Uz primjenu imagološke analitičke metode, a na temelju kontroverzijskih katekizama sjevernohrvatskih franjevaca (Bačić, Vilov, Pavić) iz 18. stoljeća, rad se bavi fenomenom konstituiranja ...konfesionalnoga (katoličkoga) identiteta i (pravoslavnoga) alteriteta kao središnjega dijela problematike. Konfesionalna se drugost stoga nastoji jasnije definirati analizom suodnosa autopredodžbi i heteropredodžbi na relaciji
katolici – pravoslavci u 18. stoljeću, ponajprije na području Slavonije. Spomenuti su franjevci, kao pripadnici budimskoga kulturnoga kruga, pisali djela teološke kontroverzije na narodnome jeziku koja je u
18. stoljeću bila izraz osobitoga teološkoga interesa među (slavonskim)
vjerskim polemičarima. Sva su trojica franjevaca tijekom svoga pastoralnoga rada zasigurno bila u kontaktu s pravoslavnim kršćanima, no
glavni recipijenti franjevačkih kontroverzističkih tekstova nisu pravoslavni kršćani, nego katolici kojima su takva djela namijenjena kao
praktična pomagala u vjerničkome dijalogu s pravoslavnim kršćanima. Nije stoga slučajno što franjevci u svoje katekizme umeću kontroverzističke dijelove (iako im to nije glavna svrha). Ni Bačić, ni Vilov, a ni Pavić ne pišu prave vjerske polemike, poput onih isusovačkih
na latinskom (Pejačević, Werntle, Šimunić), pa i hrvatskom jeziku (Kanižlić), ali su njihovi katekizmi uvelike obilježeni i određeni kontroverzijskom tematikom/problematikom. Posebna im je vrijednost i u tome što su pisani narodnim jezikom koji je, ipak, rijetkost za polemički žanr u 18. stoljeću, obilježen visokim stilom (latinskim jezikom), složenom teološkom i crkvenopovijesnom tematikom i upućenošću obrazovanim recipijentima. Katekizmi spomenutih franjevaca otkrivaju nasljedovanje tendencija i preokupacija posttridentskoga razdoblja katoličke obnove te su osebujan i važan pokazatelj smjera vjerskopolemičke literature u širem kontekstu književne kulture u osamnaestostoljetnoj Slavoniji.
Using the imagological analytical method, based on controversial catechisms of the northern Croatian Franciscans (Bačić, Vilov, Pavić) from the 18th century, the paper addresses the phenomenon of constituting the confessional (Catholic) identity and (Orthodox) alterity as the central part of the issue. Therefore, the paper aims to clarify the confessional otherness through the analysis of the interrelationship of auto-images and hetero-images between Catholic and Orthodox Christians in the 18th century, primarily in Slavonia. The mentioned Franciscans, as members of the cultural circle of Buda (Budim), wrote works of theological controversy in the vernacular, which
was an expression of particular theological interest among the (Slavonian) religious polemicists in the 18th century. During their pastoral work, all three Franciscans must have been in contact with Orthodox Christians, however, the target readers of the Franciscan controversial texts were not the Orthodox Christians but Catholics for whom such works were intended as a practical aid for religious dialogue with the Orthodox Christians. Therefore, it is not by
accident that the northern Croatian Franciscans inserted controversial parts in their catechisms (although it is not their main purpose). Neither Bačić, nor Vilov, nor Pavić wrote true religious polemics, like those of the Jesuit written in Latin (Pejačević, Werntle, Šimunić) as well as Croatian (Kanižlić), but their catechisms are largely characterized and determined by controversial thematic/problematics. They are especially valuable because they are written in the vernacular,
which is rare in the polemic genre of the 18th century, characterized by the grand style (Latin language), complex theological and church history themes, as well as orientation towards educated recipients. The catechisms of the above-mentioned Franciscans reveal a legacy of tendencies and preoccupations of the post-Tridentine era of the Catholic
Reformation and are also a peculiar and important indicator of the direction of religious polemic literature within the scope of a wider context of literary culture of the 18th century Slavonia.
The visit of Joseph II to Slavonia in 1768 was the primary reason why Blagojević wrote his only original work, the poem Pjesnik-putnik (1771), on the basis of which he has been described in Croatian ...literary historiography as one of the most distinct representatives of Josephinism in Slavonian literature. The first two cantos of Pjesnik-putnik are encomiums on Joseph II and Maria Theresa; in the remaining four cantos, Blagojević discussed and described the social conditions of 18th century Slavonia. In Pjesnik-putnik Blagojević praised Matija Antun Relković and criticized the anonymous friar, i.e. the Slavonian Tamburitza player who unreasonably lashed out at the writer of the Slavonian truths presented in Satir iliti divjem čoviku (Dresden 1762, Osijek 1779), a work which is in literary historiography usually seen as a paradigmatic example of the Croatian (literary) Enlightenment. Blagojević also praised the priest Vid Došen who was the parish administrator in Dubovik near Slavonski Brod and wrote Jeka planine (Mountain’s Echo) (1767); with this poem Došen had defended Relković. In Pjesnik-putnik Blagojević praised Maria Theresa and Joseph II, referred positively to the reforms of Joseph II and presented himself as a supporter of enlightened absolutism and of the policy of the State Church. Even though Croatian historiography has given fairly good reviews of the poem Pjesnik-putnik as well as of Blagojević’s translations, it seems to me that the enlightenment aspect has still not been explained in detail and comes down to a few basic theses - Blagojević is the most outstanding Slavonian representative of Josephinism; his attitudes are somewhat more radical than Relković’s (for instance his very strong criticism of the Franciscans); nevertheless, he is still far from western Illuminism (atheism and deism), hence, his enlightenment is rather “moderate”, referring to domestic circumstances or, in the words of Rafo Bogišić, a Croatian Enlightenment. Such a clarification is not precise enough, given that it focuses primarily on what the (Croatian) Enlightenment is not (or what it lacks to become Enlightenment), rather than what it truly is.
Using the imagological analytical method, based on controversial catechisms of the northern Croatian Franciscans (Bačić, Vilov, Pavić) from the 18th century, the paper addresses the phenomenon of ...constituting the confessional (Catholic) identity and (Orthodox) alterity as the central part of the issue. Therefore, the paper aims to clarify the confessional otherness through the analysis of the interrelationship of auto-images and hetero-images between Catholic and Orthodox Christians in the 18th century, primarily in Slavonia. The mentioned Franciscans, as members of the cultural circle of Buda (Budim), wrote works of theological controversy in the vernacular, which was an expression of particular theological interest among the (Slavonian) religious polemicists in the 18th century.
During their pastoral work, all three Franciscans must have been in contact with Orthodox Christians, however, the target readers of the Franciscan controversial texts were not the Orthodox Christians but Catholics for whom such works were intended as a practical aid for religious dialogue with the Orthodox Christians. Therefore, it is not by accident that the northern Croatian Franciscans inserted controversial parts in their catechisms (although it is not their main purpose). Neither Bačić, nor Vilov, nor Pavić wrote true religious polemics, like those of the Jesuit written in Latin (Pejačević, Werntle, Šimunić) as well as Croatian (Kanižlić), but their catechisms are largely characterized and determined by controversial thematic/problematics. They are especially valuable because they are written in the vernacular, which is rare in the polemic genre of the 18th century, characterized by the grand style (Latin language), complex theological and church history themes, as well as orientation towards educated recipients. The catechisms of the above-mentioned Franciscans reveal a legacy of tendencies and preoccupations of the post-Tridentine era of the Catholic Reformation and are also a peculiar and important indicator of the direction of religious polemic literature within the scope of a wider context of literary culture of the 18th century Slavonia.
This article deals with the textual construction of identity and the strategy of remembrance in Cvit razgovora naroda i jezika iliričkoga aliti rvackoga The Flower of Conversation of Illyrian or ...Croatian people and language (1747) by Filip Grabovac. Using the imagological analytical apparatus, the phenomenon of constituting confessional (Catholic) identity and (dominant Eastern Orthodox) alterity is discussed. The analysis focuses on textual construction or representation of confessional identities, or alterities, wherein numerous value-charged expressions are present. Given the importance of the sociohistorical context in imagological research, the paper takes into account not only the history of literature, but also the history of culture. In addition to imagological treatment, Grabovac’s text is also examined within the framework of cultural memory; discursive strategies of remembrance which maintain the constructed identity are analysed, firm reference points of memory and symbolic figures to which memory adheres are identified.
With the help of application of the imagological analytical method on Kanižlić’s controversial work Kamen pravi smutnje velike (Osijek, 1780) this paper deals with the constitution of confessional ...(Catholic) identity and (Orthodox) alterity. Given the importance of the socio-historical context in the imagological analysis, the paper takes into account not only the history of literature, but also the history of culture. The paper therefore aims to shed light on the confessional Otherness through the analysis of the interrelation of auto-images and hetero-images between the Catholic and the Orthodox Christians in the 18th century, primarily in Slavonia. The main purpose of this paper is to investigate the way in which religious identity is formed, in other words, to “(re)construct” the bipolarity of identity and alterity through the interrelation between auto-images and hetero-images. Alterity (Otherness) is, therefore, perceived as a constituent of and a complementary concept to the concept of identity and is also defined by its opposite and inferior character in relation to identity. (Hall 2006: 357–374) The specificity of the research topic in this paper are identity differences – two confessional identities (Catholic and Orthodox) in the same political area, primarily that of the Habsburg Monarchy. The paper also seeks to explain a different evaluation of the Orthodox Greeks (highly negative, seen as the main culprits that brought about the Schism) and the Orthodox Serbs (the Grenzers) in the Monarchy (ambivalent, but predominantly positive). On the basis of such a negative evaluation of Greeks, it can be concluded that there was an attempt in the Catholic polemics to portray the Orthodox Greeks, along with Ottomans, as dangerous religious enemies of the Catholics and Orthodox Christians (the Slavs) in the Monarchy. Laying the biggest blame on the Orthodox Greek renegades (who are arrogant, uncompromising and the main culprits who brought about the schism amongst Christian brothers) thus becomes a common procedure and probably a consciously chosen method in the Catholic religious polemics of the eighteenth century, whose main goal was to convince the Orthodox Christians to join the union.
Adam Tadija Blagojević (1745. ili 1746. – nakon 1797.) u hrvatskoj je književnoj historiografiji atribuiran kao najizrazitiji predstavnik jozefinizma u slavonskoj književnosti, što svakako potvrđuje ...i njegov nevelik književni opus, a ponajprije jedino izvorno autorovo djelo – spjev Pjesnik-putnik, nikoji događaji prvo i posli puta Josipa II. cesara rimsko-nimačkoga u Slavoniju (1771). Unatoč tome što je hrvatska književna historiografija prilično dobro opisala Blagojevićeva djela, čini se da je njihov prosvjetiteljski predznak još uvijek nedovoljno precizno pojašnjen. U radu se stoga Blagojevićev Pjesnik-putnik nastoji promotriti s aspekta katoličkog prosvjetiteljstva, čije se naznake u spjevu mogu primijetiti.
Hrvatska književna historiografija (Matić, Kombol, Georgijević, Bogišić i dr.) Vida Došena uglavnom opisuje kao vjerskog pisca, koji se kritikom narodnog života i običaja u osamnaestostoljetnoj ...Slavoniji (u Jeci planine i u Aždaji sedmoglavoj) pridružuje prosvjetiteljskim nastojanjima, čiji je slavonski predvodnik tada bio Matija Antun Relković. Došenov prosvjetiteljski rad, na tragu prvog izdanja Relkovićeva Satira iliti divjeg čovika (1762.), ostaje međutim nedovoljno precizno pojašnjen. U radu sam stoga nastojala Došenova djela sagledati i s aspekta katoličke obnove kao procesa dugog trajanja, ali i s aspekta katoličkog prosvjetiteljstva, čije se naznake mogu uočiti u oba Došenova djela, što je ponajprije vidljivo u isticanju važnosti korisnog djelovanja koje pridonosi javnom dobru, tj. koristi općini. Te posljednje, katoličkoprosvjetiteljske elemente smatram vrlo važnima jer se upravo na temelju njih može nešto preciznije objasniti i definirati značenje Došenova prosvjetiteljskog rada kojemu su, kao svjetovnom svećeniku, jozefinske reformne ideje mogle biti bliske i prihvatljive.
Antun Kanižlić u svojoj teološkoj i crkvenohistorijskoj raspravi Kamen pravi smutnje velike (Osijek, 1780) glavnim krivcima za crkveni raskol proglašava pravoslavne Grke koji su vrlo negativno ...aksiološki atribuirani (odmetnici, novi Grci focijanci i sl.) Takve negativne vrijednosne atribute autor pripisuje ponajviše carigradskome patrijarhu Fociju, prema Kanižliću, glavnome krivcu za crkveni raskol. Upravo je Fociju Kanižlić u ovome djelu posvetio izrazito sarkastičnu nadgrobnicu na koju će u ovome radu biti usmjerena posebna analitička pozornost jer se radi o paradigmatskome primjeru gomilanja aksioloških atribucija (lukava zmijurina, nakaza i sl). Imagološkom analitičkom metodom, na temelju Kanižlićevog teksta, nastoji se posebno obraditi fenomen konstituiranja konfesionalnih identiteta kao i problem konfesionalne drugosti.
Uz primjenu imagološke analitičke metode, a na temelju Kanižlićeva kontroverzističkog djela Kamen pravi smutnje velike (Osijek, 1780), rad se bavi fenomenom konstituiranja konfesionalnog (katoličkog) ...identiteta i (pravoslavnog) alteriteta kao središnjeg dijela problematike. S obzirom na to da je u imagološkoj analizi vrlo važan društveno-povijesni kontekst rad se, osim na književnopovijesnim, zasniva i na kulturnopovijesnim spoznajama. Konfesionalna se drugost stoga nastoji jasnije definirati analizom suodnosa autopredodžbi i heteropredodžbi na relaciji katolici – pravoslavci u 18. stoljeću, ponajprije na području Slavonije. Na temelju takve analize glavna je svrha rada otkriti kako se oblikuje vjerski identitet, odnosno kroz suodnos autopredodžbi i heteropredodžbi „(re)konstruirati” bipolarnost identitet vs. alteritet. Alteritet (drugost) poima se dakle kao konstitutivni i komplementarni pojam u odnosu na pojam identitet i ujedno se definira svojom suprotnošću i inferiornošću u odnosu na identitet. (Hall 2006: 357–374) Specifičnost istraživačkog predmeta u ovome su radu identitetske razlike – dva konfesionalna identiteta (katolički i pravoslavni) na istom političkom prostoru (Habsburške Monarhije). U radu se, također, nastoji obrazložiti zašto su pravoslavni Grci vrednovani izrazito negativno (kao glavni krivci za crkveni raskol), a pravoslavni Slaveni (atribuirani kao braća) dominantno pozitivno.
Istraživački je interes usmjeren na tekstnu konstrukciju identiteta i strategije pamćenja u Grabovčevu Cvitu razgovora naroda i jezika iliričkoga aliti rvackoga (1747). Uz pomoć imagološke analitičke ...metode obrađuje se fenomen konstituiranja konfesionalnog (katoličkog) identiteta i (dominantno pravoslavnog) alteriteta. Istraživački je interes stoga fokusiran na tekstnu konstrukciju ili reprezentaciju konfesionalnih identiteta, odnosno alteriteta, u kojoj se mogu uočiti brojni aksiološki obojeni iskazi. Sukladno imagološkoj istraživačkoj paradigmi, istraživanje se, osim na književnopovijesne, oslanja i na kulturnopovijesne spoznaje. Uz imagološku analizu, Grabovčev se tekst promatra i u okviru teorija kulturnoga pamćenja, analiziraju se diskurzivne strategije pamćenja kojima se konstruirani identitet održava, izdvajaju se čvrste referentne točke pamćenja i simboličke figure na koje se pamćenje naslanja.
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