Identitet i kulturno pamćenje u Cvitu razgovora naroda i jezika iliričkoga aliti rvackoga (1747) Filipa Grabovca

This article deals with the textual construction of identity and the strategy of remembrance in Cvit razgovora naroda i jezika iliričkoga aliti rvackoga [The Flower of Conversation of Illyrian or Croatian people and language] (1747) by Filip Grabovac. Using the imagological analytical apparatus, the phenomenon of constituting confessional (Catholic) identity and (dominant Eastern Orthodox) alterity is discussed. The analysis focuses on textual construction or representation of confessional identities, or alterities, wherein numerous value-charged expressions are present. Given the importance of the sociohistorical context in imagological research, the paper takes into account not only the history of literature, but also the history of culture. In addition to imagological treatment, Grabovac’s text is also examined within the framework of cultural memory; discursive strategies of remembrance which maintain the constructed identity are analysed, firm reference points of memory and symbolic figures to which memory adheres are identified.Istraživački je interes usmjeren na tekstnu konstrukciju identiteta i strategije pamćenja u Grabovčevu Cvitu razgovora naroda i jezika iliričkoga aliti rvackoga (1747). Uz pomoć imagološke analitičke metode obrađuje se fenomen konstituiranja konfesionalnog (katoličkog) identiteta i (dominantno pravoslavnog) alteriteta. Istraživački je interes stoga fokusiran na tekstnu konstrukciju ili reprezentaciju konfesionalnih identiteta, odnosno alteriteta, u kojoj se mogu uočiti brojni aksiološki obojeni iskazi. Sukladno imagološkoj istraživačkoj paradigmi, istraživanje se, osim na književnopovijesne, oslanja i na kulturnopovijesne spoznaje. Uz imagološku analizu, Grabovčev se tekst promatra i u okviru teorija kulturnoga pamćenja, analiziraju se diskurzivne strategije pamćenja kojima se konstruirani identitet održava, izdvajaju se čvrste referentne točke pamćenja i simboličke figure na koje se pamćenje naslanja

The Controversial Documents of the Northern Croatian Franciscans Antun Bačić, Stjepan Vilov and Emerik Pavić in the 18th Century

Uz primjenu imagološke analitičke metode, a na temelju kontroverzijskih katekizama sjevernohrvatskih franjevaca (Bačić, Vilov, Pavić) iz 18. stoljeća, rad se bavi fenomenom konstituiranja konfesionalnoga (katoličkoga) identiteta i (pravoslavnoga) alteriteta kao središnjega dijela problematike. Konfesionalna se drugost stoga nastoji jasnije definirati analizom suodnosa autopredodžbi i heteropredodžbi na relaciji katolici – pravoslavci u 18. stoljeću, ponajprije na području Slavonije. Spomenuti su franjevci, kao pripadnici budimskoga kulturnoga kruga, pisali djela teološke kontroverzije na narodnome jeziku koja je u 18. stoljeću bila izraz osobitoga teološkoga interesa među (slavonskim) vjerskim polemičarima. Sva su trojica franjevaca tijekom svoga pastoralnoga rada zasigurno bila u kontaktu s pravoslavnim kršćanima, no glavni recipijenti franjevačkih kontroverzističkih tekstova nisu pravoslavni kršćani, nego katolici kojima su takva djela namijenjena kao praktična pomagala u vjerničkome dijalogu s pravoslavnim kršćanima. Nije stoga slučajno što franjevci u svoje katekizme umeću kontroverzističke dijelove (iako im to nije glavna svrha). Ni Bačić, ni Vilov, a ni Pavić ne pišu prave vjerske polemike, poput onih isusovačkih na latinskom (Pejačević, Werntle, Šimunić), pa i hrvatskom jeziku (Kanižlić), ali su njihovi katekizmi uvelike obilježeni i određeni kontroverzijskom tematikom/problematikom. Posebna im je vrijednost i u tome što su pisani narodnim jezikom koji je, ipak, rijetkost za polemički žanr u 18. stoljeću, obilježen visokim stilom (latinskim jezikom), složenom teološkom i crkvenopovijesnom tematikom i upućenošću obrazovanim recipijentima. Katekizmi spomenutih franjevaca otkrivaju nasljedovanje tendencija i preokupacija posttridentskoga razdoblja katoličke obnove te su osebujan i važan pokazatelj smjera vjerskopolemičke literature u širem kontekstu književne kulture u osamnaestostoljetnoj Slavoniji.Using the imagological analytical method, based on controversial catechisms of the northern Croatian Franciscans (Bačić, Vilov, Pavić) from the 18th century, the paper addresses the phenomenon of constituting the confessional (Catholic) identity and (Orthodox) alterity as the central part of the issue. Therefore, the paper aims to clarify the confessional otherness through the analysis of the interrelationship of auto-images and hetero-images between Catholic and Orthodox Christians in the 18th century, primarily in Slavonia. The mentioned Franciscans, as members of the cultural circle of Buda (Budim), wrote works of theological controversy in the vernacular, which was an expression of particular theological interest among the (Slavonian) religious polemicists in the 18th century. During their pastoral work, all three Franciscans must have been in contact with Orthodox Christians, however, the target readers of the Franciscan controversial texts were not the Orthodox Christians but Catholics for whom such works were intended as a practical aid for religious dialogue with the Orthodox Christians. Therefore, it is not by accident that the northern Croatian Franciscans inserted controversial parts in their catechisms (although it is not their main purpose). Neither Bačić, nor Vilov, nor Pavić wrote true religious polemics, like those of the Jesuit written in Latin (Pejačević, Werntle, Šimunić) as well as Croatian (Kanižlić), but their catechisms are largely characterized and determined by controversial thematic/problematics. They are especially valuable because they are written in the vernacular, which is rare in the polemic genre of the 18th century, characterized by the grand style (Latin language), complex theological and church history themes, as well as orientation towards educated recipients. The catechisms of the above-mentioned Franciscans reveal a legacy of tendencies and preoccupations of the post-Tridentine era of the Catholic Reformation and are also a peculiar and important indicator of the direction of religious polemic literature within the scope of a wider context of literary culture of the 18th century Slavonia

Došen’s Echoes of Mountain (1767) and Seven-headed Dragon (1768) in the context of the Catholic renovation context and regarding the aspects of the Catholic Enlightenment

Hrvatska književna historiografija (Matić, Kombol, Georgijević, Bogišić i dr.) Vida Došena uglavnom opisuje kao vjerskog pisca, koji se kritikom narodnog života i običaja u osamnaestostoljetnoj Slavoniji (u Jeci planine i u Aždaji sedmoglavoj) pridružuje prosvjetiteljskim nastojanjima, čiji je slavonski predvodnik tada bio Matija Antun Relković. Došenov prosvjetiteljski rad, na tragu prvog izdanja Relkovićeva Satira iliti divjeg čovika (1762.), ostaje međutim nedovoljno precizno pojašnjen. U radu sam stoga nastojala Došenova djela sagledati i s aspekta katoličke obnove kao procesa dugog trajanja, ali i s aspekta katoličkog prosvjetiteljstva, čije se naznake mogu uočiti u oba Došenova djela, što je ponajprije vidljivo u isticanju važnosti korisnog djelovanja koje pridonosi javnom dobru, tj. koristi općini. Te posljednje, katoličkoprosvjetiteljske elemente smatram vrlo važnima jer se upravo na temelju njih može nešto preciznije objasniti i definirati značenje Došenova prosvjetiteljskog rada kojemu su, kao svjetovnom svećeniku, jozefinske reformne ideje mogle biti bliske i prihvatljive.Croatian literary historiography (Matić, Kombol, Georgijević, Bogišić et al.) described Vid Došen mostly as a religious writer, who in his writings Echoes of Mountain and Seven- headed Dragon criticized folk life and customs in Slavonia in the eighteenth century. As such Došen was predominantly perceived as an enlightenment writer, whose most prominent representative in Slavonia was Matija Antun Relković. Still, Došen’s enlightenment work, which was similar to the first edition of Relković’s Satyr or a Wild Man (1762), is not sufficiently explained. Therefore, author in this article tries to analyze Došen’s writings from the perspective of the Catholic renovation, which was a long-term process. Moreover, Došen’s work is also contextualized within Catholic Enlightenment, since such ideas are recognizable through Došen’s attitude that beneficial actions should contribute to the public good (i.e. benefit of a community). The latter, according to the author of the article, are especially important since these Catholic-enlightenment elements in Došen’s writings can help us to define and explain significance of his enlightenment work. Namely, Došen as a priest should have been acquainted with Josephinism and contemporary reform ideas. In Echoes of Mountain author underscores Relković’s efforts regarding benefits of folk, which can be related to the politics of the Habsburg rulers in the eighteenth century and their concern about advancement of community. Thus, such an attitude reveals author of the Echoes as a supporter of the ideas of (Austrian) Catholic enlighteners. Although Došen’s Dragon primarily is related to the issues of the Catholic renovation (topic of seven deadly sins), it seems that author uses this topic to criticize each one of deadly sins and damage these sins do to a community. Furthermore, author emphasizes usefulness as a peculiar virtue that appears in all the seven reprimands to Seven-headed Dragon, and because of that one can conclude that Došen in this work followed examples of Catholic enlighteners, who regarded usefulness (benefit of a community) as prime maxim

Prosvjetiteljski elementi dviju anonimnih kajkavskih drama s početka 19. stoljeća: Čini barona Tamburlana (1801) i Mislibolesnik iliti Hipokondrijakuš (1803)

U radu se nastoje preciznije opisati prosvjetiteljski elementi dviju anonimnih kajkavskih drama (Čini barona Tamburlana, Mislibolesnik iliti Hipokondrijakuš) koji se promatraju u kontekstu katoličko-prosvjetiteljskog rada zagrebačkog biskupa MaksimilijanaVrhovca i ekonomskih ideja Nikole Škrlca Lomničkog. Pritom se uzimaju u obzir specifičnosti žanrovskog određenja i poetike sjemenišnih kajkavskih drama kao i politički kontekst francusko-austrijskih ratova te prodiranja ideja Francuske revolucije (jakobinci) na prostor središnje (Banske) Hrvatske

Blagojević’s Poet–Traveller (Pjesnik–putnik, 1771) in the Context of the “Catholic Enlightenment”

Adam Tadija Blagojević (1745. ili 1746. – nakon 1797.) u hrvatskoj je književnoj historiografiji atribuiran kao najizrazitiji predstavnik jozefinizma u slavonskoj književnosti, što svakako potvrđuje i njegov nevelik književni opus, a ponajprije jedino izvorno autorovo djelo – spjev Pjesnik-putnik, nikoji događaji prvo i posli puta Josipa II. cesara rimsko-nimačkoga u Slavoniju (1771). Unatoč tome što je hrvatska književna historiografija prilično dobro opisala Blagojevićeva djela, čini se da je njihov prosvjetiteljski predznak još uvijek nedovoljno precizno pojašnjen. U radu se stoga Blagojevićev Pjesnik-putnik nastoji promotriti s aspekta katoličkog prosvjetiteljstva, čije se naznake u spjevu mogu primijetiti.The visit of Joseph II to Slavonia in 1768 was the primary reason why Blagojević wrote his only original work, the poem Pjesnik-putnik (1771), on the basis of which he has been described in Croatian literary historiography as one of the most distinct representatives of Josephinism in Slavonian literature. The first two cantos of Pjesnik-putnik are encomiums on Joseph II and Maria Theresa; in the remaining four cantos, Blagojević discussed and described the social conditions of 18th century Slavonia. In Pjesnik-putnik Blagojević praised Matija Antun Relković and criticized the anonymous friar, i.e. the Slavonian Tamburitza player who unreasonably lashed out at the writer of the Slavonian truths presented in Satir iliti divjem čoviku (Dresden 1762, Osijek 1779), a work which is in literary historiography usually seen as a paradigmatic example of the Croatian (literary) Enlightenment. Blagojević also praised the priest Vid Došen who was the parish administrator in Dubovik near Slavonski Brod and wrote Jeka planine (Mountain’s Echo) (1767); with this poem Došen had defended Relković. In Pjesnik-putnik Blagojević praised Maria Theresa and Joseph II, referred positively to the reforms of Joseph II and presented himself as a supporter of enlightened absolutism and of the policy of the State Church. Even though Croatian historiography has given fairly good reviews of the poem Pjesnik-putnik as well as of Blagojević’s translations, it seems to me that the enlightenment aspect has still not been explained in detail and comes down to a few basic theses - Blagojević is the most outstanding Slavonian representative of Josephinism; his attitudes are somewhat more radical than Relković’s (for instance his very strong criticism of the Franciscans); nevertheless, he is still far from western Illuminism (atheism and deism), hence, his enlightenment is rather “moderate”, referring to domestic circumstances or, in the words of Rafo Bogišić, a Croatian Enlightenment. Such a clarification is not precise enough, given that it focuses primarily on what the (Croatian) Enlightenment is not (or what it lacks to become Enlightenment), rather than what it truly is. In my opinion, a potentially more precise definition of the so called “Croatian version of the (literary) Enlightenment” in this matter (primarily in the example of Adam Tadija Blagojević) would be the term Catholic Enlightenment. Through Viennese intellectual circles, particularly those of Joseph von Sonnenfels, Blagojević might have come into contact with the ideas of the Catholic Enlightenment that was spreading throughout Austria under the influence of Muratori’s reformed Catholicism. Hence, if Josephinism (along with Jansenism), according to the insights of Harm Klueting, is considered a specific and key component of the Catholic Enlightenment in Austria, I consider it fully justified to interpret Blagojević’s poem from the above mentioned aspect of a broader concept

Došen’s Echoes of Mountain (1767) and Seven-headed Dragon (1768) in the context of the Catholic renovation context and regarding the aspects of the Catholic Enlightenment

Hrvatska književna historiografija (Matić, Kombol, Georgijević, Bogišić i dr.) Vida Došena uglavnom opisuje kao vjerskog pisca, koji se kritikom narodnog života i običaja u osamnaestostoljetnoj Slavoniji (u Jeci planine i u Aždaji sedmoglavoj) pridružuje prosvjetiteljskim nastojanjima, čiji je slavonski predvodnik tada bio Matija Antun Relković. Došenov prosvjetiteljski rad, na tragu prvog izdanja Relkovićeva Satira iliti divjeg čovika (1762.), ostaje međutim nedovoljno precizno pojašnjen. U radu sam stoga nastojala Došenova djela sagledati i s aspekta katoličke obnove kao procesa dugog trajanja, ali i s aspekta katoličkog prosvjetiteljstva, čije se naznake mogu uočiti u oba Došenova djela, što je ponajprije vidljivo u isticanju važnosti korisnog djelovanja koje pridonosi javnom dobru, tj. koristi općini. Te posljednje, katoličkoprosvjetiteljske elemente smatram vrlo važnima jer se upravo na temelju njih može nešto preciznije objasniti i definirati značenje Došenova prosvjetiteljskog rada kojemu su, kao svjetovnom svećeniku, jozefinske reformne ideje mogle biti bliske i prihvatljive.Croatian literary historiography (Matić, Kombol, Georgijević, Bogišić et al.) described Vid Došen mostly as a religious writer, who in his writings Echoes of Mountain and Seven- headed Dragon criticized folk life and customs in Slavonia in the eighteenth century. As such Došen was predominantly perceived as an enlightenment writer, whose most prominent representative in Slavonia was Matija Antun Relković. Still, Došen’s enlightenment work, which was similar to the first edition of Relković’s Satyr or a Wild Man (1762), is not sufficiently explained. Therefore, author in this article tries to analyze Došen’s writings from the perspective of the Catholic renovation, which was a long-term process. Moreover, Došen’s work is also contextualized within Catholic Enlightenment, since such ideas are recognizable through Došen’s attitude that beneficial actions should contribute to the public good (i.e. benefit of a community). The latter, according to the author of the article, are especially important since these Catholic-enlightenment elements in Došen’s writings can help us to define and explain significance of his enlightenment work. Namely, Došen as a priest should have been acquainted with Josephinism and contemporary reform ideas. In Echoes of Mountain author underscores Relković’s efforts regarding benefits of folk, which can be related to the politics of the Habsburg rulers in the eighteenth century and their concern about advancement of community. Thus, such an attitude reveals author of the Echoes as a supporter of the ideas of (Austrian) Catholic enlighteners. Although Došen’s Dragon primarily is related to the issues of the Catholic renovation (topic of seven deadly sins), it seems that author uses this topic to criticize each one of deadly sins and damage these sins do to a community. Furthermore, author emphasizes usefulness as a peculiar virtue that appears in all the seven reprimands to Seven-headed Dragon, and because of that one can conclude that Došen in this work followed examples of Catholic enlighteners, who regarded usefulness (benefit of a community) as prime maxim

Imagological aspects of the Slavonian religious polemics in the 18. century

Književnopovijesno, odnosno kulturnopovijesno problemsko polazište istraživanja dominantno slavonskih vjerskopolemičkih tekstova iz 18. stoljeća podrazumijeva razmatranje cjelovita stanja i karaktera slavonske književne kulture poslije leopoldinske rekonkviste, a prije preporoda/ilirizma. Zbog toga se u istraživanju apostrofiraju suodnosi vjerskopolemičke literature u sklopu šireg konteksta književne kulture u osamnaestostoljetnoj Slavoniji. Uz primjenu imagološke analitičke metode, a na temelju katoličke, nabožne, crkvenopovijesne i teološke polemičke literature, u ovom se radu dakle osobito bavimo fenomenom konstituiranja konfesionalnog (katoličkog) identiteta i (pravoslavnog) alteriteta kao središnjeg dijela problematike. Konfesionalna se drugost stoga nastoji jasnije definirati analizom suodnosa autopredodžbi i heteropredodžbi (i metapredodžbi) na relaciji katolici – pravoslavci u 18. stoljeću, prvenstveno na području Slavonije. Analizom tih nabožnih i teoloških tekstova s polemičkim primjesama nastoji se razabrati ideološko polazište autora, odnosno ideologemi kojima su podređene predodžbe o Drugome. Uz slavonski jezgreni dio korpusa (Bačić, Vilov, Pavić, Kanižlić, ali i Juraj Mulih, paradigmatičan autor za problematiku ovog rada) koji čine franjevački i isusovački kontroverzistički tekstovi na narodnome jeziku, analiziramo djela još dvojice Slavonaca – pamflet Vida Došena Sličnorični odgovor Vida Došena paroka dubovičkog, popu Jovanu od Pake te Prediku Adama Tadije Blagojevića jer se i u njima mogu prepoznati paradigmatski primjeri aksioloških atribucija koje smo uočili i u kontroverzističkim djelima. O pravoslavnim kršćanima vrijednosno su obojeno pisali i dalmatinski franjevci, posebice negativno Filip Grabovac, a puno neutralnije Andrija Kačić Miošić koji je, u tome smislu, blizak Antunu Kanižliću. Iako se međusobno razlikuju žanrovski (a pojedini autori pripadaju i drugim književnim regijama), svi analizirani tekstovi pokazuju uglavnom vrlo srodan pristup pravoslavnim kršćanima (pravoslavni Grci su krivci za raskol, često različito vrednovanje pravoslavnih Grka i pravoslavnih Slavena, kritika zaostalosti i vjerskih običaja pravoslavnih kršćana i sl.) na temelju čega se može zaključiti kako su stereotipne predodžbe o pravoslavnim kršćanima u 18. st. zastupljene u djelima različitih žanrovskih profila (ne više samo u teološkoj kontroverziji s pravoslavljem), no uglavnom ipak upućenima slabije obrazovanome puku (uz izuzetak Antuna Kanižlića).In eighteenth-century Slavonia and Croatia literary work is of a predominantly religious and moral character, with the purpose of popular education, and as an important subject to Slavonian authors emerges the controversy between Eastern and Western Christianity. After the so-called Great Migration of the Serbs (1690), mostly from the Kosovo area, to the territory of Southern Hungary (Vojvodina) and Croatian-Slavonian Military Frontier, as a burning issue arises the unification of the Orthodox believers with the Catholic Church in terms of their full integration, as defined in the apostolic letter Divinae Maiestatis Arbitrio (1611), written by the Pope Paul V. Since, during the early modern period, the Orthodox population from different areas immigrated in different ways into the territory of the Habsburg Monarchy, where up until the Patent of Toleration (1781) Catholicism was considered to be above all other Christian faiths, they approached differently to the wanted integration into "uniatism" with Catholics. However, the greatest problem arose with the recently settled Serbian population, which was partly responsible for the victory over Ottomans in the Battle of Vienna. In other words, their religious integration was much more difficult to achieve than that of the Orthodox believers who lived further from the border because, by playing an active role in Croatian-Slavonian Military Frontier, they partly represented a military border system of the Habsburg Monarchy. The domination of the theological controversy about Orthodoxy, precisely in the 18th century, is, therefore, a result of the Serbian Orthodox believers' migrations into the areas of the Monarchy. The controversial theology, encouraged by the Sacred Congregation for the Propagation of the Faith in 1622, got its very own department as early as the 17th century, and in the 18th century it primarily refers to Orthodox Christians. The main representatives of the Croatian eighteenth-century controversial theology in national language (in this work we are not analyzing the texts written in Latin by the Jesuits Franjo Ksaver Pejačević, Anton Werntle and Ivan K. Šimunić) were Franciscans (Bačić, Vilov, Pavić) and Jesuits (Mulih, Kanižlić). In the works of the aforementioned authors (controversial catechisms, pastoral manual [Pavić], scientific, theological debate and debate on church history, as well as parts of different prayer books and catechisms [Kanižlić]), we can recognise an imitation of the prescriptive post-Tridentine poetic models, which are also confirmed by the influences and connections between the three Jesuits, Habdelić, Mulih and Kanižlić. While Habdelić considered Protestants to be the main problem, Mulih and Kanižlić, as well as the above mentioned Catholic polemicists, mostly deal with Orthodox Christians. They write markedly negatively about Orthodox Greeks (however, not entirely without criticising Orthodox Slavs, as well), just as Habdelić writes about Protestants, which can also be interpreted as the legacy of a long process of the Catholic Church renewal. The most pronounced religious intolerance and bigotry in the works of Catholic polemicists is, therefore, directed towards the Orthodox Greeks, but also towards the Turks, Jews, Protestants and other Christian communities outside the Catholic Church that were labelled heretic. Aside from the works of Franciscan and Jesuit eighteenth-century controversial theology in national language, we also find stereotypical images of Orthodox Christians in the works of other genres – Vid Došen's pamphlet Sličnorični odgovor Vida Došena paroka dubovičkog, popu Jovanu od Pake (1767/1768), Ružička's sermon, translated by Adam Tadija Blagojević, Predika od jedinstva u krstjanstvu from 1773 and collections (prose or verse) by Dalmatian Franciscans Filip Grabovac (Cvit razgovora, 1747) and Andrija Kačić Miošić (Razgovor ugodni, 1756, 1759). We refer comparatively to the polemic work Zrcalo istine Crkve Istočne i Zapadnje (1716), written by a Bulgarian author Krsto Pejkić, as an example of the first controversy about Orthodoxy written in Croatian language and in Bosnian Cyrillic. In that early Pejkić's controversy about Orthodoxy we recognise all the elements of the subsequent religious polemicists, first and foremost Jesuits Mulih and Kanižlić, whose works bear the greatest resemblance to Pejkić's Zrcalo. This resemblance can be particularly recognised when emphasizing a friendly attitude towards Orthodox Christians in the Monarchy and, by all means, a negative one towards Orthodox Greeks as the main culprits for the schism. That difference between Greeks and rišćani [Orthodox Christians] (in Dalmatia) is equally emphasized by Fr. Andrija Kačić Miošić. A strong connection between Catholic and Orthodox polemic theology in the 18th century can be also seen in two texts, Епитом (1741) and Ортодоксос омлогија (1758), written by Serbian Orthodox authors Dionizije Novaković and Pavle Nenadović. Even though imagology, which presents the main theoretical and methodological framework for this thesis, mostly deals with the study of ethnic/national images, its basic approach and terminology, owing to its elaborate analytical, theoretical and notional apparatus, can also be applied in the study of religious images. The thesis, therefore, follows a general methodological outline of an imagological text analysis, applied in chosen works, starting from the author's "objective identity" (religious, ethnic/linguistic, national and political, class, gender), through thematological text analysis (searching for specific ideologemes and imagemes) and, finally, to the reconstruction of micro-imagery of the text as a part of a higher, cultural imagery. The analysis of these devotional and theological, slightly polemic, texts, serves us to discern the ideological starting point of the author, that is, the ideologemes to which the images of the Other are subordinate. The interest of this research is, therefore, directed towards interpreting auto-images and hetero-images as discursive constructs, that is, towards the textual construction or presentation of confessional identities and alterities (othernesses) in which we recognise numerous stereotypical, axiologically marked utterances, which puts us in a textual (and intertextual) frame of reference. The main purpose of this research, on the basis of such an analysis, is to investigate the way in which a religious identity is formed, in other words, to "(re)construct" the bipolarity of identity and alterity through interrelation between auto-images and heteroimages. A special analytical attention is also directed to those utterances which serve us to define the character of the Other. Alterity (Otherness) is, therefore, perceived as a constituent and complementary concept to the concept of identity and is also defined by its opposite and inferior character in relation to identity. According to Stuart Hall, one of the main characteristics of the "difference" is its ambivalent nature, which means that our attitude towards the Other can be positive and negative – apart from being necessary for meaning creation, language and culture formation, social identities and the definition of oneself as a sexual subject, the Other is also a threat, a potential danger that causes aggression. (Hall 1997: 238) Stereotypes that occur in places where there's a great power inequality are primarily responsible for creating symbolic boundaries between "we" and "they". (ibid.: 258) Considering the fact that a (ethnocultural) community, from the standpoint of social symbolic anthropology (Barth, Cohen), is seen as a symbolic construct as well as "a resource and repository of meaning, and a referent of one's identity" (Cohen 1985: 118), its symbols are merely mental constructions that give people means for creation of meaning (ibid.: 19), so, therefore, in some aspects, it is not surprising for different people to differently interpret the same phenomena. One such example is a selective transmission of the moments from the past ("the old days", "in the time of our ancestors" etc.) which are used for present purposes and adjusted to current needs in the present (the past and the present are often intertwined or their continuity is emphasized) by which the past is invoked symbolically, fairly often with the purpose of transmitting complex ideological messages. (ibid.: 101) The specificity of the research subject in this thesis are identity differences – two confessional identities (Catholic and Orthodox) in the same geopolitical area (mostly that of the Habsburg Monarchy). A different evaluation of the Orthodox Greeks (negative) and Orthodox Serbs (the Grenzers) in the Monarchy (ambivalent, but predominantly positive) can be seen in almost all texts of the Catholic polemicists (with the exception of Filip Grabovac, who writes about Orthodox Christians in Dalmatia, and Kanižlić in the preface to his prayer book Primogući i srdce nadvladajući uzroci, 1760). While in the works of Jesuits Mulih and Kanižlić (as earlier in the case of a Bulgarian author Pejkić) that difference is explicitly highlighted by addressing the Orthodox believers in the Monarchy as friends, different from the Greeks (the culprits for the dissension and discord), the Franciscans don't stress the difference as clearly, but a friendly attitude can be often recognised in the use of possessives naši hrišćani [our Christians], as we can see in the work of Antun Bačić, and similarly in that of Stjepan Vilov. Slavophile ideologemes can, therefore, be recognised in most of the analysed religio-polemic texts, and can also be explained by the legacy of the baroque Slavism, which was in the seventeenth century mostly characterised by the danger from the Ottomans and by the efforts of the Catholic Church to unite Catholics with the Orthodox. That is not as surprising if we bear in mind that in the first half of the 18th century freeing the Orthodox from the Turks still meant their probable accession to the union. It can't be ruled out that a growing domination of the Constantinople patriarchs over the Orthodox under Ottoman rule in the first half of the 18th century could have made such an influence to cause such an extremely negative evaluation of the Orthodox Greeks in the Catholic polemic texts. The Greek clergy was also the main opponent to the union, amongst the Orthodox in the Ottoman Empire. This growing Greek influence, intensified in the second half of the 18th century, will result in more and more unfavourable position of the Peć patriarch, and the sultan's court blamed the patriarchs of Peć for participating in the Battle of Vienna and cooperating with the enemy Christian army. The result of such an influence was appointing Greeks as patriarchs of Peć, and consequently, abolishing the Patriarchate of Peć in 1766. (Bogović 1982: 87) On the basis of such a negative evaluation of the Greeks, it can be concluded that, alongside the Ottomans, there was an attempt in the Catholic polemics to portray the Orthodox Greeks, as well, as dangerous religious enemies of the Catholics and Orthodox Christians (the Slavs) in the Monarchy. Laying the biggest blame on the Orthodox Greek renegades (who are arrogant, uncompromising and the main culprits for the schism amongst Christian brothers) thus becomes a common procedure and probably a consciously chosen method in the Catholic religious polemics of the eighteenth century, whose main goal should have been convincing the Orthodox Christians to join the union. The Orthodox Christians' Union needed to be realised on the basis of the decree of Florence for the Greeks which contained the following: acceptance of Filioque, usage of leavened and unleavened bread in the consecration of the Eucharist and, as the most important, acknowledge of the Roman bishop's primacy. Such orders were unacceptable for the Orthodox Christians (the Grenzers), so they rejected the union because they feared the changes in religion, which also involved practices characteristic of Orthodox Christians. As a result, the Catholic controversialists insist on the difference between religion and rite, and they see the confusion of the two as one of the Orthodox Christians' main misconception and thence an obstacle for accession to the union. Maintaining the union in the 18th century is also much more difficult because of the interdependence, that is, the common interests of Vienna and Orthodox Grenzers in the Military Frontier system. That is also confirmed by a modest success of the bishops (Uniate) of Marča as early as the end of the 17th century and the beginning of the 18th century, which was a result of the alliance between patriarch Crnojević and the Court of Vienna during the Battle of Vienna. A friendly attitude towards Orthodox Christians in the Monarchy, as well as inviting them to the union in such an atmosphere (because Orthodox Greeks are the main culprits for the schism) can be understood because the (Slavonian) Catholic polemicists were trying to bring closer the Uniate orientation of the official Catholic hierarchy with foreign policy interests of the Monarchy and, accordingly, with the position of the Orthodox Grenzers in the Military Frontier. The texts of the Catholic controversialists (Franciscans and Jesuits) show a certain schematism of themes when writing about Orthodox Christians: a short or long schism history overview, which usually starts with the Constantinople patriarch Acacius from the 5th century, a particular emphasis (demonisation) on the Constantinople patriarch Photios from the 9th century, whose objections against the Latin (there are even ten of them) already contain four key dogmatic differences between the Eastern and Western Church (Filioque, consecration with (un)leavened bread, doctrine of purgatory, papal primacy), the final schism in 1054 and patriarch Cerularius, a review on ecumenical councils (acknowledged by the Roman-Catholic Church), and especially the council of Florence, where a temporary union occurs (primarily because of Mark of Ephesus who encourages the inhabitants of Constantinople to resist the unification), a dogmatic part (four basic Catholic dogmas: Filioque, leavened and unleavened bread, purgatory, papal primacy as the most problematic) and an explanation of the differences between religion and rite (union' s explanation), referring to the authority of Latin and Greek fathers and teachers before the final schism (Augustine, Jerome, Athanasius the Great, Basil the Great, Cyril of Alexandria, John Chrysostom etc.), the fall of Constantinople as a God's punishment in the spirit of Bellarmine's argumentation, the Turks as a God's punishment to the Greeks because of their sins (hubris), in other words, the schism, stressing the ignorance and lack of education of primarily (Serbian) Orthodox priests, and the people, as well (thefts and robberies, religious practices full of superstition, criticism of numerous fasts etc.), different evaluation of Orthodox Greeks and Orthodox Slavs. Kanižlic's sarcastic epitaph to Photios is a kind of culmination of his polemical text (Kamen pravi smutnje velike [The Real Stumbling-block of Great Discord], 1780) in which the author collects (and also adds!) his almost entire axiologically negative glossary, reserved for this patriarch. The poem abounds in ironic, pejorative attributions and adjectivisations (Photios is lukava zmijurina [a big cunning snake] that says one thing and means another, he is kamen velike smutnje [a stumbling-block of great discord], born because of rasuća Crkve [the destruction of the Church] etc.) and at the very end of the poem Kanižlić completes the initial axiology on Photios, which even more strongly culminates through a complete demonisation of this patriarch (...). Kanižlić's epitaph, as a paradigmatic example of an accumulation of axiological attributions, very similar to Grabovac's octosyllabic poem Od naravi, ćudi, običaja i prignutja poloviraca aliti starokalendaraca, dedicated to Orthodox Christians. However, Grabovac, unlike Kanižlić, doesn't make such a harsh distinction between Orthodox Greeks and Slavs, so his verses refer to Orthodox Christians in Dalmatia (rišćani or rkaći), as well, about whom he writes similarly as Kanižlić about the Greeks (that is, about Photios)(...). Unlike his confrere Grabovac's, Kačić's attitude towards the Orthodox Christians is more tolerant, and therefore, he is, in that sense, more similar to Kanižlić. That similarity may be the most evident when explicitly emphasising a friendly and patronising attitude towards the Orthodox Slavs and an unfriendly attitude towards the Orthodox Greeks. Kanižlić thus finishes his Introduction to Kamen almost identically as Kačić does his prose section at the end of his poem no. 45, where he emphasises that he doesn't want to insult slovinske rišćane [Christian Slavs] (while Kanižlić doesn't want to insult other successors to the Greek rite, that is, Slavic (Orthodox) peoples). Slavonian Franciscans of the cultural circle of Buda, Bačić, Vilov and Pavić are architects and main representatives of the Croatian Franciscan 18th-century controversial theology in national language, which developed at Franciscan universities in Buda, and the encouragement for such endeavours certainly came after the Peace of Karlovac and the migration of a large number of Orthodox Christians to the area of southern Hungary and Slavonia. All of the three Franciscans, during their pastoral work, must have been in contact with Orthodox Christians. In spite of that, the target readers of the Franciscans' controversial texts aren't Orthodox Christians, but Catholics for whom such works are intended as a practical guide in a religious dialogue with Orthodox Christians. The University of Trnava, which Jesuits Juraj Mulih and Antun Kanižlić attended, was an indispensable and important factor that also influenced literary and theological work of the Croatian Jesuits in the 17th and 18th century. These influences are of crucial importance for the works of 18th-century Jesuit controversial theology, directed towards Orthodox Christians. The works of Mulih's and Kanižlić's predecessor and confrere, Jesuit Juraj Habdelić, were also strongly related to Trnava University. If we recall how important a model Habdelić was to Mulih, and thus indirectly to Kanižlić, as well, it becomes clearer why the connections between aforementioned authors, who lived a whole century apart, are much stronger than it seems at first sight. Interconfessional relationships in 18th-century Slavonia are historically relevant and a still insufficiently explored issue. Considering a low occurrence of research on confessional otherness in the area of imagology, where the problem of national identity is dominant, this thesis also aims to offer a specific, imagology-based analytical concept which could be applied in other similar studies of European confessional identities of the early modern period

Pravoslavni „rastanci” u Mulihovu Zrcalu pravednom (1742.)

The Separated Orthodox (rastanci) in Juraj Mulih’s Zrcalo pravedno [Righteous Mirror] (1742) Zrcalo pravedno (Zagreb, 1742) is a small catechism dealing with a controversial issue in which the Jesuit Juraj Mulih focused on the Orthodox Slavs (mainly Orthodox Grenzers who were predominantly Serbs) who arrived in the Habsburg Monarchy after the Great Migra­tion (1690), led by Patriarch Arsenius III. Crnojević. Mulih calls the Monarchy’s Orthodox rastanci (the Separated) but does not attach any negative attributes to the term. Therefore, it is closer to more neutral terms like grčkog zakona ljudi (people of Greek law) or simply hrišćani (Christians), which Mulih used already in the title of Zrcalo. However, as early as in the first doctrine, in which he writes about the Great Schism, Mulih uses the pejorative term schismatic Vlachs when talking about Orthodox believers. Despite occasional harsh criticism, Mulih was predominantly friendly towards the newly arrived Orthodox Christians, although he wrote extremely negatively about the Orthodox Greeks. The paper uses an imagological analytical method to define more clearly the confessional (Orthodox) otherness and, on the basis of this analysis, discover how religious (Catholic) identity formed in this context.   Oddzieleni prawosławni („rastanci”) w Zrcalo pravedno (1742) Juraja Muliha Zrcalo pravedno (Zagrzeb, 1742) to niewielki katechizm polemiczny, w którym jezuita Juraj Mulih skupił się na kwestiach spornych wobec Słowian prawosławnych (zwłaszcza grenzerów, a więc w większości Serbów), przybyłych do monarchii habsburskiej wskutek Wielkiej Migracji (1690) patriarchy Arseniusza III Crnojevića. Mulih nazywa prawosław­nych w monarchii określeniem „rastanci” (oddzieleni), ale bez żadnych cech negatywnych. Bliżej mu do bardziej neutralnych terminów, takich jak: „grčkog zakona ljudi” (ludzie zakonu greckiego) lub po prostu „hrišćani” (chrześcijanie), które występują zresztą już w tytule jego dzieła. Niemniej w pierwszej części, poświęconej Wielkiej Schizmie, mówiąc o wyznawcach prawosławia, Mulih używa pejoratywnego określenia „Vlasi šizmatici” (schizmatycy Wołosi). Choć sporadycznie dopuszcza się ostrej krytyki, generalnie jest on przyjazny wobec nowo przybyłych chrześcijan prawosławnych, zaś negatywnie odnosi się do Greków. Autorka przy pomocy metody imagologicznej podejmuje próbę uchwycenia istoty odmienności wyznaniowej (prawosławnej) i tym samym sformułowania odpowiedzi na pytanie, w jaki sposób kształtuje się (katolicka) tożsamość religijna

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