This study deals with the view of Václav Červinka, son-in-low of František Ladislav Rieger, administrator of Rieger's estate Maleč and a man of many intellectual interests, on radical changes of the Central Europe at the turn of the 20th century, especially destruction of traditional political, economic, social and cultural structures, outbreak of the First World War, collapse of the Austria-Hungary and estabilishment of the independent Czechoslovakia. It is shown, how Červinka, as a man who was closely tied to the traditional conservative policy and politicians of the end of the 19th century, evaluated all these changes and what was his reaction, e. g. in his literary work.
This article describes the development of crests of cities and small towns with a particular focus on the crests of villages before 1990, when the municipal laws were published. It also focuses on the transformation of villages into towns and market-towns according to these laws and a discussion about the so called "moravian flag".
This contribution deals with establishing of the International Women's Day in selected land or national organisations of social democracy before the First World War. Its primary goal is to answer, whether the introduction of the "new revolutionary holiday" in 1911 led to significant qualitative shifts in the content of women's activities contrary to previous years. Did the new holiday become the most visible manifestation of the "revolutionary struggle" of the female workers' socialist movement? Was the establishing of the International Women's Day reflected in rhythm of socialist women's organisations? Were there any differences in the land organisations of so called autonomist and centralist wing of Czech land social democracy in Moravia, social democracy in Austria, Silesia and Galicia? An integral part of this text is to outline of position of the new feast in relation to other spring memorial days in the socialistic calendar.
In my paper I focused on the anniversary of the Romanian "Great Union" (The Declaration of Alba Iulia, 1. 12. 1918) and of the Hungarian signing of the Trianon Peace Treaty (4. 6. 1920). Although these two anniversaries are closely connected, they play very different roles in the national narratives and in the collective memories of Romanians and Hungarians. No wonder that also the ways and aims of their commemoration are significantly different. First, I tried to explain in short what had happened on those two dates a century ago, then I sum up the history of the two anniversaries along the 20th century, and finally I took a look at their commemoration and instrumentalization in the present, with the occasion of the centenary.
Civil Croatia originated as a territory after 1577 and survived as such until the dissolution of the military frontier in the early 1880s. The term is therefore negatively connoted, since one always endeavors the reunification of the medieval Triune Kingdom. Civil Croatia has been practically the smallest territorial unit where Croatian state law was preserved over time. Opposite of it the Habsburg monarchy established the military border. Thus, Civil Croatia was not only a result of the Turkish invasion, but also a proof of the loss of sovereignty. Civil Croatia was thus conceived only in the absence of a better solution. The reliquiae reliquiarum formed the basis for the survival of historical state law and its institutions. The incorporation of those territories first meant the renewal of territorial continuity that had been interrupted since the middle of the 16th century. Croatia and Slavonia, together with Syrmia, now formed a whole, but in the eyes of the Croats it was not yet in harmony with their national requirements. Civil Croatia had to evolve into Greater Croatia, whose maximum extent would include Slovenia, parts of Inner Austria, Bosnia and Herzegovina. However, the successive territorial forms – except for the Independent State of Croatia under Ante Pavelić 1941–1944 – never fulfilled this ambition.
The fragment of the book of St. Barbara brotherhood in St. Nicholas Church dating back to 1504–1523 is deposited in the Brno city archive in the collection of furriers' guild with the signature E 24/11. It contains an introductory record, which characterizes the book and mentions important circumstances in the days of its formation, along with the lists of members and accounting entries. The book is written – with the exception of one Czech formula – in German and Latin. Its comparison with other similar books preserved in Bohemia does not show any significant differences in respect of external and internal features. The cult of St. Barbara appears in guilds more often in the late Middle Ages, however, in a quite heterogeneous mixture of trades, even though the metal-working crafts prevail. Thus, it is not possible to say without any doubt that Barbara was the patron saint of a particular craft at that time. St. Nicholas, now in ruins, existed already in the first third of the 13th century. It was a subsidiary church to St. James parish church; therefore it was not a significant church. Since the guild itself and its cult activities at the altar of St. Barbara in St. Nicholas church are documented significantly earlier than the origin of the book, it is obvious that the book is only a residue of a range of books that were kept by the guild. The study is accompanied by an edition of the preserved fragment.
The paper presents a collection of maps by Johann Isidor Jelínek depicting the Šebetov estate in the 18th century. Johann Isidor Jelínek was an assistant surveyor and an apprentice of the architect František Antonín Grimm. His maps of the Šebetov estate capture in detail various formations in the landscape and are a valuable topographic source for exploring the landscape of the mid-18th century.
The paper focuses on the era after the democratic revolution of 1989, analysing the political agents' expectations about the nature of the future economic system. Describing the case of Czech-American economist Jaroslav Vanek and others, it shows that the contemporary debates included ambitious projects, which aimed at making Czechoslovakia a pioneer of new social orders, usually inspired by the ideas of so-called economic democracy. In conclusion, the paper compares these concepts with the actual development of the East European countries in the following decades, as it has been described in the conteporary researches.
In recent years, traditiones were often characterised as "party-neutral authentications" with legal power. But there are arguments against this view, since noblemen tended to register legal acts only occasionally within monastic traditiones. Apparently, they didn't assign them any official credibility. There is also no proof that traditiones were recognised as legal evidence in court. More likely, they were considered as memory aid in oral contracts, even when the notoriousness could guarantee the legal continuity in excess of the witnesses proof.