A dance museum is a rare reality in Europe. As a result of a wide-range research, the author has found ten museums with different levels of dance dissemination presenting interesting approaches in means of communicating the tacit factor of dance knowledge. She has discovered that visitors engage differently in such communication and a variation in technical equipment gives the transmission of knowledge new expressions. Personal descriptions and pictures from the field will illustrate these means. Moreover, interviews with museum staffs have provided various insights into ideologies and methods. This paper attempts to apply the principles of “New Museology” and Article 18 of the 2003 UNESCO Convention for Safeguarding of the Intangible Cultural Heritage (ICH) to dance presentation techniques in the museums discussed. The red thread in this multi-sited fieldwork amongst different types of museums and dance genres in Europe will be highlighted. Findings and visits prove that there still is a clear division between the traditional museums and new museums in regards to the level of visitors’ interaction. In relation to dance and ICH this is a field in its infancy and must be further debated and developed. Interesting points of view come from Museum International articles and New Museology theories and will be the tools of evaluation of what the fieldwork materials present.

Radamos (Radmožanci) is a village with a population of 254, inhabited by Hungarians of Roman Catholic religion, in the territory of present-day Slovenia bordering on Hungary. Jozsef Fule, a local inhabitant, experienced the apparition of Mary alone on June 15, 1947. The news spread immediately and in the summer of 1947 great numbers of people from the surrounding Hungarian, Croatian and Slovenian villages came regularly to visit the tree, and the Virgin Mary appeared to many of them, including a large number of children. The communist authorities of Yugoslavia at that time took a dim view of spontaneously organised pilgrimages with religious content: they imprisoned a number of people. The principal goal of the article, in addition to presenting the events of 1947, is to analyse the process whereby the apparitions live on in individual and collective memory, and the forms of manifestation found today, more than half a century after the apparitions. The authors also wish to interpret the process in which t...

Intellectuals and (following them) also common people remember their distant origin. Cultural memory institutions maintain references to factual and historical past, and it looks back also to mythical origins, or connections with old (since then have often been extinguished) peoples. Virgil heroificated the Trojan origin of Rome. The identity of France embraces also the Celtic Gauls, the German Franks, and the local ancestors, speaking Romance languages. Moscow heralded herself as “third Rome” (Byzantium being the “second Rome”). There are many particular forms of the so called “cultural memory”: in pointing towards the glorious or unjustly lost ancestors.Hungary is another — not neglectful — clear case of constant searching for “intermediate” forefathers. Since the Middle Ages Hungarians have been connected (both from outside or inside of the country) with the Huns, and the country’s tragic history in 15th–17th centuries was compared with that of Israel, already depicted in the Old Testament. Historians of the 18th and 19th centuries, interested in Hungary, tried to prove the “oriental” (Persian, Aryan, Turanian, etc.) bases of Hungarian language and culture. My historical report ends by the end of the 19th century, but the same tendency is actual in our days too. I call that as “proxy cultural memory” — presenting one’s own culture through a “creative reference” to different and other (old) cultures. The “proxy identity” is not constructing one’s actual identity, but it aims to invent a constructed image about something else. It has two main characteristics: it covers the times from which we do not know proper historical facts — and it is a part of ideology. As such it serves the “nation’s characterology”, ethnic stereotypes and imagology as well.

The history of Bohai studies in Russia is more than 150 years old. During those years Russian scholars have produced a number of interesting and valuable publications. Russian scholars combine the use of written sources (Korean, Chinese and Japanese) with the study of archaeological sites. This methodic system is very effective, because archaeological and historical methods supplement each other well.The aim of this article is to highlight and critically analyze the current problem on the Bohai border in the modern Russian area and compare the opinion of Russian and Korean scholars on this issue.The state of Bohai (in Russian: Бохай, in Korean: Parhae 발해, in Chinese: Bohai 渤海, in Japanese — Bokkai) existed in what is now the Russian Maritime Region (Primorskij krai/ Приморский край, in the Russian Far East), North Korea and Northeastern China from the late seventh to the early tenth centuries CE.Question about northern Bohai border has connected with problem of Bohai-Jurchen relations in contest of opinions by Russian and Korean specialists. This work has two aspects — archaeology and history.Research of Bohai in historical and archaeological aspects very different in methodology, sources, styles of interpretations therefore results are not similar. It was a reason why we considered history and archaeology separately.

For vinegrowers, particularly those in Transdanubia, Upper Hungary and Transylvania, St Donatus, martyr bishop of Arezzo, is a popular patron saint. Devotion to the saint began in earnest in Germany during the baroque period. When his relics were taken from Rome and Münster in the Rhineland an accompanying priest was struck by lightning only to survive unscathed. It was a miracle that was explained by the divine intervention of St Donatus. Devotion to the saint consequently spread rapidly in the Rhine wine region. Since the 18th century processions have also been held and supplications made to the saint in Austria and Hungary on his feast day (August 7th) to ward off natural disasters, lightning and hail. The feast day of St Donatus is celebrated on two different days: August 7th in Székesfehérvár and Csókakő and July 14th in Budafok, with Eger celebrating on the second Sunday in July. The explanation lies in the Roman martyrology, where August 7th marks the martyrdom Donatus shared with the monk Hilarinus, while July 16th was the date their bodies were taken to Ostia. It is account of their joint martyrdom that St Donatus’s death is also commemorated on this day.

The transformation following the regime change radically reshaped the structure of production in the South Bihar region of Hungary. After the liquidation of the cooperative farms created during the socialist era, a variety of farming alternatives was present simultaneously, but collective production forms of a new kind were formed only sporadically. As a result a substantial part of the local population became unemployed, suffering a loss of position and status. At the same time, entrepreneurs who were quick to recognise the direction of change and were able to adapt flexibly to the constantly changing conditions gradually strengthened their financial position and increasingly became key actors in local society. This restructuring of society following the economic transformation continues to be a considerable conflict-generating factor among the local population.

The study of folk traditions may serve the development of ethnic and national identity. The history of such researches among the Finno-Ugric peoples in Russia proves that statement. The paper portrays the Finnish, Hungarian and Russian research history from the 18th century until today. The language, folklore and ethnography of Finno-Ugric peoples contributed much to the national identity of those peoples. Institutions in Finland, Hungary and Estonia served the same purpose. The attitude of the Russian state was impressive and it has changed several times. The role of the Pravoslav Church and its Kazan Priest’ Seminary deserves special attention. The paper is of summarizing character and in the bibliography only the most important publications are listed.