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Ján Kollár oziroma dobre lastnosti slovanskega naroda? Študija opozarja na Kollárjevo parno pridigo, ki je imela velik vpliv na nacionalno zavest sodobnih slovanskih narodov. Kollár razpravlja o petih dobrih lastnosti slovanskih narodov: njihovi pobožnosti, marljivosti, veselosti, ljubezni do materinščine in popustljivosti do drugih narodov. Med možne prototipe te pridige sodi članek Jánosa Horvátha z naslovom O verskem in moralnem stanju starih Madžarov v izdaji Tudományos Gyűjtemény iz leta 1817. Način prevzemanja lahko razumemo tudi kot ustvarjalno umetniško dejavnost, s katero je Kollár znatno reinterpretiral omenjene lastnosti in jih prenesel na slovanski narod. This study calls attention to Kollár’s two-part sermon which exerted a large influence on the national consciousness of the modern Slav nations. Kollár discusses five good qualities of the Slav nation: its godliness, diligence, cheerfulness, love of mother tongue, and forbearance towards other nations. Among the possible prototypes of this sermon are a paper by János Horváth, entitled “On the Religious and Moral Condition of the Hungarians” in the 1817 volume of Tudományos Gyűjtemény. The manner of adoption can be seen as creative artistic activity, in the course of which Kollár significantly reinterpreted the qualities in question and applied them to the Slav nation.

In the 40s of the 19th century Adam Mickiewicz (1798-1855) was considered one of the greatest writers of Polish Romanticism. On top of that, he was one of the most recognizable Poles in Europe with strong political involvement, known for opposing any forms of political despotism. In the era of the European Revolution of 1848-1849 he entered the realm of politics with significant impetus and among all else was counting on the Balkans to become one of the main stages of an antiAustrian campaign, being convinced that especially among the Croatians there is a strong potential and willingness to rebel. His ideas on this area collided with Austro-Slavism and several other views and were finally defeated with Jelačić’s policy. The collapse of the liberation movements in Central Europe for him was due to the consequence of the lack of profound cooperation between the enslaved nations and he saw it as a triumpf of destructive egoism over solidarity., U četrdesetim godinama 19. stoljeća, Adam Mickiewicz (1798-1855) smatran je jednim od najvećih pisaca poljskoga romantizma. Ne samo to, on je bio jedan od najpoznatijih Poljaka u Europi, sa snažnim političkim angažmanom, poznat po suprotstavljanju svim oblicima političkog despotizma. U dobu Europske revolucije 1848.-1849., ušao je u političku sferu sa značajnim impulsom i, među ostalim, računajući na Balkan da postane jedna od glavnih pozornica anti-austrijske kampanje, uvjeren da, posebice među Hrvatima, postoji snažan potencijal i volja za pobunom. Njegove ideje o tome sukobile su se s austroslavizmom i nekoliko drugih pogleda i na kraju ih je porazila Jelačićeva politika. Urušavanje oslobodilačkih pokreta u Središnjoj Europi je, prema njegovu mišljenju, bilo posljedica manjka bitne suradnje između porobljenih nacija i on je to smatrao trijumfom destruktivnog egoizma nad solidarnošću.

The paper presents the achievements of one of the pioneers of the Russian geopolitics, Ivan Dusinski. He was the author of the book, published in 1910 in Odessa, entitled Fundamental problems of the foreign politics of Russia in connection with the program of its military and maritime policies. This book was brought back to the public memory and published again in Moscow in 2003 under a mode adequate title of Geopolitics of Russia. The paper tries to demonstrate that this book, in view of the novelty of ideas and interesting interpretations is indeed worth considering and deserves a critical assessment. The contemporary Russian analysts consider Dusinski, side by side with Ratzel, Kjellén, Mackinder or Haushofer, among the great founders of the modern geopolitics. The paper presents the biography of Ivan Dusinski, as well as his political and philosophical views. He was a representative of the extreme nationalist and imperialist views. He aimed at the establishment of a great Russian empire through military conquests and territorial annexations. In order to render the ideological views of Dusinski and his territorial program only two most essential substantive questions were subject to analysis. The first of these is associated with the concept of Dusinski, stipulating the necessity of establishment of the great Slavonic community. The next one concerns the proposal and the program of annexations with respect to the Russia’s neighbours. The territorial reach of this program, along with its geographical and political consequences, are shown. Further, the opinion of Dusinski, concerning the future of Poland and Poles, has also been outlined. It is also indicated in the final remarks that the foundations of the modern Russian geopolitics have been established in the same period with the bases of the geopolitics in the world W treści artykułu przedstawiono dokonania twórcze rosyjskiego myśliciela Iwana Dusińskiego. Był on autorem interesującej książki opublikowanej w 1910 r. w Odessie, poświęconej problematyce geopolitycznej Cesarstwa Rosyjskiego. To prekursorskie dzieło naukowe zostało zaprezentowane i poddane interpretacji. Zwrócono uwagę na jego propozycję związaną z utworzeniem imperium słowiańskiego pod patronatem i zwierzchnictwem Rosji. Wymagało to opracowania zaprogramowanej i celowej polityki aneksyjnej, określono jej zakres terytorialny i konsekwencje geograficzne i polityczne. W zakończeniu zawarto stanowisko autora dotyczące przyszłości Polski.

Šiame straipsnyje aptariama keleto slavų tautų įvaizdis lietuvių tautosakoje, kadangi ne visada įmanoma suprasti, kada kuri tauta turima galvoje - etnonimus rusas, lenkas, baltarusis lietuvių tautosakoje randame labai retai. Juos pakeičia etnonimas gudas. Tautosakoje baltarusio vardas išvis neminimas, lenkai dar pavadinami paliokais, rusai – maskoliais (maskaukomis), burliokais, starovierais, kacapais, kazokais. Dar viena etnonimo gudas vartojimo tendencija – jis turi ryškų niekinamąjį pejoratyvinį atspalvį. Bendrai imant, visi slavai vaizduojami kaip prasti žmonės. Dažniausiai pastebimi blogi rusų / baltarusių / gudų užsiėmimai (vagystės ir ypač arkliavagystės), lenkų būdo savybės (išdidumas / „polskas honoras“, pasipūtimas, pagyrūniškumas). Lenkai straipsnyje aptariami atskirai - dėl istorinių sąlygų, jie vaizduojami pozityviau nei rusai ir baltarusiai. Lenkai vaizduojami ir kaip ponai bajorai, bet gali kilti klausimų dėl jų tautybės, nes lenkais gali būti pavadinti ir lietuvių bajorai, kurie kalbėjo lenkiškai, buvo perėmę lenkiškos kultūros bruožus. Karinėse- istorinėse dainose slavai vaizduojami kaip priešai, išskyrus lenkus, kartais kovojusius vienoje pusėje su lietuviais. Kitų žanrų dainose, pasakojamojoje tautosakoje, patarlėse jiems kliūva kaip ir visiems svetimiesiems, besiskiriantiems nuo daugumos savo papročiais, religija, kalba, socialiniu statusu. The article discusses the image of several Slavic nations in the Lithuanian folklore, as it is not always possible to understand when which nation is meant – the ethnonyms “Russian”, “Polish”, “Byelorussian” are found in the Lithuanian folklore very rarely. They are replaced by the ethnonym gudas. The folklore never mentions the ethnonym “Byelorussian” at all, Polish are also called paliokai, Russians – maskoliai (maskaukos), burliokai, starovierai, kacapai, kazokai. Another tendency of use of the ethnonym gudas is that it has a prominent contemptuous pejorative connotation. In general, all Slavs are portrayed as bad people. Most often bad occupations (thefts and, especially, horse stealing) of Russians / Byelorussians / gudas, bad character traits of Polish (arrogance / polskas honoras (Polish pride), conceit, boasting) are noticed. Polish are discussed in the article separately – because of historic reasons they are portrayed more positively than Russians and Byelorussians. Polish are shown as noblemen, gentry, but there might be a problem regarding their nationality – Lithuanian noblemen who spoke Polish and adopted the Polish culture might also have been called Polish. In military – historical songs Slavs are enemies, except for Polish who sometimes fought together with Lithuanians against a common enemy. In songs of other genres, narrative folklore, proverbs, bad features are attributed tom them as all the strangers differing from the majority by their customs, religion, language, social status.