Gdy sięgamy po historię rosyjskiej literatury i myśli społecznej w dziewiętnastym wieku, jawi się nam ona w postaci dwóch nurtów: okcydentalistycznego i słowianofilskiego. Rosyjscy katolicy, jak ...dotąd, byli uznawani za przedstawicieli pierwszego z nich z uwagi na ich pozytywny stosunek do Europy Zachodniej i jej religii.
W centrum uwagi niniejszego artykułu znaleźli się czterej emigranci żyjący na stałe we Francji i należący do zakonu jezuitów – Iwan Gagarin, Iwan Martynow, Jewgienij Bałabin oraz Paweł Pierling. Postrzeganie przez nich kwestii Słowian i Słowiańszczyzny oraz jej problemów religijnych pozwala umiejscowić ich idee względem poglądów słowianofilów i okcydentalistów. Rosyjscy katolicy nie negują ani wpływów na Rosję innych kultur słowiańskich i szeroko pojętego prawosławia, ani dorobku kulturowego zachodniej Europy. Staroruska przeszłość jest powodem do dumy i przekonania o wartości narodowej kultury Rosji. Z kolei w przeciwieństwie do słowianofilów proponują oni Rosji zostanie potęgą katolicką i wypełnienie wielkiej misji cywilizacyjnej wobec Zachodu. Artykuł mówi o rosyjskim katolicyzmie jako o trzeciej drodze w rosyjskiej kulturze badanego okresu, która ma wiele punktów stycznych z obu wymienionymi nurtami, jednakże z żadnym z nich w pełni się nie pokrywa.
Slavicity in the Ideas of Russian Jesuits in 19th Century France
When analysing Russian literature and social thought of the nineteenth century, it can be easily observed that the works can manifest one of two tendencies prevalent in those times: Occidental or Slavophil one. Russian Catholics have been so far recognised as the representatives of the former because of their positive attitude towards Western Europe and its religion.
The focus of this article is on the four immigrants permanently living in France, members of the Jesuit Order – Ivan Gagarin, Ivan Martynov, Yevgeniy Balabin and Paweł Pierling. Their perception of Slavic matters, the Slavs and their religious problems allows them to locate their ideas in relation to the views of Slavophiles and Occidentalists. Russian Catholics do not deny the influence of other Slavic cultures and broadly understood Orthodoxy on Russia, or the cultural heritage of Western Europe – the Old Russian past is a reason for pride and belief in the significant importance of Russia’s national culture. Contrary to the Slavophiles, they propose that Russia should become Catholic power to fulfil a great civilisational mission towards the West. The article discusses Russian Catholicism as the third trend in the Russian culture of the analysed period, which is closely related to the aforementioned tendencies but it does not fully overlap with any of them.
Výročia sú príležitosťou na obzretie sa dozadu a bilancovanie, ale rovnako môžu byť aj novým impulzom do ďalšej etapy života. Nielen jednotlivci, ale aj inštitúcie majú svoje „rites de passage", ...ktorými sú buď výročia ich vzniku alebo výročia udalostí, ktoré zásadným spôsobom ovplyvnili ďalší vývin. Mapuje dôležité procesy spojené so životom fujary - od jej výroby, vlastností, využitia, až po javy sociokultúrnej povahy a vnímanie fujary v dnešnej spoločnosti. Ľudový odev, ako výrazný prvok kultúrneho dedičstva, priťahuje pozornosť verejnosti, ale neustále aj odborníkov. Výskumný tím architektov a dizajnérov zo Slovenskej technickej univerzity s cieľom porozumieť princípom udržateľnosti tradičných výrobkov absolvoval niekoľko expedícií po rôznych regiónoch Slovenska, kde členovia vý- skumného tímu sledovali miestne rozvojové impulzy, ale aj bariéry tvorby a distribúcie súčasného tradičného remesla a rešpektovanie jeho regionálnych odlišností. Je ním 75 rokov existencie Ústavu etnológie a sociálnej antropológie SAV, ktorý je domovskou inštitúciou tohto časopisu a jeho autorkou je Tatiana Zachar Podolinská. Kultúrne inžinierstvo vo vzťahu k tradičnej ľudovej kultúre však nie je novodobá záležitosť, ale vzniklo súbežne s rozvojom industrializácie. Popri pozitívach ochrany, odborníci pozorne sledujú aj súčasné trendy vývoja chránených prvkov a možné negatívne dopady praktík vyplývajúcich z Dohovoru, založených na národnej logike a globálnom vládnutí (Hannerz, 1998; Bendix, 2008; Hamar, Voľanská, 2015). Je predmetom ochrany, ale zároveň komoditou a nástrojom na získanie národnej prestíže a ekonomického zisku (Bitušíková, 2015). Položila nejen základ vědeckého studia kultury venkovských vrstev, ale nastolila také ochranné tendence k postupně již mizejícím lidovým tradicím na venkově. A to např. nejenom prací slovenského architekta Dušana Jurkoviče, který kromě komplexu valašských staveb navrhl pro výstavu také čičmanské gazdovství (Frolec, 1968: 226), ale rovněž výpravou slovenských hudebníků a tanečníků, byť jejich účast byla z politických důvodů skromná (Brouček, 2015).4 Prvotní výzva k výstavě, kterou uveřejnil tehdejší ředitel Národního divadla F. A. Šubrt v roce 1891, byla otištěna v řadě českých novin a časopisů a také ji publikovaly slovenské Národnie noviny; do prozatímního výstavního výboru, který vzešel z ustavující schůze výstavy konané 28. července 1891, byl pro kontakt se Slovenskem zvolen literární historik Jaroslav Vlček (Brouček, 2002: 179). Vznik sbírek lidového oděvu, výšivek či sběratelské zápisy folkloru byly totiž dokladem nejen dědictví předků, z něhož vycházela národní idea, ale také dokladem pro budoucnost. Sú v ňom zreteľné počiatky výtvarného folklorizmu, ktorý už v tom čase kritizoval Jozef Vydra a tieto produkty charakterizoval ako: „... niečo síce národné, ale zároveň lacné" (Danglová, 2010: 18). Se vznikem Československa pak v oblasti lidových tradic došlo k posílení osvětové práce, ale také ke vzniku oficiálních institucí, jako byl např. Samostatnou kapitolou ochrany, v tomto případě lidového stavitelství, se stala problematika muzeí v přírodě, která se odvíjí od založení Valašského muzea v přírodě v Rožnově pod Radhoštěm v roce 1925 jako nejstarší instituce tohoto typu ve střední Evropě (Jančár, 2006: 15-20).6 Uchování materiálních artefaktů je ovšem odlišným způsobem ochrany památek lidové kultury, než je tomu u projevů duchovní povahy. Interpretaci lidových písní či tanců můžeme vnímat nejrůznějším způsobem, ale právě uchování tradice patří k
Antoine Gauthier, Director of the Conseil québécois du patrimoine vivant (CQPV), an umbrella organization of over 100 intangible cultural heritage organizations from across Québec, describes the ...impact of the pandemic on the traditional arts in that province.
A new Dutch approach to dealing with collections from colonial contexts Several countries in Europe are developing new policies for dealing with collections from colonial contexts. In October 2020, ...the Council for Culture also made a contribution to this matter commisioned by Minister Van Engelshoven with the Advice for dealing with colonial collections. This article makes two caveats to this advice. The first is about provenance research, about which the advisers have a lot to say, but clues are lacking as to how museums can balance this kind of time-consuming and costly research with the large number of dubiously acquired objects from colonial contexts awaiting investigation. Second, the author misses references to how claims for two other categories of looted art involving Europeans are handled: those of human remains and objects from the early inhabitants of European settler colonies (Australia, Canada, New Zealand, USA and South Africa) and Nazi-looted art. Those early inhabitants and the descendants of the victims of the Nazi regime have made more progress with their restitution requests than the old colonies with theirs.
Traditional residences are among the most important tangible cultural heritage. This paper evaluates and explores the quality of individual traditional residences and the heritage value of a complex ...of traditional residences in Western Hunan in China. The former indicates how well the external characteristics of the building are preserved, whilst the latter refers to the integration of use values, ecology principles and cultural features. Based on the survey of the selected 7 traditional villages, the authors have built a spatial database of these villages on the strength of GIS, RS and GPS techniques, and employed an architectural evaluation method to grade the exterior quality of individual traditional residences, followed by the construction of an evaluation indicator system and the use of entropy weight method to score the value of traditional residences, thereby systematically unveiling how indicators influence the value of traditional residences. The results reveal that well-preserved and prime-quality traditional residences are quite rare. Average-quality individual traditional residences outnumber other quality levels in all selected traditional villages. These villages differ in the value of their traditional residences, which is susceptible to both natural and cultural factors. Architectural elements play a dominant role, and the change in architectural form serves as an important criterion for determining whether the traditional residence in question has been transformed into a modern building. The value of traditional rural residences is mainly reflected in the authenticity of the architectural form and the building material, which are crucial to the intact pass-down of their unique architectural styles.
•Traditional residences were systematically investigated based on GIS, RS and GPS.•The quality of individual traditional rural residences was quantified and analyzed.•Well-preserved and prime-quality traditional residences are quite rare.•The entropy weight method was used to estimate the value of traditional residences.•The influencing factors of the value of traditional residences were unveiled.
Na sliki 1 so poleg na novo vpisanih mejnikov, ki so označeni z modrim krogcem in številko EID (enotna identifikacija dediščine), z belim krogcem označeni že predhodno vpisani mejniki, pri teh je ...številka EID v oklepaju. Na podlagi EID-številke lahko mejnike poiščete na interaktivni karti kulturne dediščine https://geohub.gov.si/ghapp/giskd/. V preglednici 1 podajamo za deset novih vpisov v Register nepremične kulturne dediščine EID-številke in kratek opis mejnikov. Kot primer omenimo le lokacijo mejnika iz leta 1819 na Križen drevu (EID 1-31012), ki je po urbarju iz let 1574-1576 izpričano opredeljevala mejo švarceneške gospoščine že pred skoraj petsto leti (Potokar, 2005)! Za vpis smo predlagali le izbrane izjemne primere mejnikov iz tega dela Slovenije, ne pa vseh mejnikov iz obdobja franciscejske zemljiškokatastrske izmere, ki jih tod v naravi še vedno lahko najdemo.
With its wide spectrum of data, case studies, monitoring, and experimental and numerical simulation techniques, the multidisciplinary approach of material, environmental, and computer science applied ...to the conservation of cultural heritage offers several opportunities for the heritage science and conservation community to map and monitor state-of-the-art knowledge on natural and human-induced climate change impacts on cultural heritage—mainly constituted by the built environment—in Europe and Latin America. Geosciences’ Special Issue titled “Preservation of Cultural Heritage and Resources Threatened by Climate Change” was launched to take stock of the existing but still fragmentary knowledge on this challenge, and to enable the community to respond to the implementation of the Paris agreement. These 10 papers exploit a broad range of data derived from preventive conservation monitoring conducted indoors in museums, churches, historical buildings, or outdoors in archeological sites and city centers. Case studies presented in the papers focus on a well-assorted sample of decay phenomena occurring on heritage materials (e.g., surface recession and biomass accumulation on limestone, depositions of pollutant on marble, salt weathering on inorganic building materials, and weathering processes on mortars in many local- to regional-scale study areas in the Scandinavian Peninsula, the United Kingdom, Belgium, France, Italy, Greece, and Panama). Besides monitoring, the methodological approaches showcased include, but are not limited to, original material characterization, decay product characterization, and climate and numerical modelling on material components for assessing environmental impact and climate change effects.
•This study identifies the social value of heritage in relation to sustainable tourism.•It showcases the social dimension of the World Heritage Site of Altamira, Spain.•Findings show the multiple ...factors determining the social value of heritage.•The research paves the way for improving normative approaches toward sustainable tourism.•It offers practical solutions to the challenges faced by the Altamira WHS.
This study aims to identify the factors that constitute the social value of heritage in relation to sustainable tourism. To do so, this paper provides a theoretical contribution by unifying the fields of heritage management and sustainable tourism through a mixed-method approach. It showcases the social dimension of the World Heritage Site of Altamira, Spain, combining qualitative and quantitative techniques. Research findings provide information about the multiple factors determining the social value of heritage, namely: existential, aesthetic, economic, and legacy values and the risks associated with underestimating the contemporary social value. Ultimately, this research paves the way for improving normative approaches toward sustainable tourism and, offers practical solutions to the challenges faced by the Altamira and other World Heritage Sites.
During the last half a century, the concepts of folklore and heritage went respectively through parallel but inverted courses. I think there are serious problems in the mating of “Folklore” with ...“Intangible Cultural Heritage” and the differences between them are unrelated to age or generation gaps but are inherent conceptual incongruities between the two ideas. Shortly after Dorson declared folklore as “one of the remarkable stories of the present academic scene” (1970), folklore’s wheel of fortune began to turn backward academically while its star rose on UNESCO horizons, emerging in tandem with the tangible and intangible heritage that has solidified as “Intangible Cultural Heritage” (ICH). Toward the end of the twentieth century, the term’s use took off, appearing in handbooks, anthologies, monographic essays, and numerous articles. “Intangible Cultural Heritage,” seemed the right resolution for the folklore crisis, not only in the United States and Germany but in all the nations that UNESCO unites, and folklorists flocked to it like a moth to the flame. At first glance, the mutual attraction seemed perfect. What could have been more attractive to folklore, political freedom, and cultural liberation after many years of suppression, and yet had the full support of states and their political leaders? But the harmonious relations between Intangible Cultural Heritage and Folklore were short-lived because their inherent incompatibility could not sustain this union. The packaging of traditional culture for modern consumers deflates it from the symbolic values of these words and objects within their communities. when heritage begins, tradition ends. In this way, a society abdicates its collective social and cultural identity and turns itself into a staged show. There is no way but to conclude that with such a significant degree of separation, Intangible Cultural Heritage is not a mate for the discipline of folklore.
Conservation of our cultural heritage is fundamental for conveying to future generations our culture, traditions, and ways of thinking and behaving. Cleaning art, in particular modern/contemporary ...paintings, with traditional tools could be risky and impractical, particularly on large collections of important works to be transferred to future generations. We report on advanced cleaning systems, based on twinchain polymer networks made of poly(vinyl alcohol) (PVA) chains, semiinterpenetrated (semi-IPN) with PVA of lower molecular weight (L-PVA). Interpenetrating L-PVA causes a change from gels with oriented channels to sponge-like semi-IPNs with disordered interconnected pores, conferring different gel (and solvent) dynamics. These features grant residue-free, time efficient cleaning capacity and effective dirt capture, defeating risks for the artifact, making possible a safer treatment of important collections, unconceivable with conventional methods. We report as an example the conservation of Jackson Pollock’s masterpieces, cleaned in a controlled way, safety and selectivity with unprecedented performance.
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