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2 2020

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ŽIDOVSKÁ NÁBOŽENSKÁ KRAJINA V ČESKÝCH ZEMÍCH PO ŠOA JAKO JEDEN ZE ZÁKLADNÍCH KAMENŮ SOUČASNÉ MENŠINOVÉ PAMĚTI

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Soukupová B.

Etnologické rozpravy (Ethnological Disputes)

2020

tom 27

nr 1

30 – 45

The current collective shared memory of the Jewish minority in the Czech lands, which influenced social relations after the so-called Velvet Revolution, works with two powerful narratives: the fate of the Jews during the Second World War and the atheisation of the society following the February Coup, which also had an extraordinary impact on the Jewish community. Orthodox Jews actually use the term „Communist Holocaust“ for this period. The issue examined in this paper is the content and today ´use of the account of the government ´s control and repression of the Jewish religious community after the February Coup. This analysis, which is preceded by a list of the Jewish minority ´s opportunities in the Czech lands after the end of the Second World War, is divided into several basic historical periods: the period from 1948 to 1956 (the beginning of de-Stalinisation), the “Golden 60ies“ and so-called „Normalisation“ (1969-1989), which essentially completed the destruction of the Jewish religious landscape. The representation of over forty years following the February Coup rightfully became a means of legitimising minority interests and claims after 1989.

SV. CYRIL A METOD A ICH REFLEXIA V KRAJINE SLOVENSKA

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Nemčíková M. , Krogmann A. , Oremusová D. , Ambrosio V. , Mróz F.

Konštantínove listy

2020

tom 13

nr 1

224 - 236

The formation of the Cyrillo-Methodian tradition in our history has an impact on the cultural landscape. The aim of the paper is a spatial identification of the cult of Sts. Cyril and Methodius as well as the study of its impact on the landscape of Slovakia. The first step is to identify tangible and intangible features, or, more precisely, cultural landscape elements. In Slovakia, we register in connection with Sts. Cyril and Methodius more than 120 sacral objects (churches, chapels, exterior sculptures). These, together with profane objects (schools, medical facilities) and intangible elements (e.g. street names, squares, organized events), are involved in the transformation of cultural, or, more precisely, religious landscape. The largest number of sacral objects arose after 1989, in the process of modern sacralisation of the landscape, which is typical of countries with renewed religious freedom.