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EN
The study analyses the proposal to federalize the Monarchy contained in the work The United States of Greater Austria (1906). Its author was a political representative of the Transylvanian Rumanians in the Kingdom of Hungary, Aurel C. Popovici (1863 – 1917). His work appeared in a period of crisis for the Monarchy and represented a proposal for its solution by means of the constitutional reform. Popovici proposed the formation of 15 federal states headed by the Emperor and central government in Vienna. This proposal is analysed in the study in the wider context of the political situation in the Habsburg Monarchy. As a comparative framework for the interpretation of Popovici’s ideas, the study also analyses the thinking of the Austro-Marxists, specifically K. Renner and O. Bauer. They were working on projects to reform the Monarchy at the same time.
EN
The study analyses the proposal to federalize the Monarchy contained in the work The United States of Greater Austria (1906). Its author Aurel C. Popovici (1863 – 1917) was a political representative of the Transylvanian Rumanians in the Kingdom of Hungary. His work appeared in a period of crisis of the monarchy and represented a proposal for its solution by means of constitutional reform. Popovici proposed the formation of 15 federal states headed by the Emperor with the central government in Vienna. This proposal is analysed in the study in the wider context of the political situation in the Habsburg Monarchy. As a comparative framework for the interpretation of Popovici’s ideas, the study also analyses the thinking of the Austro-Marxists, specifically K. Renner and O. Bauer. They were working on projects to reform the Monarchy at the same time as Aurel C. Popovici.
EN
The author analyses selected texts by S.H. Vajanský from the period 1881 – 1897 and he points to his conception of history, in the context of his national ideology and conception of the policy of the Slovak National Party (Slovenská národna strana) at the end of the 19th century. Vajanský’s historical argumentation rests on two different but inter-connected interpretations of national history. The first starts from the concept of the Slovak nobility as an elite group in the society of the Hungary Kingdom, the only group able to represent the mass of the nation. However, instead of this, it voluntarily “broke its connection with its people”, which is the cause of national poverty. Vajanský did not find any cause for pessimism, but for optimism, thanks to the fact that the role of representing the mass of the nation had been taken up by the national intelligentsia. On this basis, he constructed a second interpretation of national history based on their negation. According to him, the Slovak people remembered “prehistoric times”, but remained untouched by “historic times”, which, in the interpretation of the author, meant event or political history. The negation of event history led to historical optimism – the Slovak nation still had its history in front of it.
EN
In the article author deals with the activities and attitudes of Andrej Kmeť in an early phase of his life, i. e. the period of his theological studies in Esztergom (1861‐1865) and of his chaplaincy service in Senohrad (1865‐1868). The author analyses a contemporary correspondence and focuses primarily on his publicistic writings from this period. Main attention of the author is paid to Kmeť’s views on the Slovak clerical‐literary school presented on the Seminary in Esztergom. The author briefly describes history of this organization as well as Kmeť’s activities within it. The fact that in Esztergom Kmeť identified with the Slovak National Movement was substantial for his further life. The analysis from the period in Senohrad focuses on two Kmeť’s publicistic texts. The one of them deals with the role of a clericus within the frame of the Slovak National Movement, the other one with duties of a clericus within farming development in his community. Kmeť practically realised these theoretical bases partly in Senohrad and fully during his service in Krnišov. Yet as far back as in Senohrad Kmeť launched some activities which were also characteristic for his further work (e.g. establishing libraries, gathering folk art collections).
EN
Princess Salomea (1211/12 – 1268, canonized in 1673) was the daughter of Prince Leszek the White, and married Prince Koloman, son of the Hungarian King Andrew II. Since her early childhood, she was intricately involved in the decision-making process of the South-western Poland and Hungary. Scepusia was the site of the meeting in 1214, at which Salomea’s marriage with Koloman was arranged. Koloman later became the King of Galicia. They changed their residence and came to Scepusia in 1221. In 1226, their influence spread to the Southern parts of Hungary and they settled there at that time. Koloman and Salomea were also fighting heresy in the Balkans, an activity highly regarded by the Pope of the time. They were awarded an exemption from the interdict in 1234. Salomea is referred to in this text as a Regina. Even after her marriage Salomea remained deeply involved in the life of her homeland. After Koloman’s death in 1241, Salomea returned to the South-western Poland.
EN
Author of this text deals with history of evangelical school system in Nădlac in 1910 – 1913. Main attention is focused on journalistic discussion about Nădlac schools in 1913. Dispute over Nădlac schools had followed from evaluation of church representation decision to let close schools because of state financial claims (or teacher’s demands). The reason is that they had right to receive regular quinquennial addition to to their salary on the basis of Law No. 26/1893. On the ground of teachers‘ written waiver of that money, Nădlac Church had not paid it. Paying of sum owed after issuing of Law No. 27/1907 or more precisely after its coming into force in 1910 had become a necessity. Nădlac Church thus decided that schools would be closed. Although it had not happened, the main motive of discussion in the press in 1913 was evaluation of this decision. Result of analysed dis-cussion is that there was a fundamental contradiction between that part of church repre-sentatives who were not willing to agree with decision to close school and the other one who would admit it. The whole debate was characterized by emotional and strict manners. Author had put the case of Nădlac into historical context, pointing to analogical, similar examples of other Slovak church societies. Thus he had analysed the whole situation in the context of history of Slovak evangelical attitude towards state school politics during that period.
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