Chernivtsi is a city in southwestern Ukraine, situated on the upper course of the River Prut, in the northern part of the historic region of Bukovina, which is currently divided between Romania and Ukraine. Chernivtsi is viewed at present to be a cultural center of western Ukraine. Historically, as a cultural and architectural center, Chernivtsi was even dubbed "Little Vienna", "Jerusalem upon the Prut", or the "European Alexandria". In 1775, the northwestern part of the territory of Moldavia was annexed by the Habsburg Empire; in 1849 was raised in status and became known as a crownland of the Austrian Empire. During the 19th and early 20th century, Chernivtsi became a center of both Romanian and Ukrainian national movements. When Austria-Hungary dissolved in 1918, the city and its surrounding area became a part of the Kingdom of Romania. In Chernivtsi lived Ukrainians, Romanians, Poles, Ruthenians, Jews, Roms and Germans. Their Culture and Prosperity, experienced the town during its affiliation to the Austro-Hungarian Monarchy as the capital of the crown land Bukovina. By the murder of the Jews and the resettlement and expulsion of the whole ethnic groups, above all of the Germans and the Romanians, this tradition got lost after the Second World War to a great extent. The population group dominating today are the Ukrainians.
The cyber sphere forms a fifth domain of activities were interactions between state and non-state actors could happen. It starts to play an important role within the conflicts and hostilities. Especially in these situations, international society does not have a unified view on the question how to deal with the activities in cyberspace. We could see the different forms of abuse of cyberspace also within the crisis in Ukraine. This crisis is a good example of the complexity of the legal approach and the (non)capability of the legal understanding of cyber operations and attacks. The goal of this article is to highlight this complexity and to determine the status of cyber incidents realized in the Ukraine from the perspective of international law., Jozef Valuch, Ondrej Hamuľák., and Obsahuje bibliografické odkazy
The present text maps the actual situation of the participants of the controlled resettlement from the former Soviet Union to the Czech Republic in the years 1992–1993. Better to say, it maps the situation of a group of these settlers who at present live in the village Milovice, in the revitalized former military domain in the south-eastern part of the region Střední Čechy (Central Bohemia). The aim of the research was to analyze how the settlers perceive their reception from part of the majorite society, to study their adaptive strategies and to find out if the resettlement to the Czech Republic and the choice of the mentioned locality fulfilled their wishes and to what degree. The final part of the article summarizes what the settlers see as positive and what as negative aspects of the resettlement. The text is based on repeated directed interviews and observations realized in Milovice in the years 2008–2009.
Chromosome numbers are given for 16 taxa (and one interspecific hybrid) of Hieracium subgen. Pilosella originating from Central Europe: H. apatelium Nägeli et Peter (2n = 45), H. aurantiacum L. (2n = 36), H. bauhini Besser (2n = 36, 45, 54), H. brachiatum Bertol. ex DC. (2n = 45, 48, 63, 72), H. densiflorum Tausch (2n = 36), H. echioides Lumn. (2n = 18, 27, 36), H. floribundum Wimm. et Grab. (2n = 36, 45), H. glomeratum Froel. (2n = 36, 45), H. guthnickianum Hegetschw. (2n = 54), H. lactucella Wallr. (2n = 18), H. onegense (Norrl.) Norrl. (2n = 18), H. pilosella L. (2n = 36, 45, 54), H. piloselliflorum Nägeli et Peter (2n = 36, 45), H. piloselloides Vill. (2n = 36), H. rothianum Wallr. (2n = 36), H. schultesii F. W. Schultz (2n = 45), and the hybrid H. floribundum × H. aurantiacum (2n = 36). New chromosome numbers are reported for H. brachiatum and H. floribundum. The octoploid cytotype (2n = 72), recorded in H. brachiatum, is the highest ploidy level ever found in plants from the subgen. Pilosella originating from the field. Aneuploidy, rare in this subgenus in Europe, occurs in this hybridogenous species as well: it was recorded in one plant (2n = 48) collected in a hybrid swarm H. pilosella × H. bauhini. The breeding system in H. bauhini, H. brachiatum, H. densiflorum, H. echioides, H. pilosella, H. piloselloides, and H. rothianum was studied. The sexual reproduction of pentaploid H. pilosella is a new observation: it means an increase of diversity in possible reproduction modes of those cytotypes having odd chromosome numbers.
This text is focused on those Volhynian Czechs who did not return back. The Volhynian Czechs are the last members of huge Czech minority in Volhynia (territory of former Volhynia gubernia in the Russian Empire). Historical literature has so far focused mostly on the history of this minority since its arrival to Volhynia in 1868 to the return of most of its members and their settlement in Czechoslovakia around 1947.
In the early 1990s, the Polish city of Przemyśl became known for the tensions existing between Roman Catholic Poles and Greek Catholic Ukrainians. These tensions derived from the indivisible links between nationalism, religion, and politics in southeast Poland. This article analyses how they are tied up in political rituals. The first two rites analysed commemorate the sufferings during the war, and by politicising collective memory they strengthen the sense of mutual antagonism between religious-national groups. The author's key argument is that given the important role religious identification plays in the individual's relationship to the nation, religion is becoming a crucial factor in any form of political change. The author also presents an example of reconciliation and how it is applied to collective memory on the basis of a multinational tradition in a third political ritual. In this case two religious-national groups share a 'multicultural' heritage, derived from their understanding of sharing a common tradition, from the majority's acceptance of the minority, and from the religious experience of reconciliation. Political change in either direction, that is, whether amidst the mobilisation of differences or the promotion of tolerant co-existence, proceeds through rituals, symbolic gestures, and narratives, in which religion and religious experts occupy a dominant or at least secondary role, and this has an effect on how tolerant a society emerges in the region.
Bohemka and Veselinovka in Ukraine were founded at the beginning of the twentieth century by descendants of Czech religious emigrants of the eighteenth century. Nowadays, both villages are inhabited predominantly by Protestant Czechs who still constitute a majority, as well as by Ukraininas of Orthodox denomination and, partly, by individuals of other nationalities. In the article the ethnical and confessional identity of inhabitants of both villages is being presented through the analysis of funeral and postfuneral rites and their material manifestatíons. In both communities funerals and funeral feasts are celebrated; besides, rites commemorating the deceased are observed; „pominky", that is, remembrances of the dead that také place in precisely determinated intervals, „provody“ or collective visits of cemeteries accompanied by feasting on the graves, and also remembrances of deceased soldiers at memorials. Most of these rituals stem from Orthodox tradition, but nowadays also Czech inhabitants of the communities participate in them. They struggle to belittle them, because they are not compatible wiťh their tradition as well as with their religious ideology. Dissimilarities, but also coming together of both groups manifested itself on both cemeteries. Coming together had been realized thanks to more intense social bonds among members of both groups. The (post)funeral rites contain in themselves expressions of ethnic and confessional identity through symbols, such as cross and chalice. Such rituals not only make reference to tradition, but they introduce the participants into the system of reciprocal relations and corroborate the existing social bonds.
The aim of the following text was to intermediate the personal reflection of migrants of preponderantly Czech origin who were in the years 1991-1993 resettled from the former Soviet Union to the Czech Republic. Better to say, the article focuses on one specific group of these displaced persons who came in the year 1993 and have lived since then in the locality Kopidlno. The main aim of the text is to reflect the way how the refugees themselves at present assess the motivation for their leaving of the land of their forefathers, how they evaluate their adaptation and integration with respect to the locality in which they live, how did they cope with the „resettlement shock“ and how did they succeed in the „competition“ with the majority society, for example at work. The final part of the text presents the differences in assessment of the return migration process and in evaluation of the locality between the first and second generation of the return migrants. The text was based on repeated guided interviews and observations realized in the locality of Kopidlno during the years 2008-2010.