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Autorica se u tekstu bavi kulturnom politikom fašističke Italije u Rumunjskoj. Kako Italija nije imala vidljiviji politički i ekonomski utjecaj, naracijom o zajedničkoj prošlosti, odnosno na tradiciji Rimskog Carstva, pokušavala je graditi svoj utjecaj u jugoistočnoj Europi, na Balkanu, konkretnije u Rumunjskoj., This paper deals with the strength of culture (more specifically of art and language) in spreading political influence on the example of the relations between Fascist Italy and Romania in the period between the two world wars. Due to a comparable lack of political and economic power, Italy spread its influence into the East making use of its far-reaching system of cultural diplomacy. In order to realize its political-cultural program, it resorted to the civilizational discourse of the superiority of the Italian civilization, a descendant of the tradition of the Roman Empire. This was not at odds with the Romanian national idea, because the Romanians built their international image on the Roman-Romanian continuity. The paper presents some examples of actions taken by the Italian cultural diplomacy and their wish to dominate the countries of the Southeastern Europe in the Balkans, more specifically, Romania.

Ovaj se rad oslanja na filozofsku misao Ernsta Cassirera i određenje čovjeka kao »animal symbolicum«, koje svoj temelj ima upravo u njegovoj filozofiji simboličkih formi. Na temelju Cassirerove teorije o simboličkim formama kao objektivacijama duha, u radu se želi analizirati mogućnost određenja identiteta čovjeka pojedinca kroz odabir i artikulaciju pojedinih simboličkih formi. Pitanje je od kojega se polazi: određuje li se kroz odabir pojedinih simboličkih formi, njihova opsega i intenziteta utjecaja identitet konkretnoga pojedinca? Odnosno, je li u mjeri u kojoj se pojedina simbolička forma artikulira kod pojedinoga čovjeka, moguće odrediti i njegov identitet? Uz navedeno, nameće se i pitanje utjecaja različitih drugih okolnosti poput tradicije, društvene sredine, obitelji i dr. Daljnja se analiza rada odnosi na pitanje mogućnosti oblikovanja identiteta pojedinca kroz prihvaćanje i artikulaciju nekoliko simboličkih formi te, u tom slučaju, njihova međusobnog odnosa, odnosno o prevlasti jedne nad drugom. Prvi i drugi dio rada predstavlja Cassirerovu teoriju o čovjeku kao simboličkome biću te njegovu filozofiju kulture. Treći dio predstavlja pokušaj analize mogućnosti određenja identiteta čovjeka pojedinca kroz prihvaćanje i artikulaciju pojedine simboličke forme ili više njih., This paper deals with the philosophical thought of Ernst Cassirer and his notion of man as »animal symbolicum« which emanates from his philosophy of symbolic forms. Based on Cassirer’s theory of symbolic forms as the objectivation of the spirit, this paper endeavours to analyse the possibility of determining the identity of the human individual by means of selection and articulation of individual symbolic forms. The question at the outset is the following: is the identity of an individual in fact determined by his choice of individual symbolic forms and by the scope and intensity of their influence? In other words, is the scope within which an individual symbolic form is articulated in an individual human being in fact the measure in which one can determine his identity? In this context the question arises concerning the influence of various other factors such as tradition, social milieu, family, etc. Furthermore, the article examines the issue of the possibility of shaping the identity of an individual through acceptance and articulation of several symbolic forms and their interrelationship in this case, that is the predominance of one over the other. The First and second sections of the article present a portrayal of Cassirer’s theory on man as a symbolic being and his philosophy of culture, while the third section attempts an analysis of the possiblity of determining the identity of a human individual through acceptance and articulation of single symbolic forms or several of the same.

Šimun Kožičić, u latinskim tekstovima i ispravama Simeone Begna (Zadar, oko 1460. – 1536.), zadarski patricij, modruški biskup, ugledni kraljevski diplomat, pisac-latinist, vrstan govornik i uvaženi sudionik Lateranskoga koncila, prognananik i prvi poznati riječki tiskar, nakladnik, prevoditelj, priređivač glagoljskih izdanja, tiskao je u Rijeci od 1530. do 1531. godine uz pomoć majstora tiskara (štampaduri) iz Brescie (Italija) šest knjiga na crkvenoslavenskome i hrvatskome (čakavskome) jeziku, glagoljskim pismenima. Time je Kožičić učinio grad Rijeku hrvatskom kulturnom i duhovnom metropolom hrvatskoga glagoljaštva i europskoga ranoga tiskarstva. Ta činjenica upućuje na potrebu boljega vrednovanja Kožičićeve ličnosti u današnjem vremenu i na realnu mogućnost korištenja Kožičićeva djela, značajnoga dijela riječke kulturne baštine u cilju ostvarenja sretnije sadašnjosti i budućnosti grada Rijeke i Hrvatske. U ovome radu se polazeći od pojma branda, primjenom procesa brandiranja, ali i održavanja, odnosno stvaranja identiteta i branda grada navode neke od mogućnosti koje se uz dobro poznavanje Kožičićeve ličnosti, djela i vremena, te posebnosti grada Rijeke mogu upotrijebiti, koristiti na području znanosti, kulture, turizma, prvenstveno u gradu Rijeci. Stoga se ovdje govori i predlaže pokretanje i realizacija projekata izrazito kulturnoga i znanstvenoga karaktera (Kožičićev muzej – muzej riječkoga tiskarstva; Institut ranoga hrvatskoga tiskarstva i slično), ali i projekata koji imaju gospodarski, turistički karakter (Kožičićeva tiskara; „vetea et nova“, ručna proizvodnja specijalnih papira, izrada renesansne i barokne grnčarije s motivima grada Rijeke, glagoljice i sl., odnosno izrada odgovarajućih suvenira, organiziranje renesansne bodege: trgovine i ugostiteljskih sadržaja. Sve to bi trebalo dovesti do većega korištenja znanstvenih, kulturnih, umjetničkih i zanatskih potencijala grada Rijeke, a smještajem, odnosno realizacijom tih projekata u riječki Stari grad, koji usprkos rušenjima polovicom XX. stoljeća još uvijek u nekim svojim dijelićima odiše originalnim dahom prošlih stoljeća, udahnula bi se duša danas zapuštenim ambijentima, te ostvarila nova radna mjesta. Rijeka bi dobila raznovrsniju i kvalitetniju, nadasve profinjeniju i europski prepoznatljivu kulturnu i turističku ponudu, a Šimun Kožičić, koji je realna spona ne samo hrvatskih krajeva u kojima je živio i djelovao: od juga (Zadar, Ugljan) do sjevera (Modruš, Rijeka) hrvatske jadranske obale, već je aktivni ambasador Rijeke i Hrvatske u europskim i svjetskim okvirima. Ostvarenjem i dijela predloženih projekata kao i onima koje će drugi nadahnuti Kožičićevim djelom i vremenom stvoriti, bi postao – a to i jest – bitan, nezaobilazan čimbenik sveukupnosti identiteta i branda grada Rijeke, posebno na području kulture i kulturnoga turizma., Šimun Kožičić, Simeone Begna (Zadar, around 1460 – 1536), a noblemen from Zadar, the Bishop of Modruš, a distinguished royal diplomat, a Latinist author, a distinguished speaker and a distinguished member of the Lateran Council, a refugee and the first known Rijeka’s printer, publisher, translator and editor of Glagolitic editions, printed with the help of master printers from Brescia (Italy) six books in the Old Church Slavonic and the Croatian (Čakavian) language, in Glagolitic script, in Rijeka in the period between 1530 and 1531. With this Kožičić made Rijeka the cultural and spiritual seat of the Croatian Glagolitic movement and early European printing. This fact calls for a more detailed evaluation of Kožičić’s work in the present time and indicates a realistic possibility for the use of his work, an important part of Rijeka’s cultural heritage, with the aim of making the present and future of Rijeka and Croatia brighter. In the paper we start from the concepts of identity, brand, application of the process of branding, but also maintenance, that is, creation of identity and brand of town. Also some strategies that, with a good knowledge of Kožičić’s persona, work and time, and specific qualities of Rijeka, could be used and applied to the domains of science, culture and tourism foremostly in the town of Rijeka, are presented. Thus we speak about and propose a realisation of a project that is primarily cultural and scientific in its nature (Kozičić’s museum – a museum of Rijeka printing house; an Institute of Early Croatian Printing, etc.), but also of economic and tourist projects (Kozičić’s printing house; “vetea et nova”, crafting of special kinds of paper, crafting of Renaissance and Baroque pottery with the symbols of Rijeka, Glagolitic script, etc., that is, crafting of appropriate souvenirs, organising a Renaissance bodega: shops and catering facilities). All this should lead to an increased use of scientific, cultural, artistic and crafts potentials of the town of Rijeka, and by placing, that is, realising these projects in Rijeka’s Old Town, that despite the devastation in the mid 20th century still has the feel of centuries long gone by, a new spirit would be infused into these neglected ambiences. In addition this would lead to creating new job openings. As a result Rijeka would have a better, more versatile, primarily refined and recognisable cultural and tourist offer.

Rad se bavi ulogom sveučilišta u regionalnom razvoju u kontekstu europskih integracija, s posebnim naglaskom na važnost obrazovanja za interdisciplinarno područje kulture i turizma kao strateških razvojnih odrednica regija koje svoju međunarodnu konkurentnost temelje na jedinstvenim i visokovrijednim kulturnim resursima i očuvanoj prirodnoj baštini. Sveučilišta su institucije koje imaju ključnu ulogu u promicanju znanja, očuvanju kulturnog identiteta, interkulturalnoj komunikaciji i razvoju europske zajednice naroda: ona istovremeno njeguju temeljne europske vrijednosti i kulturu te potiču uravnoteženi razvoj, uz uvažavanje različitosti kultura i jezika. U uvjetima globalizacije i novih oblika regionalnog povezivanja, sveučilišta se pozicioniraju kao regionalni centri znanstvene i istraživačke izvrsnosti, čuvari i promicatelji intelektualne i znanstvene baštine, kreatori održivog razvoja i mostovi prema drugim kulturama. Ponuda studijskih programa trebala bi pritom pratiti i usklađivati globalne trendove s lokalnim potrebama, imajući u vidu kompetencije potrebne za rad i život u širem europskom i svjetskom okruženju. Obrazovanje za kulturu i turizam u tom se kontekstu pozicionira kao ključni interdisciplinarni profil, koji osposobljava stručnjake za komuniciranje i poslovanje u multikulturnom svijetu. U radu su prikazani rezultati istraživanja stavova studenata, nastavnika i stručnjaka o potrebi osnivanja diplomskog studija Kulture i turizma na Sveučilištu Jurja Dobrile u Puli., The paper examines the role of universities in regional development in the context of European integration, with special emphasis on the importance of education for the interdisciplinary field of culture and tourism, as strategic determinants of development of regions that base their international competitiveness on the unique and preserved cultural and natural heritage. Universities play a key role in promoting the knowledge, preservation of cultural identity, intercultural communication and development of the European community of nations. In terms of globalization and new forms of regional cooperation, universities position as the regional centers of scientific and research excellence, the guardians and promoters of intellectual and scientific heritage, the creators of sustainable development and bridges to other cultures. Study programmes offer should follow and coordinate the global trends with local needs, keeping in mind the competencies required for work and life in the wider European and global environment. In this context, education for culture and tourism position as a key interdisciplinary profile, which enables professionals to communicate and work in a multicultural world. The paper presents the results of research of attitudes of students, teachers and experts about the need of establishment of the new Graduate University Study Programme of Culture and Tourism.

Rad je napisan u povodu i u kontekstu obilježavanja tristote obljetnice rođenja Jeana-Jacquesa Rousseaua. Stoga se u ponajprije ukazuje na golemu i zasluženu pažnju koja se tom misliocu posvećuje ne samo u Francuskoj nego i u mnogim kulturno-akademskim i znanstvenim sredinama suvremenog svijeta. Navode se razne manifestacije i izdavački pothvati koji aktualiziraju važnost tog mislioca i nude nove interpretacije njegovih ideja. No rad je bitno usredotočen na promišljanje Rousseaua kao preteče moderne ekološke misli. Pokušava naime pokazati u kojem je smislu Rousseauovo djelo relevantno za modernu ekologiju i u kojem je smislu opravdano pozivanje na njegova stajališta. Upozorava da se valja čuvati uobičajenih vulgarizacija, osobito onih koje se tiču „povratka prirodi“ i koje svojim simplicizmom skreću pozornost s Rousseauovih inspirativnih i održivih ideja. U radu se, na toj interpretativnoj liniji, pokušava utvrditi postoji li teorijsko-filozofska veza između Rousseauovog poimanja prirode i poimanja prirode u radikalnoj odnosno dubinskoj ekologiji. Rousseau je svakako jedna od inspiracija dubinske ekologije, ali valja voditi računa o zbiljskoj trajnosti i granicama te inspiracije. Ukratko, rad se zalaže za novo čitanje Rousseaua u ekološkom ključu., This paper is written to mark the 300th anniversary of Jean-Jacques Rousseau’s birth. Therefore, it first highlights the well-deserved attention given to this philosopher not only in France but in other modern cultural, academic and scientific contexts as well. The paper lists many achievements and publishing endeavors that actualize the importance of this thinker and offers new interpretations of some of his ideas. The main focus of the paper, however, is to look at Rousseau as a forerunner of modern environmental thought. It attempts to show the relevance of Rousseau’s work for modern ecology and some ways in which his attitudes can be incorporated. The paper warns against certain common vulgarizations of Rousseau’s work in particular those that emphasize his call for a “return to nature” and thus oversimplify Rousseau’s inspirational and sustainable ideas. This paper thus attempts to determine whether a theoretical and philosophical connection can be established between Rousseau’s idea of nature and the idea of nature found in radical or deep ecology. Rousseau is certainly one of the inspirational forces behind deep ecology, however, we must strive to better understand the permanence and constraints of this influence. In short, the paper advocates a new reading of Rousseau through environmental lenses., Die Arbeit ist zum Anlass und im Kontext des Begehens des dreihundertsten Geburtstags Jean-Jacques Rousseaus geschrieben. Deshalb wird vor allem auf die große und verdiente Aufmerksamkeit hingewiesen, die dem Denker nicht nur in Frankreich geschenkt wird, sondern auch in vielen anderen kulturell-akademischen und wissenschaftlichen Bereichen der zeitgenössischen Welt. Es werden verschieden Veranstaltungen und verlegerische Unternehmungen angeführt, die Wichtigkeit dieses Denkers aktualisieren und eine Neuinterpretierung seiner Ideen anbieten. Die Arbeit ist jedoch im Wesentlichen auf die Auffassung Rousseaus als Vorläufer des modernen ökologischen Gedankens fokussiert. Es wird nämlich versucht zu zeigen, in welchem Sinne das Werk Rousseaus für die moderne Ökologie relevant ist und in welchem Sinne es gerechtfertigt ist, sich auf seine Ansichten zu beziehen. Es wird gewarnt, sich vor üblichen Vulgarisierungen zu schützen, besonders vor denen, die sich auf die „Rückkehr zur Natur“ beziehen und die durch ihren Simplizismus die Aufmerksamkeit von Rousseaus inspirativen und nachhaltigen Ideen ablenken. In der Arbeit wird auf dieser interpretativen Linie versucht festzustellen, ob eine theoretisch-philosophische Verbindung zwischen Rousseaus Auffassung der Natur und der Auffassung der Natur in der radikalen, bzw. Tiefenökologie besteht. Rousseau ist jedenfalls eine der Inspirationen der Tiefenökologie, aber man muss der realen Haltbarkeit und den Grenzen dieser Inspiration Rechnung tragen. Kurz gesagt setzt sich die Arbeit für ein neues Lesen Rousseaus mit dem ökologischen Schlüssel ein.

Rad promišlja i prikazuje interakciju globalizacije i kulture kao sustava značenja koji reguliraju društveni život, odnosno na općoj razini skicira i analizira neke teze glede odnosa kulture i globalizacije. Globalizacija je društvena, ekonomska, politička i kulturna činjenica suvremenog društva, totalni fenomen. Ona je sveprisutna pojava današnje epohe i ostavlja upečatljive tragove svoje nazočnosti u svim prostorima u kojima se odvija. Osnovni aspekti globalizacije su ekonomski i politički odnosi koji se razvijaju između zemalja i regija i sve više čine okvir nekoj vrsti kulturnoga međusobnog približavanja u kojemu izvjestan broj istih vrijednosti prolazi krozviše zemalja s tendencijom prema kulturnoj jednakosti.Globalizacijski proces uključuje sve veći broj kulturnih elemenata, proširuje prostorne, kvantitativne i kvalitativne dimenzije kulture, a uključivanjem sve većega broja ljudi potiče aktivno djelovanje kulture. U prošlosti i danas dodiri kultura su se skladno prožimali, ali i iskazivali dramatične i često konfliktne oblike. Istinsko življenje trebalo bi biti međusobno razumijevanje i poštovanje, sporazumijevanje i ravnopravna suradnja jer smisao čovjeka ogleda se u humanosti., This paper represents an analysis and an account of the interaction between globalization and culture as systems of meaning that regulate social life. In other words, the paper provides a general outline and insight into certain thesis regarding the relationship between culture and globalization. Globalization is a social, economic, political, and cultural fact of modern society, an absolute phenomenon. It is an omnipresent occurrence of today’s epoch leaving significant traces of its presence wherever it occurs. The basic aspects of globalization refer to economic and political relations that develop between countries and regions and that increasingly represent a framework for closer cultural contacts within which a certain number of the same values pass through many countries with a tendency towards cultural equality.The globalization process includes an increasing number of cultural elements, it broadens the spatial, quantitative and qualitative dimensions of culture, and, by including an increasing number of people, promotes active functioning of culture. In past and at present cultural contacts have harmoniously interfused, but they have also taken dramatic and often conflicting forms. True living should consist of mutual understanding and respect, agreement and equal cooperation because the meaning of man is reflected in humanity.

Ovaj rad nastoji problematizirati pitanje razumijevanja identiteta u današnjem vremenu, sagledano u kontekstu djelovanja suvremenih medija, interaktivne estetike i pojave novih vrsta afektivnosti i socijabiliteta. Konceptualizirajući iznova ono što je tradicionalno mišljeno kao identitet i identično, a koje je aktualno medijski, estetski i tehnološki posredovano, i time transformirano u odgovarajuće čulne, tjelesne i medijski generirane podatke, rad će sugerirati preispitivanje uvjeta te osnove za nastanak, mogućnost utemeljenja i dijalektičkog razvoja ne samo novih vidova i mjerila identiteta, nego će pokušati uspostaviti i kritički odnos prema njima, a na temelju iskustava jedne interdisciplinarno zasnovane paradigme humanistike i društvenih znanosti., This paper seeks to problematize the issue of understanding identity today, in the context of contemporary media activities, interactive aesthetics, and appearance of new species of affectivity and sociability. Reconceptualising the traditional notion of identity and identical, which is media, aesthetically and technologically mediated, and thus transformed into the appropriate sensory, physical, and media generated data, the paper will suggest a review of conditions and bases for the creation, possibility of the establishment and dialectical development of not only new forms and standards of identity, but will try to establish a critical attitude towards them, based on experiences of an interdisciplinary-based paradigm of humanities and social sciences.

U članku su pojmovi »osoba« i »čakre« predstavljeni u svome izvornom kontekstu, kao temelji specifičnih antropologija i stupovi dviju autonomnih kultura. Osoba je simbol i os zapadne (kršćanske) a čakre indijske (tantričke) antropologije. Oba pojma su istovremeno »sveta« i »profana«. Temelj su vlastite antropologije, soteriologije, teologije, filozofije i, među ostalim, medicine. Čakre su prijelazom na Zapad, što nas u ovom članku prvenstveno zanima, doživjele značajnu inverziju. Njihovo značenje u tantrizmu, gdje izvorno predstavljaju sredstvo postizanja spasenja, na Zapadu je reinterpretirano, profanizirano i reducirano na sredstvo za postizanje zdravlja. Antropologija na bazi čakri postala je na Zapadu okosnica mnogih alternativnih iscjeliteljskih tehnika (od istočnjačkih, preko gnostičkih i magijskih, sve do newageovskih) iza kojih stoji (pseudo)tantrička soteriologija. Holistička medicina, koja se priziva na antropologiju na bazi čakri ima ambiciju iscijeliti ne samo čovjekovu psihosomatsku dimenziju, nego i njegovu dušu, što kršćanstvo stavlja pred određene izazove koji traže primjeren filozofsko-teološki odgovor. Autor, na kraju, predlaže sedam kriterija kao orijentir osobama pri odabiru pojedinih alternativnih iscjeliteljskih tehnika., The paper presents the notions of»person« and »chakras« in their original context, as foundations of specific anthropologies and pillars of two autonomous cultures. A person is a symbol and an axis of Western (Christian) anthropology, whereas chakras are symbolic of Indian (Tantric) anthropology. Both notions are at the same time »holy« and »profane«. They constitute the basis of a proper anthropology, soteriology, theology, philosophy and, among other things, medicine. By moving West, chakras have experienced a significant inversion, and this is what constitutes the primary interest of this paper. Their significance in tantrism, where they originally constitute a means of achieving salvation, has in the West been reinterpreted, profaned and reduced to a means of achieving health. Anthropology based on chakras is the backbone of many alternative healing techniques (from Eastern, gnostic and magical, to New Age techniques) behind which there is a (pseudo)tantric soteriology. Holistic medicine, relying on anthropology based on chakras, has the ambition of healing not only man's psychosomatic dimension, but also his soul, which brings Christianity face to face with certain challenges requiring proper theological response. At the end, the author suggests seven criteria as a guide for choosing between alternative healing techniques.

Iako je moguće da većina suvremenih konzumenata postmodernog i konceptualnog umjetničkog izraza srednjovjekovni način oblikovanja i javnog izlaganja nacionalnih spomenika kulture smatra prilično zastarjelim načinom prezentiranja kulturnog blaga, ovdje će biti riječi o specifi čnim kamenim spomenicima poznatim kao stećci (jedn. stećak). Glavni cilj ovoga rada je pokazati kako je jedna od najvažnijih funkcija kulturnog fenomena stećaka bila uspostava javnog dijaloga između različitih etničkih i religijskih skupina središnjeg prostora Zapadnog Balkana., Although it is possible that most of the contemporary consumers of postmodern and conceptual artistic expression regard the medieval way of shaping and public display of national cultural monuments as quite an outdated way of the representation of cultural heritage, this paper will discuss the specifi c stone monuments known as “stećci” (singular: “stećak”). The main aim of this paper is to show that one of the key functions of a cultural phenomenon “stećci” was the establishment of the public dialogue between diff erent ethnic and religious groups in the area of the central Western Balkans., Obwohl es möglich ist, dass die meisten zeitgenössischen Konsumenten des postmodernen und konzeptuellen Künstlerausdrucks die mittelalterliche Art und Weise der Formgebung und des öff entlichen Ausstellens nationaler Kulturdenkmäler für eine ziemlich veraltete Präsentationsweise des Kulturgutes halten, wird hier von spezifi schen Grabsteinen, bekannt als Stećci (Sg. Stećak) die Rede sein. Das Hauptziel dieser Arbeit ist es zu zeigen, dass eine der Hauptfunktionen des Kulturphänomens Stećci die Erstellung des öff entlichen Dialogs unter verschiedenen ethnischen und Religionsgruppen im mittleren Raum des westlichen Balkan war.

Namjera je ovoga rada upozoriti na ukorijenjenost sebstva u kontekstu njegove formacije i egzistencije. Rad se temelji na nalazima intersubjektivne psihoanalize, koja smatra da se sebstvo formira i kasnije egzistira unutar određenih ljudskih intersubjektivnih sistema. S obzirom na to da oni na taj način utječu na organizaciju sebstva, promatranje sebstva kao izoliranog ili transhistorijskog entiteta problematično je. Istodobno, intersubjektivni sistemi nužno su ukorijenjeni u širem kulturalnom sistemu, što ujedno znači da se i sebstvo formira i postoji unutar specifičnoga kulturnog konteksta koji utječe na njegovu organizaciju. To se u radu pokazuje na primjeru suvremenoga sebstva, čiji su se specifični problemi počeli zamjećivati u kliničkoj praksi 1960-ih godina. Zajedničkim nazivom najbolje ih se može okarakterizirati kao "tendenciju fragmentaciji", fenomen koji je primijetio psihoanalitičar Heinz Kohut. Taj se fenomen u ovom radu povezuje s kontekstom formacije i egzistencije sebstva u suvremenom društvu. Tako je glavni cilj rada na inovativan način povezati suvremene kliničke nalaze sa sociološkim kontekstom suvremenoga društva. Nastavljajući se na ovu teorijsku perspektivu, autorica nudi i vlastito sociopsihoanalitičko objašnjenje problema s kojima se susreće suvremeno sebstvo., The aim of this paper is to show the embeddedness of the self in the context of its formation and existence. The paper is based on the findings of intersubjective psychoanalysis, which finds the self to be formed, and later to exist, within certain human intersubjective systems. Thus the perspectives which tend to observe the self as an isolated or transhistorical entity are problematic. Intersubjective systems are also embedded within a wider cultural system, meaning that the self is also formed and exists in a specific cultural context which influences its organization. This is shown on the case of the modern self, whose specific problems became evident in the clinical praxis of the sixties in the twentieth century. Those problems are best described by the phenomenon called "tendency towards fragmentation", observed by psychoanalyst Heinz Kohut. The phenomenon is, in this paper, linked to the context of formation and existence of the self in modern society. The general aim of this paper is thus to place modern clinical findings into a wider sociological context in a new way. Building on this perspective, the author also offers her own sociopsychoanalytic explanation of the problems of the modern self., In dieser Arbeit soll auf die Verwurzelung des Selbst im Kontext seiner Gestaltung und Existenz verwiesen werden. Die Studie gründet sich auf die Erkenntnisse der intersubjektiven Psychoanalyse, der gemäß das Selbst sich formt und später innerhalb bestimmter intersubjektiver Systeme existiert. Da diese somit wiederum die Organisation des Selbst beeinflussen, ist die Betrachtung des Selbst als einer isolierten oder transhistorischen Entität problematisch. Zugleich sind intersubjektive Systeme zwangsläufig in ein breiteres Kultursystem eingebettet, und das bedeutet, dass auch das Selbst innerhalb eines spezifischen kulturellen Kontexts entsteht und existiert, durch den seine Organisation beeinflusst wird. In der vorliegenden Arbeit wird dies am Beispiel des modernen Selbst aufgezeigt, dessen spezifische Probleme zuerst in den 60er-Jahren des 20. Jahrhunderts bemerkt wurden. Als gemeinsamer Nenner eignet sich am besten die Bezeichnung „Fragmentierungstendenzen”, ein erstmals von dem Psychoanalytiker Heinz Kohut beobachtetes Phänomen. Dieses Phänomen wird hier mit der Formierung und Existenz des Selbst in Zusammenhang gebracht. Das Hauptziel dieser Arbeit ist, auf innovative Weise einen Bezug zwischen zeitgenössischen klinischen Befunden und dem soziologischen Kontext der modernen Gesellschaft herzustellen. In Anlehnung an diese theoretische Perspektive unterbreitet die Verfasserin eine eigene psychoanalytische Erklärung zu Problemen, mit denen sich das zeitgenössische Selbst konfrontiert sieht.

Ovaj se rad sastoji u nastojanju da se ukratko prikažu bitne značajke kulturno-antropološke koncepcije Renéa Girarda. Polazi se od toga da je njegova koncepcija nedovoljno poznata u našoj akademskoj i kulturnoj sredini, da je o njoj malo toga napisano i da je vrlo malo Girardovih tekstova prevedeno na hrvatski jezik. Rad ima na umu da Girardova antropološka misao spada u onu vrstu diskursa koji se označava kao fundamentalna antropologija, ali da i unutar tog određenja njegov pristup odlikuje niz specifičnosti koje su ga posljednjih četrdesetak godina, s više ili manje respekta, učinile originalnim, vrlo čitanim, ali i prijepornim autorom. Rad, prije svega, utvrđuje Girardov osobiti intelektualni profil, potom tematizira njegove ključne pojmove: mimesis, mimetizam, mimetički mehanizam, mimetički proces, mimetičko rivalstvo, mimetičko nasilje, mimetička kriza, mimetička žrtva, utemeljujuća žrtva, žrtveni jarac, itd., te napokon iznosi i neke od kritičkih prigovora Girardovoj antropologiji. Rad je posebno usredotočen na Girardovo poimanje kulture, odnosno na njegovu fundamentalno-antropološku hipotezu o izvorištima, porijeklu i nastanku ljudske kulture. Želi se naime pokazati kako Girard, kao zagovornik fundamentalne antropologije, pokušava iznaći i protumačiti one krajnje, prvotne izvore iz kojih se oblikovala ljudska kultura., Th is paper attempts to give a short overview of the fundamental features of René Girard’s cultural and anthropological concepts. It beings with the idea that not enough is known about his concepts in our academic and cultural circles, little has been written about it and a very small number of Girard’s texts have been translated into Croatian language. Th e paper considers Girard’s anthropological thought as a type of discourse that can be marked as the fundamental anthropology, however, even within these boundaries, his approach remains specifi c and he was therefore treated over the last forty or so years, with more or less respect, as an original, widely read as well as a controversial author. Th e paper, fi rst of all, establishes Girard’s specifi c intellectual profi le, and then goes on to discuss his key terms: mimesis, mimetism, mimetic mechanism, mimetic process, mimetic rivalry, mimetic violence, mimetic crisis, mimetic sacrifi ce, ritual sacrifi ce, scapegoat, etc., and, in the end, off ers some criticism of Girard’s anthropology. Th e paper focuses especially on Girard’s defi nition of culture, i.e. his fundamental anthropological hypothesis about the sources, origin and formation of human culture. It attempts to show that Girard, as an advocate of the fundamental anthropology, tried to fi nd and interpret the fi rst and original sources from which human culture developed., In der vorliegenden Arbeit wird versucht, die wesentlichen Merkmale des kulturanthropologischen Konzeptes René Girards kurz darzustellen. Es wird von der Tatsache ausgegangen, dass sein Konzept in unseren akademischen und kulturellen Kreisen nicht sehr bekannt ist, dass darüber wenig geschrieben wurde, und dass nur wenige Texte von Girard ins Kroatische übersetzt sind. In der Arbeit hebt man hervor, dass Girards anthropologischer Gedanke zu der Art von Diskursen gehört, die man als fundamentale Anthropologie bezeichnet , dass aber sein Ansatz auch innerhalb dieser Bestimmung sehr spezifi sch ist, weshalb er in den letzten vierzig Jahren mit mehr oder weniger Respekt als origineller, viel gelesener, aber auch umstrittener Autor gesehen wurde. In der Arbeit wird vor allem Girards besonderes intellektuelles Profi l festgestellt, dann werden seine Schlüsselbegriff e thematisiert: Mimesis, Mimetismus, mimetischer Mechanismus, mimetischer Prozess, mimetische Rivalität, mimetische Gewalt, mimetische Krise, mimetisches Opfer, Gründungsopfer, Sündenbock usw., schließlich werden einige kritische Bemerkungen an Girards Anthropologie geäußert. Die Arbeit konzentriert sich ganz besonders auf Girards Auff assung von Kultur bzw. auf seine fundamentalanthropologische Hypothese über Quellen, Ursprung und Entstehung menschlicher Kultur. Es soll nämlich gezeigt werden, wie Girard, als Befürworter der fundamentalen Anthropologie, die ursprünglichen Quellen zu finden und zu erklären versucht, aus denen die menschliche Kultur geformt wurde.

Ovaj je rad osmišljen kao analiza dijela mišljenja američkoga filozofa Fredrica Jamesona. Opus tog autora obuhvaća desetine naslova od kojih će u elaboraciji teme tri biti fragmentarno obrađena, odnosno u svakoj od njih ću posvetiti pozornost jednom poglavlju (i djelomično njihovim uvodima). Riječ je o sljedećim trima knjigama i pripadajućim poglavljima: The Signatures of the Visible (s prvim poglavljem u knjizi »Reification and Utopia in Mass Culture«), Postmodernism, or, The Cultural Logic of Late Capitalism (s tekstom iz šestoga poglavlja »Space: Utopianism After the End of Utopia«) i A Singular Modernity (s poglavljem, odnosno prvim dijelom knjige, »The Four Maxims of Modernity«). Namjera je rada tekstove ovih poglavlja istaknuti kao momente jednog zamišljenog ekskursa o opsegu i dubini pitanja o identitetu suvremenosti, odnosno njegovih suvremenih transfiguracija izraženih Jamesonovim tezama. Protežući se u daljnjim razradama onkraj čvrsto utvrđenih definicija i neprestanog preispitivanja metode istraživanja, ta pitanja nalaze svoju pozadinu u promišljanju koncepata i pojmova narativa i povijesnosti. Očito je da uvođenje koncepta i pojma narativa u relaciji prema povijesti evocira klasični pristup tom problemu, no ovdje je riječ upravo o njegovim suvremenim transfiguracijama koje su izražene u tim poglavljima. Namjera rada je, stoga, uz očigledne analitičke momente spomenutih tekstova, istaknuti i kritičku ulogu takve analize, s jedne strane. No, s druge strane, namjera je ukazati i na istraživanja čiji je smisao daljnje kritičko i analitičko propitivanje i utvrđivanje teorijskih polazišta koja ne ustrajavaju samo na spekulativnim postulatima vezanim uz spomenute probleme, koja ne teže tek jednoj novoj metadiskurzivnosti, već teže propitivanju mogućih istraživačkih putova koji se neizbježno pojavljuju u spomenutim transfiguracijama, kako teorije tako i neizbježnih praksa koje ih obilježavaju., This paper is generally conceived as an analysis of some fragmentary parts concerning the thought of American philosopher Fredric Jameson. The opus of this author includes tens of titles but only three of them will be elaborated here in some fragments (more precisely, I will elaborate on one of the chapter from each book respectively). The books in question are the following: The Signatures of the Visible (especially first chapter in the book titled “Reification and Utopia in Mass Culture”), Postmodernism, or, The Cultural Logic of Late Capitalism (text from the sixth chapter titled “Space: Utopianism After the End of Utopia”) and at the end there is A Singular Modernity (first chapter titled “The Four Maxims of Modernity”). My intention in this paper is to propound texts from those chapters as moments of one imagined digression about scope and depth of question which is asked about identity of contemporaneity, or rather, its contemporary transfigurations expressed through Jameson’s theses. In further elaborations this issues spreads beyond firmly set definitions and continuous examination of the method of research, and finds its foundation in reflecting concepts and notions of narrative and historicity. It is obvious that introducing concepts and notion of the narrative in relation to history evokes classical approaches to this problem, but the point here is precisely its contemporary transfigurations which are couched in these chapters. The intention of this paper is therefore also, beside obvious analytical moments in mentioned texts, to point out critical role of such analysis, on the one hand. But, on the other hand, the intention that lies in it is to indicate research point of which is further critical and analytical questioning and ascertaining theoretical starting points that do not hold on only to speculative postulates related to mentioned problems, and which do not tend only to one new meta-discursiveness, but tend to question up possible research paths that unavoidably show up in mentioned transfigurations, concerning both theory and unavoidable practices that mark them as well.

U izlaganju ću prikazati povijest, djelovanje i kulturnu važnost pavlina. Prvi je dio posvećen općoj povijesti Pavlinskoga reda. Usmjerit ću se na prve promicatelje reda (pustinjaci) kao i na njihovo organiziranje do osnutka, a onda i priznanje od Crkve i rimskoga pape. Iz burne pavlinske povijesti izdvojit ću tek njihov progon od Osmanlija te borbu protiv protestantizma i crkvenih reforama Josipa II. Pri završetku ovoga dijela izlaganja usredotočit ću se i na obnovu Pavlinskoga reda nakon njegova ukinuća 1786. godine. U sljedećemu dijelu izlaganja prikazat ću svakodnevni život pavlina. U tome ću se dijelu baviti zadatcima, regulama i ciljevima Pavlinskoga reda. Posebnu ću pozornost pritom posvetiti osnovnoj djelatnosti, zatim načinu života u samostanima te doprinosu pavlina u gospodarstvu, kulturi, obrani i politici onih zemalja u kojima su djelovali. Dio izlaganja posvetit ću dolasku i povijesti pavlina u Hrvatskoj. Njihovu povijest u hrvatskim krajevima pratit ću od 1244. godine, dakle od osnutka prvoga pavlinskoga samostana u Dubici, pa sve do danas. Dakako spomenut ću i ostale pavlinske samostane u Hrvatskoj, a napose njihovo osnivanje i sudbinu u vrijeme osmanlijskoga prodiranja. Isto ću tako pozornost usmjeriti i na širenje i jačanje Pavlinskoga reda tijekom 17. i 18. stoljeća pa sve do njegova ukinuća dekretom cara Josipa II. Također ću opisati pokušaje i tijek obnove Pavlinskoga reda u Hrvatskoj. Naime život i djelovanje pavlina vezano je uz njihove samostane. Neki od samostana, primjerice Kamensko (Karlovac), zatim Sv. Petar u Šumi (Istra), onda Svetice (Ozalj) te samostan u Posedarju, djeluju i danas. Podsjećam da od samostana koji više nisu u funkciji, ili pak više nisu pavlinski, ponajprije treba istaknuti samostane u Lepoglavi, Dubici i Remetama. Važno je naglasiti da su pavlini bili prisutni u crkvenim, kulturnim i društvenim djelatnostima. U izlaganju ću spomenuti one pavlinske redovnike koji su, primjerice, kao kipari, slikari, pisci, povjesničari, profesori i biskupi svojim djelovanjem ostavili najdublji trag. Izlaganje ću završiti kratkim prikazom povijesti pavlinskoga reda u Križevcima. Usmjerit ću se na njihov dolazak u Križevce te na njihovo osnivanje samostana, a potom i gimnazije. Pritom ću istaknuti one koji su među njima bili najcjenjeniji, pri čemu ću navesti i područje njihova rada., The writer presents the history, activities and cultural in“uence of the Paulists with general information on their order from first hermits and their grouping to the establishing of the order and papal and church recognition. From their turbulent history a special report is given concerning their pursuit led by the Osmanlis, fight against Protestantism and church reforms started by Joseph II nd. The order was abolished in 1786 but was re-established later. The author also vividly de-scribes everyday life of Paulist monks and states their daily chores, regulations and goals, stressing their contribution to economy, culture, defense and politics in the countries they lived. The third part of the paper speaks about the Paulists in Croatia from their first monastery in Dubica dating from 1244 till today. The life and work of the Paulists is closely linked to their monasteries of which some are in function even today: Kamensko in Karlovac, Sv. Petar u Šumi/St Peter in the Woods in Istria, Svetice in Ozalj, Posedarje. Monasteries that do not function any longer are in Lepoglava, Dubica and Remete. The order was active in all fields of human interest: cultural, religious, social, so some Paulist members who left trace as sculptors, painters, writers, historiographers, teachers and bishopsare mentioned. The last part of the paper speaks of the order in Križevci - their arrival, founding of the monastery, high school they opened and run, and the most prominent order members in Križevci.

Okvir rada čini razumijevanje kulture kao jedne od komplementarnih nositelja društvenog razvoja u doba prijelaza informacijskog društva prema kulturama dizajna. Cilj je rada dati pregled utjecaja na transformacijske tokove institucija u kulturi s težištem na programima muzeja, galerija i biblioteka. Zaključuje se kako transformacije dijela institucija kulture u suvremene i brandom obilježene muzejske destinacije postaju dio muzeologije koja pritom respektira realnosti globalizacije, kao što i provodi brigu za osiguranje održivosti kulture, njenih univerzalnih vrijednosti, vrijednosti lokalnih zajednica, njihova znanja i naslijeđa., The framework of the paper is made by the perception of culture as one of the driving forces behind social development in the transition from information society to design cultures. The paper’s purpose is to give an overview of the influence transformation has on cultural institutions with an emphasis on programmes in museums, galleries and libraries. The conclusion is that transformations of some cultural institutions into contemporary and branded museum destinations become part of museology which thereby respects globalisation and ensures the sustainability of culture, its universal values, values of local communities, their knowledge and heritage.

Članak razmatra konstruktivističke pozicije Ernsta Cassirera i Nelsona Goodmana, prema kojima svijet nikad nije naprosto dan, već je uvijek stvoren semiotičkom, simboličkom djelatnošću duha, uzimajući ponajprije u obzir Cassirerovo djelo Filozofija simboličkih oblika te Goodmanovo Ways of Worldmaking. Prvotni impetus takvog gledišta Kantovo je naglašavanje spontaniteta mišljenja, gdje zatim Cassirerova razrada takve koncepcije u okviru opće teorije simbola utječe na Goodmana. Članak analizira utjecaje, sličnosti i razlike među koncepcijama ovih autora, uključujući također u raspravu gledišta francuskog semiotičara Greimasa te suvremenog njemačkog filozofa G. Abela, te ukazuje na teškoće na koje konstruktivizam nailazi, kako one koje proizlaze iz sukoba sa suprotstavljenom pozicijom, realizmom, tako i one koje su imanentne samoj konstruktivističkoj koncepciji., The paper discusses the constructivist positions of Ernst Cassirer and Nelson Goodman, according to which the world is never simply given, rather, it is made by the semiotic, symbolic activity of the mind, taking primarily into consideration Cassirer’s work Philosophy of Symbolic Forms and Goodman’s Ways of Worldmaking. The initial impetus for such a view is Kant’s accent on the spontaneity of thinking, developed by Cassirer in the framework of a general theory of symbols, which then influenced Goodman. The paper analyses the influences, similarities and differences in the approaches of these authors, takes also into account the views of the French semiotician Greimas and the contemporary German philosopher G. Abel, and it points to the difficulties that constructivism faces, both those that arise from the conflict with the opposing view, namely realism, as well as those that are immanent to the constructivist conception itself.

U radu se pojedinačno analiziraju neoliberalizam, socijaldemokracija, radikalizam i politički islamizam kao četiri izdiferencirana socio-politička i ekonomska stajališta prema individualizmu i kolektivizmu kao dimenzijama kulture u suvremenom socio-političkom i ekonomskom kontekstu globalizacije. Ukazuje se na načelne razlike prema individualizmu i kolektivizmu između ta četiri stajališta, a potom se izvode zaključci i ukazuje na neka njihova problematična pitanja u vezi s kulturnim i sistemskim razlikama. Njihova usporedna analiza dovodi se u vezu s novijim sociologijskim teorijama kulture: funkcionalističkom orijentacijom, marksističkom i postmodernističkom., This paper analyses one by one the neo-liberalism, social-democracy, radicalism and political-islamism, as four typical socio-political and economic attitudes toward individualism and collectivism as cultural dimensions in the contemporary socio-political and economic contex of globalization. The paper points out principal differences between these four standpoints, and after that, makes conclusions and points out some problematic questions in the conection with the cultural and systemic differences. Their comparative analysis is in the connection with new sociological theories of culture: functionalistic orientation, marxistic and postmodernistic.

Osnovni je cilj rada, kroz kritičko »čitanje» kulturnog proizvoda popularne glazbe u Zagrebu između dvaju svjetskih ratova, ponuditi prikaz raznovrsnih uporabnih karakteristika određenih glazbenih proizvoda koji su cirkulirali tadašnjim tržištem simboličkih dobara, te, u kontekstu dostupnih svjedočenja i podataka o društvenom i kulturnom statusu glazbe i njenih djelatnika tog razdoblja, apostrofirati moguće funkcionalne odredbe koje je takav, specifično prostorno i vremenski lociran, proizvod imao. Crpeći teorijsku podlogu iz raznorodnih, prvenstveno kulturno-kritičkih, sagledavanja popularne glazbe, ali i ostalih sastavnica šireg konteksta funkcioniranja kulture, rad nudi «višekutan» pristup fenomenu popularne glazbe na pozadini tekstualnog čitanja njezinih artikulacija i značenja kroz ne nužno muzikološki posredovane medijske i analitičke postupke. Od sagledavanja samog fenomena popularnoga i popularnosti glazbe u navedenom razdoblju, preko interpretacije njezine funkcijske ugniježđenosti u sociokulturni kontekst, rad pruža naznake nekih osnovnih implikacija takvog načina proučavanja glazbe, te zadire u pokušaj konceptualnog zahvaćanja glazbe, ne samo kao medijem posredovane notne i zvukovne strukture, već također i kao šireg kulturnog proizvoda, koji je izložen raznovrsnim uporabama s različitim ciljevima, svrhama i funkcijama, od kojih je zasigurno značajna i ona popularnofikcijskog određenja., The basic aim of the paper is both to offer - through critical «reading» of the popular music cultural product in Zagreb between the two world wars - a review of the diversified usable characteristics of particular musical products that circulated on the then-market of symbolic assets, as well as to single out - in the context of accessible testimonies and data on the social and cultural status of music and its participants during that period – the possible functional dispositions which that product, specifically anchored in time and place, used to have. Creating a theoretical basis by drawing on various, primarily cultural and critical comprehensions of popular music, as well as from other broader context components of the functioning of culture, the paper offers a «polygonal» approach to the popular music phenomenon against the background of textual reading off of its articulations and meanings through (not necessarily) musicologically mediated media and analytical procedures. From comprehension of the very phenomenon of the popular and the popularity of music in the period under consideration, through the interpretation of popular music's functional nesting in the sociocultural context, the paper offers indications of certain basic implications of that way of studying music. The work also touches upon an attempt at the conceptual encompassing of music, not only as note and sound structures mediated by media, but also as a broader cultural product that is exposed to diverse usages and different aims, purposes and functions; of which the popular-fictional feature is certainly a significant one.

U ovom diplomskom radu obrađuju se djela hrvatske umjetnosti stvorena u prvim desetljećima 20. stoljeća u kojima se pojavljuje motiv kavane. U prvom dijelu rada daje se povijesni pregled nastanka i značaja kavane kao društvene institucije na početku 20. stoljeća te njezina prihvaćanja u okviru pojedinih europskih kultura. Poseban naglasak stavljen je na zagrebačke kavane zbog važnosti tog grada kao tadašnjega dominantnog žarišta kulture. Likovna djela koja se analiziraju u diplomskom radu kategorizirana su na temelju zajedničke tematske osnove te se ujedno takvom tipologijom detaljnije pojašnjavaju određeni kulturološki fenomeni koji argumentiraju glavnu tezu. U nastavku analiziraju se umjetnički radovi u kojima se kroz motiv kavane odražava moderna svakodnevica u vidu kavanske atmosfere, aktera te u kontekstu sa simbolički srodnim motivom ulice. Unutar poglavlja pojašnjena je veza karikature i motiva deriviranih iz kavanskog svijeta, a obrađuju se karikature i ilustracije objavljene u časopisima Šišmiš, Koprive, Ilustrovani list i Svijet. Zatim se predstavljaju tematske cjeline oprečnih kavanskih fenomena samoće i društvenosti. U okviru tih tematskih cjelina, fenomen kavane analizira se kroz različite kategorije: Prostor kavane i ulica, kavanska svakodnevnica, atmosfera zagrebačkih kavana, akteri zagrebačkih kavana, čitači, umjetnici, mislioci, urbana melankolija, dame u kavani, muška društvenost u kavani, muško-ženski odnosi u kavani, kavanske zabave te usporedba s motivom krčme i kabareta. Unutar navedenih kategorija analiziraju se djela Milana Steinera, Miroslava Kraljevića, Omera Mujadžića, Otona Postružnika, Vjekoslava Paraća, Mencija Cl. Crnčića, Marijana Trepšea i drugih. Ovi su autori svojim individualnim stilovima zabilježili motiv kavane kao važnog djela svakodnevice i mjesta koje je sa svojom slojevitošću ostavilo traga u kulturi i umjetnosti onog doba. This thesis examines various works of Croatian art created in the first decades of the 20th century containing the motif of a coffee shop – a café. The first part of the thesis gives a historic overview of the establishment and overall significance of cafés as social institutions at the beginning of the 20th century, but also their acceptance within certain European cultures. A particular accent is placed upon such cafés in Zagreb, because of this city's relevance at the time as a hotspot of cultural growth. The artworks analysed in this paper are categorized according to a common thematic basis and, through such typology, certain cultural phenomena that contend the main thesis are additionally clarified. Further sections of this thesis analyse the works which mirror the modern day–to–day life in a café setting, the people immersed in it, as well as the symbolically intertwined motif of the street. Within the following chapters, the relation between caricatures and motifs derived from the world existing inside the cafés is clarified and, in addition to that, caricatures and illustrations published in magazines Šišmiš, Koprive, Ilustrovani list and Svijet, are analysed in detail. Moreover, the contrasting thematic units of solitude and sociability occurring within the cafés are evaluated. In regards to these thematic units, the café phenomenon is analysed through various categories: the space of streets and cafés, cafés' inside life, the atmosphere of Zagreb's cafés and the people who savour it, readers, artists, thinkers, urban melancholics, female café – goers, men's social circles, the relationships between men and women in the cafés, café parties and the comparison between a tavern and a cabaret. Within those categories, the works of Milan Steiner, Miroslav Kraljević, Omer Mujadžić, Oton Postružnik, Vjekoslav Parać, Menci Cl. Crnčić, Marijan Trepše and others are being interpreted. These authors, with their individual styles, have documented the notion of the café as a crucial part of everyday life, but also as a place whose many layers have left a permanent mark upon the culture and art of the period.

Migrantska književnost (njem. Migrantenliteratur) jedna je od novijih literarnih struja koja se pojavila na njemačkoj književnoj sceni u 20. stoljeću. Jednu od podskupina te struje čine, između ostalih, djela turskih pisaca koji su od 60-ih do 90-ih godina, zajedno s ostalim radnicima migrantima, pojačanim intenzitetom migrirali u Zapadnu Njemačku. Neki su tursko-njemački autori spisateljsku karijeru započeli u Turskoj te ju nastavili po dolasku u Njemačku, dok drugi svoja prva djela objavljuju tek u novoj sredini. Ovisno o razdoblju, tematici i jeziku stvaralaštva možemo ih podijeliti u prvu i drugu generaciju. Ovaj će rad dati pregled najistaknutijih tursko-njemačkih autora dviju generacija i njihovog opusa, te analizom izabranih djela utvrditi sličnosti i razlike u obradi tematike identiteta i problematike jezika. Migrant literature (German: Migrantenliteratur) is one of the newer literary trends that emerged on the German literary scene in the 20th century. The publications of Turkish writers who migrated to West Germany with increased intensity from the 1960s into the 1990s, together with other migrant workers, represent one subgroup of the migrant literature. Some Turkish-German authors began their writing careers in Turkey and continued writing after arriving in Germany, while others started publishing their books in the new surroundings. Depending on the period, theme and language of their literary work, we can divide them into the first and second generation. This paper will provide an overview of the most prominent Turkish-German authors of the two generations and their oeuvre. Also, through the analysis of their selected works this thesis will identify similarities and differences in the elaboration of identity and language issues.

Svrha je rada putem istraživanja dati odgovore na ključno pitanje, a to je može li se Općina Nuštar brendirati i pozicionirati kao atraktivna turistička destinacija na području Slavonije. Da bi se dali odgovori na navedeno pitanje i počelo razmatrati u kojem je smjeru potrebno razvijati destinaciju, ključno je da lokalno stanovništvo bude uključeno u taj proces od samih početaka aktivnosti brendiranja jer upravo ono predstavlja jednog od nositelja identiteta destinacije (Anholt, 2009.: 25). Iz navedenog razloga lokalno stanovništvo čini uzorak provedenog istraživanja, koje se provodilo putem internetskih anketnih upitnika na Facebooku, ali i polustrukturiranim intervjuima, u kojima su sudjelovali pojedinci zaposleni u bitnim institucijama za Općinu i koji stoga mogu u određenoj mjeri pridonijeti promociji Općine Nuštar. Rezultati istraživanja pokazali su kako Općina Nuštar ima potencijala za turistički razvoj korištenjem resursa kulturne baštine te kako postoji razumijevanje i volja lokalnog stanovništva da bude jedan od nositelja novog identiteta destinacije. No, isto tako, istraživanjem je utvrđeno kako u Općini Nuštar, među dionicima koji bi trebali biti nositelji brenda, izostaje interes da se Općina Nuštar pozicionira kao nova turistička destinacija kontinentalne Hrvatske. Brendiranje, promatrano kao holistički pristup, zahtjeva suglasje ne samo između dionika koji upravljaju promocijom destinacije već i lokalnog stanovništva, koje je jedan od ključnih nositelja identiteta destinacije. Sve dok izostaje suglasje na navedenoj relaciji, unatoč postojanju potencijala, turistički razvoj destinacije nije moguć., The purpose of this paper is to provide answers to a key question through research, and that is whether the Municipality of Nuštar can be branded and positioned as an attractive tourist destination in the Slavonia region? In order to answer this question and start considering in which direction it is necessary to develop the destination, it is crucial that the local population is involved in the process of destination development from the very beginning of branding activities, because the local people represent one of the bearers of destination identity (Anholt, 2009: 25). For this reason, the local population is the cause of the survey conducted through online questionnaires on Facebook, but also semi-structured interviews with individuals that are employed in important institutions of the Municipality, and can thus contribute to the promotion of Nuštar Municipality. The results of the research showed that the Municipality of Nuštar has a potential for tourism development using cultural heritage resources, and that there is an understanding and will of the local population to be one of the bearers of the new identity of the destination. However, the research also established that in the Municipality of Nuštar, among the stakeholders who should be the bearers of the brand, there is no interest in positioning the Municipality of Nuštar as a new tourist destination in continental Croatia. Branding, perceived as a holistic approach, requires agreement not only between the stakeholders who manage the promotion of the destination, but also the local population, which is one of the key bearers of the identity of the destination. As long as there is no agreement on this route, despite the existence of potential, the tourist development of the destination is not possible.

Disertacija na primjeru hrvatske književne i filmske produkcije u postjugoslavenskom razdoblju propituje neka od općih mjesta suvremene teorijske misli. Iskustvo neposredne zbilje u proteklih trideset godina pokazalo nam je slabu validnost i primjenjivost brojnih općeprihvaćenih postmodernističkih teorijskih koncepata. U trenutku kada se već odavno govorilo o nestanku velikih „metapriča“ (Lyotard), „kraju povijesti“ (Fukuyama), „ratovima koji se nisu dogodili“ (Baudrillard), jugoslavenska se kultura suočila s destrukcijom i instrumentalizacijom čije posljedice i danas osjećamo. Upravo je kultura filter kroz koji sagledavamo i tumačimo stvarnost, a ovaj rad kao svoj cilj uzima prikaz njezinih promjena u razdoblju od stjecanja nominalne samostalnosti Republike Hrvatske pa sve do danas. Disertacija nudi tumačenje kako smo u navedenom razdoblju posredstvom romana i filma tvorili priče o sebi. Rad se ne bavi samo pitanjem kako su se priče sastavljale, već nastoji odgovoriti i na pitanje kako su one djelovale te čemu su služile. U fokusu rada je razmatranje ideologije i spektakla kao središnjih točaka provedena istraživanja. Disertacija pokazuje da smo u proteklih trideset godina svjedočili procesu metamorfoze uprizorenja kulture od dominantno ideološki obojenih diskurzivnih praksi u javnome prostoru (tijekom 1990-ih) do onog uprizorenja koje egzistira unutar medijatiziranog spektakla te kojemu je upravo produkcija spektakla primarna svrha (od početka 2000-ih). Također, istraživanje je pokazalo da je domaća kulturna scena od nekadašnjih etatističkih kriterija u kulturnoj proizvodnji ustoličila nove kriterije, ekonomske, čime se potvrdila istinitost tvrdnje prema kojoj se ideologija demokracije otkriva kao „diktatorska sloboda tržišta“ (Debord). Interesni korpus rada obuhvaća djela nastala tijekom 1990-ih koja su obrađivala ratna zbivanja, djela koja su stvarali pisci okupljeni oko FAK-a na početku dvijetisućitih te ona koja nastaju u razdoblju nakon njegova gašenja. U istom vremenskom odsječku interes je usmjeren i na filmsku proizvodnju, pretežito igranu, ali rad se također dotiče i nekoliko dokumentarističkih ostvarenja. Analitički fokus posvećuje se i paraliterarnim fenomenima kao što su književne skupine, nagrade te legitimacijske strategije za pozicioniranje pojedinih aktera unutar kulturnog polja. Rad počiva na komparativnom proučavanju odnosa hrvatske književnosti i filma te nudi sliku narativne artikulacije identitetskih pitanja u hrvatskom društvu. U disertaciji se poseže za metodologijom povijesnog dokumentiranja građe te za suvremenim metodama interpretacije (konstrukcionistički i dekonstrukcionistički pristup). The dissertation on the example of Croatian literary and film production in the post-Yugoslav period questions some of the general points of contemporary theoretical thought. The experience of immediate reality over the past thirty years has shown us the weak validity and applicability of several generally accepted postmodernist theoretical concepts. At a time when there has long been talked of the disappearance of the great „metanarratives“ (Lyotard), „the end of history“ (Fukuyama) and „wars that did not take place“ (Baudrillard), Yugoslav culture faced destruction and instrumentalization whose consequences we still feel today. Specifically, culture is the filter through which we perceive and interpret reality, and this thesis aims to present its changes in the period from the acquisition of nominal independence of the Republic of Croatia until today. The dissertation offers an interpretation of how we created stories about ourselves in the mentioned period through novels and films. It not only deals with the question of how the stories were composed but also seeks to answer the question of how they operated and what they served. The focus of the thesis is on the consideration of ideology and spectacle as central points of the conducted research. It shows that in the past thirty years we have witnessed a process of metamorphosis of staging culture from predominantly ideologically marked discursive practices in public space (during the 1990s) to staging that exists within a mediated spectacle and for which spectacle production is the primary purpose (since the early 2000s). Furthermore, the research shows that the domestic cultural scene has established new economic criteria from the former statist criteria in cultural production, which truthfully confirms the claim that the ideology of democracy is revealed as „the dictatorial freedom of the market“ (Debord). The interest corpus of this thesis includes works created during the 1990s that dealt with the war theme, works created by writers gathered around the FAK in the early 2000s, and those created in the period after its disappearance. In the same period, interest is focused on film production also, mostly fiction, but it nevertheless addresses several documentary achievements. The analytical focus includes para-literary phenomena as well, such as literary groups, awards and legitimation strategies for positioning certain participants in the cultural field. The thesis is based on a comparative study of the relationship between Croatian literature and film and offers depicting of a narrative articulation of identity issues in Croatian society. It reaches out to the methodology of historical documentation of material and modern methods of interpretation (constructionist and deconstructionist approach). In the introductory part of the thesis, the theoretical and contextual framework of the research is established and the goals and hypotheses of further analysis are defined, as well as numerous sub-analyzes that will be offered in the following text. The mapped context refers to domestic literary and film production from the independence of the Republic of Croatia until today, and the goal is directed towards the narrative articulation of themes (war, nationalism, transition) in the post-Yugoslav society and especially those elements in the observed cultural complex that contributed to the identity representation in a new political and economic context. An overview of previous research related to the topic (for example B. Buden, D. Duda, N. Gilić, M. Kolanović, H. Turković, etc.) is offered, and the theoretical framework of thinking is indicated as well (T. Eagleton, J. Lyotard, D. Kellner, etc.). It is pointed out that in the early phase of the observed period Croatian society was marked by a state of war, the implementation of democracy and the acceptance of the capitalist system. Attention is also drawn to the formative factors which influenced not only the cultural production of that period but also reflected the shaping of the cultural sphere in the further course of Croatian contemporary cultural history. In this context, the analysis is focused on the process of metamorphosis of cultural performance in public space which was developed from the nucleus of distinct ideological character, characteristic of the period during the 1990s, and led to increasing spectacularization of the cultural field, noticeable since the early 2000s. This metamorphosis is also connected with the establishment of a new economic reality shaped by the newly adopted principles of market economy, which will expose Croatian cultural production to „dictatorial freedom of the market“ (Debord) and will reflect on the establishment of the new value criteria in perceiving cultural products. The central part of the dissertation opens with a chapter entitled Narrative of the Social Text. It discusses the mechanisms of constituting political ideologies and problematizes the question of the role of culture in the process of designing the idea of tradition and nation of a particular community. The reflections of B. Anderson, J. Assmann, S. Malešević, E. Said and R. Williams, which are applied in the analysis of the presentation of Croatian identity from the acquisition of independence to the present day, are of great importance for the presented conclusions. The next chapter of the dissertation brings into focus this period, which was largely characterised by the transition process. In this most comprehensive part of the discussion, transition issues are considered from different perspectives. From the causal point of view, the political transition is observed, then the economic transition, and finally the cultural transition to which most space is dedicated. In the context of the analysis of cultural transition, the process of restructuring cultural values in society is monitored based on previously analyzed political and economic processes. Emphasis is placed on the consequences of political and economic changes on the cultural scene. This is elaborated in subchapters whose titles summarize thematic and problem focus of cultural processes: Redefining Cultural Identities, Introducing New Technologies into Cultural Creation, Openness of Cultural Communication and Mediation of Cultural Values, Placement of Cultural Products and Values on the Market and Cultural Industrialization. In the chapter Cultural Field as a Field of Struggle, the presented theoretical observations are summarized and are applied to the comparative reading of various examples from Croatian literature and cinematography. This section presents conclusions on the repositioning of individual writers and groups (M. Krleža, M. Budak, Croatian Writers’ Association, Croatian Writers Society) in the context of transitional culture, and the formative role of literary and film festivals (FAK, Pula Film Festival, Motovun Film Festival) within the domestic cultural field is discussed. The chapter Spectacle of Public Space is divided into three subchapters: Spectacle of Politics, Spectacle of Culture and Spectacle of Criticism. The very notion of spectacle is used as interpreted by Guy Debord – as a form of annulment of historical knowledge. In the Croatian cultural field numerous confirmations are found for Debord's observations on the representations as sets of selected images and the notions generated from them, that finally emerge as substitutes for real social life. Referring to the disintegration of the SFRY, it is concluded that in the early 1990s Croatia entered the „post-communist process of transformation“ and, like many other post-communist countries, was struck by the phenomena of culturalization and depoliticization. At that historical moment, culture became a key element for creating new identities and at the same time a means of political positioning of its participants, as well as the Republic of Croatia itself in relation to its history and Europe, to which, after the transition process, Croatia strives to unite by joining the European Union. Furthermore, the unsatisfactory effects of the described political instrumentalization of culture are analytically demonstrated, and the example of a part of the literary scene (FAK) points to the side effects of such an approach, ie. attempts to defend – increasingly represented since the early 2000s – from such processes and repercussions of the all mentioned onto the status of literary criticism itself. The latter topic is addressed by relying on authors such as A. Compagnon, U. Eco, S. Petrović, M. Solar and others. The chapter War by Book, War by Film discusses the treatment of literary texts in school textbooks (N. Veličković) and the possibilities of coding and decoding (S. Hall) of new texts within the discourse of school textbooks (P. Lucić). These insights are also applied in the review of film examples, drawing attention to the possibilities and limitations of propagating certain values through national cinemas (Croatian, Serbian, Bosnian). The offered comparative insights are based on a rich selection of films (Vrijeme za... / Time for..., Oja Kodar, 1993; Cijena života / Price of Life, Bogdan Žižić, 1994; Četverored / Four Lines, Jakov Sedlar, 1999; Ničija zemlja / No Man's Land, Danis Tanović, 2001; Svjedoci / Witnesses, Vinko Brešan, 2003; Grbavica / Grbavica: The Land of My Dreams, Jasmila Žbanić, 2006; Zvizdan / The High Sun, Dalibor Matanić, 2015; General, Antun Vrdoljak, 2019; Quo vadis, Aida?, Jasmila Žbanić, 2020...). This chapter discusses the rhetorical possibilities of documentary film in addition to a feature film. The conclusion of the dissertation is to underline the key, previously elaborated findings presented in the paper.

U ovom radu istražujemo kako srednjoškolci u Hrvatskoj razumiju i doživljavaju svoj kulturni identitet te koji su oblici njihove kulturne participacije. U sklopu međunarodnog projekta CHIEF u Hrvatskoj je provedeno kvalitativno istraživanje kojim smo obuhvatili učenike drugih razreda triju srednjih škola, jedne u velikom gradu, druge u manjem urbanom središtu i treće u ruralnom području. Pritom su provedeni polustrukturirani intervjui sa 60 učenika (po dvadeset iz svake škole) i devetero nastavnika (po troje iz svake škole). U sklopu projekta provedeno je i anketno istraživanje u 28 srednjih škola na više od 2000 učenika. Kvalitativni nalazi, potkrijepljeni nalazima anketnog istraživanja, pokazuju da se mladi ponajprije identificiraju kroz obrasce mjesta, regije i nacije pa tek onda kroz obrasce Europe i čovječanstva. Razlike između urbanih i ruralnih sredina nisu se pokazale presudnima za različitost stavova i oblika kulturne participacije mladih. Važnija se čini izloženost multikulturnom iskustvu uz ekonomsku dimenziju uže regije koja je u nekim slučajevima utjecala na značenje koje mladi pridaju etničkoj različitosti u vlastitoj sredini. S obzirom na visoko mjesto koje pripada glazbi na ljestvici najčešćih oblika kulturne participacije mladih prema rezultatima anketnog istraživanja, važan je nalaz kvalitativnog dijela istraživanja koji ukazuje na dominaciju stilova u vezi s popularnom glazbom zvanom „cajka“ neovisno o stupnju urbanizacije (veliki grad naspram ruralne sredine)., In this paper, we investigate how secondary school pupils in Croatia understand and experience their cultural identity and forms of their cultural participation. As part of the international Horizon 2020 CHIEF project, qualitative research was conducted in Croatia, which included second-grade pupils from three secondary schools; one in a large city, another in a smaller urban centre, and the third in a rural area. We interviewed 60 pupils (twenty from each school) and nine teachers (three from each school) using a semi-structured form. Additionally, a survey was conducted in 28 secondary schools on more than 2,000 pupils as part of the project. Qualitative findings, supported by the survey findings, indicate that young people primarily identify themselves through the modes and patterns of place, region and nation, and only then through the modes and patterns of Europe and humanity. The differences between urban and rural environments did not prove to be decisive for the diversity of attitudes and forms of cultural participation of young people. Exposure to multicultural experiences seems to be more important, along with the economic dimension of the narrower region, which in some cases influenced the meaning young people attach to ethnic diversity in their own environment. Considering the high position of music on a scale of young people’s most common forms of cultural participation, suggested by the survey results, the important finding of the qualitative part of the research is the dominance of styles in connection with popular music called ‘cajka’, regardless of the degree of urbanization (big city versus rural area).

Autor u radu polazi od činjenice kako danas nije moguće promišljati ni o jednom isječku svagdašnjice, a da se kao potka ne pojave značenja urbanog. Prepoznavanje tih značenja pretpostavlja kako je: (a) riječ o kvaziteorijskoj konstrukciji, (b) istraživanje svagdašnjice pokušaj demistifikacije znanstvenog pogleda na ono, odnosno onoga što ljudi »vide ali ne zamjećuju«, (c) uz pomoć svagdašnjice moguće prepoznati način života na određenom prostoru i (d) kontekstualna ravan kulture neizostavna u prepoznavanju svagdašnjice. Autor problematizira najmanji zajednički nazivnik »gradskog načina života« u različitim kulturnim sredinama na prostoru jugoistočne Europe. Njegovo »traganje« kreće se u krugu mitskih predodžaba o autentičnim vrijednostima, romantiziranih predodžaba o predmodernim gradovima i racionalnih uvjeta života u suvremenim gradovima. Poseban je problem spoznaja kako temu urbanog života zamagljuju različita antropologtjska, etnologijska, sociologijska, urbanologijska i povijesna tumačenja. Autor do rješenja kontroverzi koje nose te pretpostavke dolazi putem konstruiranja triju problemskih razina. Prve - povezivanje kulture, civilizacije i grada. Druge utvrđivanje prostora na kojemu se nalazi grad Jugoistočne Europe. Treće -uporaba gradskih idioma i obrazaca temeljem kojih se prepoznaju autentične vrijednosti gradskog načina života na prostorima Jugoistočne Europe. Sustav promišljanja koji se uporabljuje u radu proizlazi iz metode kvalitativne urbanosociologijske i urbanologijske analize., The author's starting point in this paper is the fact that today it is impossible to consider any single segment of the everyday life without meanings of the urban appearing as its underlying concept. The recognition of these concepts presumes: (a) that it is the matter of a quasi-theoretical construction, (b) that the research of the everyday life is an attempt to demystify scientific point of view of what the people »see but do not notice«, (c) that it is possible to recognize the way of life in a particular space by means of everyday life, and (d) that the contextual dimension of culture is inevitable in the process of recognizing the everyday life. The lowest common denominator of the »the urban way of life« in various cultural settings in the region of South-Eastern Europe is the central issue of this paper. The author's »search« goes within the circle of mythical concepts of authentic values, romanticized ideas about pre-modern cities and rational living conditions in modern cities. The awareness of the fact that the issue of urban life is being fogged by its various interpretations within the domains of anthropology, ethnology, sociology, urbanology and history, represents a particular problem. In this paper, the solution to the controversy brought about by these presuppositions is achieved by constructing three problem planes. The first problem plane - connecting culture, civilization and the city, the second problem plane - determining the space in which the South-Eastern European city is located, the third problem plane -using urban idioms and patterns on the basis of which it is possible to recognize the authentic values of the urban way of life in the region of South-Eastern Europe. The considering system used in this paper is resulting from the methods of qualitative urbano-sociologic and urbanologic analysis.

U ovom se radu autor bavi do sada u Hrvatskoj nedovoljno obrađivanom temom: religija kao komunikacija. Uvodno naznačuje da je komunikacija u suvremenom društvu postala najčešće rabljenim pojmom, zbog čega se sve više i govori o temeljitim i sustavnim promjenama komunikacijske kulture. Temeljna hipoteza koju autor u ovom članku želi provjeriti glasi: ako je jedan od «proizvoda» razvoja suvremenoga društva komunikacija, tada i religijski sustav, kao jedna od nezamjenjivih, stalnih konstanti svih dosadašnjih ljudskih društava, može u tom smislu obavljati funkciju medija komunikacije. U dokazivanju postavljene hipoteze, autor nas u prvom dijelu upoznaje s temeljnim pojmovima (religije i komunikacije) i njihovim značenjima u društvu, dok nam u drugom dijelu predočuje duhovnu situaciju vremena u kojoj započinje naznačeni proces komuniciranja. Govoreći u trećem dijelu o novim medijima i novim medijskim društvima, autor naznačuje religiju kao jedan od oblika suvremene komunikacije. No, na koji način religija može postati komunikacijskim medijem, autor nam predstavlja u četvrtom dijelu na temelju teorije komunikacije J. Habermasa, fenomenološkoga polazišta P. L. Bergera i T. Luckmanna te sustavno-teoretskog stajališta N. Luhmanna., In this paper the author deals with the so far insufficiently treated topic: religion as communication. In the introduction, it is pointed out that communication in a modern society has become most frequently used concept, because of which it is also more and more talked about basic and systematic changes of the communicational culture . The essential hypothesis that author wants to verify in this paper is the following: if one of the ‘products’ of the development of a modern society is communication, then the religious system also, as one of irreplaceable, permanent constants of all human societies up to now, can in this sense carry out the function of a communication medium. In the process of proving the set hypothesis, the author in the first part of the text makes us familiar with the basic notions (religion and communication) and their significance in a society, while in the second part, he shows us the spiritual situation of the epoch in which the indicated process of communication begins. Talking in the third part about new media and new media societies, the author points out religion as one of the aspects of modern communication. But, in what way can religion become a communicational medium, the author shows us in the fourth part, on the basis of the theory of communication of J. Habermas, phenomenological standpoint of P. L. Berger and T. Luckmann as well as systemic-theory standpoint of N. Luhmann., In dieser Arbeit befasst sich der Autor mit dem bisher in Kroatien nicht genügend behandelten Thema: Religion als Kommunikation. In der Einleitung wird angedeutet, dass die Kommunikation in der modernen Gesellschaft zum meistgebrauchtem Begriff geworden ist, weshalb man immer mehr über systematische Grundveränderungen der Kommunikationskultur spricht. Die Grundhypothese, die der Autor in diesem Artikel prüfen will, lautet: Wenn eines der „Produkte“ der zeitgenössischer Gesellschaft Kommunikation ist, dann kann auch das Religionssystem, als eine der nicht ersetzbaren, ständigen Konstanten aller bisherigen menschlichen Gesellschaften in diesem Sinne auch die Funktion des Kommunikationsmediums ausüben. Bei der Begründung der gestellten Hypothese, macht uns der Autor im ersten Teil des Artikels mit Grundbegriffen der Religion und Kommunikation bekannt und mit deren Bedeutung in der Gesellschaft, während er im zweiten Textteil die Geisteslage der Zeit darstellt, in der der genannte Kommunikationsprozess anfängt. Indem er im dritten Teil über neue Medien und neue Mediengesellschaften spricht, bezeichnet der Autor die Religion als eines der Aspekte der zeitgenössischen Kommunikation. Auf welche Art und Weise jedoch die Religion ein Kommunikationsmittel werden kann, zeigt uns der Autor im vierten Teil, auf Grund der Kommunikationstheorie J. Habermas', des phänomenologischen Ansatzes P. L. Bergers und T. Luckmanns sowie des systemtheoretischen Standpunktes N. Luhmanns.

Suvremena društva su višekulturna. To je jednostavna tvrdnja o složenu stanju koje nameće niz pitanja. Jedno od osnovnih pitanja, način regulacije odnosa između različitih kultura u društvu, postavlja se u ovome radu. Stavljanjem u središte pažnje dva pluralistička pristupa regulaciji odnosa iżmeđu kultura – multikulturnog i interkulturnog – pokušava se ukazati na slojevitost problema vezanih uz regulaciju kulturne različitosti u suvremenom društvu. Pokazuje se da politike prihvaćanja kulturnih i etničkih različitosti imaju dodirnih točaka, da se koncepcijski prepleću, ali i da se bitno razlikuju. Isto tako, pokazuje se da jedna kulturna politika može imati više lica kada se radi o njezinu provođenju u stvarnosti. Izdvajanjem interakcije kao bitnog obilježja kulture i kulturnoga identiteta želi se istaknuti njezina važnost u koncipiranju kulturnih politika jer tek uključivanje interakcije u te politike značilo bi prihvaćanje stvarne naravi kulture i društvenih odnosa. Tu osnovnu namjeru rada provodi se tako što se u prvom dijelu iznose osnovna obilježja kulture i kulturnoga identiteta putem osnovnih teorija i pogleda na njih. Usput se opominje na niz procesa i pojava u vezi s njima. U drugom dijelu daje se presjek kulturnih politika – od asimilacijskih do pluralističkih (govori se o asimilaciji, »loncu za topljenje«, integraciji te o multikulturalizmu i interkulturalizmu). To se čini prije svega kritičkim određivanjem i problematiziranjem pojmova, a djelomice i pregledom te procjenom kulturnih politika. Razlog usmjerenosti na pojmove jest pretpostavka da oni impliciraju specifičan pogled na svijet i da zato nije nevažno kako se društvene pojave određuju i koja im se imena daju., Modern societies are multicultural. This is a simple statement on a complex situation which poses many questions. One of the basic questions – how are relations between different cultures in society regulated – is the theme of this paper. By focusing on two pluralistic approaches to regulating relations between cultures – the multicultural and the intercultural approach – the author attempts to indicate the complexity of problems linked to the regulation of cultural differences in modern society. As it turns out, policies on the acceptance of cultural and ethnic differences have some common points, their concepts intertwine, but there are also significant differences between them. It also appears that one and the same policy can show different faces when it comes to its implementation in reality. By stressing interactions as a key trait of culture and cultural identity, the author wishes to emphasize their importance in cultural policies, since only by introducing interactions would these policies mean the acceptance of the real nature of cultural and social relations. The paper deals with this basic intent. In the first part, it presents the basic traits of culture and cultural identity as laid out in basic theories and their reception. Various processes and phenomena linked to them are mentioned in passing. In the second part, an overview of cultural policies is given – from assimilationist policies to pluralist ones (discussion focuses on assimilation, the “melting pot”, integration and multiculturalism and interculturalism). Concepts are treated defined critically and a partial review and evaluation of cultural policies is given. The reason for concentrating on concepts is the assumption that they imply a worldview and therefore it is not insignificant how social phenomena are defined and what names are attached to them.

Tekst se bavi problematizacijom identiteta kao jednim od pitanja koje je osobito aktualizirano u kontekstu postmoderne kulture i općeg globalizacijskog kretanja. To je doduše "staro" zdravorazumsko, filozofsko, kulturno-antropološko i teorijsko-političko pitanje, ali ono je danas uglavnom povezano s poimanjem kulture i analizom pojedinačnog ili kolektivnog sebstva u doba instrumentalne homogenizacije. Zbog toga se pokušavaju ustanoviti i izložiti glavne teorijske struje poimanja identiteta, pri čemu se najviše inzistira na razlici uvrijeđenih esencijalističkih i antiesencijalističkih koncepcija. Ukazujući na njihove jednostranosti, rad zagovara relacionističko poimanje identiteta, koje ne polazi od takozvanih bitnih, bilo biologističkih bilo kulturalističkih fiksnih određenja, nego inzistira na društveno-kulturnim situacijama, okolnostima i instrumentalnim razlozima koji stvarno utječu na ovu ili onu vrstu identifikacije. Identitet, prema tome, nije nikakva apstraktna i metafizička bit nego proizvod društvene konstrukcije aketra, grupa i institucija, konstrukcija koja je ovisna o danoj društvenoj situaciji, o odnosima moći i o strategijama kojima se ti pojedinačni ili grupni akteri služe kako bi potvrdili svoje individualno ili kolektivno sebstvo. Rad, u skladu s većinom relevantnih analitičkih pogleda, počiva na tezi o pluralnosti i društveno promjenjivoj uvjetovanosti konstrukcije identiteta, istovremeno upozoravajući na razloge latentnosti njihove logike, koja je zapravo najveći izazov znanstvenom mišljenju., The paper deals with the concept of identity as one of the issues that have become topical within the framework of postmodern culture and general globalization development. This concept is actually an "old" common-sense, philosophical, cultural anthropological and theoretical political issue, yet it is nowadays for the most part connected with the concept of culture and the analysis of individual or collective self in the era of instrumental homogenisation. Because of this, the author makes an attempt to identify and to present predominant theoretical orientations dealing with identity, instisting especially on the differentiation between traditional essentialist and antiessentalist conceptions. Pointing at the one-sidedness of this conceptions, the author pleads for the relationist identity concept, which does not start from the so-called immanent, either biologist or culturalist, fixed definitions, but insists upon socio-cultural situations, circumstances and instrumental reasons that actually influence this or that kind of identification. As a consequence, identity is under no circumstances an abstract or metaphysical essence, but the product of a social construction of acteurs, groups and institutions - a construction which depends on the given social situation, on the power relations and on the strategies that individual or group acteurs use to affirm their individual or collective selves. This paper, in accordance with the most relevant analytical views, is based on the thesis on plurality and socially variable determination of identity construction. At the same time, it refers to the reasons of latency of their logic, which is actually the greatest challenge to scientific thinking., In diesem Text wird Identität als eine der Fragen problematisiert, die im Kontext der postmodernen Kultur und der allgemeinen Globalisierungsentwicklung aktualisiert werden. Diese Frage ist zwar eine "alte" Frage des gesunden Verstandes sowie eine philosophische, kulturanthropologische und theoretisch-politische Frage, aber heute ist sie hauptsächlich mit der Auffassung der Kultur und der Analyse des individuellen oder kollektiven Selbst im Zeitalter instrumentaler Homogenisierung verbunden. Deshalb wird hier der Versuch unternommen, die grundlegenden theoretischen Richtungen des Identitätsbegriffs festzustellen und darzulegen, wobei vor allem auf dem Unterschied zwischen den eingewurzelten essentialistischen und antiessentialistischen Konzeptionen bestanden wird. Indem auf die Einseitigkeit dieser Konzeptionen hingewiesen wird, setzt sich der Autor für eine relationalistische Auffassung der Identität ein, die nicht von den sogenannten wesentlichen - sei es biologistischen, sei es kulturologischen B festen Definitionen ausgeht, sondern auf den soziokulturellen Gegebenheiten, Umständen und instrumentalen Gründen besteht, die in der Tat diese oder jene Art der Identifizierung bestimmen. Demnach ist Identität kein abstraktes und metaphysisches Wesen, sondern ein Ergebnis sozialer Konstruktion von Akteuren, Gruppen und Institutionen, eine Konstruktion, die von der gegebenen sozialen Situation abhängt sowie von den Machtverhältnissen und Strategien, die von den individuellen und kollektiven Akteuren eingesetzt werden, um ihr individuelles oder kollektives Selbst zu beweisen. Im Einklang mit den meisten relevanten analytischen Sichtweisen beruht auch diese Arbeit auf der These von Pluralismus und der gesellschaftlich veränderlichen Bedingtheit der Konstruktion der Identität. Zugleich wird auch auf die Gründe der Lantez ihrer Logik hingewiesen, die eigentlich die größte Herausforderung für wissenschaftliches Denken darstellt.

U ovom radu autor istražuje mogućnost novog oblikovanja redovničkih zajednica, kao odgovor na poziv Drugog vatikanskog sabora, sadržan u dekretu »Perfectae caritatis« i kasnije razrađen u dokumentu »Vita consecrata«. Budući da se u tim dokumentima redovničke zajednice tumače kao vidljivi znak zajedništva cijele Crkve, u prvom se dijelu rada najprije analizira to crkveno zajedništvo ukoliko je ono »communio« i ukoliko je ono »societas«. »Communio«, naime, stavlja naglasak na esencijalno, a »societas« na funkcionalno zajedništvo. U drugom dijelu autor zatim analizira specifičnost zajedništva redovničkih zajednica pod vidom logike njihova nastanka, tj. ukoliko jedne po naravi svoga postanka njeguju esencijalno, a druge pak funkcionalno zajedništvo, što se nužno manifestira kao razlika u konkretnom oblikovanju zajedničkoga života. O toj se razlici mora voditi računa i kad se govori o novim oblicima redovničkog zajedništva, jer što je prihvatljivo za jedne, ne mora biti prihvatljivo za druge. U trećem pak dijelu autor iznosi aporije redovničkog zajedništva i konkretnih zahtjeva poslanja redovničkih zajednica. Te aporije on u prvom redu vidi u dijalektici između zahtijevanoga zajedničkog života i raznolikosti jednako tako zahtijevanih službi i poslanja, odnosno u dijalektici između zahtjeva inkulturacije redovničke zajednice u različite kulture i njezine vlastite koja je na neki način homogenizira. No kako te probleme nije uspio riješiti ni Drugi vatikanski sabor, pa ni enciklika »Vita consecrata«, ni ovaj rad ne donosi neko rješenje, jer problem je teoretski gotovo nerješiv. Umjesto gotovoga rješenja on iznosi samo jedan pokušaj rješenja od strane T. Radcliffa O.P. koji je, po sudu autora, uspio ponuditi sintezu i pojedinca i zajednice, odnosno zajednice i raznih kultura, ali po cijenu odricanja od osobnoga identiteta. No kako je ovo odricanje izvedivo na osobnoj, ali ne baš i na zajedničkoj razini -jer taj identitet pruža zajednicama opravdanje njihovoga postojanja! - zaključak je da aporije u načelu ostaju, a da su moguća samo djelomična i aproksimativna rješenja., Through this paper the author examines the possibility of a new way of shaping monastic communities, as a response to the appeal of the Second Vatican Council comprised in the decree Perfectae caritatis and later elaborated in the document Vita consecrata. Since these documents define the monastic communities as a visible sign of the unity of the Church as a whole, the first part of the paper analyses the church unity, insofar as it is communio and insofar as it is societas. Communio puts the emphasis on the essential and societas on the functional unity. In the second part the author analyses the specific quality of the unity of monastic communities under the aspect of their logic of origin, i.e. if ones in the nature of their origin nurture the essential, and the others the functional unity, which is bound to be manifested as a difference in the actual forming of the common life. This difference has to be taken into account even when we talk about new forms of the monastic unity, for what is acceptable to ones need not be acceptable to the others. In the third part the author presents απορία of the monastic unity and of the concrete demands of the monastic communities' mission. These απορία are seen above all in the dialectics between the requested common life and the variety of also requested services and missions, i.e. in the dialectics between the demands of the enculturation of the monastic community into different cultures, and its own culture which in a way homogenises it. However, since neither the Second Vatican Council has managed to solve these problems nor the encyclical letter Vita consacrata, not even this paper brings a solution, for the problem is almost unsolvable in theory. Instead of a ready-made solution, the paper presents only an attempt at solution by T. Radcliff O.P. who, according to the author, has managed to offer a synthesis of both the individual and the community, that is of the community and various cultures at the expense, however, of sacrificing the personal identity. However, since this sacrifice is feasible at the personal, but not as well at the common level - because this identity provides the communities with the justification of their existence! - the conclusion is that the απορία remain in principle, and that only partial and approximate solutions are possible.

Kultura i jezik dva su fenomena koja se ne mogu odvojiti jedan od drugog, odnosno nemoguće je sagledavati jezik bez kulture, ali i kulturu bez jezika. Iako je u povijesti često jednoj kulturi bio pridružen samo jedan jezik, u današnjim (post)modernim društvima to više nije slučaj. Sve više pažnje pridaje se interkulturalizmu i višejezičnosti koji su bili zastupljeni i u brojnim društvima u povijesti, no danas su postali glavni ciljevi brojnih politika koje zagovaraju pluralitet. Kao jedna od ključnih sastavnica interkulturalizma ističe se interkulturalna komunikacija koja podrazumijeva razgovor između pripadnika različitih kulturnih obrazaca i vrijednosti. Točnije, interkulturalna komunikacija prvi je korak k izgradnji interkulturalnog društva utemeljenog na razumijevanju i prihvaćanju različitosti. O važnosti interkulturalne komunikacije govori i činjenica da se posljednjih desetljeća sve više u društvenim i humanističkim znanostima spominje interkulturalna komunikacijska kompetencija kao jedna od krucijalnih kompetencija suvremenog društva znanja. Globalizacijskim procesima, napretkom informacijsko-komunikacijske tehnologije i pojavom novih medija, prostor za takvu komunikaciju proširen je te se otvara virtualni prostor u kojem se poštuje različitost pripadnika svih kultura te se ne gradi zid prema Drugome i različitom. Međutim, novi mediji nisu uvijek čimbenik koji pridonosi izgradnji interkulturalnog dijaloga, već su njihovi utjecaji na interkulturalnu komunikaciju višestruki. Stoga je glavni cilj ovog rada prikazati odnos novih medija i interkulturalne komunikacije, tj. učinak koji novi mediji imaju na interkulturalnu komunikaciju., Culture and language are two phenomena that cannot be separated from one another, that is, it is impossible to perceive language without culture, and vice versa. Although it was common, back in the past, for only one language to be associated with a culture, it is no longer the case in today’s (post)modern societies. More and more attention is being given to interculturalism and multilingualism, which have been present in many societies throughout history as well, but nowadays have become the main goals of many policies that nurture plurality. Intercultural communication, which implies conversation between members of different cultural patterns and values, is considered one of the key components of interculturalism. More precisely, intercultural communication is the first step towards building a society based on understanding and acceptance of diversity, i.e., an intercultural society. The importance of intercultural communication is also evidenced by the fact that, in recent decades, intercultural communicative competence is being increasingly mentioned in social sciences and humanities as one of the key competencies of modern knowledge society. A space for this type of communication is expanded through globalization processes, advances in information and communication technology and emergence of the new media, and a virtual space is being opened, in which the diversity of members of all cultures is respected and no wall is built towards the Other and the different. However, new media are not always a contributing factor to the construction of intercultural dialogue, that is, their influences on intercultural communication are multiple. Therefore, the main goal of this paper is to present the relationship between new media and intercultural communication, i.e., the effect that new media leave on intercultural communication.

Autor polazi od načelnog stava suvremene fenomenologije da naše vlastite i općenito nove poretke i svjetove možemo razumjeti i primjereno vrednovati tek ako poznajemo njihove prethodnike i tradiciju u njihovoj drugotnosti. Dakako, u ovom radu ta drugotnost nije ni nužni prirodni svijet ni njegova kozmološka uređenost kao svemira, nego povijesni i politički svijet te mogućnosti njegova mijenjanja i preoblikovanja. Unatoč mijenjanju tijekom povijesti, on zadržava kulturno- povijesni kontinuitet i “temeljne značajke” u obliku stanovitog, kako Husserl kaže, “kontingentnog aprioria”, koji prethodi određenim kulturno-povijesnim iskustvima, ali ne “svemu iskustvu”, kako precizira Waldenfels. Da bi se primjereno razumjela ta kompleksna problematika kulturnog i političkog svijeta, autor slijedi Aristotela, koji u drugoj knjizi svoje Politike u pitanju o najboljoj državnoj zajednici polazi od poznatih oblika države, kako bi pokazao “što je u njima ispravno i uporabivo”, a što ne, te da je moguće postojeće oblike ne samo prevladati nego i nadovezati se na njih i tražiti “još nešto novo”. Nasuprot novovjekovnom reduciranju pojma države na “organizaciju vlasti”, već se kod Aristotela, a prema Demandtu općenito u klasičnim jezicima, država određuje trima pretpostavkama: zemljom, narodom i vlašću, i to “uvijek jednom od svoje tri komponente, dok su druge dvije na neki način uključene”, pa su u različitim oblicima države uvijek sadržana sva tri momenta, zemlja u teritorijalnom smislu, narod kao identitet i suma državljana te suverena vlast kao državna vlast naroda. U razmatranju mogućnosti političkoga djelovanja u suvremenome globalnom svijetu autor se priklanja svojevrsnoj praktičnoj filozofiji koja, unatoč općenitoj krizi današnjeg društva, pokazuje da je praksa dobra života još moguća i da je nisu napustili svi ljudi, te da je utoliko moguće u promišljanju i ozbiljenju dobra života nadovezivati se na Aristotelovu praktičnu filozofiju. Uz fenomenološku i praktičnu filozofiju u završnom se dijelu razmatra politička filozofija američkih komunitarista i pokazuje, da se komunitarni univerzalizam i historicizam prema europskoj fenomenološko- hermeneutičkoj filozofiji odnose komplementarno i produktivno u razvijanju novog povijesnog mišljenja kao praktičnoga znanja koje je primjereno našoj suvremenosti i koje kao povijesno u raznovrsnim sferama i na različitim razinama omogućuje etičkopolitičko djelovanje u suvremenom globalnom svijetu., The author’s starting point is the principle of contemporary phenomenology: we are able to comprehend and adequately evaluate our own and new regimes in general, only if familiar with their predecessors and their traditions in their otherness. Naturally, in this paper the otherness is neither the essential natural world nor its cosmological structuredness as a universe, but a historical and political world as well as the possibilities of its alterations and transformations. Despite the changes it has gone through in the course of history, it has retained its culturalhistorical continuity and its “fundamental features” in the form of a certain, in Husserl’s words, “contingent apriori”, that precedes certain cultural and historical experiences, but not “the entire experience”, as Waldenfels points out. In order to adequately grasp these complex problems of cultural and political world, the author refers to Aristotle who, when asked in the second volume of his Politics about the best state, uses the then known forms of the state to show “what is right and useful in them” and what is not, and also that it is possible not only to transcend the existing forms but to elaborate them and search for “something new”. Contrary to the modern reduction of the concept of the state to “the organization of government”, Aristotle defines the state by means of three prerequisites: the land, the people and the government and “always by one of these three components, while the other two are somehow implied”. Thus, in all its various forms, the state always includes all these three components: the land as territory, the people as identity and the sum of its citizens and sovereign government as state authority of the people. Regarding the opportunities for political activity in contemporary global world, the author opts for a certain practical philosophy that, despite the universal crisis of today’s society shows that the practice of good life is still possible and that not everybody has given up on it. This also means that in reflecting upon and in accomplishing the good life it is possible to build upon Aristotle’s practical philosophy. Besides the phenomenological and practical philosophy, the final part of the paper looks into the political philosophy of American communitarians and shows that communitarian universalism and historicism are complementary to the European phenomenological and hermeneutical philosophy and productively assist it in developing a new historical thinking as practical knowledge that is applicable to our contemporary situation and that, historically, and in a variety of spheres and at different levels enables us to act ethically/ politically in today’s global world.

Danas je marketing nezaobilazan dio poslovanja svakog gospodarskog subjekta. Zbog konzumerizma koji je sveprisutniji na globalnoj razini, dolazi i do određenih promjena pri odabiru proizvoda i usluga. Potrošaču, pri odluci o konzumaciji, kvaliteta proizvoda predstavlja bitan aspekt, no u praksi, isti će posegnuti za manje kvalitetnim proizvodom ako je on bolje oglašen, promoviran ili zapakiran. Na primjeru festivala Špancirfest i manifestacije Đakovački vezovi može se zaključiti kako putem kvalitetnog marketinga i brendiranja te stjecanjem povoljnog imidža postoji veća mogućnost za ostvarivanje željenih ciljeva. Bogata turistička ponuda Hrvatske može napredovati i sačuvati svoje vrijednosti ako ulaže u razvoj i očuvanje socijalnih, kulturnih i ekoloških komponenta svake turističke destinacije – održivim turizmom. U svrhu rada napravljeno je istraživanje na području kontinentalne Hrvatske sa ciljem prikupljanja rezultata o pohađanju kulturnih događaja, razlikama u posjećivanju istih prema dobi i spolu, marketinškim strategijama kulturnih događaja, mišljenju ispitanika o oblicima marketinške komunikacije te drugim informacijama vezanim za komunikaciju između potrošača i proizvođača kulturnih dobara. Marketing today is a necessary part of every business. Due to consumerism, which is more present on a global level, certain changes are visible in the choosing of products and services. When deciding on consumption, the quality of the product is an important aspect, but in practice, consumer will choose lower quality product if it is better advertised, promoted, or packaged. The Špancirfest festival and the Đakovački vezovi manifestation are practical examples how we can achieve desired goals with quality marketing and branding as well as establishing favorable public image. Croatia's rich tourist offer can prosper and preserve its values if they concentrate on the development and preservation of social, cultural and ecological components of every tourist destination - sustainable tourism. As part of the paper, a survey was conducted in continental Croatia with the aim of collecting results on: attendance of cultural events, differences in attendance by age and gender, marketing strategies of cultural events, respondents' opinions on forms of marketing communication and other information regarding communication between consumer-producer of cultural goods.

U ovom završnom radu predstavljene su tradicionalne (japanske) i moderne vrste smještaja u Japanu kao i ostali oblici smještaja te usluge koje oni pružaju. Prikazom povijesti ryokana pokušalo se prikazati te približiti funkcioniranje i pružanje usluga onda i danas te prikazati očuvanost i posebnost japanske kulture i gostoprimstva. Kroz analitiku statistike prikazuje se stanje turizma i sveukupnih vrsta smještaja u Japanu te kakav je tijek poslovanja ryokana uz ostale mogućnosti smještaja. This final paper represents traditional (japanese) and modern types of accommodation in Japan as well as other forms of accommodation and services they provide. Through the history of japanese ryokan, operations and services accommodations provide has been tried to bring closer in order to compare the system then and today as well as to show preservation and peculiarity of japanese culture and hospitality. Through the analysis of statistics, the state of tourism in Japan and all of accommodation types in Japan with business management of ryokan along other accommodation possibilities are being shown.

Ovim diplomskim radom predstavljen je pojam baštine te što sve ulazi u nju. Prikazana je podjela kulturne baštine te kako ona utječe na naše poimanje kulture. U radu je predstavljen pojam industrijske baštine, zaštita te baštine te oblici interpretacije i prenamjene koja se događa u svijetu. Također, naglasak nije samo na industrijskoj baštini Hrvatske nego i Europe koja je također bogata istom. Predstavljanjem hrvatske industrijske baštine uočeno je kako ona ima velikih potencijala za budućnost. U sklopu diplomskog rada osmišljen je idejni projekt Nacionalnog muzeja industrijske baštine koji bi se nalazio u Zagrebu. Cilj muzeja je postati središnjim mjesto zaštite, sakupljanja i interpretacije industrijske baštine u Hrvatskoj. Cilj muzeja bio bi posjetitelje upoznati s bogatstvom industrijske baštine te zašto je ona važna za sadašnjost, ali i budućnost. Nakana je da s uspješnošću ovog projekta javnost prepozna važnost ne samo industrijske, nego i ostalih vidova baštine kako bi se stvorila mjesta gdje bi ljudi mogli učiti o društvu. Time bi se mogla razmjenjivati razna iskustva, ideje te znanje. This thesis presents the concept of heritage and what goes into it. The division of cultural heritage and how it affects our understanding of culture is also presented. The paper presents the concept of industrial heritage, protection of that heritage and forms of interpretation and conversion that occurs in the world. Also, the emphasis is not only on the industrial heritage of Croatia but also Europe, which is also rich in it. The presentation of the Croatian industrial heritage showed that it has great potential for the future. As part of the masters thesis, the conceptual design of the National Museum of Industrial Heritage was designed, which would be located in Zagreb. The aim of the museum is to become a central place for the protection, collection and interpretation of industrial heritage in Croatia. The aim of the museum would be to acquaint visitors with the richness of industrial heritage and why it is important for the present and the future. The intention is that with the success of this project, the public recognizes the importance of not only industrial but also other forms of heritage in order to create places where people can learn about society. This could exchange various experiences, ideas and knowledge.

Turizam kao djelatnost predstavlja stečeno dobro koje je neotuđivo. Turizam je ujedno temeljno pravo milijuna ljudi koji pripadaju različitim kulturama te koji svakodnevno putuju. Na tim putovanjima navedeni se susreću, upoznaju, odnosno vrše neki oblik komunikacije. Upravo pojava komunikacije u turizmu je stavka koja za svoju posljedicu ima mijenjanje konkretno onih koji putuju, no i s druge strane onih kojih ih ugošćuju. Turizam bez međusobne komunikacije nije moguć pa samim time nužno je naglašavati potrebu za kvalitetnom komunikacijom različitosti, a sve s temeljnim ciljem što je moguće boljeg međusobnog razumijevanja ljudi. Procesom turističke djelatnosti nepoznati ljudi, a samim time i nepoznate kulture, postaju bliže, zanimljivije. Proučavanjem turističkih dolazaka putnika u Republiku Hrvatsku ističu se zemlje s kojima Republika Hrvatska ima odlično razvijenu komunikaciju, dobro razvijenu komunikaciju, slabo razvijenu komunikaciju, minimalno razvijenu te povijesno opterećenu komunikaciju. Sukladno tome ovaj rad je usmjeren na uočavanje konkretnog podrijetla turista u Republici Hrvatskoj, komunikacijskim odnosima s istima i važnoj činjenici zbližavanja naroda te kultura kojemu turistička djelatnost uvelike pridonosi. Tourism as an activity is an acquired good that is inalienable. Tourism is also a fundamental right of millions of people who belong to different cultures and who travel every day. On these trips, they meet, get to know each other, or perform some form of communication. Precisely the emergence of communication in tourism is an item that results in the change of those who travel, but also on the other hand of those who host them. Tourism is not possible without mutual communication, so it is necessary to emphasize the need for quality communication of diversity, all with the fundamental goal of better mutual understanding of people. Through the process of tourist activity, unknown people, and thus unknown cultures, become closer, more interesting. The study of tourist arrivals of passengers in the Republic of Croatia highlights the countries with which the Republic of Croatia has excellently developed communication, well-developed communication, poorly developed communication, minimally developed and historically burdened communication. Accordingly, this paper is aimed at noticing the specific origin of tourists in the Republic of Croatia, communication relations with them and the important fact of bringing peoples together and the culture to which tourism contributes greatly.

Boje su produkt svjetla u kombinaciji s vidom. Boje utječu na čovjeka i njegova emocionalna stanja još od najranije dobi. Ideja ovog rada je bila prikazati koliki utjecaj imaju boje na ljudski život i kako i da li se taj utjecaj mijenja s obzirom na kulturu, religiju i razvoj civilizacije. Svaka boja ima svoja pozitivna i negativna značenja i simboliku koju kroz povijest, kulturu i tradiciju pojedinih zemalja svijeta mijenja ili prenosi. Razvojem društava, civilizacija i tehnologija u proizvodnji pigmenata boje su mijenjale svoje statuse u društvu. Veliki utjecaj na simboliku boja imale su i imaju religije svijeta koje su postavile temelje za različite doživljaje i upotrebu boja u svijetu ljudi. Colors are a product of light in combination with vision. Colors affect a man and his emotional states from an early age. The idea of this paper was to show how much influence colors have on human life and how and whether this influence changes with respect to the culture, religion and development of civilization. Each color has its own positive and negative meanings and symbolism that throughout the history, culture and tradition of individual countries of the world changes or transmits. With the development of societies, civilizations and technologies in the production of pigments, colors changed their statuses in society. The religions of the world have had and have a great influence on color symbolism, which have laid the foundations for different experiences and the use of colors in the world of people.

U ovom se završnom radu daje prikaz o društvu Cetinske krajine za vrijeme vlasti Osmanlija kroz 16. i 17. stoljeće. U prvim poglavljima je prikazan pad Sinja i ostatka krajine u osmanske ruke te izgled i status Sinja nakon što je postao kasaba. Objašnjena je i važnost te izgled sinjske tvrđave koja je imala važnu obrambenu ulogu kada Klis nije bio pod osmanskom vlašću. U narednim poglavljima fokus je stavljen na stanovništvo. Prvo se obraća pozornost na razlike uvjetovane pripadanju ili kršćanskoj ili muslimanskoj vjeri što je utjecalo na smještaj i status stanovništva. Nadalje je objašnjena socijalna slika društva koje se bavilo obrtništvom, trgovinom, stočarstvom te su objašnjene uloge koje je imalo vojničko i vjersko stanovništvo. Nakon toga napravljena je usporedba između triju turskih deftera koji daju detaljniju sliku o strukturi stanovništva i omjeru kršćana i muslimana. Ujedno je objašnjena i islamska kultura koja se proširila u gradovima gdje je bilo većinsko muslimansko stanovništvo. Na samom kraju daju su podaci o oslobođenju Sinja od Osmanlija koje je uzrokovalo migracije stanovništva, a to je dovelo do nove društvene slike Cetinske krajine. This paper gives an account of the society of the Cetina region during the Ottoman rule through the 16th and 17th century. The first part explains the fall of Sinj and the rest of the region into Ottoman hands, as well as the layout and the status of Sinj after it became a Muslim town. The importance of Sinj and the layout of its fortress which had an important defensive role when Klis was not under Ottoman rule, was also explained. In the following chapters, the focus is on the population. The first thing explained is the difference between Christians and Muslims which affected the accommodation and status of the people. Furthermore, the social picture of the society that was engaged in crafts, trade and cattle-breeding was given, as well as the roles played by the military and clergy. The Turkish deftars were compared to give a more detailed picture of the structure of the population and the ratio of Christians to Muslims. Islamic culture, which spread in the cities where the majority of the population was Muslim, was also explained. At the very end, the liberation of Sinj from the Ottomans, which caused the migration of the population, and led to the new social image of the Cetina region, was described.

Rad istražuje karakteristike potrošnje u kulturi povezane s trima medijima: kazalištem, knjigom i društvenim medijima. Ti su mediji nastali u različitim povijesnim razdobljima, a njihove se forme i oblici zbog razvoja digitalne tehnologije i interneta mijenjaju te se sadržaji iz fizičkoga prostora sele u virtualni. U istraživanju je primijenjena kvalitativna metodologija; pristup teorije utemeljene na podatcima (grounded theory) i metoda fokus grupe. Rezultati pokazuju da publika digitalne sadržaje u kulturi konzumira kako bi se informirala ili stekla uvid u one sadržaje koji joj nisu dostupni drugim putem, no ona i dalje preferira konzumiranje kulture u izvornom obliku (odlazak u kazalište, čitanje tiskane knjige), jer takvo djelovanje podrazumijeva društvene interakcije, prvenstveno komunikaciju i razmjenu dojmova te potiče pristup sadržajima u kulturi podržavajući odnose s prijateljima i obitelji., The meeting of high culture and mass media takes place on a daily basis by translating cultural content into digital form, in order to be available to a mass audience via electronic devices. The paper analyzes the relationship between the media as a social structure, and the actions of the audience, that is, the characteristics of consumption in culture associated with three media: theatre, books (literature) and social media. These media originated in different historical periods, their forms have changed due to the development of digital technology and the beginning of mass use of Internet, which is the reason behind content moving from physical space to virtual space. Qualitative methodology was applied in the research; as well as a grounded theory approach and a focus group method. The results show that the audience consumes digital content in culture in order to be informed or gain insight into those (specific) contents that are not available to them in other ways (through regular channels). Nevertheless, they still prefer to consume culture in its original form: going to the theatre, reading a printed book etc., because these activities involve social interactions, primarily communication and exchange of impressions (and even social rituals, like buying gifts such as books, theater tickets, etc.) with other actors, especially family members and friends.

Samoupravni preobražaj kulture kao koncept dobiva na važnosti nakon mnogobrojnih političkih i društvenih promjena u Socijalističkoj Federativnoj Republici Jugoslaviji, poput donošenja novoga Ustava 1974. i uvođenja Zakona o udruženom radu 1976. godine. Sam pojam obuhvaća raspon od partijske politike i radničkih (amaterskih) kulturnih praksi kroz slobodnu razmjenu rada do pitanja humanizacije rada, međuljudskih odnosa i kulture kao načina života. Proklamirana daljnja demokratizacija kulture trebala je biti ostvarena uspostavljanjem odnosa slobodne razmjene rada između kulturnih radnika (odnosno davatelja usluga) i radnika u organizacijama udruženog rada i građana u mjesnim zajednicama, koja se trebala odvijati u organizacijama udruženog rada i samoupravnim interesnim zajednicama. Samoupravne interesne zajednice kulture na razini općine trebale su pomoću uspostave dvodomnoga vijeća delegata (jedno sačinjeno od „korisnika”, odnosno delegata organizacija udruženog rada materijalne proizvodnje i mjesnih zajednica, a drugo od „davalaca”, odnosno delegata organizacija udruženog rada kulture, amaterskih kulturno-umjetničkih društava i samostalnih umjetnika) omogućiti zadovoljavanje posebnih i općih potreba u kulturi svih stanovnika općine. Na primjeru općine Pula ovaj rad analizira uspješnost kulturne reforme na mikrorazini, stavljajući poseban fokus na funkcioniranje delegatskoga sustava., Self-managing transformation of culture as a concept gained importance after numerous political and social changes in the Socialist Federal Republic of Yugoslavia (SFRY), such as the adoption of a new Constitution in 1974 and the introduction of the Associated Labour Law in 1976. The term itself covers everything from party politics and workers’ (amateur) cultural practices, through free exchange of labour, to issues such as the humanisation of labour, interpersonal relations, and culture as a way of life. The proclaimed further democratisation of culture was to be achieved through the establishment of free exchange of labour between cultural workers (service providers) and workers in joint labour organisations (organizacije udruženog rada, OURs) and citizens in the local communities (mjesne zajednice, MZs), which was supposed to take place in the OURs and self-managing communities of interest (samoupravne interesne zajednice, SIZs). Through the establishment of bicameral delegate councils (one chamber comprising the ‘users’, i.e. the delegates of material production OURs and local communities, and the other ‘providers’, i.e. the delegates of culture OURs, amateur cultural-artistic associations, and independent artists), the cultural SIZs on the municipal level had to secure the conditions for satisfying the special and general cultural needs of all inhabitants of the municipality. This paper analyses the success of cultural reform on the micro level on the example of the Pula municipality, with special focus on the functioning of the delegate system.

Osnovni je cilj rada ispitati odabrane elemente multikulturalističke politike priznavanja vodeći računa o međuodnosu kulturno-identitetskih i strukturnih aspekata društvene prakse. U tu se svrhu: 1) predstavljaju ključni koncepti multikulturalističke teorijske pozicije; 2) razmatra se Bourdieuov koncept habitusa, koji upućuje na ograničenja i društvenu deriviranost subjektivnih dispozicija; 3) propituje se odnos pojmova habitusa i identiteta i 4) zahtjevi za priznanjem manjinskih identiteta povezuju se sa zahtjevima za redistribucijom unutar teorijskog okvira N. Fraser. Analiza pokazuje da je oblikovanje postojećih identiteta u smjeru fluidnijih i debinariziranih identitetskih obrazaca važan element za svrsishodno aktiviranje i politiziranje manjinskih identiteta. Taj se proces treba temeljiti na svijesti o strukturalnim limitima svake refleksivne rekonstrukcije identiteta., The main aim of the paper is to examine selected elements of the multiculturalist politics of recognition, while considering the interrelations of cultural-identity and structural aspects of social practice. For that purpose: 1) key concepts of the multiculturalist theoretical position are presented; 2) Bourdieu’s concept of habitus is discussed, which points to confinements and social derivatedness of subjective dispositions; 3) the relationship between the notions of habitus and identity is questioned and 4) the demands for recognizing minority identitites are associated with the demands for redistribution within the theoretical framework of N. Fraser. The analysis revealed that the shaping of existing identities towards more fluid and debinarized identity patterns is an important element for purposeful activating and politicizing of minority identities. This process needs to be based on the awareness of structural limits found in all reflexive reconstructions of identity.

U ovom završnom radu predstaviti ću utjecaj japanskog društva i kulture na pojavu fenomena hikikomori, tj. fenomena socijalne izolacije za koji mnogi vjeruju da je društveno uvjetovan. Metode koje sam koristila u istraživanju teme bile su analiza knjiga i članaka na temu hikikomorija, radovi pronađeni na internetu, internetske stranice i dokumentarni filmovi. Predstavila sam fenomen počevši od definiranja pojma te prikazom načina na koji je fenomen prihvaćen, tj. neprihvaćen unutar japanskog društva. Kombinacijom raznih izvora sažela sam razloge koji se najčešće smatraju uzrokom pojave fenomena te ih svakog posebno objasnila. Oni se odnose na specifičnosti unutar japanskog društva kao što su visoka očekivanja okoline, neprihvaćenost u odstupanju od grupe, struktura tradicionalnih japanskih obitelji i vršnjačko nasilje. Japan je prepoznao i istražio fenomen i time pružio ostatku svijeta jasnije i lakše definiranje i prepoznavanje takve socijalne izolacije u drugim zemljama svijeta. In this final thesis, I will present the influence of Japanese society and culture on the emergence of the phenomenon of hikikomori, i.e. a phenomenon of social isolation that many believe is socially conditioned. The methods I used to research the topic were books and article analysis about hikikomori, research papers found on the Internet, websites, and documentaries. I presented the phenomenon from the definition of the term and how the phenomenon is perceived within Japanese society. By utilising various sources, I summarized the reasons that are most often considered the cause of the phenomenon and explained them separately. The sources analysed reflect high expectations, rejection of deviation from societal norms, the structure of traditional Japanese families, and bullying within Japanese society. Japan has also recognized and researched the phenomenon and has provided the rest of the world with a clearer and easier definition and recognition of such social isolation in other countries of the world.

Identitet je imaginacija i predodžba o tome tko smo i što smo. Pojmom kulturni identitet opisuje se autentičnost i jedinstvenost neke kulture, a na temelju kulturnih se osobitosti i vrijednosti određuje neka društvena zajednica odnosno utvrđuje pripadnost pojedinca ili društvene skupine određenoj kulturi. “Poznavati neku kulturu i njezin identitet”, ističe D. Oraić Tolić (2003: 453), “znači znati se služiti rječnikom njezinih kulturnih termina, prepoznavati nevidljive konotacije i narativne modele, znati slušati i pričati priče svojstvene nekom jeziku i kulturi, riječju – vladati imaginarijem njezinih stereotipa”. Leksikon hrvatskih tradicija (2002) Joanne Rapacke, izvorno objavljen na poljskome jeziku 1997. godine, obuhvaća 64 natuknice kojima “opisuje i objašnjava genezu najznačajnijih mitotvornih fenomena i simbola hrvatske povijesti, kulture i književnosti, onih fenomena koji su ispunjavali integracijsku i identifikacijsku funkciju u hrvatskoj etničkoj i nacionalnoj zajednici” (Fališevac 2002: 249). Promatrajući tradiciju kao “prenošenje znanja, spoznaja, vjerovanja, legendi, običaja, kulturnih vrijednosti itd. s naraštaja na naraštaj u zajednici, bilo usmenom ili pismenom predajom, odgojem i dr.; stalan i kreativan proces reinterpretacije kulturnoga nasljeđa” (VRHSJ 2015: 1567), u radu se raščlanjuju sastavnice hrvatskoga nacionalnog identiteta i konceptualne metafore ključne u njegovu razumijevanju, zastupljene u Leksikonu hrvatskih tradicija Joanne Rapacke., Identity is imagination and perception of who we are and what we are. The term ‘cultural identity’ describes authenticity and uniqueness of a certain culture, and, on the basis of cultural characteristics and values, a certain social community is defined, i.e. they determine affiliation of an individual or a social group to a certain culture. Cultural identity can be based on elements of spiritual and material cultural heritage as well as traditional culture. D. Oraić Tolić (2003: 453) points out that “to have knowledge of a certain culture and its identity means to know how to use a dictionary of its cultural phrases, to recognise invisible connotations and narrative models, to know how to tell and listen to stories specific for a certain language and culture, in other words – to master imagery of its stereotypes”. Leksykon tradycji chorwackich (Lexicon of Croatian Traditions) (2002) by Joanna Rapacka, originally published in the Polish language in 1997, contains 64 entries that “describe and explain the genesis of the most significant mythmaking phenomena and symbols of Croatian history, culture, and literature, the phenomena that performed an integrational and identificational function in the Croatian ethnic and national community” (Fališevac 2002: 249). Observing tradition as “a transfer of knowledge, cognition, beliefs, legends, customs, cultural values, etc. from generation to generation either through oral or written tradition; a constant and creative process of reinterpretation of cultural heritage” (VRHSJ 2015: 1567), the paper analyses thematically and conceptually the components of Croatian national identity represented in Leksykon tradycji chorwackich (Lexicon of Croatian Traditions), as well as the conceptual metaphors important for understanding Croatian identity.

U ovom radu opisan je razvoj GisSpom aplikacije i integracije s Telegram platformom za izmjenu poruka u obliku chatbota. Ideja iza GisSpom Web aplikacije je napraviti bazu spomenika i ostalih znamenitosti u Hrvatskoj. Web aplikacija mora biti prilagodljivog (responzivnog) dizajna kako bi olakšala korištenje na mobilnim uređajima. Za pretraživanje znamenitosti korisnik ima dvije opcije, filtriranjem rezultata popisa svih znamenitosti ili putem interaktivne karte. Dodavanje novih znamenitosti omogućeno je svim registriranim korisnicima. Web aplikacija je izrađena korištenjem različitih tehnologija otvorenog koda, a to su PHP i MySQL za pozadinu, te BootStrap i JavaScript za sučelje. Aplikacija se oslanja na vanjske servise poput Google Maps APIa, Google OAuth i Telegram aplikacije za razmjenu poruka., This paper describes the development of the GisSpom application and integration with the Telegram platform for exchanging messages in the form of a chatbot. The idea behind the GisSpom Web application is to create a database of monuments and other sights in Croatia. The web application must be of a flexible (responsive) design to facilitate use on mobile devices. To search for sights, the user has two options, by filtering the results of the list of all sights or via an interactive map. Adding new sights is enabled for all registered users. The web application was created using various open source technologies, namely PHP and MySQL for the background, and BootStrap and JavaScript for the interface. The application relies on external services such as Google Maps API, Google OAuth and Telegram messaging application.

Autori u radu analiziraju korporativnu ili organizacijsku osob- nost i kulturu. Ovaj fenomen počeo se proučavati u drugoj polo- vini prošloga stoljeća kao dio teorije organizacije. Istraživači su utvrdili da na kulturu organizacije utječu razni čimbenici. Or- ganizacija je društveni mehanizam, ona je društvena po prirodi. Osobnost organizacije izražava se u kulturi organizacije, kao što i svaka osoba ima jedinstvenu osobnost po kojoj se prepoznaje. Ono što je osobnost za pojedinca, to je kultura za organizaciju. Dakle, kultura je vrlo kompleksan koncept koji ima onoliko zna- čenja koliko ga ljudi uporabljuju. Kultura je određena konfigura- cija ponašanja, normi i stavova, vrijednosti, uvjerenja i temeljnih pretpostavki koje se razlikuju od društva do društva. Analizirajući organizaciju, osobnost i kulturu, može se reći da je kultura orga- nizacije sustav vrijednosti i uvjerenja zajednički članovima orga- nizacije, a pogoduje stvaranju osjećaja zajedništva i pripadnosti. To je kohezivni element koji spaja različite elemente organizacije., The paper analyzes the corporative or organizational personality and culture. The phenomenon started being investigated in the second half of the last century as a part of the theory of organiza- tion. The researchers found out that the culture of organization is influenced by numerous factors. Organization is a social mechanism, it is social in its nature. The personality of organization is expressed in the culture of organization, just like each person has a unique personality. What is personality for an individual, that is culture for an organization. In other words, culture is a highly complex concept carrying so many meanings as can be ascribed to it. Culture is a certain configuration of behaviour, norms and attitudes, values, beliefs and basic prerequisites which differ from society to society. Analyzing organization, personality and culture it can be said that culture of organization is a system of values and beliefs common to the organization members. It helps create a sense of connectedness and belonging. It is a cohesive element connecting different elements of organization.

Frazem je sveza riječi u kojoj jedna ili više sastavnica mijenja ili gubi svoje značenje pa njezino cjelokupno značenje ne proizlazi iz zbroja značenja svih sastavnica. Cilj ovoga rada bio je istražiti domestozoonimske frazeme i poslovice u turskom jeziku, odnosno frazeme koje u svom sastavu imaju naziv određene domaće životinje, kako bismo utvrdili što je to iz izvanjezične stvarnosti motiviralo njihov nastanak. Analizirani su frazemi sa sastavnicom u značenju 'pas', 'mačka', 'ovca', 'kokoš' i 'koza', uključujući i nazive za suprotan spol i mladunčad navedenih životinja. Uz to, usporedbom frazema sa sastavnicom domaće životinje u turskom i hrvatskom jeziku nastojali smo ustanoviti sličnosti i razlike u poimanju navedenih životinja od strane turskoga i hrvatskoga naroda. Konačno, zaključak do kojega smo došli jest da istraživanjem osobina koja dva različita naroda pridaju životinjama i načina na koji ih percipiraju mogu uputiti na to koliko i na koji način su njihove kulture međusobno slične ili različite. An idiom is a combination of words in which one or more components change or lose their meaning, so its overall meaning does not derive from the sum of the meanings of all components. The aim of this paper was to investigate domestic animal idioms and proverbs in the Turkish language, i.e. idioms that have the name of a certain domestic animal as one of their components, in order to determine what element from the extra-linguistic reality motivated their origin. Idioms with the components meaning ‘dog’, ‘cat’, ‘sheep’, ‘chicken’ and ‘goat’ were analysed, including the names for the opposite sex and the cubs of the abovementioned animals. In addition, by comparing the domestic animal idioms in Turkish and Croatian, we tried to establish similarities and differences in the perception of these animals by the Turkish and Croatian people. Finally, the conclusion we have reached is that exploring the characteristics that two different cultures attach to animals and the way they perceive them, can indicate how much and in what way their cultures are similar or different from each other.

Ovaj rad prikazuje važnost nematerijalne kulturne baštine u današnjem društvu. Kako bi se takva baština očuvala, mora se prenositi s generacije na generaciju te se na taj način obnavlja u raznim društvenim zajednicama. Pojam nematerijalne kulturne baštine podrazumijeva običaje, vjerovanja, znanja i vještine, a grupe ili pojedinci je prepoznaju kao svoju baštinu. Kultura se manifestira kroz toponimiku, jezik i usmenu predaju kao što je u Međimurju Svetomarska toponimika. Osim jezičnom predajom, kultura se manifestira kroz folklorno stvaralaštvo u području plesa, glazbe i običaja. Upravo se i Međimurje kao regija u Hrvatskoj ističe po svojoj nematerijalnoj kulturnoj baštini. Na Listu zaštićenih nematerijalnih kulturnih dobara uvršteno je petnaest kulturnih dobara u Međimurju. This paper shows importance of intangible cultural heritag in today's society. To preserve heritage as suvh, it must be passed on from generation to generation and thus be restored in varius social communities. The term intangible cultural heritage, which groups or individuals recognize as their heritage, implies customs, beliefs, knowledge and skills. Culture is manifested through toponymy, language and oral tradition, as in Međimurje Svetomarska toponymy. In adition to language transmission, culture is manifested through folklore in the field of dance, music and customs. Međimurje, as region in Croatia, stands out for its intangible cultural heritage. Fifteen cultural assets from Međimurje are included in the List of Intangible Cultural Heritage.

Bizovac je danas ime za općinu koja se nalazi u Osječko-baranjskoj županiji, a smještena je samo 18 km od Osijeka. Bizovac ima dugu prošlost i tradiciju, koja je ujedno i predmet ovog završnog rada. Na ovom području pronađeno je brojno oruđe i oružje koje svjedoči o životu ljudi na ovom prostoru još iz prapovijesnog doba. Bizovac ima brojne znamenitosti od kojih se ističe Župna crkva svetog Marka, Kapelica na Bizovačkom groblju te Kurija Normann Prandau Ehrenfels. Bitna je istaknuti i kako je 1974. godine započeto s projektom bizovačkog dječjeg vrtića koji danas nosi naziv "Maslačak". Na ovom području očuvana je kultura i tradicija, a u završnog radu posebno se obrađuje bizovačka narodna nošnja koja je upečatljiva i prepoznatljiva. Today, Bizovac is the name of a municipality located in Osijek-Baranja County, and is located only 18 km from Osijek. Bizovac has a long past and tradition, which is also the subject of this final paper. Numerous tools and weapons have been found in this area, which testify to the life of people in this area since prehistoric times. Bizovac has numerous sights, of which the Parish Church of St. Mark, the Chapel at the Bizovac Cemetery and the Curia Normann Prandau Ehrenfels stand out. It is important to point out that in 1974 the project of the Bizovac kindergarten was started, which today is called "Dandelion". Culture and tradition have been preserved in this area, and in the final work, the Bizovac folk mowing, which is striking and recognizable, is especially treated.

Glazba se nalazi u samom središtu kulturnog života pojedinca. Ona oblikuje kako osobna tako i kolektivna mišljenja, vjerovanja i vrijednosti, daje smisao svakodnevnom životu, pruža utočište od problema, a usto je i pokretač promjena. Razlike koje se javljaju u odabiru glazbe koju volimo ili ne volimo definiraju nas kao osobu i određuju naše ponašanje, stil života i kulturnu potrošnju. Ovaj završni rad nastoji otkriti veze između različitih osobnih i društvenih odrednica pojedinaca, poput roda, mjesta studiranja, ekonomskog statusa, i glazbenih preferencija koje se javljaju kao posljedica tih istih utjecaja. Populacija čija se struktura glazbenih preferencija ispituje jest studentska. Raznolikost glazbenih ukusa ispitala se provođenjem anketnog istraživanja na prigodnom uzorku od 225 studenata i studentica koji pohađaju Sveučilište u Zadru i Filozofski fakultet u Zagrebu. Između 26 ponuđenih glazbenih žanrova ispitanici su trebali odabrati u kojoj mjeri im se pojedini žanr sviđa, odnosno ne sviđa. Osim toga, ispitan je njihov ekonomski status i obrazovanje roditelja koji su služili kao prediktori koji utječu na glazbene preferencije, polazeći od Bourdieuove teorije homologije. Veza između glazbenog ukusa i sklonosti u sudjelovanju u društvenim promjenama ispitana je percepcijom osobnog utjecaja na donošenje važnih odluka na različitim razinama društva. Prema rezultatima istraživanja, nije utvrđena povezanost između ekonomskog statusa i glazbenih preferencija studenata, no ono što se pokazalo bitnim u biranju omiljenih glazbenih stilova jesu spol, mjesto studija, roditeljsko obrazovanje te religioznost. Music is situated at the very core of an individual's cultural life. It shapes both personal and collective opinions, beliefs and values, it gives meaning to everyday life, provides refuge from problems, and is withal a driver of change. The differences that occur in the choice of music we like or dislike define us as a person and determine our behavior, lifestyle, and cultural consumption. This final paper seeks to uncover the links between different personal and social components of individuals, such as gender, place of study, economic status, and the musical preferences that arise as a result of these same influences. The population whose structure of musical preferences is examined is student. The diversity of musical tastes was examined by conducting a survey on a sample of 225 male and female students attending the University of Zadar and the Faculty of Philosophy, University of Zagreb. Among the 26 music genres offered, the respondents had to choose to what extent they like or dislike a particular genre. In addition, their economic status and parental education which served as predictors influencing musical preferences were examined, with foundations in Bourdieu’s theory of homology. The relationship between musical taste and propensity to participate in social change was examined by the perception of personal influence on important decision-making at different levels of society. According to the results of the research, there is no relationship between the economic status and students' musical preferences, but what has proven important in choosing favorite musical styles are gender, place of study, parental education and religiosity.

U ovome radu se govori o važnosti i metodama suradnje roditelja i predškolskih ustanova kroz različite koncepte predškolskog odgoja i obrazovanja te kroz brojne obrazovne pristupe i formalne okvire. Kroz obrazovne pristupe analizira se kako suradnja utječe na provedbu predškolskog odgoja i obrazovanja, a polazi se od tvrdnje da je suradnja važna za dobrobit djeteta samim time što je predškolska ustanova mjesto gdje djeca rastu i razvijaju se. Dakle, opisana je važnost kvalitetne suradnje odgojitelja s roditeljima, uz pomoć stručnih suradnika. Isto tako, istaknuta je važnost timskog rada, partnerstva te značajke i organizacija kvalitete i kulture u ustanovama ranog i predškolskog odgoja i obrazovanja. Provedeno je istraživanje s ciljem procjene stavova odgojitelja o suradničkim odnosima u dječjem vrtiću te o kvaliteti odgojno obrazovnih ustanova. Istraživanjem se došlo do spoznaje da se suradnjom dolazi do kvalitetnije odgojno-obrazovne ustanove i kvalitetnijih odnosa. Zajedničkim djelovanjem roditelja i odgojitelja poboljšava se kvaliteta odnosa koja je vrlo bitna pri kreiranju pozitivne i ugodne atmosfere predškolske ustanove koja je ključna za dobrobit svakog djeteta. Partnerstvo promiče zajedničku predanost kvalitetnoj realizaciji obrazovnih ciljeva i razvija razumijevanje i otvorenost u odnosima između svih sudionika u procesu odgoja i obrazovanja predškolske djece. This paper discusses the importance and methods of cooperation between parents and preschool institutions through different concepts of preschool education and through numerous educational approaches and formal frameworks. Through educational approaches, it is analyzed how cooperation affects the implementation of preschool education, and the starting point is that cooperation is important for the well-being of the child because the preschool is a place where children grow and develop. Thus, the importance of quality cooperation of educators with parents is described, with the help of professional associates. Also, the importance of teamwork, partnership and the characteristics and organization of quality and culture in institutions of early and preschool education was emphasized. A survey was conducted with the aim of assessing the attitudes of educators about cooperative relations in kindergarten and the quality of educational institutions. The research came to the realization that cooperation leads to a better educational institution and better relationships. The joint action of parents and educators improves the quality of relationships, which is very important in creating a positive and pleasant atmosphere of the preschool institution, which is crucial for the well-being of every child. The partnership promotes a common commitment to the quality realization of educational goals and develops understanding and openness in relations between all participants in the process of upbringing and education of preschool children.

Turističko tržište doživjelo je promjene krajem 20. stoljeća pojavom selektivnih oblika turizma, a turistička potražnja usmjerila se na kvalitetnija, sadržajno bogata iskustva. Pritom se na tržištu izdvojio kulturni turizam, čiji je osnovni resurs kultura. Razvoj kulturnog turizma zahtijeva valorizaciju kulturne baštine i stvaranje jedinstvenog kulturno-turističkog proizvoda, s obzirom na to da turisti putovanjem traže nova i posebna iskustva. U ovom se radu najprije proučava problematika definiranja kulturnog turizma i kulturnih resursa. Fokus je ponajprije na kulturnom turizmu Zadarske županije. Pregledava se postojeća kulturno-turistička ponuda te se analizira trenutno stanje kulturnog turizma u destinaciji. Analiza trenutnog stanja pokazuje manjkavosti, ponajprije sezonalnost, koja se javlja pod utjecajem dominantnog turizma „sunce i more“, i koncentraciju turističkih kretanja u Gradu Zadru i na priobalju zbog nedovoljno jakog kulturno- turističkog proizvoda u manjim sredinama. Na kraju rada su ponuđene smjernice za daljnji razvoj kulturnog turizma s obzirom na ciljeve određene strategijama relevantnih institucija. The tourism market experienced changes at the end of the 20th century as selective forms of tourism appeared, and the tourist demand shifted focus to a higher-quality, content-enriched experience. In the process, cultural tourism, the main resource of which is culture, stood out. Cultural tourism development requires valorisation of cultural heritage and formation of a unique cultural tourism product, given that tourists travel in pursuit new and distinct experiences. To begin with, this paper examines the issue of defining cultural tourism and cultural resources. The main focus is on cultural tourism of the Zadar County. An overview of the existing cultural tourism supply is given along with an analysis of the current state of the destination’s cultural tourism. The analysis shows shortcomings, starting with seasonality, which forms under the influence of the dominant “sun and sea” tourism, and the concentration of tourist movement in the city of Zadar and the coastal area due to an insufficient cultural tourism supply in smaller communities. At the end, guidelines for further development of cultural tourism are given based on strategic goal set by relevant institutions.