The article deals with the regulation of the use of Czech, German and classical languages in the administrative, school and Church spheres as it appears in the decrees published during Joseph II’s reign for the lands of the Bohemian crown. The author attempts to reconstruct the emperor’s vision of the usage of the different languages in the Czech lands, find the reasoning behind it, and identify the methods of this regulation. He also asks whether, in Joseph II’s case, one can speak about a "language policy" as a deliberate strategy to change the language situation in the Czech lands., Dmitrij Timofejev., and Obsahuje bibliografické odkazy
This article deals with what is known as the Passional of Abbot Kunhuta and his association with this manuscript. It presents the life of the Abbot and focuses on selected aspects involving the compilation and usage of the Passional, e.g. the identities of the manuscript client and the addressee, the purpose behind the work and the layout of selected texts and painted decorations. A fresh analysis reveals the considerable influence of Colda of Colditz on the layout of the textual part of the Passional and its decorative scheme.
Egypt is considered to be one of the few countries in which Arab culture flourished among the Jews, in both the popular and the canonical fields. Some of Jews, such as Yacqūb Ṣanūc (James Sanua) (1839-1912), Togo Mizraḥī (1901-1987), and Laylā Murād (1918-1995), rose to prominence. However, on the whole, Jewish involvement was relatively limited in comparison to Iraq, probably because Arabic had low status among Egyptian Jews. A Jew as “a carbon copy of ibn al-balad” was never a desired option for most of the Egyptian-Jewish writers, artists, and intellectuals. Due to the peculiar demographic structure of Egyptian Jewry, the dreams of its members were much more infused with the spirit of Alexandrian cosmopolitanism, which was the product of a limited period and singular history – that of the crumbling Ottoman Empire.