When the nationalities of the multiethnic Austrian Empire began to demand national self-determination "on their own territory“, they
started the struggle for the national "Besitzstand“. The great nations like the Magyars, Czechs, Poles and Croats claimed for their historical "Staatsrecht“. The Austrian governments answered with the concept of national autonomy in national homogeneous districts on the basis of the existing historical "Kreise“. Palacky on the Krensierer Reichstag, Stadion in the Reichsverfassung of 1849, Ernest von Körber in the context of his deliberations to solve the "Bohemian question“ presented concepts for realization. When the
governments of Stürgkh, Clam Martinic and Seidler/Hussarek declarated the "Kreisordnung“ for Bohemia, there was no chance for acceptance, because the question of the settlement of a Czechoslovak State was decided., Článek zahrnuje poznámkový aparát pod čarou, and V křestním jméně pod názvem je chybně napsáno Helmt místo správného Helmut
Fictional King of Morocco is mythical figure of Biblical proportions, herald of Apocalypse, usually associated with prophetical songs of Tolerance Sectarians from eastern Bohemia. Presented article deals with the motif of King of Morocco in these songs and tries to analyze its origin. Various sources of this oral tradition are discussed, like great influence of Protestant political prophecies, heterodox prophecies and folklore narratives of the period. The character of King of Morocco represents an affiliated motif to a specific corpus of oral traditions, consisting of apocalyptical narrative pattern about the Judgment Day. Origin of the motif of King of Morocco remains obscure; however, the popular reception of diplomatic visit of envoy of Sultan of Morocco to Vienna in 1783, combined with misinterpreted news about Tolerance Decree, seems to be the most probable source. Although associated with oral culture of Tolerance Sectarians, the whole narrative pattern was disseminated more widely and lived on in Czech oral tradition at least until 1848.
This study offers a revised classification of the movements involved in Teréza Nováková’s work, with specific reference to the novel Děti čistého živého (Children of Pure Living Spirit). Reference is made to the literary-historical and period metanarrative, emphasizing the presence of the ideal in the author’s work, which, however, was somewhat sidelined in the historical context, so that with the passage of time, Nováková was categorized under documentary realism. In the context of recent literary-history debates over the term ideal realism, and making use of the reception at that time, we demonstrate the stylization techniques Nováková used to construct, through her acknowledged work with oral and written documents, a text referring to the idea of nation-building based on culturally accepted paradigms.
The reasons for conversion or withdrawal from traditional churches could be different in every historical period. Historians should recognize the secondary or contrary historical processes like foundation of small movements and "free" churches, and also appreciate individual motives of a convert. e author of this paper researches conversion on the basis of 1) religious term and its different meanings in historical contexts, 2) study of the convert‘s "Lebenswelt" and his local church and religious culture. At first he compares the similar meanings of the term conversion in different theological encyclopedias (change of religion) and puts forward
Karl Rahner’s notion of internal conversion as Bekehrung
(a change of the involved man in his spiritual relationship to God) as an inspiring tool for the methodology of ecumenical or comparative church history. A summary of church development and the legislative status of different denominations in the Habsburg monarchy in the 19th century follows. The author approaches that the wave of religious changes in the late 19th century was truly brought about by the internal pluralization of religious culture. He demonstrates his point by analysing conversion in the Prague diocese in 1900. and Článek zahrnuje poznámkový aparát pod čarou
After the First Partition of Poland, another crown land - Galicia (German: Galizien, Polish: Galicja, Ukrainian: Halychyna) was incorporated into the Austrian Empire; it covered current south-Polish and western-Ukrainian territories north of the Carpathians in the basin of the Vistula to Upper Dniester and Prut. Galicia featured not only a variety of ethnic groups living in it (Polish, Ukrainians, Jews, Germans, Armenians, etc.), but also a diversity in religions. The above-mentioned ethnic and religious differences were reflected in the cultural sphere whose richness of expressions drew attention of the first collectors of folk traditions among domestic authors and foreign researchers, whereby Balthasar Hacquet (1739–1815) can be mentioned as the first of them. The interest of researchers whose attention was directed rather to the National Revival and who saw in the folk culture the roots of national self-identity was based on different ideological premises. It was Pavel Josef Šafařík (1795–1861) who became the representative of Slavic ethnography and who - in cooperation with the Ukrainian (Malorossian) scholars Ivan D. Vahylevych and Jakov Holovacki - offered knowledge about Ukrainian (Ruthenian) culture in eastern Galicia. Karel František Vladislav Zap (1812–1871) was among significant Czech experts in Galicia; as a public servant he lived in Lviv at the turn of the 1830s and 1840s. His work features an effort for a critical but unbiased attitude to ethnical and economic problems of the country. The freer social life in Austria after the fall of Bach’s absolutism lead to the development of journalism. The ethnographic work of František Řehoř (1857–1899), who spent several years in the region, is of essential importance for Galicia. He published his essays, mostly of a popularizing nature, in Prague social and professional journals. His strengths included gathering of source material through field research, and collecting activities. The last important chapter of contact between Ukrainians from Galicia and the Czech lands dates back to the 1890s; it is connected with large exhibitions held in Prague and Lviv. However, the political situation in the Austro-Hungarian Empire caused their reception to be diametrically opposed. World War I, the dissolution of Austria-Hungary and the formation of the successor states ended the flow of ethnographic journalism on Galicia for the Czech reader; the Czech-Ukrainian contacts continued, however, on a different basis.
The present-day national structure of Slovakia is, among others, the result of a long-term population and residential development, to a high degree conditioned by migrations, but also by political interventions from above that also influences the formation of linguistic frontiers and regions. The study aims to present a general overview of the ways how ethnicity (ethnic identity) was perceived from the point of view of statistics (official state censuses) to characterize the basic sources for the study of ethnicities in Slovakia and thus to sketch the ethnic composition of Slovakia at the end of the 19th and the beginning of the 20th century according to the atributes valid and observed in the studied period.
In the 1830s, thanks to the highest representatives of the land administration and the estate community, the first nursery schools were established in the Czech lands to offer day care to pre-school children, especially from working-class families. The article analyses the ways of representation of these institutions in public space using the example of nursery schools in Prague (Na Hrádku), Mladá Boleslav and Česká Lípa: the argumentation strategies in their establishment and subsequent evaluation of activities in the first years of their existence. Special attention is paid to the comparison of the nursery schools with the Czech and German languages of instruction and their legitimation motivated by charitable assistance or national agitation and differences in the content of the curriculum.
The paper offers a synthetic overview of the historical and social sciences writings on 19th and 20th century Romanian elites. Following the original local sociological constructs developed
during the interwar period, the early socialist regime stopped almost all research on the topic for the next two decades. The interest rose again slowly in the 1970s and 1980s, when preliminary investigations highlighted some of the future research subjects: intellectuals,
economic, and political elites. After 1989, historians were the first to enter the field, opening workshops on the previously mentioned categories, and more recently on ecclesiastical, military, and administrative elites. Social and political scientists followed shortly, focusing mainly – but not exclusively – on the socialist and post-socialist elites. Despite the flourishing period of the last two decades, and the generally positive trend, the historical research on elites in Romania produced mainly empirical studies. The methodological and theoretical framework was left unapproached, partly due to a lack of tradition, partly because of the low level of collaboration between historians and social scientists.
This study seeks an answer to the question when and how the Czech romantic K. H. Mácha (1810–1836) started to be seen as a “modern” poet who could inspire authors writing decades after his death. The study proves that the image of “modern” Mácha as the first Czech poet to achieve the autonomy of art already existed between 1860 and 1890, and that Mácha’s artistic reputation grew constantly throughout the second half of the 19th century. This argument is based on a vast amount of evidence, mostly taken from literary journalism and criticism between 1858 and 1910 (the latter year seeing the centenary of Mácha’s birth).