Suchergebnisse

Pavao Ritter Vitezović was born in Senj on January 12, 1652 and died in Vienna on January 21, 1713. He attended elementary school in Senj and continued his education at a Jesuit high school in Zagreb, where his professor was Juraj Habdelić. After finishing the sixth grade in rhetoric, he quit school and went to Rome, where he met Johannes Lucius (Ivan Lučić). He was taught by cartographer Georg Matheus Vischer in Vienna. Vitezović spent the following two years in Bogenšperk (Wagensberg, Vagensperg), where Johann Weikhard Valvasor taught him surveying and copper-engraving. He prepared most templates for Croatian city views for Valvasor and engraved them in copper plates. He returned to Senj in 1679. As a city emissary, he travelled to the Viennese Parliament, where he advocated for Senj getting a royal charter and rights it had had for a long time. He participated in wars against Turks and became an officer for Nikola Erdödy. While he was staying as an emissary of Senj in Linz in 1684, he produced Odiljenje sigetsko and changed his German last name Ritter to Croatian Vitezović. He used to go outdoors and sketch cities and towers which he subsequently engraved in copper plates. This is how his copper-engravings were made which were incorporated in the album of Valvasor's Topographia Ducatus Carnioliae modernae (Topography of Duchy of Carniola), as well as in Die Ehre des Herzogthums Crain (Glory of Duchy of Carniola) in 1689. He participated in wars for liberation of Lika and Krbava and became the vice-prefect of Lika in 1691. He took over the Land Printing Office (Zemaljska tiskara) at the session of the Croatian Parliament in Varaždin in 1694. Several important books, textbooks, calendars, prayer books and proclamations, and especially important, his historiographic work in Croatian Kronika aliti spomen vsega svijeta vikov from 1696 and a booklet in Latin titled Croatia rediviva regnante Leopoldo Magno Caesare (Croatia Revived under the Great Emperor Leopold's Reign) from 1700. He was the director of the Land Printing Office from 1694 to 1709, while he signed as Paulo Ritter de Segna, nobili Croata (Pavao Ritter of Senj, Noble Croatian). ; Rodio se u Senju, 12. siječnja 1652, a umro u Beču, 21. siječnja 1713. Osnovnu školu pohađao je u Senju. Školovanje je nastavio u Zagrebu na isusovačkoj gimnaziji, gdje mu je profesor bio Juraj Habdelić. Nakon završenoga šestog razreda retorike prekinuo je školovanje i otišao u Rim gdje je susreo Ivana Lučića. U Beču se obrazovao kod kartografa Georga Matheusa Vischera. Zatim je dvije godine proveo u Vagenspergu kod Johanna Weikharda Valvasora gdje je izučio mjerništvo i bakrorezbarstvo. Za Valvasora je priredio većinu predložaka za vedute hrvatskih gradova, a zatim ih urezivao u bakrene ploče. Godine 1679. vratio se u Senj. Kao delegat grada bio je na Saboru u Beču gdje se zalagao da Senj dobije kraljevsku povelju i prava koja je imao od starina. Sudjelovao je u ratovima protiv Turaka i postao časnik u taboru bana Nikole Erdödya. Dok je kao izaslanik Senja boravio u Linzu 1684. tiskao je svoje djelo Odiljenje sigetsko, kada je promijenio njemačko prezime Ritter u hrvatsko Vitezović. U prirodu je odlazio s blokom za skiciranje i crtao gradove i kule što je poslije prenosio na bakrene ploče. Tako su nastali njegovi bakrorezi koji su ušli u album Valvasorove Topographia Ducatus Carnioliae modernae (Topografija Vojvodine Kranjske), a zatim 1689. i u knjigu Die Ehre des Herzogthums Crain (Slava Vojvodine Kranjske). Istaknuo se u ratu za oslobađanje Like i Krbave te je 1691. imenovan ličkim podžupanom. Na zasjedanju Hrvatskog sabora u Varaždinu 1694. zaključeno je da preuzme upravljanje Zemaljskom tiskarom. U tiskari je otisnuto nekoliko važnih knjiga, udžbenika, kalendara, molitvenika i proglasa, a posebno treba izdvojiti njegovo historiografsko djelo na hrvatskom jeziku Kronika aliti spomen vsega svijeta vikov iz 1696. i knjižicu na latinskom jeziku Croatia rediviva regnante Leopoldo Magno Caesare (Hrvatska oživljena pod vlašću velikog cara Leopolda) iz 1700. Ravnatelj Zemaljske tiskare bio je 1694–1709. kada se potpisivao kao Paulo Ritter de Segna, nobili Croata (Pavao Ritter Senjanin, plemeniti Hrvat).

Već se duže vrijeme govori o neuspjehu multikulturalizma. Štoviše, izjave su vodećih europskih političara zapravo potvrdile ono u što se sumnjalo. Kada to postane stav država članica zajednice koja svojim temeljnim dokumentima zagovara 'jednakost u različitosti', to postaje zabrinjavajuće. Kao antitezu neuspjehu odnosno smrti multikulturalizma stavljamo život Mediterana, iz više razloga. Prvi je razlog taj što se za Mediteran uvijek konstatira multikulturalnost. Mediteran je po sebi multikulturalan i on je rasadište kulturnog pluralizma u Zapadnoj Europi. Drugi je razlog mediteranska ruta kojom veliki broj imigranata pokušava doći u Europsku uniju, upravo sada kada je ona proglasila neuspjeh multikulturalizma. Odnos između Europske unije i Mediterana povijesno je duboko složen. Duboko povezan i duboko razdvojen. U ovom ćemo se radu dotaknuti samo djelića tog složenog odnosa. ; The failure of multiculturalism has been talked about for quite some time now. Moreover, the statements of leading European politicians have confirmed what was suspected. When this becomes the view of the member states of the community that advocates "equality in diversity" in its essential documents, it becomes worrying. As the antithesis to the failure, or death, of multiculturalism, we place the life of the Mediterranean for many reasons. The first reason is that multiculturalism is connected with the Mediterranean. The Mediterranean is multicultural in itself, and it is the root of cultural pluralism in Western Europe. The second reason is the M0editerranean route by which a large number of immigrants are trying to reach the European Union, in times when member states have declared the failure of multiculturalism. The relationship between the European Union and the Mediterranean is historically profoundly complex. Deeply connected and deeply separated. In this paper, we will touch only on a fraction of this complicated relationship.

Rusku carsku obitelj Romanov pogubili su boljševici tijekom noći sa 16. na 17. srpnja 1918. u podrumu kuće trgovca Ipatjeva u Jekaterinburgu. Njihovo smaknuće otvorilo je brojna pitanja i pokrenulo kontroverze. Ono je simbol ne samo pada dinastije Romanov, već i pada Ruskog Carstva. U radu će biti proučene posljedice smrti ruske carske obitelji. Korišteni su izvori i uspoređena su glavna djela sovjetske, suvremene ruske i zapadne historiografije. Neki su izvori godinama držani u tajnosti zbog intrigantnog pitanja careva groba. Upravo takve intrigantne izvore sovjetska vlada nije željela otkriti. No, postoje i izvori koje je sovjetska vlada ipak željela otkriti te su oni postali dostupni tek desetljećima kasnije, tj. uoči raspada Sovjetskog Saveza. Glavni cilj ovoga rada je prikazati stvaranje mitologije o obitelji Romanov kao glavnu posljedicu njihove smrti. Opažanje toga mita različito je na Zapadu i u Rusiji. Na Zapadu je prevladao mit o preživjeloj obitelji Romanov. U radu se proučavaju čimbenici koji su koji su bili važni za njegov nastanak. U ruskoj pravoslavnoj sredini prevladao je mit o Nikoli II. kao svetom caru, a u Ruskoj Pravoslavnoj Crkvi careva je obitelj kanonizirana u rang "strastoterpeca". Tezom se pokušava objasniti kakav utjecaj obitelj Romanov ima na suvremeno rusko društvo. ; The Russian Imperial Romanov family was executed by the Bolsheviks on the night of 16/17 July 1918 in the cellar of the Ipatiev House in Ekaterinburg. Their execution opened many issues and initiated controversy. It symbolized not only the decline of the Romanov dynasty, but also the fall of the empire. This paper analyses the consequences of the death of the Russian imperial family. Sources are studied and the main works of Soviet, contemporary Russian and Western historiography are compared. Some sources were kept secret for years because of the intriguing issue of the Emperor's grave, sources which the Soviet government didn't want to reveal and which became available only decades later, in the face of the fall of the ...

Ivan Dragojević (1934. – 1999.) bio je oštar kritičar komunističkoga totalitarnoga sustava i svojim je književnim opusom djelovao izvan dominantnih političkih struja. Njegov roman Smrt gospodina Medara objavljen je godine 1971. Pripovijest progovara o kraju pedesetih godina XX. stoljeća i prikazuje događaje u Vranjicu kraj Splita. Glavni je lik predratni načelnik Medar koji postaje žrtvom skupine ljudi koja ga hoće usmrtiti. Značajan se uzrok progona krije u različitim političkim konceptima žrtve i napadača. U ovome se radu određuju modusi fikcionalne književnosti, prema N. Fryeu, kojima pripada spomenuto djelo. Biblijski se intertekst posebno uočava na razini likova te u ustroju žrtvenoga jarca kako ga je postavio R. Girard. Također se ispituje simbol smrti što predstavlja važan biblizam. Autor romana naglašava nedužnost svojih likova, čime želi ukazati na stvarne ljude koji su nepravedno stradali u okrutnome režimu, stoga se redovito upućuje na društvenopolitičke okolnosti onoga doba. Tumači se i nazočnost televizijske serije Naše malo misto koja je poslužila I. Dragojeviću kao jedan od izvora pri pisanju romana. ; Ivan Dragojević (1934 - 1999) was a critic of the former communist totalitarian system and his literary work did not correspond to the dominant political structures. His novel The Death of Mr. Medar was published in 1971. The narrative speaks about the end of the 1950s and shows the events in Vranjic near Split. The main character is the pre-war mayor Medar who becomes a victim of a group of people who want to kill him. A significant cause of persecution lies in various political ideas. The modes of fiction according to Northrop Frye, to which the mentioned novel belongs, are determined. The biblical intertext is especially noticeable at the level of the characters and in the structure of R. Girard's scapegoat mechanism. The symbol of death, which represents important biblism, is also examined. The author of the novel emphasizes the innocence of his characters, by which he wants to point out the ...

Uvod: U Republici Hrvatskoj zakon ne predviđa darovanje organa nakon cirkulacijske smrti iako je ono često u pojedinim drugim državama. Cilj: utvrditi koliko je mogućih darovatelja bubrega nakon cirkulacijske smrti bilo u jednogodišnjem razdoblju (2012.) u Kliničkome bolničkom centru Osijek (KBCO). Nacrt istraživanja: presječno istraživanje. Ispitanici i postupci: ispitanici su bili preminule osobe (N=1652) primljene na Zavod za patologiju KBCO tijekom 2012. Procjenjivalo se zadovoljavaju li Maastrichtske kriterije za darovanje organa nakon cirkulacijske smrti. Podaci su preuzeti iz medicinske dokumentacije i statistički obrađeni u SPSS-u. Rezultati: Maastrichtske kriterije zadovoljilo je 215 ispitanika (13 %), 53 od tih ispitanika isključeno je zbog kontraindikacija za transplantaciju (TX), te je konačan broj mogućih darovatelja bio 162 (10 %). Medijan dobi bio je 72 godine (42-91), a 83 od 162 (51 %) bilo je muškoga spola. Najčešći su uzroci smrti srčanožilne bolesti (78 %), a najviše mogućih darovatelja nakon cirkulacijske smrti preminulo je na Klinici za internu medicinu (42 %). Najčešće zadovoljeni Maastrichtski kriterij je bio drugi (88 %, neuspješna reanimacija). Nije utvrđena statistički značajna udruženost pojedinih Maastrichtskih kriterija sa spolom niti s dobi. U značajno ranijoj životnoj dobi preminuli su muški ispitanici. Zaključak: broj mogućih darovatelja bubrega nakon cirkulacijske smrti tijekom godine dana u KBCO bio je 162. Mogućnost darovanja nakon cirkulacijske smrti mogla bi povećati broj mogućih darovatelja bubrežnih presadaka i još više poboljšati uspjeh TX u Republici Hrvatskoj. Na razini KBCO može se reći da bi se broj TX s mogućim darovateljima mogao povećati i do 27 puta (otprilike je aktualno 12 TX godišnje, uz mogućnost po dvije bubrežne TX od jednoga darovatelja), premda bi vjerojatno manje tih darovatelja bilo i ostvareno, s obzirom na njihovu stariju životnu dob te moguće protivljenje obitelji darovanju organa. ; Introduction: In the Republic of Croatia organ donation after circulatory death (DCD) is not regulated by law, although this practice is well represented in some other countries. Goal of the research: To determine how many potential donors after circulatory death were eligible during the one-year period (2012) at University Hospital Centre Osijek (UHCO). Study design: cross-sectional study. Examinees and methods: The examinees included 1652 deceased persons who were admitted to the Department of Pathology of the UHCO during 2012. They were assessed for meeting the Maastricht criteria for organ DCD. Data were taken from medical documentation and statistically analyzed by SPSS. Results: 215 examinees met the Maastricht criteria (13 %), 53 of them were excluded due to the contraindications for donation, thus the final number of potential DCD was 162 (10 %). The median age was 72 years (range 42-91), and 83 (51 %) of 162 were males. The most common causes of death were cardiovascular diseases (78 %), and the highest number of potential DCD died at the Department of Internal Medicine (42 %). The most commonly met Maastricht criterion was the criterion 2 (88 %, unsuccessful resuscitation). Only one examinee met Maastricht criteria 1. Statistically significant association of particular Maastricht criteria with sex or age was not found. The examinees of male gender died at an earlier age. Conclusion: the number of potential DCD in a single year at the UHCO was 162, of which 161 were for kidney donation. Transplantation (TX) from DCD would increase the number of potential donor kidney transplants and further enhance the success of TX in Croatia. At the level of UHCO the number of kidney TX with those donors could increase up to 27 times (considering 12 kidney TX annually so far and 2 possible kidneys from a single DCD), although in reality probably less of those DCD would be realized, due to their old age and possibility of their families refusing the organ donation.

This paper deals with various philosophical aspects of the notion of listening correlated with forming and disabling of totalitarian communities. Traditional philosophy is mainly critical towards sensual knowledge, whereas contemporary thought is concentrated on listening as a significant and complex phenomenon that can be observed as a cognitive category and through various philosophical perspectives (politics, ethics). For Heidegger, listening has existential status and represents one of Dasein's characteristics. According to him, listening is understanding the one who is close to us (whom we bear in ourselves) – a friend. In Heidegger's philosophy of listening, Derrida recognises the possibility of forming a community of same and close. It alludes to homogenisation and enmity. Abandoning Heidegger's thesis about listening to a friend, Derrida writes about the possibility of listening to the spectre representing an affirmation of the existence of absolute otherness. Listening to the spectre is the only correct ethics by which distance is made and totalitarian community avoided. Like Derrida, Nancy sees the danger of forming a totalitarian community in the sameness and closeness of society's members. The way of avoiding the possibility of forming such a community Nancy sees in immediate (sensual) contact with the world. For Nancy, listening is a contact with the world not mediated by significations and understandings. Listening represents a metaphor of resistance towards aspirations of representative political systems in forming complete and closed communities. By presenting several contemporary philosophical concepts, this paper tries to demonstrate that listening, apart from creating closeness, can maintain an impossible community characterised by irrepresentability and heterogeneity and, more importantly, can function as the resistance toward totalitarian systems. ; Rad se bavi različitim filozofijskim aspektima pojma slušanja u svezi s oblikovanjem i obustavljanjem totalitarnih zajednica. Tradicionalna filozofija uglavnom je kritički nastrojena prema čulnom znanju, dok se suvremena misao usmjerava na slušanje kao značajan i kompleksan fenomen koji može biti promatran kao kognitivna kategorija i kroz različite filozofijske perspektive (politika, etika). Za Heideggera, slušanje ima egzistencijalni status i predstavlja jedno od Daseinovih obilježja. Po njegovu mišljenju, slušanje je razumijevanje onoga tko nam je blizak (koga nosimo u sebi) – prijatelja. U Heideggerovoj filozofiji slušanja, Derrida prepoznaje mogućnost oblikovanja zajednice istih i bliskih. Aludira na homogenizaciju i neprijateljstvo. Napuštajući Heideggerovu tezu o slušanju prijatelja, Derrida piše o mogućnosti slušanja sablasti koja predstavlja afirmaciju egzistencije apsolutne drugosti. Slušanje sablasti jedina je ispravna etika putem koje se uspostavlja udaljenost i izbjegava totalitarnu zajednicu. Poput Derridaa, Nancy vidi opasnost u oblikovanju totalitarne zajednice u istosti i bliskosti članova društva. Način izbjegavanja mogućnosti oblikovanja takve zajednice Nancy vidi u izravnom (čulnom) dodiru sa svijetom. Za Nancyja, slušanje je dodir sa svijetom neposredovan označavanjima i razumijevanjima. Slušanje predstavlja metaforu otpora prema aspiracijama predstavničkih političkih sustava u oblikovanju potpunih i zatvorenih zajednica. Predstavljajući nekoliko suvremenih filozofijskih pojmova, ovaj rad pokušava demonstrirati da slušanje, osim stvaranja bliskosti, može održavati nemoguću zajednicu karakteriziranu nepredstavništvom i heterogenošću te, što je važnije, može funkcionirati kao otpor prema totalitarnim sustavima. ; Die Arbeit behandelt verschiedenartige philosophische Aspekte des Begriffs des Hörens bezüglich der Schaffung und Auflösung totalitärer Gemeinschaften. Die traditionelle Philosophie steht dem sinnlichen Wissen zumeist kritisch gegenüber, während der zeitgenössische Gedanke auf das Hören als ein belangvolles und komplexes Phänomen ausgerichtet ist, welches sich als kognitive Kategorie und aus differenten philosophischen Perspektiven (Politik, Ethik) betrachten lässt. Das Hören hat für Heidegger einen existenziellen Status und repräsentiert eine der Eigenschaften des Daseins. Seines Erachtens ist Hören das Verständnis desjenigen, der uns nahesteht (den wir bei uns tragen) – des Freundes. In Heideggers Philosophie des Hörens erkennt Derrida die Möglichkeit, eine Gemeinschaft der Selben und Nahen zu formen. Er macht Anspielungen auf Homogenisierung und Feindseligkeit. Indem er Heideggers These vom Hören des Freundes verwirft, schreibt Derrida über die Möglichkeit, einem Gespenst zuzuhören, welches die Affirmation der Existenz absoluter Andersheit abbildet. Dem Gespenst zuzuhören ist die einzig richtige Ethik, durch die Distanz hergestellt und eine totalitäre Gemeinschaft vermieden wird. Ebenso wie Derrida sieht Nancy die Gefahr in der Schaffung einer totalitären Gemeinschaft aufgrund von Selbigkeit und Nahekommen der Gesellschaftsmitglieder. Einen Weg, der Eventualität der Formung einer solchen Gemeinschaft auszuweichen, sieht Nancy in direktem (sinnlichem) Kontakt mit der Welt. Für Nancy bedeutet das Hören eine nicht durch Signifikationen und Verständnisse vermittelte Berührung mit der Welt. Das Hören stellt eine Metapher für den Widerstand gegen die Aspirationen der repräsentativen politischen Systeme dar, vollkommene und geschlossene Gemeinschaften zu gestalten. Indem es mehrere zeitgenössische philosophische Begriffe vorstellt, versucht dieses Paper zu demonstrieren, dass das Hören, abgesehen von der Schaffung einer Nähe, auch eine unmögliche Gemeinschaft aufrechtzuerhalten vermag, die durch Nichtrepräsentativität und Heterogenität gekennzeichnet ist, und nicht zuletzt als Widerstand gegen totalitäre Systeme fungieren kann. ; Ce travail aborde divers aspects philosophiques du concept de l'écoute lié à la formation et au renversement des communautés totalitaires. La tradition philosophique relève principalement d'une critique envers la connaissance sensorielle, alors que la pensée contemporaine a trait à l'écoute, en tant que phénomène significatif et complexe, qui peut être considérée comme une catégorie cognitive, et peut également être analysée à travers diverses perspectives philosophiques (politique, éthique). Pour Heidegger, l'écoute a un statut existentiel et présente l'une des caractéristiques du Dasein. Selon lui, écouter c'est comprendre celui qui nous est proche (celui que nous portons en nous) – l'ami. Dans la philosophie heideggérienne de l'écoute, Derrida voit la possibilité de former une communauté des mêmes et des proches. Il fait allusion à l'homogénéisation et à l'hostilité. En rupture avec la thèse heideggérienne sur l'écoute de l'ami, Derrida écrit sur la possibilité de l'écoute du spectre qui présente l'affirmation d'une existence de l'altérité absolu. L'écoute du spectre est l'unique éthique juste au travers laquelle se constitue la distance et s'évite la communauté totalitaire. À l'instar de Derrida, Nancy voit un danger dans la formation de communautés totalitaires dans l'identité et la familiarité. La manière d'éviter toute possibilité de formation d'une telle communauté, Nancy la voit dans le contact direct (sensoriel) avec le monde. Pour Nancy, écouter c'est être en contact avec le monde sans l'entremise de significations et de compréhensions. Écouter présente une métaphore de résistance envers les aspirations des systèmes politiques représentatifs à former des communautés entières et fermées. En présentant quelques concepts philosophiques contemporains, ce travail s'applique à démontrer que l'écoute, hormis créer des affinités, peut préserver une communauté invraisemblable caractérisée par le non-représentationnel et l'hétérogénéité, mais aussi, et ce qui est bien plus important, peut fonctionner comme une force de résistance envers les systèmes totalitaires.

U ovome radu želimo ukazati na korijene Moltmannove »nove političke teologije« koje je izgradio uz J. B. Metza krajem 1960-ih i početkom 1970-ih godina s posebnim naglaskom na značenje križa u političkom i društvenom angažmanu kršćanskih vjerskih zajednica i vjernika. Moltmannova koncepcija »nove političke teologije« u velikoj se mjeri oslanja na poimanje smrti Boga koje crpi kako iz povijesti Isusa iz Nazareta, tako i iz Hegelova razumijevanja spekulativnog Velikog petka. Postavljajući veliki naglasak na smrt Boga, Moltmann je u mogućnosti križ postaviti kao radikalnu kritiku bilo kakvih obogotvorenja kolektivnih identiteta koje nameće društvo, politika i religija, pri čemu revolucionarnost križa vidi u neprestanoj kritici tih identiteta. ; In this paper, we want to point to the roots of Moltmann's "new political theology" which he initiated along with J. B. Metz at the end of the 1960s and the beginning of 1970s, with special emphasis on the meaning of the cross in the political and societal engagement of Christian communities and believers. Moltmann's conception of "new political theology" is mainly relying on his conception of the death of God which he draws from the history of Jesus of Nazareth, but from Hegel's understanding of the speculative Good Friday as well. Mainly emphasising the death of God, Moltmann was able to posit the cross as a radical critique of the divinization of collective identities that the society, politics and religion push forward. Along those lines, he sees the revolutionary potential of the cross in the critique of these identities.

Prije početka I. svjetskog rata u Bosni i Hercegovini izlazilo je 27 listova što vjerskog, što političkog, što prosvjetno-kulturnog karaktera. Osim 3 sarajevska dnevnika povezana s interesima austrougarske administracije, svi ostali bili su listovi pojedinih nacionalnih, odnosno vjerskih zajednica. Početkom I. svjetskog rata prestali su izlaziti srpsko-pravoslavni i muslimanski listovi dok su hrvatsko-katolički uglavnom nastavili izlaženje. Smrt cara i kralja Franje Josipa I. i stupanje na prijestolje Karla I. bio je glavni politički i društveni događaj 1916. godine te je kao takav i popraćen u ondašnjem hrvatsko-katoličkom tisku. Svi listovi, bilo ih je krajem 1916. godine 6, posvetili su dio prostora ovom događaju. Smrt cara i kralja Franje Josipa I. opisana je kao veliki gubitak za ovdašnje Hrvate katolike jer je pokojni vladar bio njihov zaštitnik, osloboditelj i onaj koji im je omogućio normalan život i razvoj. U njemu su gledali svojega hrvatskog kralja i kralja katolika. Novome kralju izražena je vjernost kao zakonitom nasljedniku ali i zbog zahvalnosti habsburškoj kruni za učinjeno u prošlosti. ; Before the First World War, 27 newspapers of a religious, political, educational and cultural character were edited and published in Bosnia and Herzegovina. Apart from three newspapers, published in Sarajevo, that specialized in Austro-Hungarian interests, all the other papers catered to individual national and religious communities. At the beginning of the First World War the Orthodox-Serb and Muslim newspapers stopped publication, while Croat-Catholic newspapers for the most part continued to publish. The death of Emperor Francis Joseph I and the accession to the throne of Karl I, was the main political and social event covered at the end of 1916, and as such was followed by CroatCatholic newspapers of the period. The death of Emperor Francis Joseph was viewed as a great loss for Croats and Catholics of the time, since the late ruler was seen as their protector and liberator, who had enabled normal life and development for them. They considered him as their Catholic and Croat king. Loyalty to the new emperor was renewed, as the legal successor and in gratitude to the Habsburg crown for what it had done in the past.

The author describes Thomas Jefferson's life from his birth to his death. The paper focuses on his place & role in the creation & the formation of the US & the hardships accompanying that process. Multiple links of Thomas Jefferson with the European political scene of his time are depicted. Adapted from the source document.

Odlikovanja Velike Britanije u Zbirci odlikovanja Hrvatskoga povijesnog muzeja nisu reprezentativna ni brojna. Razumljivo je da nedostaju ordeni starih viteških redova jer su se nakon smrti nositelja ordena dodijeljeni primjerci vraćali kancelarijama redova. Eventualni duplikati tih ordena rijetko se pojavljuju u prodaji, a neprocjenjive su vrijednosti. Potencijalnim kolekcionarima osrednjih financijskih mogućnosti preostaje skupljanje britanskih medalja za zasluge iz 20. stoljeća. Najčešće su to odlikovanja za Prvi i Drugi svjetski rat, medalje za građansku i vojnu službu te jubilarne i spomen-medalje. Većina britanskih odlikovanja Hrvatskoga povijesnog muzeja potječe iz donacije dr. Veljka Malinara, koja je dospjela u muzej nakon njegove smrti 1990. godine. Samo su tri odlikovanja nabavljena tijekom 2002. godine, zamjenom sa zagrebačkim kolekcionarima. ; The collection of British decorations in the Collection of Decorations of the Croatian History Museum is not representative or numerous. It is understandable that there are no old insignia of chivalry because these had to be returned to the offices of the chivalric orders after the death of their bearer. The duplicates of such insignia rarely appear on sale, and are of immense value. Collectors of medium financial means may collect 20th century British medals of merit. These are usually World War I and II orders, civil and military service medals and jubilee memorial medals. Most British decorations in the Croatian History Museum are from the donation of Dr Veljko Malinar, which became part of the museum collection after his death in 1990. Only three decorations were acquired in 2002, by exchange with Zagreb collectors.