Suchergebnisse

U ranokršćanskom kompleksu Eufrazijane u Poreču, nastojanja lokalne zajednice, na čelu s biskupom, da podigne spomenik dostojan slavnih porečkih mučenika, ogleda se u raskošnom mozaiku središnje apside bazilike i podudara s ambicijama vladara koji je posljednji od velikih rimskih vladara. U kojoj mjeri nam ikonografski program Eufrazijane i drugih svetišta iz doba Justinijana pomaže da shvatimo ulogu cara kao neprijepornog arbitra na području ne samo politike već i kršćanske doktrine, pokušat ćemo objasniti u ovom prilogu. ; The article deals, once again, with the famous Early Christian complex in Poreč (named Euphrasiana after the bishop Euphrasius who, in the 6th century, has given the complex its present, vell preserved aspect). Euphrasius' claim to fame, of course, are surely the exquisite mosaics that adorn the main apsis of the basilica (as well as fragments in the apses of the two side aisles). It represents Mary as Theotokos, holding Jesus in her lap, surrounded by angels, local martyrs (Maurus), bishop Euphrasius himself, the deacon and his son. The article traces back the development of this iconographical scheme in the central apse of the sanctuary, characteristic for the 6th century and the reign of Justinian, but traceable all the way to the second half of the 5th century when we encounter this type of representation in two recorded stories about Mary's girdle, found in Palestine and brought to Constantinople where Leo I had a sanctuary built to house the precious relic. This iconography can be explained, and often was, by the gradual growth of support for the veneration of Mary, the Mother of God (Theotokos). The official Church played a major part in this respect (in particular as the result of oecumenical councils held in Chalcedon, Ephesus and Constantinople), following and respecting an existing, growing popular affection (one has to note that not all the Church Fathers were all too happy with this; i. e. John Chrysostom and Ambrose of Milan). One last influence has to be reviewed: the imperial contribution in developing and promoting the image of Theotokos as a token of orthodoxy and the holy patron of the state. By 626 it is Mary who is protecting Constantinople and it is her image which is displayed against the invading barbarians. Justinian is rather clear in stating that all of the doctrinal controversies of the period result from the efforts (his efforts !) to prove that Mary is the Mother of God (Theotokos). The iconography in Poreč reflects the endeavours of this emperor just like his other major »investments« do (Gaza, Saint Catherin's monastery in Sinai, Ravenna). There are many details alongside the main idea that bear proof to the Christian oikoumence of the period which is under absolute control by Justinian. As such, Poreč is not only a message against heretic Arians or Monophysites, but also against the Roman Church, unwilling to accept emperor's control over matters of Christian doctrine. Pope Vigilius is dragged away to die in Constantinople while Wuphrasius, just about the same time, celebrates the triumph of orthodoxy as promoted by the emperor, as does his contemporary Maximianus in Ravenna. Justinian is only appropriately remembered as »Herr über Kirche und Dogma«.

Jedan od najdugotrajnijih sukoba u povijesti američke vanjske politike onaj je između Kube i SAD-a. Neke su američke vlade bile više sklone Kubi, dok su neke bile puno opreznije i u potpunosti nesklone bilo kakvim pregovorima. Od prekida diplomatskih odnosa iz 1961. godine SAD Kubi najviše zamjera oduzimanje imovine koju su potom kubanske vlasti nacionalizirale nakon Revolucije, što je dovelo do ekonomskog embarga na uvoz svih roba s Kube. Pozitivni pomaci u zatopljenju odnosa pojavili su se u razdoblju Carterove administracije te se nastavili u doba predsjednika Clintona. Bush Mlađi ne samo da je zadržao postojeće odnose hladnima nego ih je dodatno zahladio raznim zabranama Kubi. Obamina administracija naznačila je promjene koje su dovele do intenzivnih pregovora, pod pokroviteljstvom pape Franje, te do ponovne uspostave diplomatskih odnosa između te dvije zemlje. ; One of the longest lasting conflicts in the history of the United States foreign policy is the one with Cuba. Some US governments were more inclined to Cuba, while others were more cautious or even unwilling to engage in any negotiations. Since suspension of diplomatic relations in 1961, one of the most important objections of the United States was against expropriation and nationalisation of property after the evolution, which resulted in economic embargo on all imports from Cuba. Positive moves in direction of warming of relations appeared during carter administration, and continued during Pre-sident Clinton. Bush Jr. made existing relations even colder by imposing on Cuba additional restrictions. Obama's administration has introduced changes which resulted in intensive negotiations under the patronage of Pope Francis, and which led to reestablishment of diplomatic relations between the two co-untries.

Autorica daje prikaz demokratizacije Gvatemale tijekom trećeg vala te analizira promjene vlada, režima i sustava. Navodi da je početku promjene političkog sustava Gvatemale prethodila faza predautokratskih iskustava s demokracijom (1944-1954) te da je nesposobnost da okonča dugotrajni građanski rat bio jedan od ključnih razloga početka kraja autoritarnog sustava (1954-1985). Uslijedila je prolongirana tranzicija (1985-1999) koja se odvijala u četiri faze i koju je nadgledala vojska, preuzevši na taj način ulogu snažnog protudemokratskog aktera veta. U fazi konsolidacije (2000-2012) stabilizirala se defektna demokracija, u kojoj je civilni demokratski režim ne samo pod pokroviteljstvom vojske već ga ugrožavaju i kriminalne organizacije. Zaključuje da se u proteklih stotinjak godina politička situacija u Gvatemali i nije znatno poboljšala s obzirom na to da je ona od banana-države postala defektna i najnekvalitetnija demokracija Latinske Amerike. ; The author provides an outline of Guatemala's democratization during the Third Wave, and analyses turnovers of governments, regimes and systems. She argues that the beginning of the change of Guatemala's political system was preceded by a stage of pre-autocratic experiences with democracy (1944-1954), and that the inability to end the long-lasting civil war was one of the key reasons for the beginning of the end of the authoritarian system (1954-1985). What followed was a prolonged transition (1985-1999) that proceeded in four stages and was supervised by the army which, in this way, assumed the role of a strong antidemocratic veto player. In the stage of consolidation (2000-2012) a defective democracy has been stabilized, in which the civilian democratic regime is not only under the patronage of the army, but is also threatened by criminal organizations. The author concludes that during the last hundred years or so the political situation in Guatemala has not improved significantly, since it has turned from a banana republic into a defective and the most substandard democracy in Latin America.

Starije osobe predstavljaju specifičnu skupinu s vrlo različitim potrebama, ovisno o svom fizičkom i psihičkom zdravstvenom statusu. Udio osoba starije dobi u cjelokupnoj populaciji raste, što nazivamo demografskim starenjem, a posljedica je pada nataliteta i produljenja životnog vijeka uslijed napretka medicine i poboljšanja kvalitete života. Istovremeno se povećava i broj onih kojima je potrebna dugotrajna skrb ili potpora, zbog nemogućnosti samostalnog života. Ključnu ulogu u tom procesu imaju neformalni njegovatelji, koji su u većini slučajeva članovi uže obitelji. Stoga je cilj istraživanja bio utvrditi sociodemografska obilježja neformalnih njegovatelja starijih osoba te obilježja njege koju pružaju. Istraživanje je provedeno na prigodnom uzorku 342 neformalna njegovatelja na području grada Zagreba. Rezultati su pokazali da su njegovatelji najčešće udane i zaposlene žene, u srednjoj životnoj dobi. Utvrđeno je i da uglavnom njeguju svoje roditelje, koji su u dubokoj starosti, uz prisutnost multimorbiditeta. Čak trećina njegovatelja obavlja skrb 24 sata dnevno, više od 5 godina. Aktivnosti u kojima najčešće pomažu su njega oboljelog i kućanske aktivnosti. Iskazali su veću potreba za pomoći i njegom u kući, patronažnom službom, gerontološkim centrom i stacionarom. Navedeni rezultati pokazuju veliku opterećenost jednog dijela obiteljskih njegovatelja što ukazuje na potrebu promišljanja boljih zakonskih rješenja koja se odnose na socijalnu politiku prema starijim osobama kao i prema njihovim njegovateljima. ; Older people represent a specific group with very different needs, depending on their physical and mental health status. The share of older people in the overall population is growing, which is called demographic ageing. That process is a result of the decline in birth rate and increase of life expectancy due to the advancement of medicine and improved quality of life in general. At the same time the number of those who need long-term care or support is also increasing, because of their inability to live independently. Informal caregivers, who in most cases are close family members, play a key role in this process. Therefore, the aim of this research was to identify sociodemographic features of the informal caregivers of older people and the features of the care they provide. The survey was carried out on a convenient sample of 342 informal caregivers from the Zagreb city area. The results showed that caregivers are most often middle-aged married and employed women. It has also been found that they generally care for their parents, who lived to a ripe old age, with the presence of multimorbidity. Even one third of caregivers have provided care for 24 hours a day, during an average period of five years or more. Activities in which they most often provide help are care for the sick and household chores. They expressed a greater need for help and care in homes, patronage services, gerontology centres and infirmaries. The results showed that family caregivers bear a heavy burden, which points to the need to consider better legal solutions related to social policy towards old people as well as their caregivers.

Na Veliki petak 1494, 28. ožujka, u Sikstinskoj kapeli, pred papom Aleksandrom VI. (Borgiom) i članovima papinskog dvora rapski arhiđakon Martin Nimira održao je – dakako, na latinskom – propovijed o Muci; njezinu je pisanu verziju u travnju iste godine u Rimu tiskao Eucharius Silber. Propovijedati pred papom za vrijeme mise značajan je društveni uspjeh; objaviti održanu propovijed dodatno ističe njezinu važnost; pa ipak, Nimirin su život i djelo do danas u povijesti hrvatske i novolatinske književnosti neistraženi. Donijet ću ovdje osnovne podatke o Nimiri, društvenom kontekstu njegove propovijedi, o strukturi tog djela i njegovim kurijalno-humanističkim obilježjima te recepciji (knjižicu je posjedovao Marko Marulić, a 1522. nekoliko je Nimirinih stranica u svoje djelo uvrstio Giovanni Mercurio da Vipera). ; On Good Friday 1494, Martin Nimira, archdeacon of Rab and scion of a wellregarded Rab family, delivered a sermon on the Passion to Pope Alexander VI and members of the papal curia. After April 3 that same year the sermon was printed in Rome by Eucharius Silber. Nimira built his career in the Papal States of Italy as a client of the cardinal of Siena Francesco Todeschini Piccolomini (1439–1503); some years earlier, in March 1487, Nimira had already preached before the Roman cardinals, on the feast of Saint Thomas Aquinas in the Dominican church of Santa Maria sopra Minerva. Nimira's known writings and activities (a poetic prayer for the health of the cardinal Todeschini Piccolomini Hecatosticum carmen ad Christum optimum maximum pro cardinalis Senensis salute, perhaps in 1488; his copyediting of the Politics of Aristotle translated by Leonardo Bruni and commented on by Thomas Aquinas and Ludovico Valenza, 1492) suggest Nimira was a curial humanist, dependent on the patronage of the Roman court and its cardinals. Nimira's sermon on the Passion, in the printed edition dedicated to the cardinal Bernardin López de Carvajal (d. 1523), bishop of Cartagena, Spain, displays Nimira's learning, his command of theological, philosophical and lyrical registers of expression, as well as oratorical elegance and a readiness to adopt Cicero's rhetorical models (sentences from speeches Against Verres 2, 5, For Publius Quinctius and For Aulus Cluentius, as well as the famous fragment of Gaius Gracchus reported by Cicero in On the Orator). The sermon has an introduction, two main parts, and a short closing prayer for God's mercy, especially to the Pope. The first part is philosophical (in Nimira's words, stemming from ingenium), the second part lyrical (arising from pietas). The philosophical part considers the necessity of Christ's Passion and death, touching also on the suffering of the good and the success of the evil in this world, while the lyrical part shows how Christ suffered and died. There is a prosopopoeia of the Virgin Mary, and the piercing of Christ's body is seen as the culmination of his suffering. The Jews (including Judas Iscariot) are presented as the main enemies, their faith as utterly wrong and depraved (confirmation is presented in a collage of biblical quotes), and the piercing of Christ's body is seen as their most terrible crime. The extremely strong antisemitic tone of Nimira's sermon might have been set partly by the tradition of the liturgical Improperia as part of the observance of the Passion, partly by the rhetorical need to contrast blame (of the Jews) and praise (of Christ), but possibly also by the antisemitic leanings in the circle of Nimira's acquaintances: these must have included Antonio Lollio, the secretary of the cardinal Todeschini Piccolomini, who had already in 1486 composed another highly antisemitic sermon before the Pope, and the Dominican Paolo Moneglia from Genova, who as the magister Sacri palatii chose Nimira as the preacher for the Good Friday of 1494; in April of the same year Moneglia was appointed inquisitor of the March of Genoa, which was under strain because of the influx of large numbers of Sephardic Jews and Marranos expelled from Spain and Sicily (later, in Rome in 1498, Moneglia led a spectacular auto da fé of several hundred Marranos in front of St. Peter's Basilica). The success of Nimira's sermon can be inferred from the privileges granted to his family by the cardinal Todeschini Piccolomini later in 1494, from the relatively large number of printed copies of Nimira's small book that survive today (32 in public libraries), from the record of Nimira's preaching in the diaries of Johannes Burchard, papal Master of Ceremonies, and from those who read Nimira's sermon during the Renaissance: we know that a copy of the sermon was owned by Marko Marulić, and that Giovanni Mercurio da Vipera (bishop of Bagnoregio 1523–1527) quoted extensively from the philosophical part of the sermon in his Contra a recto divini cultus itinere aberrantes (Rome 1522). We present an edition of Nimira's sermon following a digital facsimile of a copy in Bavarian State Library. In the edition, the abbreviations are expanded, orthographic variants of ae, u and i are removed, the punctuation is modernized, the spelling and capitalization standardized. Nimira's explicit and implicit textual sources are identified wherever possible.