Suchergebnisse

U radu se najprije ukratko ukazuje na nastanak Družbe Školskih sestara franjevki Krista Kralja te Bosansko-hrvatske provincije Prečistog Srca Marijina sa sjedištem u Sarajevu utemeljene ratne 1942. Redovnice ove Provincije uslijed represija komunističke vlasti nisu bile u mogućnosti posvetiti se vlastitoj karizmi: odgoju i obrazovanju, posebno mladih i siromašnih, ali većom demokratizacijom političke vlasti sedamdesetih i osamdesetih godina 20. stoljeća šire svoje pastoralno djelovanje. Vrlo važnu ulogu u tom procesu vraćanja svojstvenoj karizmi i njezinog očuvanja imalo je i provincijsko glasilo Marija među nama. U pojedinim primjercima toga lista između ostalog su i brojni sestarski literarni pokušaji koji svjedoče u prilog svjesnosti zajednice o važnosti pisane riječi. Redovnice u danim okolnostima nisu imale doticaj s književnim strujanjima toga doba, a ni ranijim. Stoga se u radu neće prosuđivati umjetnička vrijednost zapisanoga, niti će ga se uspoređivati s književnim dostignućima toga razdoblja, nego će se napraviti formalna i tematska raščlamba tekstova. ; The paper primarily indicates a history of formation of the congregation of the Franciscan School Sisters of Christ the King and the Bosnian-Croatian province of the Immaculate Heart of Mary in Sarajevo, founded in 1942. The Second World War and the post-war period affected worst the congregation, where all the provinces suffered relatively heavy losses. The sisters of the Bosnian-Croatian province as a result of the repression of the communist authorities were not able to devote the proper charism: education, especially of the young and the poor. However, higher democratization of political regime in the 70th and 80th they increase their pastoral work. Very important role in the process of returning to the main charisma and its preservation had Marija među nama – a newsletter in the community. In some copies of that paper, among other things, are also numerous literary attempts sent by sisters from all over the province. These texts testifying in support of community awareness of the importance of the written word. Sisters in the circumstances did not have contact with the literary currents of the time, and not earlier ones. Therefore, this paper will not judge artistic value on record, nor will it be compared to literary achievements of that period, but it will make a formal and thematic analysis of texts.

This article focuses on the presence of the concept of dissimilitude in the selection of literary texts for children prescribed by the syllabi in Croatia and Serbia. The comparative analysis is based on providing a list of texts for the first cycle of education in the two syllabi through a concept-based (transcending the text) observation of dissimilitude, as well as a content-based (text-inherent) analysis of the presence of dissimilitude in these texts in its broadest sense. In the literary texts prescribed by the Republic of Croatia and the Republic of Serbia, the field of dissimilitude thematization can largely be attributed to the nature of the literary work itself, rather than the curricular or concept-based education policy behind the current syllabi. The paper presents results of the analyses of the two syllabi that are conceptually quite different. The aim of this paper is to compare educational strategies for teaching literature in two countries – Croatia and Serbia – by analysing the presence of dissimilitude in a selection of literary texts. ; U radu se razmatra prisutnost koncepta različitosti u izboru književnih tekstova za djecu koje propisuju nastavni programi u Hrvatskoj i Srbiji. Komparativna analiza polazi od popisa tekstova za prvi ciklus školovanja u oba programa i uočavanja koncepta različitosti u samim programskim koncepcijama (transcedentno tekstu), ali i sadržajima, putem analize prisustva najšire shvaćene teme različitosti u tim tekstovima (imanentno tekstu). U tekstovima propisanim u RH i RS s obzirom na polje tematizacije razlika se u najvećoj mjeri može pripisati prirodi djela, a ne programskoj i koncepcijskoj obrazovnoj politici važećih programa. U radu se iznose rezultati analiza programa koji su koncepcijski sasvim različiti. U odnosu na koncept različitosti u djelima oba programa razmatra se niz problema koji prate fenomen razlike. Cilj je rada usporediti obrazovne strategije nastave književnosti dviju zemalja – Hrvatske i Srbije – na primjeru analize prisustva koncepta različitosti u izboru književnog teksta.

Autor u članku daje pregled programa hrvatskoga književnog predromantizma i romantizma i s njima preklapajućega narodnog preporoda i ilirizma te pokazuje kako su se u programskim tekstovima, u okolnostima mađarsko-hrvatskih napetosti i neoapsolutizma, izmjenjivale tendencije nacionalnoga romantizma i romantičnoga nacionalizma, kako ih je u europskim okvirima definirao Joep Leerssen. ; In this article the author gives an overview of the programmes of Croatian literary pre-Romanticism and Romanticism and the National Revival and Illyrian Movement that overlap with them. He also shows how the tendencies of national Romanticism and Romantic nationalism, as defined by Joep Leerssen in European terms, interchanged in the programmatic texts in circumstances defined by Hungarian-Croatian tensions and neo-absolutism.

In his analysis of the role of animals in political theory, ideology, & practice, the author claims that they are mostly used as metaphors, while in the world of real politics, people are not just considered & spoken of as animals, but are treated as such as well. The text includes several motifs from this substantial, historically well-documented, extensive topic. Political thinking in antiquity distinguishes a man from an animal, while the Renaissance & the modern political theory recognize the animality in politics. In contemporary theories & collective psychology, there are the motifs of rulers, shepherds & people, & erds. In fables as a literary genre, animals serve to teach the nature of politics as well as proper & improper political behavior. Adapted from the source document.

O početnom dijelu Plinijeva opisa Ilirika (Nat. hist. 3, 139) postoje proturječna mišljenja. Smatra se da je taj dio teksta zapravo nedovršen zbog neusklađenosti podataka preuzetih iz raznorodnih vrela. Problematično je isticanje navoda o Liburnima tamo gdje bi se očekivao uvod u izlaganje o Iliriku i susjednim područjima. Ne raspolažući prikladnim izvorima za pregledni uvod, Plinije počinje s Liburnima i povezuje ih s narodima poput Mentora, Himana i drugih te time upućuje na stanje koje prethodi nastanku pojma Ilirika. Radi se, kako bi Suić opravdano rekao, o još jednoj reminiscenciji na drevnu važnost Liburna. No navod o Liburnima od Raše (Arsia) do Krke (Titium) ne bi trebalo relativizirati, jer on pripada istom eruditskom izvoru učenog kruga književnosti kasnijeg Augustovog doba. Zbog toga se u ovom prilogu donose neka novija mišljenja o Plinijevu početnom opisu Ilirika. Argumentira se da tekst odgovara Plinijevu "enciklopedijskom" načinu izlaganja, gdje se autor, ne raspolažući ujednačenim izvorima za sve dijelove cjeline koju kani prikazati, odlučuje izostaviti prikladan uvodni dio te pristupa svom uobičajenom sažetom načinu izlaganja. Povrh toga, ostaje i dalje otvoreno pitanje etničke i/ili političke pripadnosti zajednica oko Kvarnera, koje valja rješavati daljnjim istraživanjima. ; Opinions on the initial section of Pliny's description of Illyricum (Nat. hist. 3, 139) diverge. It is believed that this part of the text is incomplete due to discrepancies in information borrowed from various sources. The emphasis placed on the Liburnians, where one would expect an introduction to Illyricum and neighbouring regions, is problematic. Lacking suitable sources for a comprehensive introduction, Pliny began the text with the Liburnians and associated them with other peoples, such as the Mentores, Himani. In doing so, Pliny essentially describes the situation that preceded the emergence of the term Illyricum. This was, as Suić rightfully stated, yet another reminiscence about the importance of the Liburnians in the distant past. However, the statement on the Liburnians, from the Raša (Arsia) to the Krka (Titium), should not be downplayed, as it originates from erudite sources within educated, literary circles of the late Augustan era. This paper offers a new reflection on Pliny's initial description of Illyricum and suggests that the text reflects Pliny's "encyclopaedic" style, wherein the author, not having uniform sources for all the areas he intended to describe, decided to leave out an introductory section, and proceed with the remaining text in his customary, concise style. Moreover, the question of the ethnic and/or political affiliation of the communities around Kvarner was left unresolved and remained open to further research.

U članku nastojim detektirati Krležinu antitetičku vrtešku, da uporabim Lasićev termin, prema miru u Brest-Litovsku s obzirom na Krležin zapis, polemički disput Razgovor o Brest-Litovsku (1918). Naime, iz perspektive 1918. godine Krleža Brest-litovski mir (3. ožujka 1918.) određuje kao anticipaciju "internacionalističke solidarnosti proletarijata evropskog", kao politički manevar pro futuro (DD2, 180). Međutim, u podrupku teksta, pisanom iz perspektive 1967. godine, kao korekciju vlastite interastralne retorike upućuje kako su se već u veljači 1918. godine "sve moskovske iluzije o generalnim štrajkovima na terenu centralnih vlasti, a naročito u Berlinu" rasplinule pod "terorom soldateske", a "lenjinska koncepcija mira u Brest-Litovsku našla se u bezizlaznoj ulici" (DD2, 188). ; In the paper I shall endeavour to identify Krleža's antithetical carousel (to use Stanko Lasić's term), with regard to the Treaty of Brest-Litovsk in Krleža's written entries, specifically a polemical dispute titled Discussion on Brest-Litovsk (1918). In fact, from the perspective of 1918, Krleža defined the Treaty of Brest-Litovsk (March 3, 1918) as the anticipation of "the international solidarity of the European proletariat", i.e. a political manoeuvre pro futuro (BD2, 180). However, in the footnote to the text, written from the perspective of 1967, Krleža suggests, as a correction of his own interastral rhetoric, that "any Moscow illusion about general strikes in the area of central government, particularly in Berlin" dissipated under the "terror sewing military hordes" in February 1918, and "the Leninist concept of the Treaty of Brest-Litovsk ended up in a cul-de-sac" (BD2, 188).

U svibnju 1841. godine otvorena je pri Židovskoj općini u Zagrebu prva škola, Bildungsschule, i prvi učitelj bio je Karl Saphir. U Varaždinu je tada već postojala škola sa 65 učenika. Troškovi škole namirivali su se školarinom i dobrovoljnim prilozima, a siromašni đaci bili su oslobođeni plaćanja. U listopadu 1855, nakon kraće stanke, otvorena je u Židovskoj općini Trivialschule sa tri razreda. Podučavani su njemački jezik i hebrejski predmeti. Jezik u nastavi u školama Hrvatske bio je odraz političkih prilika. Dok se u pučkim školama dozvoljavao "zemaljski pučki jezik", u gimnazijama se učilo na stranim jezicima. Tako je 1848. u Hrvatskoj i Slavoniji nastavni jezik latinski s obveznim mađarskim. 1849/50 uveden je "ilirski jezik" s obveznim njemačkim. Poslije je njemački jezik proširen i na nastavu povijesti, prirodopisa, matematike i fizike. Ilirski jezik je službeni do 1854, a poslije se uvodi hrvatski, ali samo za učenje hrvatskog jezika i vjeronauka. U Rijeci je u školama neko vrijeme ilirski i talijanski jezik, a od 1854/55 njemački. ; The first Jewish schools in Croatia were founded in Varaždin and Zagreb, and later in Osijek. At first, they were under the control of the Catholic Church as were other Croatian schools. In 1851/52 there were four Jewish schools with 131 pupils and in 1853/54 the number of pupils amounted to 277. The first Jewish school was established in Zagreb in 1841 and in 1889 it was moved to a new Community building containing four classrooms. The first director was Rabbi Dr Hosea Jakobi. Besides the obligatory curriculum, pupils learnt the Bible, holiday customs and the Hebrew language. For pupils at other elementary schools in Zagreb religious education was conducted several times a week and secondary school pupils went to the Jewish community once a week to attend classes. Great attention was paid to the education of children and the young: support and scholarships were given; boarding schools, centres and canteens were founded. There were many youths and student's societies, for example, The Jewish Society for Supporting Poor Students, Judea, Esperanza (the Sephardim), Literary section and Credit cooperative "EZRA" and other organizations. In 1929/1920 the Jewish communities in Croatia numbered over 500 elementary pupils, over 1,000 secondary school pupils and more than 250 students at the University of Zagreb, mainly studying law and medicine (girls made up a quarter of this number). In the centres of Jewish communities secondary schools were attended by pupils from neighbouring villages and meals were organized for them (Tage esen) in Jewish families. Teachers from Jewish communities went to surrounding villages and organized religious education. Many libraries and cultural, music and other activities were organized for children and youth in the communities. ; Tekst je objavljen u knjizi "Židovi u Hrvatskoj - židovske zajednice", Zagreb, 2004, str. 141-145 (the text was published in the book "Jews in Croatia - Jewish Communities", Zagreb, 2004, pp. 141-145).

Na dan Uskrsa 1991. godine Hrvatska je napadnuta, čime je započeo brutalan rat. Povijest ne bilježi takav tip stradanja i razaranja Europe od invazije Skita i Turaka. Težina zločina osupnjuje promatrača, zbog čega je teško razmišljati o duhovnoj fiziologiji napadača. Autor pokušava u mitskom mišljenju nači mentalnu podlogu agresorskog ponašanja. Mitsko se miš­ljenje može definirati kao fenomen funkcije čovjekova mozga, koji proizvodi jaku samousmjerenu energiju, s apriorističkim otklanjanjem drugih miš­ljenja. Razumsko promišljanje, kao odvaga različitih koncepata i probir najpogodnijeg , uznapredovala je razina intelektualnih funkcija. Potreban je napor u bavljenju mnoštvom mogućnosti zbog čega se javlja unutarnja nesigurnosrt. Zbog toga se javlja sklonost retrakciji prema mitskom mišljenju i prividnoj sigurnosti. Takvo je suženje začeta točka ideologija, koje mogu dovesti do aberantnog individualnog i kolektivnog ponašanja. Mitsko mišljenje pokazuje jaku udružnu energiju među ljudima. Tako sinkronizirana snaga može proizvesti vrlo destruktivno ponašanje čovjeka. Jednom kada je ustanovljena mitska rezonancija duha množnine, potrebna je enormna intelektualna energija za proboj rigidnog okvira demonizirane opsesije. U urušavanju komunizma neki navodi nisu uspjeli probiti mitski duhovni koncept, zbog čega su se javili odskoči u teško destruktivno ponašanje. Rat u Hrvatskoj je proizvod takve mitske tautologije u duhovnom svijetu agresora. Taj rat je najtragičniji primjer dubine stradanja kojeg je u padu proizveo raspad komunizma. Autor analizira odnos pravnih i moralnih odrednica ponašanja čovjeka. Sučeljene su kulturalne i tradicijske odlike agresora i branitelja, kao i njihovo ponašanje u raspadu komunizma i ratu. Zdravstvena služba Hrvatske otkrila je novu dimenziju profesionalne medicinske etike. U direktnoj životnoj ugroženosti liječništvo je održalo etičke norme ponašanja u kantovskom smislu značenja moralnog. Arbitri rata, Europska zajednica i Ujedinjeni narodi pokazali su dvoličnost u svojem shvaćanju demokratskog i pravde, što je perpetuiralo divljačko ponašanje agresora. Autor pokušava naći pozitivnu dimenziju ratnog razaranja Hrvatske. On ističe daje narod napadnute zemlje započeo i proživljava latentnu nacionalnu renesansu, u mnogim pogledima, svim stradanjima usprkos. ; Starting with the Easter Sunday of 1991 the Republic of Croatia has been thrown into a brutal war, the sort of which has not been experienced since the time of Scytnian and Turkish invasions into Europe. Brutality and bestiality overwhelms the capacity of mankind to understand the underlying mental concepts. This text is an attempt to give a comprehensive approach to the problem. The author tries to interpret the behaviour of the aggressors through the mythical spiritual phenomena. Mythical thought is described as a primordial phenomenon of human brain function, which gives a very strong self-centered energy, with the aprioristic rejection of others people"s thoughts. Reasnonig, as weighing of various concepts against each other and selection of the most suitable one, is an advanced faculty of the human brain. It takes an intellectual effort to deal with the plethora of possibili Due to that, there is a tendency of mental retraction to mythical self contained spiritual comfort. Such narrowed horizons are the starting points of ideological adherence to the collective behaviour level, which might be quite abessant. Mythical thought exerts a strong aggregative power among the people. Such synchronized power might produce very destructive human behaviour. Once mythical resonance has been established it is difficult to defrom it. Very demanding intellectual effort is required for braking the rigid conceptual framework of collective demonized obsession. The last four years of the communist world desintegration have witnessed several examples of mental inability to step out of the mythical spiritual tautology. Due to such mythical obsession, aggressors have performed the harshest military attacks against Croatia, with the most tragic consequences of such destructive behaviour. The author analyzes the judicial and moral determinants of human behaviour. The cultural and traditional features of the aggressors as well as of the defendors of invanded country, have been briefly outlined. Their behaviour in the war has been compared. Human Health Service of Croatia has established a new dimesion of professional ethics. The priciples of ethics have been maintained in literary Katian sense, even under the harshest direct attacks of the raging invading wariors. The politicians of the Europian Community and the United Nations have demonstrated a transparent hypocrisy in their understanding and interpretation of democracy. Their hesitation to recognize the self-determination rights has encouraged the aggressors. The author attempts to extract a positive dimension from the atrocities of the war. He thinks that the people of the invanded country have entered into the historical cycle of renaissance, both spiritual and economic.