son” will give us some keys to get the disaster as a kind of sacrificial crisis, a tragedy assigned to the necessity of reproduction - resurrection of the power on its own ashes, still incandescent.
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Jan Matejko’s drawings depicting seals stored in the Archives of the Cistercian Monastery in Mogiła reflect the state of historical awareness, the cultural needs of Poles in the 19th century and the model of historicism developed in Galicia in the mid-19th century. They are a testimony to the Polish reception of 17th century erudite historiography, which, as a sign of local patriotism, ascribed value to the local heritage of material culture and included it in the concept of world history, and, in the 19th century, also in the concept of national and world history of civilisation. The analyses are based on historiographic, collectors’ and cultural views shaping the activities and artistic excellence of the historical painter in the 19th century. The views that might have affected Jan Matejko’s perception of the seal were highlighted. A key role in this process is played by the issues of broadening the semantic field of objects produced in the past centuries, which, at the beginning of the 19th century, were given the status of a souvenir and were willingly collected together, and which at the same time, like seals, constituted a source of historical knowledge understood in an erudite way, i.e. not only as a carrier of information about dates, characters and events, but also about clothes, militaries, material culture and customs, which in the 19th century became an object of interest for historical painters. Analyses of Jan Matejko’s drawings reveal the vastness of perception of single medieval seals also in terms of aesthetics, art and style, since the painter’s ultimate goal was not only to reconstruct the appearance of the seal, but also a historical reconstruction and historiosophical evaluation of the past. The differences between the inventory-oriented perception of seal images and the perception summing up the above mentioned determinants of the artist’s work with an artistic, individualised type of his creative expression have been emphasized, which in the case of Jan Matejko’s studies has additionally acquired the adopted of analytical research on seals as visual fragments of historical sources.
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The most traditional approach of medievalists to articulate classification of pre-modern European societies is to consider whether particular pre-modern society is feudal or not. However I argue that this approach is quite complicated because of ambiguity and polysemy of the term. There are at least several Marxist and non-Marxist alternatives instead. Transcending the horizon of debates about feudalism proposes more creative possibilities and enlarges analytical capacities. Although discussion about the notorious Asiatic mode of production seems obsolete nevertheless there are other more promising and up-to-date concepts like the tributary mode of production, patrimonialism versus feudalism dichotomy or the so-called type/model of early Central European state (the system of Ius Ducale). The application of the concept of the African mode of production in the case of typology of some European pre-modern peripheral societies despite of its astonishing etymology also is plausible. Another perspective way of elaboration comparative researches of pre-modern European peripheries is combining Marxist and non-Marxist concepts (like patrimonialism and the tributary mode of production, for example). I would also like to emphasize that in some cases in order to develop adequate typological concepts the combining of evaluation of internal (evolving of socioeconomic structures) as well as estimation of external impact is inevitable.
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Book-Review: Bogo Zupančič, Plečnikovi študenti in drugi jugoslovanski arhitekti v Le Corbusierovem ateljeju. Ljubljana: Muzej za arhitekturo in oblikovanje (MAO): KUD Polis, 2017, 232 strani. Reviewed by Mojca Šorn.
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The article analyses traveling conditions in the Grand Duchy of Lithuania in the 16th–17th century. It is aimed at establishing the reasons for the mobility of the GDL citizens in the period in question which were affected by social and economic changes as well as those related to the development of the urban network in the country. Several types of journeys have been distinguished which is indicative of the intensity of population mobility. The general road condition was far from excellent which affected their usability, particularly in wet spells. Attempts to ensure road maintenance and repairs were not equally distributed and not always timely. This was one of the factors accountable for the pace and comfort of traveling. The research also dwells on the everyday life on the road that both the citizens of the country and its visitors experienced as well as issues related to attacks on travellers and highway robberies.
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The discussion was devoted to the consideration of the paper, written by D.V. Sen’, about the current situation in frontier researches in Russia, which was published in the current issue of the journal. The participants of the discussion were scholars from Russia, the United States and Ukraine, who are studing the history of border territories and border communities. They focused on several key problems related to the main topic of discussion. These are the questions: 1. Is the frontier concept convincing today? What are its strong and weak aspects? 2. Is the concept of a frontier effective for studying all countries, or only some? To study the history of which countries it is useful and in which it does not work? Why do you have such a point of view? 3. Why are continued new attempts to find alternative theories of the frontier theory? 4. What perspectives have comparative studies of the frontier, which compare the history of the frontier of different countries? 5. Is it possible to apply the concept of frontier to the history of Russia? To study the history of which Russian regions is it effective? What “Russian frontier” looks as a myth? Some participants consider the frontier model “politically insecure”. Other participants considered this idea to be irrelevant. However, there is no reason to consider be untenable the concept of a frontier unproductive on the fields that have analogies between the American frontier and other frontiers. Various points of view were considered about the validity of the frontier theory in relation to different cases, examples of explaining these events in the context of the history of different states, territories, cultures using the concept of a frontier. The question was discussed whether the theory of the frontier can provide at the beginning of the XXI century fundamental influence on the study of the history of Russian regions. The question was asked: why in various national historiographies the debate about the search for analogies or even about the revision of the theory of the frontier does not stop? The participants in the discussion generally agreed with the opinion that the concept of the frontier can be recognized as a convincing explanatory model when referring specifically to the Russian historical experience of the development of new territories in the 16th-19th centuries. The participants of the discussion identified the problems and prospects for the further use of the concept of the frontier, not insisting on its “classical definition” and recognizing the absence of a single (internally homogeneous and consistent) concept of the frontier. An opinion was also expressed about the need to identify the main cases of the transformation of the frontier territory into the traditional territory of the country.
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Based on published and unpublished works of Ivan Petrovich Liprandi (1790–1880), this article considers evolution of the images of Serbs and Serbia in the period 1830–1860. Liprandi was studying the Ottoman Empire and the Balkans for 50 years and he was recognized by contemporaries as one of the foremost experts on the history and culture of the European regions of the Ottoman Empire. During the 1830-1860s his views underwent significant changes, and Liprandi went from an executive officer, collecting ‘objective’ information about the southern Slavs, to a staunch supporter of imperial pan-Slavism. In the 1830s Ivan Petrovich can be described as a representative of ‘practical’ Slavic studies. Being in the south of Russia, he was gathering information on the peoples of the Balkan Peninsula for his superiors. Based on the Enlightenment paradigm, Liprandi was convinced that independent Serbia should become a conductor of Russian influence in the Balkans. In turn, the empire would help the Serbs get rid of the ‘remnants’ of Ottoman rule and join the family of enlightened nations. However, by the middle of 19th it had become obvious that Serbia preferred to be Western-oriented in its foreign policy. At the same time, Liprandi became to be in close to supporters of imperial pan-Slavism (A.F. Veltman). As a result, Ivan Petrovich’s views on the Serbs underwent significant changes in the second half of the 19th century. He departed from the rhetoric of the Enlightenment and wrote about the Serbs as a nation who had lost the best features of the Slavs. Liprandi orientalised the Serbs and attributed to them all the negative qualities that previously attributed only to the Turks. As a result, in the works of Liprandi in the 1860s in descriptions of Serbs, extremely negative connotations prevailed and Serbia was portrayed as an unsuccessful example of modernization, as a result of which people lost their best qualities but could not fully join the achievements of European civilization.
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This article presents the unknown circumstances of the negotiations connected with marriage of Michał Kazimierz Radziwiłł and Maria Zofia Sieniawska. Based on the correspondence of their relatives and friends, the article is an analysis of the process of preparing their wedding, consolidation of the family supporting the candidate, the importance of Sieniawska’s parents private interests, shown during negotiations connected with their daughter’s wedding and finally the circumstances after which the official engagement was broken. Moreover, important actions leading to the finalization of the indicated marriage, show the importance of marital policy and its influence on building the position of the noble family in the modern era
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During the early modern period goldsmithery was quite an important trade in Glogau (now Głogów), a town in the Habsburg Empire, near the border with the Polish-Lithuanian Commonwealth. Despite relatively big number of masters active there in the 17th century, they did not manage to form a guild. That is why some of the masters decided to join an organization founded in 1676 in adjacent Wschowa (Fraustadt in German), located on the other side of the border. In 1699 a group of four Catholic goldsmiths from Glogau have finally established a guild together with painters and sculptors. Taking advantage of an anti-Protestant climate in the Habsburg Monarchy and by using legal loopholes, they managed to block the non-Catholic craftsmen from joining the ranks of the organization. After Leopold I confirmed the charter of the newly established guild in 1701, the Protestant goldsmiths active in Glogau were considered as illegal craftsmen and consequently forced to leave the town and move their workshops elsewhere. So d all the masters enrolled in the guild in Wschowa, who emigrated to nearby towns in the Habsburg Empire: Bauten, Liegnitz, Freystadt and Schweidnitz and in one case to Halle in Saxony
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This paper refers to the Russians’ and Belarusians’ interests of the Polish philosophical and social thought of the 19th and 20th centuries. The Polish thought — in the wide understanding of this notion — despite the political difficulties, it is known and commented behind the eastern Polish border. Seldom the Polish thought is a point of reference for building their own intellectual self-knowledge.
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The beginning of Polish feminism should be seen in the nineteenth century. The political situation at that time decided that the first activists became conspirators for regaining independence. Two stages of the birth of female emancipation on Polish soil can be distinguished. In the first of these, there were women such as BibiannaMoraczewska, NarcyzaŻmichowska and Emilia Sczaniecka. They initiated women's activity in social policy. They helped insurgents, sold illegal work and put a lot of emphasis on girls' education. The next generation of women, including Paulina Kuczalska-Reinschmit and Maria Dulębianka went a step further. Boldly began writing articles and brochures, and even publishing magazines. These women opposed the then family model and housewife. They fully began to self-determine about themselves, found associations associating the female sex, and finally to run for the parliamentary elections.
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In the 19th century, the Catholic Church in Poland was a from of Polishness.When the January Uprising broke out, the action of the Catholic clergy consistedin the pastoral care of insurgent troops, insurgent administration, participationin arms and proclamation of orders of insurgent authorities fromthe pupit and information on insurgent activities. Also Piotrków clergy joinedthe activites supporting the uprising. In Piotrków like in many other cities, priestspreached independence sermons. The main share should be attributed toPiotrków nuns and monks who responded positively to the collection of nationaltax for the uprising. Post-insurgent repression did not escape conventionsitwas dissolved.
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The purpose of this article is to substantiate the thesis that, in the Marvel 1602 series, there is a common denominator of the narrative mechanisms with which its author embeds fiction in history and reworks selected characters from the so-called mainstream Marvel continuity. As such denominator, I see the idea of repeatability of situational and behavioural patterns. With this end in view, I open this work by outlining how selected events of the so-called “age of heroes” are transplanted into the Elizabethan age. Second, I show how chosen Marvel characters are reworked to match the sixteenth- and seventeenth-century context. Third, I expand on the reiterative quality of the mechanisms the author uses for these purposes to support the view that the repeatability of situational and behavioural patterns is the main idea informing the narrative structure of Marvel 1602. In the conclusion section, I capitalise on the presented findings and suggest their potential implications.
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The history of development of various societies and communities contains elements which are both colorful and disquieting, being the result of shared concerns, uncertainty or an attempt at providing an explanation for phenomena which could not be clarified by means of the then level of knowledge or science.One of the phenomena concerned the (alleged) magic and other co-related practices which appeared in folk beliefs as well as in the mainstream of popular culture (this shall concern especially the events occurring in the 16th and 17th centuries in Europe and North America).The objective of this article is to scrutinize the problem of magic in its cultural and legal aspect. By a social analysis of cultural circumstances characterizing the American population of that period, it becomes possible to describe and understand the foundations of behaviors and acts leading in a given community to alienation and death of those suspected of collusions with unclean spirits and sentenced in the name of preserving public security and order or adjusting to the existing social system and binding religious and legal principles.Taking into consideration the fact that in many countries the apparatus of hunting and judging witches and wizards had an institutionalized form, it becomes justifiable to refer to various texts of culture produced on the territory of the United States of America reporting on the cases examined by courts and describing the mechanisms of fighting with individuals devoting to illegal and unacceptable practices.
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