Suchergebnisse

The aim of the article is to discuss the formation of Lithuanian national identity in the interwar period (1918-1940). The article analyzes the changing relationship between ethnic and religious aspects of Lithuanian identity and considers a thesis of change of Lithuanian self-unerstanding from ethnic-confessional to national-civic. Drawing on Smith, the author argues that the interwar years might be understood as a period of transition which delineates the two dimensions of Lithuanian identity neither of which becomes dominant in the period: the ethnic-confessional and the national-civic.

The rich socio-cultural history of Bosnia and Herzegovina as a single territorial, political, state and legal and administrative rounded whole, can be seen in several separated simultaneous fl ows arising as a result of the deep-rooted ethno-confessional division of this area, where religion, as the dominant integrating cultural factor, also represented the main distinctive element of the national identity of the three Bosnian constituent peoples, which the unaltered state agrees with to this day. As a unique area with religions at the border, and denominational boundaries at the edges of Catholicism and Orthodoxy among which Islam is wedged between, Bosnia and Herzegovina represents a unique civilizational bridge between East and West, where the followers of these religions see as their guardians, highlighting specifi c religious, cultural and national characteristics which establishes the opposition to the "other" and "diff erent" with which for centuries has coexisted. The most prominent features of identity and otherness which exist in symbiosis are articulated precisely on the borders as places of their meetings, which in turn have never been so impervious to keep the integration of diff erent ethnic and religious traditions followers, leading to ghettoisation and creating worlds closed for themselves, and long-term coexistence of diff erent and often confl icting civilizational-religious system characterized by a certain closeness of high culture of individual entities and openness, and mutual intertwining of which was out of the realm of popular culture.

In this master degree graduation thesis the historical locations of confessional districts in Vilnius Oldtown are defined, in the time limits between first mentioning of Vilnius and 3rd division of Lithuanian-Polish state. Locations are identified on the basis of spread of confessional objects, street names. Work describes political reasons, causing the dynamics of boundaries of confessional districts, and reveals the corelation between districts confessionality and citys geographical and functional-spatial parameters. Thesis uses K. Lynch "landmarks" method for indentifying confessional districts, cause-reason analysis of historical events to describe the dynamics of boundaries of confessional districts, and dr. V. Petrušonis method of diachronical attribution to discern the geographical and functional-spatial peculiarity of confessional quarters. Thesis reveals, that Vilnius had confessional districts, that dynamics of boundaries of confessional districts has strong cohesion with states and international political events, and that quarters under influence of different confessions distinguishes unique geographical and functional-spatial traits, typical only for one confession.

In this master degree graduation thesis the historical locations of confessional districts in Vilnius Oldtown are defined, in the time limits between first mentioning of Vilnius and 3rd division of Lithuanian-Polish state. Locations are identified on the basis of spread of confessional objects, street names. Work describes political reasons, causing the dynamics of boundaries of confessional districts, and reveals the corelation between districts confessionality and citys geographical and functional-spatial parameters. Thesis uses K. Lynch "landmarks" method for indentifying confessional districts, cause-reason analysis of historical events to describe the dynamics of boundaries of confessional districts, and dr. V. Petrušonis method of diachronical attribution to discern the geographical and functional-spatial peculiarity of confessional quarters. Thesis reveals, that Vilnius had confessional districts, that dynamics of boundaries of confessional districts has strong cohesion with states and international political events, and that quarters under influence of different confessions distinguishes unique geographical and functional-spatial traits, typical only for one confession.

This paper seeks to analyze the role of the Catholic Church and of Andalusian clergy as reflected in the pages of the Journal of the Cadiz Cortes (1810-14). The process by which Catholic doctrine became intertwined with that of the State through the compulsory oath, through the declaration of constitutional confessionality and the social imaginary are especially relevant to this investigation. Our contention is that the burden of Catholicism affected the morals of the time and the discourse of Andalusian members of Parliament in their speeches or in their choice to remain silent. This proposal also offers an original contribution as it is the prosopographic appendix of the ecclesiastic members of Parliament for Andalusia. ; En este artículo analizamos el papel de la Iglesia católica y del clero andaluz a través de las páginas de los Diarios de sesiones de las Cortes gaditanas (1810-14). En la investigación realizada, destacamos cómo la moral católica se confundió con la del Estado a través del obligado juramento, de la declaración de confesionalidad constitucional, y del imaginario social. Resaltamos cómo el peso del catolicismo afectó a la moral de la época y al discurso de los diputados andaluces en sus intervenciones, o en la falta de ellas. Como aportación original destacamos el apéndice prosopográfico de los diputados eclesiásticos por Andalucía.

Intro -- Contents -- Acknowledgements -- Translators' Note -- Chapter 1 - Confessionalization and Research into Confessionalization - Introduction -- 1.1 Cottier Schlüter - and Why He Deserves Mentioning First -- 1.2 Questions of Theory - and How "Confessionalization" Can Be Expanded Upon -- 1.2.1 Confessionalization as Modernization? -- 1.2.2 Confessionalization - Confessional Cultures - Confessional Societies -- 1.2.3 Confessionalization and "What Comes Next" - Religious Knowledge as a Dynamic Factor -- Chapter 2 - Confessionalization as Policy: The Holy Roman Empire and its Territories -- 2.1 Symbolic Deaths: Martin Luther and Charles V -- 2.2 Battle for Religious Unity: Imperial Constitution and Wars of Reformation -- 2.3 Conformity Instead of Mediation? The Augsburg Interim -- 2.4 The Peace of Augsburg -- 2.4.1 Political Peace without Theological Reunification, but Leading Towards It -- 2.4.2 Ius Reformandi and Confessional Obligation of the Subjects -- 2.4.3 Ius Emigrandi and the Princes' Right of Expulsion -- 2.4.4 Protection of Church Property Under Territorial Rule -- 2.4.5 Bi-Confessionality in Imperial Cities -- 2.4.6 Ecclesiastical Reservation (Reservatum Ecclesiasticum) -- 2.4.7 Subsidiary Declaration for the Nobility and Cities of the Imperial Church (Declaratio Ferdinandea) -- 2.5 The Reformation of the One Church as Confessionalization of Lutheran Territorial Churches -- 2.5.1 Church Rule in the Princely State: Beginnings of Protestant Church Constitutions -- 2.5.2 The Model State in the Homeland of the Reformation: Electoral Saxony -- 2.5.3 Forming Institutions of Sovereignly Church Rule: Visitation - Church Order - Consistory - Summepiscopate -- 2.5.4 Late Lutheran Confessionalizations After 1555: the Example of Württemberg -- 2.6 Types of Confessionalization in the Reformed Church.

The article is devoted to the problem of eco-geographical, socio-economic and socio-political factors of distribution of the tea subculture in various societies. As a result of the study, the author concluded that consumption of tea is a concomitant of a social structure that corresponds to liberal types of economic systems or to more archaic authoritarian regimes, or a combination of them (as in the case of China). This suggests that these societies encourage and distribute the tea subculture either as a result of the influence of the metropolises (Kenya and Nigeria), or patrimonial authoritarian regimes, or are on the agrarian or industrial developmental stage. In general, the promotion of a conservative type of development of society with traditional technologies and belated modernization corresponds to high rates of tea consumption. Transitional (transitory) societies with multiple social identities (which takes place either through multi-ethnicity, multi-confessionality, multiculturalism, consociality, etc.) also tend to increase the consumption of tea. At the same time, in the dissemination of the tea subculture, the researcher must also take into account a number of climatic, geographic and environmental factors, in particular: the permissibility / unresolved food problem; availability / unavailability of sources of drinking water of physiologically minimal utility; aridity / humidity of the climate. Socio-economic factors in the distribution of the tea subculture include harvesting and forced modernization, while maintaining archaic political institutions; high rates of social polarity / inequalities, from which the lower classes stratified the morality of intolerance towards dependents; significant discrepancies in the standard of living of territorial communities that were formed on the colonial periphery; an insignificant place of the middle class in the social structure, accompanying the inequality of material and financial and educational capital. ; Статья посвящена проблеме эко-географических, социально-экономических и социально-политических факторов распространения чайной субкультуры в различных обществах. В результате проведенного исследования автором сделан вывод о том, что потребление чая является сопутствующим такой социальной структуре, которая соответствует либеральным типам экономических систем или более архаичным авторитарным режимам, или их сочетанию (как в случае с Китаем). Это дает основание предположить, что указанные общества поощряют и распространяют чайную субкультуру или в результате воздействия метрополий (Кения и Нигерия), или патримониальных авторитарных режимов, или же находятся на аграрном или индустриальном фазисе развития. В целом продвижению консервативного типа развития общества с традиционными технологиями и запоздалой модернизацией соответствуют высокие показатели потребления чая. Переходные (транзитные) общества с множественной социальной идентичностью (которая имеет место либо за счет мультиэтничности, мультиконфессиональности, поликультурности, консоциальности т.п.) также имеют тенденцию к увеличенному потреблению чая. В то же время, при распространении чайной субкультуры исследователь должен принимать во внимание также ряд климато-географических и экологических факторов, в частности: разрешенность / неразрешенность продовольственной проблемы; доступность / недоступность источников питьевой воды физиологически минимальной полезности; засушливость / влажность климата. К социально-экономических факторам распространения чайной субкультуры принадлежат заготовка и форсированная модернизация при сохранении архаичных политических институтов; высокие показатели социальной полярности / неравенства, из которых проистекает стрессированность представителей низших слоев моралью нетолерантности к иждивенцам; значительные расхождения в уровне жизни территориальных сообществ, которые сформировались на колониальной периферии; незначительное место среднего класса в социальной структуре, сопутствующее неравенству материально-финансового и образовательного капитала. ; Статтю присвячено проблемі еко-географічних, соціально-економічних та соціально-політичних чинників поширення чайної субкультури в різних суспільствах. В результаті проведеного дослідження автором зроблено висновок про те, що споживання чаю є супутнім такій соціальній структурі, яка відповідає ліберальним типам економічних систем або більш архаїчним авторитарним режимам, або їх поєднанню (як у випадку з Китаєм). Це дає підставу припустити, що зазначені суспільства заохочують і поширюють чайну субкультуру або в результаті впливу метрополій (Кенія та Нігерія), або патрімоніальних авторитарних режимів, або ж перебувають на аграрному або індустріального фазисі розвитку. В цілому просуванню консервативному типу розвитку суспільства з традиційними технологіями та запізнілою модернізацією відповідають високі показники споживання чаю. Перехідні (транзитні) суспільства із множинною соціальною ідентичністю (яка має місце або за рахунок мультиетнічності, мультиконфесійності, полікультурності, консоціальності тощо) також мають тенденцію до збільшеного споживання чаю. Водночас при поширенні чайної субкультури дослідник має приймати до уваги також низку клімато-географічних та екологічних чинників, зокрема: розв'язаність / нерозв'язаність продовольчої проблеми; доступність / недоступність джерел питної води фізіологічно-мінімальної корисності; засушливість / вологість клімату. До соціально-економічних чинників поширення чайної субкультури належать незавершена та форсована модернізація при збереженні архаїчних політичних інституцій; високі показники соціальної поляризованості / нерівності, з яких випливає стресованість нижчих верств мораллю нетолерантності; значні розбіжності в рівні життя територіальних спільнот, які сформувалися на колоніальній периферії; незначне місце середнього класу в соціальній структурі, що випливає з нерівності матеріально-фінансового та освітнього капіталу.

Intro -- Preface -- Contents -- List of Figures -- Chapter 1: Traces of the Virgin Mary in the Modern World -- 'The Virgin Mother': The Conceptual Roots of Tradition -- The Traditional Virgin Mary -- Marian Flowers -- Marian Springs and Wells -- Astral Symbolism -- Healing Miracles, Wonder-Working Icons, Paintings, and Statues -- Mary as a Nation-Building Pillar -- The Voice from the Periphery: Ethnicised and Enculturated Mary -- Modern Mary -- Marian Century -- Mary on the Move -- Mary Moves People and the Economic Market -- Following and Echoing the Our Lady of Fatima -- Post-modern Mary as a Great Enchantress -- Post-communist Mary -- Post-communist Modernity and the 'Reinvented Tradition' -- Post-communist Marys -- References -- Chapter 2: Romani Christianity in Slovakia: Religiosity of Those on the Periphery -- Roma in Slovakia: The Silent and Invisible Minority -- Terminology: Endonym Versus Exonym -- Confessionality of the Roma in Slovakia -- Majoritarian Stereotypes -- Scholarly Views and Stereotypes -- Romani Christianity: A Definition -- Romani Christianity -- Traditional Romani Christianity -- Conceptual Framing of Traditional Romani Christianity -- Religiosity on the Periphery and Romahood -- References -- Chapter 3: Marian Devotion Among the Roma in Slovakia: Ethnicised and Enculturated Mary -- The Traditional Virgin Mary -- The Virgin Mary in Traditional Romani Christianity -- The Virgin Mary at Home -- Mary Here and Now as Part of Everyday Religion -- Chatting with Mary -- Holy and Miraculous: Images and Statutes -- Contracting the Virgin Mary -- Mary as a Guarantor of Social Order -- Overpraying, Cursing, and Mary -- Mary as a Protector and Healer -- Public Marian Chapels and Places of Devotion -- Chocolate Mary -- Chocolate Mary from My Fieldwork Journal -- References.

The purpose of this article is to analyze the parliamentary debate that took place around the article that established the «status» that the Catholic Church would have within the Spanish constitutional order created in the democratic transition. Given the impossibility of repeating situations of the recent past, such as the catholic confessionalism of the spanish state during the Franco´s Regime, or the radical secularism of the Second Republic, the spanish parliamentarians chose the «non-confessionality» state. Within this, it was considered necessary to include the expression «Catholic Church» as a way of highlighting the Spanish christian-catholic tradition. The present research seeks, in relation to this theme, to point out the supporters and detractors of this inclusion and the importance of the «consensus» generated around the specific topic. ; El fin de este artículo consiste en analizar el debate parlamentario que hubo en torno al artículo por el que se establecía el status que la Iglesia Católica tendría dentro del ordenamiento constitucional español creado en la transición democrática. Ante la imposibilidad de repetir fórmulas del pasado reciente, como la confesionalidad católica del Estado español durante el Régimen de Franco, o el laicismo radical de la II República, los parlamentarios españoles apostaron por la fórmula de la «aconfesionalidad» o «no confesionalidad» del Estado. Dentro de ello, se consideró necesaria la inclusión de la expresión «Iglesia Católica» como forma de destacar la tradición cristiano-católica española. La presente investigación busca, en relación con este tema, señalar los partidarios y detractores de esta inclusión y la importancia del «consenso» generado en torno al tema concreto.

The author analyzes the republican educational reform carried out around teachers' training, contextualizing the historical times of the celebrated five-year period with the legislatives, the politicians and the pedagogic ones. Likewise the author produces an internal view of the subjects and the variables that are presented in the algid (culminating) moments give (of) the new regime. Teachers' training including a panoramic view of the precedents - is dealed with successive character from the legislative principles that the Public Instruction Department passes, the institutional reforms by the organizations participating at this function, and the impact that these reforms cause in the public professional opinion. Special attention is required by the Professional Plan approved in 1931, that truly represents the best exponent of the new adopted managements, as well as the new regulations that follow one another. The article also refers to interesting aspects related to very different tasks as the professional selection courses, the improvement courses, the superior Institutions linked to the educational sciences promotion, the professional Inspection and others. ; El autor analiza la reforma educativa republicana llevada a cabo en torno a la formación de los maestros, contextualizando los tiempos históricos del célebre quinquenio con los legislativos, los políticos y los pedagógicos. Asimismo, realiza una visión interior del acontecer republicano y las variables que se presentan en los momentos álgidos del nuevo régimen. La formación de los maestros –sobre la que también se incluye una visión panorámica de los antecedentes- es abordada con carácter sucesivo desde los principios legislativos que va aprobando el Ministerio de Instrucción Pública, las reformas institucionales de los organismos que intervienen en esta función, y el impacto que dichas reformas provocan en la opinión pública profesional. Especial atención merece el Plan Profesional aprobado en 1931 que verdaderamente representa el mejor exponente de las nuevas directivas adoptadas, así como las nuevas reglamentaciones que se van sucediendo. El artículo se detiene también en otros aspectos de interés referidos a tareas tan diferenciadas como los cursillos de selección profesional, los cursos de perfeccionamiento, las Instituciones superiores vinculadas al cultivo de las ciencias educativas, la Inspección profesional y otras.

The article is devoted to the problem of eco-geographical, socio-economic and socio-political factors of distribution of the tea subculture in various societies. As a result of the study, the author concluded that consumption of tea is a concomitant of a social structure that corresponds to liberal types of economic systems or to more archaic authoritarian regimes, or a combination of them (as in the case of China). This suggests that these societies encourage and distribute the tea subculture either as a result of the influence of the metropolises (Kenya and Nigeria), or patrimonial authoritarian regimes, or are on the agrarian or industrial developmental stage. In general, the promotion of a conservative type of development of society with traditional technologies and belated modernization corresponds to high rates of tea consumption. Transitional (transitory) societies with multiple social identities (which takes place either through multi-ethnicity, multi-confessionality, multiculturalism, consociality, etc.) also tend to increase the consumption of tea. At the same time, in the dissemination of the tea subculture, the researcher must also take into account a number of climatic, geographic and environmental factors, in particular: the permissibility / unresolved food problem; availability / unavailability of sources of drinking water of physiologically minimal utility; aridity / humidity of the climate. Socio-economic factors in the distribution of the tea subculture include harvesting and forced modernization, while maintaining archaic political institutions; high rates of social polarity / inequalities, from which the lower classes stratified the morality of intolerance towards dependents; significant discrepancies in the standard of living of territorial communities that were formed on the colonial periphery; an insignificant place of the middle class in the social structure, accompanying the inequality of material and financial and educational capital.

El fin de este artículo consiste en analizar el debate parlamentario que hubo en torno al artículo por el que se establecía el status que la Iglesia Católica tendría dentro del ordenamiento constitucional español creado en la transición democrática. Ante la imposibilidad de repetir fórmulas del pasado reciente, como la confesionalidad católica del Estado español durante el Régimen de Franco, o el laicismo radical de la II República, los parlamentarios españoles apostaron por la fórmula de la «aconfesionalidad» o «no confesionalidad» del Estado. Dentro de ello, se consideró necesaria la inclusión de la expresión «Iglesia Católica» como forma de destacar la tradición cristiano-católica española. La presente investigación busca, en relación con este tema, señalar los partidarios y detractores de esta inclusión y la importancia del «consenso» generado en torno al tema concreto. ; The purpose of this article is to analyze the parliamentary debate that took place around the article that established the «status» that the Catholic Church would have within the Spanish constitutional order created in the democratic transition. Given the impossibility of repeating situations of the recent past, such as the catholic confessionalism of the spanish state during the Franco´s Regime, or the radical secularism of the Second Republic, the spanish parliamentarians chose the «non-confessionality» state. Within this, it was considered necessary to include the expression «Catholic Church» as a way of highlighting the Spanish christian-catholic tradition. The present research seeks, in relation to this theme, to point out the supporters and detractors of this inclusion and the importance of the «consensus» generated around the specific topic. ; Sin financiación ; 0.107 SJR (2017) Q3, 306/473 Religious Studies ; UEM

In Latin America, as in many countries with a Catholic religious hegemony, the building of a lay (secular) regime required of a militant laicism to generate a space for freedoms, in a context of clash between the principles of political liberalism and the doctrinal intransigence of the Catholic hierarchy. The new independent countries of Latin America would be caught almost since the beginning of their lives in a tendency of confrontation additionally rooted in royalist and jurisdictionalist traditions. Two Centuries later, although this trend has not completely disappeared, it is been replaced by a regulation of the religious, more inclined to the recognition of a plurality of beliefs, the need to respect human rights, freedom of conscience, and a more democratic political life. Nevertheless, this transition does not necessarily goes from confesionalism, jurisdictionalism or laicism to a secular regime of laicity. In fact, the old tendencies and the new trends appear now as a crossroad for political regimes in Latin America: laicity or pluri-confessionality. Or, it is not clear which one of this contradictory regime proposals will prevail. ; En América latina, como en muchos países con hegemonía católica, la construcción de un régimen de laicidad requirió de un laicismo combativo para poder generar un espacio de libertades, en un contexto de enfrentamiento entre los postulados del liberalismo político y la intransigencia doctrinal de la jerarquía católica. Los nuevos países independientes de América Latina se verían atrapados casi desde sus inicios en una lógica de confrontación que se enraizaba además en tradiciones regalistas y jurisdiccionalistas. Dos siglos después, si bien esta lógica de enfrentamiento no ha desaparecido completamente, está siendo remplazada por formas de gestión de lo religioso más acordes con el reconocimiento de una pluralidad de creencias, de la necesidad de respetar los derechos humanos y la libertad de conciencia, así como de impulsar una gestión más democrática de la vida política. ...