DISERTAČNÍ PRÁCE Univerzita Karlova v Praze Filozofická fakulta Ústav pro dějiny umění Studijní program Dějiny výtvarného umění Jan Mergl Výtvarný vývoj produkce Harrachovské sklárny v Novém Světě 1850-1940 Art Development of the Production of the Harrach Glassworks in Nový Svět 1850-1940 Abstract Vedoucí práce: Doc. PhDr. Jana Kybalová, CSc. 2014 ABSTRACT Highly regarded throughout the world, Bohemian glass is also acknowledged as a cultural phenomenon in its own right and the Harrach glassworks in Nový Svět in Krkonoše indisputably ranks among the most accomplished companies that have had a determining influence on the world renown of Czech glassmaking. First documented in the early 18th century, the glassworks has been in existence for three hundred years. However, its prominent status among Bohemian producers of glass is not only due to its long history. What makes it noteworthy is its traditionally outstanding craftsmanship and technological facilities, and mainly its foresighted efforts to employ and further enhance diverse techniques in working with crystal and coloured glass. Thus, the factory was able to readily respond to the changes in the styles of glass as these developed from the 18th to the 20th centuries. This work is the outcome of long-term, focused research of archival sources, especially...

The dissertation deals with the literature of the Czech lands on the background of the social change. The project follows the development of literature, from the enlightenment reforms at the end of the 18th century to the later phase of the Czech National Revival in the middle of the 19th century. The analysis of chosen texts is particularly focused on the role of the florilegia, written in German: collections of literary works and almanacs. The exploration is interested in tendencies, which this literary genre reflects: educative, reviving and mediating.

Text in Afrikaans / Vanuit sekere kwalitatiewe navorsingsmetodes, word literatuurstudie van Kwa Sizabantoe Sending gedoen (KSB). Die rede is om 'n gefundeerde antwoord te vind vir die verskille in opinies oor KSB. In Hoofstuk 1 word die probleem geskets en na die verslag van die Evangeiiese Atiiansie gekyk. Dan volg iniigting oor die navorser sowel as die werkswyses wat gevolg word. Hoofstuk 3 gee 'n samevatting van die geskiedenis van KSB en die Stegen-famiiie. Hoofstuk 4 behandel die unieke literatuurbronne waaroor die navorser beskik. Die Evangeiiese Alliansie beweer dat daar 'n misbruik van bonatuurlike geestelike ervarings op KSB is, Die gevolg is elitistiese en paternalistiese optredes. Dit gee aanleiding tot interne spanninge en probleme. Hierdie bewering word in bespreek in Hoofstukke 5 - 7 . Hoofstuk 8 gee opsomming en bespreking van die bevindinge. In Hoofstuk 9 word gepoog om 'n basisteorie te formuleer en om 'n oplossing voor te stel. / Using certain qualitative methods, a literature study is done on Kwa Siza Bantu Mission (KSB). The reason is to come to a conclusive answer to the difference in opinions with regards to KSB. Chapter 1 gives an overview of the problem as well as the result of the inquiry of the Evangelical Alliance into KSB. Information on the researcher as well as his research methods follow. Chapter 3 is a summery of the history of KSB and the Stegen family. In Chapter 4 a review is made of the unique literature. From Chapter 5 - 7 a statement of the Evangelical Alliance is discussed. The statement implies that the misuse of supernatural experiences, iead to paternalistic or elitistic methods resulting in tensions and divisions. Chapter 8 discusses the findings and Chapter 9 tries to formulate a base-theory and suggests some solutions to the problems of KSB, / Philosophy, Practical and Systematic Theology / M.Th. (Practical Theology)

Die vorliegende MTh-Dissertation ist eine missionsgeschichtliche Untersuchung, welche ausge-hend von primären Quellen die Anfangsgeschichte der Heilsarmee und deren Mission im Basel-biet von 1887 bis 1901 erforscht. Die Heilsarmee war eine Bewegung, die missionarisch ausge-prägt offensiv tätig war. Im ersten Hauptteil wird ihre Anfangsgeschichte chronologisch in drei Phasen dargestellt: Pionier-, Repressions- und Etablierungsphase. Im zweiten Hauptteil wird sys-tematisch deren Mission analysiert und erörtert. Der Fokus liegt einerseits auf der konkreten Mis-sionspraxis, gefragt wird aber auch nach den missionstheologischen Überzeugungen, welche den missionarischen Aktivitäten zugrunde lagen. Die Dissertation zeigt die Hintergründe einer offen-siven, anfänglich primär auf das ‚Seelenheil‘ zielenden Missionspraxis der Heilsarmee und auch die damit verbundenen Probleme, welche sich in Ablehnung, Widerständen und staatlicher Re-pression äußerten. Es wird auch gezeigt, wie die Heilsarmee zunehmend ein ganzheitliches Heils-verständnis und eine Missionspraxis entwickelte, welche den ganzen Menschen vor Augen hat: Seele und Leib. Dieser ganzheitliche Ansatz von Mission verhalf der Heilsarmee zu zunehmender Akzeptanz / Christian Spirituality, Church History and Missiology / M.Th. (Missiology)

De retour de ses voyages en Ethiopie, l’explorateur scientifique basco-irlandais, Antoine d’Abbadie, fit appel, en 1864, à l’architecte Eugène-E. Viollet-le-Duc pour édifier sa demeure. Le restaurateur de Notre-Dame de Paris et son collaborateur, Edmond Duthoit, qui fut en charge du suivi du chantier et de la décoration, proposèrent une œuvre originale, voire délirante, rare par son homogénéité stylistique et à l’image des goûts éclectiques de son commanditaire et de son épouse. Pour la construction du château d’Abbadia, ils puisèrent dans des sources d’inspiration associant le Moyen Age, la science, la religion, l’Orient et l’Ethiopie, composant dès lors un véritable métissage artistique. Cette thèse s’intéresse non seulement aux modes d’expression de ces influences, mais elle tente également d’explorer les motivations, les significations et la raison d’être d’une telle mixité sur le plan historique et social. La masse des archives permit, enfin, de mettre en lumière l’important réseau des acteurs, notamment des artistes et artisans renommés, qui participèrent à la construction d’Abbadia. L’étude de cette singulière demeure s’articule donc autour des personnalités affirmées de ses commanditaires tout en resituant le château au sein de l’histoire de l’art et de l’architecture du XIXe siècle. / When he came back from his travel in Ethiopia, the bask-irish scientist explorer, Antoine d’Abbadie, appealed in the architect Eugène-E. Viollet-le-Duc in 1864 in order to build his castle. Notre-Dame de Paris’ restaurator and his associate, Edmond Duthoit, in charge of the construction site and decoration, proponed an original and delirious work, rare from its stylistic homogeneity and in the image of its owner’s and his wife’s eclectic tastes. As for the château d’Abbadia’s building, they drew in several inspirations which associated Middle Ages, science, religion, Orient and Ethiopia, which therefore composed a true artistic interbreeding. This thesis consists in studying these influences’ modes of expression, and besides, it tries to explore the motivations and the meanings of such a mixity on historical and social viewpoint. At last, the massive archives permitted to highlight the important web of the actors, in particular well-known craftsmen and artists, who participated to Abbadia’s building. So the study of this singular home is built around its owner’s assertive personalities while setting the castle in 19th century’s history of art and architecture.

Il ballo sociale di coppia è una forma di svago che è tornata ad essere praticata da giovani e adulti soprattutto dagli anni Novanta. Questa ricerca sociologica ha per oggetto gli eventi di ballo sociale di coppia che hanno luogo attualmente a Milano in spazi pubblici, soprattutto nel centro città, senza autorizzazioni formali e privi di finalità di lucro. L’ipotesi di base è che questi eventi, organizzati da gruppi di ballerini attraverso reti sociali online, siano parte di un fenomeno sociale unico. I tipi di ballo coinvolti sono il tango argentino, la mazurka francese neotrad, lo swing e i balli del sud Italia. Questo lavoro, attraverso l’osservazione partecipante in situazione e interviste in parte semistrutturate e in parte biografiche, mira ad individuare i significati specifici che distinguono tale pratica urbana dal ballo di coppia in luoghi istituzionali e quale sia il ruolo giocato dello spazio pubblico nel differenziare i due oggetti. Nell’analisi delle interviste, l’ambito di significato relativo alla socialità collettiva si è distinto rispetto agli altri per corposità e complessità, è stato perciò scelto come chiave interpretativa del fenomeno. Questa pratica si rivela, infine, una forma di socievolezza e un ambiente sociale in cui esperire un’intimità di gruppo generata da interazioni estemporanee tra conoscenti, e trova negli spazi pubblici della città il suo teatro di espressione privilegiato. / In Western culture, social partner dances have re-emerged as a leisure activity for young and adults since the 90’s. This sociological research concerns social partner dancing events taking place in public spaces in Milan nowadays, especially in the city centre. They are organized through online social networks by groups of dancers who occupy the public space without any formal license and any profit-mindedness; Argentinian tango, French mazurka, swing, and Southern Italian dances are the types of dances involved. The underlying assumption is that these street events are part of a unique social phenomenon. By means of an at home perspective to participant observation, semistructured, and in-depth interviews, this work aims, firstly, to find specific meanings to this practice by comparing it to partner dances performed in institutional places; and secondly, to identify the role of public space in this framework. The collective sociality dimension of meaning has been chosen as a key to interpretation, since it stood out for complexity and relevance. This urban practice turns out to be a kind of simmelian sociability and an environment to experience a group intimacy produced by extemporary interactions of acquaintances; of which urban public spaces, furthermore, prove to be a perfect theatre to its full expression.

Notre travail, sur la base d’un corpus de textes très complet que nous avons rassemblé et numérisé (CD-rom en annexe), présente quelques grands thèmes de l’œuvre théologique du pasteur Louis Dallière (1897-1976). Après un aperçu biographique nous développons sa critique de la philosophie idéaliste et des répercussions qu’elle a engendré sur la théologie protestante. L. Dallière entend par là redonner droit à une ecclésiologie privilégiant le concret et foncièrement confessante. Dans cette optique, il entend repenser la pratique du baptême, en particulier celui des enfants. Dans un contexte de fin de la chrétienté, il souhaite privilégier l’immersion de confessants. En raison de son soutien au mouvement pentecôtiste naissant il défend aussi une spiritualité ouverte à l’exercice des charismes. Cette Église confessante a pour vocation de préparer la venue en gloire du Christ. Elle doit donc se réapproprier l’eschatologie sans pour autant s’abandonner aux excès apocalyptiques. Dans chacun des chapitres nous situerons l’auteur dans son contexte ecclésial et théologique. En conclusion nous indiquons quelle peut être la pertinence aujourd’hui de cette pensée. / I base my research on a fairly complete collection of pastor’s Dallière writings that I have assembled and digitized (see the CD-rom), presenting some of the main themes in the theology of Louis Dallière (1897-1976), a pastor in the Reformed church of France. After a biographical sketch of his life, I present his critique of Idealist philosophies and its impact on Protestant theology. I present Louis Dallière's larger objective of establishing a more concrete and confessional ecclesiology, including his rethinking of the practice of baptism, especially infant baptism. Convinced that the era of Christianity was coming to an end, he called for a renewed practice of the immersion of confessing believers. Because he supported the beginnings of Pentecostalism he also believed in a renewal of spiritual charisms within church life. I also explore the larger purpose of his call for a renewed confessing church to prepare for Christ's Second Coming, with his consequent re-appropriation of eschatology without the excesses of some apocalyptic movements. In each of our chapters I place L. Dallière in his ecclesiological and theological context. In my conclusion I explore the relevance of Dallière’s insights for our current theologies.

Syftet med denna studie har varit att undersöka vilka olika religiösa inriktningar som finns bland sverigefinländare idag och vilken religiös bakgrund de har. Ett annat syfte har varit att ta reda på om religionen spelar en primär eller en sekundär roll för identiteten jämfört med kultur och språk hos sverigefinländare, och om det finns skillnader i den religiösa identiteten hos första, andra och tredje generationens sverigefinländare, samt hur dessa förmodade skillnader kan förklaras. En annan målsättning med denna studie har varit att undersöka hur religiositet uttrycks hos första, andra och tredje generationens sverigefinländare genom religiös praktik. Det teoretiska ramverket består av Nancy T. Ammermans and Lori Peeks teorier om religiös identitet and Thomas Hylland Eriksens and Fredrik Barths teorier om gränsdragningsprocesser. Denna studie visar att det finns en stor mångfald vad gäller religiösa inriktningar bland sverigefinländarna och att även deras religiösa bakgrund skiftar. Resultatet av denna studie visar att religiös tro tycks vara viktigare för identiteten för första generationens sverigefinländare jämfört med andra och tredje generationen. En av förklaringarna skulle kunna vara att sverigefinländare av andra och tredje generationen är mer assimilerade i det sekulära, svenska samhället och även att andra och tredje generationens invandrare har en mer otydlig identitet och att de i vissa fall kan bli etniska eller religiösa anomalier. Trots mångfalden vad gäller religiösa inriktningar, visar studien att det även finns likheter, i synnerhet bland första generationens sverigefinländare. Första generationen tycks vara mer konservativ vad gäller bibeltolkning och religiösa värderingar, exempelvis. Ett av skälen kan vara att finsktalande präster från Finland, som arbetar inom Svenska kyrkan, har en bakgrund inom väckelserörelsen, som har haft stark påverkan på Evangelisk-lutherska kyrkan i Finland. Denna studie visar också att det finns ett levande och aktivt religiöst liv bland sverigefinländare idag, trots att assimilationstycket har varit stort. / The aim of this study has been to explore what kind of religious directions are to be found among Sweden Finlanders today and what religious background they have. Another aim has been to find out if religion has a primary or a secondary role for the identity compared to culture and language among Sweden Finlanders, and if there are differences in religious identity between the first, the second and the third generation and how these assumed differences can be explained. Another purpose with this study has been to explore how religiosity among Sweden Finlanders of the first, the second and the third generation is shown through religious practice. The theoretical framework consists of Nancy T. Ammerman’s and Lori Peek’s theories about religious identity and Thomas Hylland Eriksen’s and Fredrik Barth’s theories about boundary making processes. This study shows there is a great diversity in religious directions among Sweden Finlanders and their religious background is also shifting. According to the results of this study, religious faith seems to be more important for the identity for religious Sweden Finlanders of the first generation compared to the second and the third generation. One of the explanations could be that Sweden Finlanders of the second and the third generation are more assimilated in the secular, Swedish society and also because second and third generation immigrants’ identity is less clear and in some cases they become an ethnic or a religious anomaly. This study also shows that although there are differences between the religious directions, similarities also exists, especially between Sweden Finlanders of the first generation. The first generation seems to be more conservative when it comes to Bible interpretation and religious values, for example. One of the reasons might be that Finnish speaking priests from Finland, who work within Church of Sweden, have a background in the religious revival movements which has had a strong influence on the Evangelical Lutheran Church of Finland. This study also shows there is a living and active religious life among Sweden Finlanders today, even though the pressure to assimilate has been strong.

This dissertation investigates the revitalisation of Tonga, an endangered minority language in Zimbabwe. It seeks to establish why the Tonga people embarked on the revitalisation of their language, the strategies they used, the challenges they encountered and how they managed them. The Human Needs Theory propounded by Burton (1990) and Yamamoto’s (1998) Nine Factors Language Revitalisation Model formed the theoretical framework within which the data were analysed. This case-study identified various socio-cultural and historical factors that influenced the revitalisation of the Tonga language. Despite the socio-economic and political challenges from both within and outside the Tonga community, the Tonga revitalisation initiative was to a large extent a success, thanks to the speech community’s positive attitude and ownership of the language revitalisation process. It not only restored the use of Tonga in the home domain but also extended the language function into the domains of education, the media, and religion. / Linguistics and Modern Languages / M.A. (Sociolinguistics)

The medium is the message in the first place: the medium as presence, as the author. His contribution to the academic world is his academic Holographic Memoirs. His story, the author's memoirs, is a fictive-narrative discourse with an organic ubuntu open-endedness. The Hologram is both an autobiography, but also all the information at all places simultaneously – nonlocal in quantum physical terms - within an intense hallucinating dream: no illusion, but rather a HyperReality with all its Virtual Identities. The invention of tram hopping is the plot of the story. The plot is like an hourglass where the first part of the story is the emptying of the sand, the deconstruction of modernism, but while the top chamber runs empty and the bottom chamber fills up, so the deconstruction is simultaneously a dependent arising/(social) construction/ubuntuing to revival – the synagogal Shekinah presence of YAHWEH. The top chamber is the unreasonable Newtonian physics and the bottom chamber reasonable quantum physics. The metaphysics (before the physics) of the top chamber is poststructuralism and deconstruction, while the bottom chamber is the virtual Hebraic worldview that delutively merges ubuntu and Buddhism. The long narrow neck in the middle is the moonily narrative that lives us with psychology (Psycho-logic) lost in sociology (Social-physics). Hermeneutics is set forth in the same contrasting hourglass of the top chamber, the inherited tradition, emptying to what it should accomplish – (virtual) presence. / Philosophy and Systematic Theology / D. Th. (Systematic Theology)