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1
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BORDERLAND - A SPACE OF CHOICE

100%
Kraszewska J.
Sprawy Narodowościowe
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2008
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issue 33
149-153
EN
The term 'borderland' refers to a natural area comprising many languages, ethnoses and cultures. The borderland of the former Republic of Poland was situated between civilizations and confessions, and its rhythm was defined by the West and the East. The geographical dimension of borderlands should be regarded as spatial; this refers to the ground as well as to the history of colonization. From a social point of view, borderlands (ethnic, for example) do not feature clearly distinguished spatial borders. Therefore, Borderlands can be considered as 'situational'. The condition of the inhabitants of Borderlands is characteristic of Jaroslaw Iwaszkiewicz's prose. It makes him transfer the world of confined esthetics into the world of Mediterranean Europe by considering the lost space as an experience of both memory and esthetics. As an artist, Iwaszkiewicz situates himself in Borderlands. He is considered 'Ukrainian' as well as cosmopolitan. These concepts should be accompanied by the most essential term 'Borderlines', from which many other categories originate. It provides the appropriate tools with which to examine Iwaszkiewicz's work and to describe the writer's sensitivity, esthetics, and perception of the world, which come from a 'crossing of traditions'.
2
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Sv. Ambrož: Deus creator omnium

88%
Piackova G.
Studia theologica
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2004
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vol. 6
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issue 1
20-38
EN
The Hymn 'Deus creator omnium' is one of the four so called daily hymns that the tradition attributes undisputedly to Ambrose. These daily hymns are: the morning hymns 'Aeterne rerum conditor', 'Splendor paternae gloriae', the hymn for the Tierce (9 a.m.) 'Iam surgit hora tertia', and the above mentioned hymn 'Deus creator omnium'. 'Deus creator omnium' is an evening hymn. The liturgical assembly addresses it to God, giving thanks for the passed day, and presenting intercessions for the coming night. The hymn focuses on the remembrance of the passed day, with its sunlight 1,2-3, and labours, including the associated pains, physical as well as mental 2,1-2; further there is a call to God: the chant of the hymn 4,1-2 expressing purity 4,3-4, prayer for repose 1,4; 2,1-3 and protection against the night's perils 5,1-7,4. [cf. Ps 141.] The final invocation of the Divine Trinity 8,1-4 joins prayer with theology. The structure of the hymn is akin to the Psalms: it is an evening prayer, as are the Ps 4 and 141, with an opening invocation of God by His name, and using forms of ancient prayer: praise of the Creator, thanksgiving for his goodness, prayer for protection against temptation and the terrors of the night. The current 'Liturgia horarum' took this hymn for its own, and five verses of this hymn are recited at the First Vespers on Sundays of the first and the third week.
3
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Ortodoxní kněží v řecké emigraci na severní Moravě

88%
Hlavaty I.
Národopisná revue (Journal of Ethnology)
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2009
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vol. 19
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issue 1
23-31
EN
The issues of the Greek minority in the Czech Republic, its arrival and development, is a matter of the always increasing number of professional texts whereby the most of them present the results of historical research work. Just a small part thereof is ethologically oriented. The contribution concerning the Greek priests in emigration has lifted the veil, metaphorically speaking, on the theme that is rather historical; its protagonists, however, had an essential influence on the life and traditions of the Greek community at the end of the 1940s, in the course of the entire 1950s and occasionally in the early 1960s. The essay analyses the structure of Greek emigration between 1948 and 1949 from the point of view of religiosity, and the role of a low number of Greek priests in the life of refugees. Because of their predominantly unofficial clerical activities within the community, only few written sources have survived. Therefore, the most data are based on the memories and materials of surviving contemporaries and family members. Nevertheless, those data give a quite plastic picture of how not only the faith, Orthodox traditions and through them also the fatherland's folk traditions were living at the first generation of refugees thanks to the work of Greek priests; they also show how the connected folk and Orthodox traditions are again brought to life at the contemporary Greek minority. The theme has been less investigated and the research is still running but one can presume - despite the decreasing number of survivors and the poor archive sources - the next extension of knowledge on the history and life of the Greek minority in the Czech Republic.
4
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Tradice a budoucí směřování církve. Příspěvek k ekleziologii místních církví ve sjednocené Evropě

88%
Ambros P.
Studia theologica
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2004
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vol. 6
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issue 1
10-19
EN
A local Church cannot be truly whole if it is not aware of its wealth. The article attempts to define a perspective on the local Churches in Central and Eastern Europe as a perichoresis of traditions and mentalities: this means a wealth of personal knowledge, sensitivity or openness towards the Christian East as well as for the developments in Western Europe. This Central European experience manifests itself in the confrontation with the issues of the global strategy of Church direction in the coming years. Central Europe does not have the ambition to become the leading intellectual light of Catholicism, but a sensitive interpreter and seismograph of European trends.
5

POPULATION OF IMERETI, MINGRELIA, AND GURIA IN THE FIRST HALF OF THE NINETEENTH CENTURY: LIFESTYLES AND MORALS

75%
Ivantsov V., Cherkasov A., Bratanovskii S., Koroleva L.
Muzeológia a kultúrne dedičstvo
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2020
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vol. 8
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issue 1
67 – 77
EN
This paper examines the lifestyles and morals of certain Georgian tribes in the north-western Caucasus. The focus is on tribes such as the Imeretians, Mingrelians, and Gurians. The authors draw upon a 13-volume work entitled Acta of the Caucasian Archeographic Commission, as well as a pool of materials from Russian ethnographic expeditions compiled into a work entitled The Peoples of Russia. The authors conclude by stating that adjoining areas in the western part of the former Georgian kingdom were home to three Georgian tribes, which were very much alike: the Imeretians, Mingrelians, and Gurians. These tribes formed a sort of enclave, as many of their national traditions echoed those of their neighbours. Yet each of their traditions also contained features that were exclusive to one ethnicity alone, making the population of these tribes unique in their lifestyles and customs. The tribes’ neighbours, such as the Abkhaz, Circassians, and Khevsurs, had lifestyles and customs that were similarly typical of their specific particular ethnicities alone.
6

ŽIVOT A ZVYKY KAUKAZSKÝCH ČERKESOV: HISTORICKO-KOMPARATÍVNA SONDÁŽ CESTOPISOV EURÓPSKYCH CESTOVATEĽOV OD ZAČIATKU 16. DO POLOVICE 19. STOROČIA

75%
Šmigeľ M., Cherkasov A., Kmeť M.
Muzeológia a kultúrne dedičstvo
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2017
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vol. 5
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issue 2
29 – 50
EN
The aim of this study is to clarify evolution of life and traditions of Circassian society in a historically comparative perspective. It is based on published travelogues and diaries of European travellers who visited various parts of Caucasian Circassia from the 16th century to the half of the 19th century. Although they had described various aspects of life of this varied mountain ethnic group, the study focuses on just a few of them: anthropological appearance, language, religion, clothing, traditions, social activities and social structure of the Circassians. This data shows that Circassia embodied tribal formation that was split, speaking different languages without existence of any mutual language of interethnic communication. Despite this fact, different tribes had been somehow connected. This variedness was based on the Circassians mentality and religious issues as well. Isolation of the Circassia area, underdevelopment of external relations, absence of migration processes and peculiarities of the population mentality conditioned weak development of craft, industry, trade and character of social activities at all.
7
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Historie a vzpomínky na vlastní minulost (s ohledem na výpovědi českých přesídlenců v Jihoafrické republice)

75%
Broucek S.
Národopisná revue (Journal of Ethnology)
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2010
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vol. 20
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issue 1
20-29
EN
Memory can be compared to the function of a balance wheel creating continuity in different areas of the society. History and memory are two different categories. History can enter memory; on the contrary, memory entry into history is an inadmissible matter for some historians; for other experts, the memories are adequate history resources. Subjective level of manipulation is what continues to be memory base. On the contrary, history is - to the maximum extent possible - an objectified view of the past. Memory records the past through individual experiences whereby several levels can be seen in the process of remembering. Especially: memory includes both a stage of a storage device and a stage of subjective interpretation depending on plenty of individualized factors including the current mood of the narrator. Both levels (storage device and interpretation), however, are subject to the author's license whereby the purpose of this communication is dominating. On the other side, the purpose cannot be related only to an individual's profit. The contribution summarizes some knowledge of the author gained at the collection of life stories among the members of Czech ethnic groups abroad with concrete examples from the Republic of South-Africa.
8

RODINNÉ TRADÍCIE (V STRAVOVANÍ A SVIATKOVANÍ) V KONTEXTE GLOBALIZÁCIE

75%
Jakubíková K.
Slovenský národopis (Slovak Ethnology)
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2013
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vol. 61
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issue 4
396 – 407
EN
The aim of this paper is to capture globalising processes manifesting themselves on the micro level, specifically in the family environment. The subject focus is diet/nutrition and how holiday periods are spent in families living in a rural milieu (a village in the Partizánske district) and in a small town milieu (Šamorín). The research questions were aimed both at the objective state of knowledge and functioning of globalising phenomena and at their reflection among respondents (their attitudes and evaluations). The goal of the paper is to ascertain: – through which communication channels globalising elements are disseminated (internet, mass media, institutions, migrations, personal contacts) – the extent of their interiorisation, and whether there is an enduring evaluation of them in terms of “our own/foreign” – or “positive/negative” – whether there are manifestations of hybridisation – whether there are efforts at the conscious conservation of traditions as a defence mechanism against globalisation.
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