The goal of the present study is to understand the discoursive negotiation of the claims upon the use of public space. Specifically is to focused on the analysis of purification of public space from homeless persons in middle-sized city. On the basis of my research of homeless persons that included de semi-structured interviews with selected actors (policemen, politicians, employees of social services and of the non-profit organizations), analysis of documents (especially journalistic and legal) and active participant observation.
Náboženské symboly ve veřejném prostoru evropských zemí představují zdroj intenzivní diskuze o povaze jak veřejného prostoru zemí EU, tak zejména o roli lidských práv v multikulturní společnosti založené na liberálních hodnotách.Probíhající spory o podobu právní úpravy přítomnosti náboženských symbolů znovu nastolují otázky, zdánlivě (vy)řešené sekularizací států, o to, jak definovat a aplikovat hranice a roli náboženství v evropských společnostech v době, kdy jsou historicky stanovené hranice znovu zpochybňovány narůstající mírou náboženské rozmanitosti. Robustnější zbožnost mnoha členů komunit přistěhovalců otevírá v řadě evropských států složité otázky, jak definovat hranice mezi právem, společností a vírou. Tento vývoj, zejména pokusy o přeměnu etablované kulturní normy zdrženlivosti ve veřejném vyjadřování víry v právní závazek zdržet se za určitých okolností náboženského vyzná(vá)ní, představuje
pro evropské právo lidských práv zásadní výzvu. and The presence of religious symbols in the public space of European countries represents a source of intense debates about the nature of public space in the EU countries, and especially about the role of human rights in multicultural societies based on liberal values. The ongoing disputes over
the form of legislation on the presence of religious symbols raise questions on how to define and apply the presence of religion in public debates and on the role of religion in European societies. Robust religiosity of many members of immigrant communities in many European countries raises difficult questions about how to define the boundary between law, society and faith. This development, in particular the attempts at re-defining entrenched cultural norms of restraint in the public expression of faith represents a major challenge for European human rights law,.
Revolution of the year 1848 constituted a specific space for human behaviour, permeated by symbols and metaphors. Under the sphere of outward behaviour comes also the peculiar problem of fashion of the time. This fashion we can call revolutionary in broader context, in Czech millieu it could be called national fashion. A prerequisite for spreading of concrete aspects of revolutionary fashion in Europe constituted the nascent „communication space“ that enabled, among others, also the trasfer of cloth designs. In the Czech lands the year 1848 was marked by the efforts for establishing the national style of dress. National clothing became a political symbol of the time, a way to acclaim liberties and constitutionalism. More pronounced was its national role. National clothing was perceived, together with language and national character, as an outward display of the the peculiarity of Czech nation. The most important was not the shape of the national clothing, but its very existence. On the other hand in European context we can talk about revolutionary fashion. As an example could serve the situation of German democrats and revolutionaries who did not have peculiar uniforms, but in most cases followed the style of their leaders. This relates especially to head covers as well as hairdressing. National and revolutionary dress served also as a means of symbolic occupation of public space. In the Czech lands this was true for ethnical competition with Bohemian Germans, in general context for „marking“ of revolution or liberal territory against conservative forces.