Vladimir Dodig Trokut član je Hrvatskog društva likovnih umjetnika od 1968. godine. Njegovo se ime nalazi u više enciklopedija i leksikona, a dosad je u Hrvatskoj i inozemstvu održao više od 650 izložbi, akcija, performansa i instalacija. Po prirodi je, kako sam za sebe kaže, „»od 1968. godine deklarirani anarhist i suosnivač anarholiberalne partije Hrvatske u Splitu«.“ Lider je više neformalnih grupa: Frakcija grupe Crveni Peristil, Grupa 31, Manifest 72, začetnik je konceptualne i postkonceptualne no-umjetnosti i osnivač black-it-arta. Čitav život proveo je u Hrvatskoj. Nije imao putovnicu jer je, kako kaže -:„…˝ratovao s komunistima. Ne bombama, nego riječima i djelima. Prvo sam rušio onu državu i gradio ovu. Sad ću početi rušiti i ovu.“˝
Polje njegovog djelovanja vrlo je široko, iako o tome postoji razmjerno malo informacija. Sam kaže da se bavio s 24 različita tipa umjetnosti. Dao je doprinos suvremenoj literaturi, posebice poeziji. Iz književnosti kreće u antropologiju odnosno u etnografiju, a zatim u likovnost. U kreativnom procesu, on prvo nastoji osjetiti predmete i njihovu energiju, koju tada pretvara u novi oblik; umjesto da stvara nešto iz ničega, Trokut radi s postojećim objektima i pretvara ih u nešto novo. Na primjer, on slike stvara nanoseći boju na odbačena, već oslikana platna, jer,; iako je studirao kao kipar u tradicionalnim medijima, Trokut radije radi s pronađenim predmetima kojima svojim radom daje novu vrijednost. Za njega je umjetnost područje propitivanja,; svojim pristupom dovodi u pitanje kategorije kao trajnost, vrijednost i neponovljivost umjetničkog djela.
1968. godine počinje graditi jedan potpuno novi pravac likovnosti, takozvanu crnu umjetnost (black- it- out). Inače za sebe kaže da je „˝i šaman, sakupljač umjetnina, galerist, muzeolog, donator, teoretičar, predavač, publicist, modni stilist, osnivač Stožer Anti-muzeja, antiratne grupe, te jedinice posebnih namjena (Odred za baštinu) koja je spasila više od tisuću umjetnina s područja zahvaćenih ratom (sa svih strana)˝.“
Ipak, najpoznatiji je po projektu Anti-–muzeja, muzeološke inovacije u svjetskim razmjerima u čijem se sklopu nalazi i No Art zbirka.
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Lokacija:
- Zagreb Avenija Dubrovnik 17, Croatia 10000
Krunoslav (Stjepan) Draganović, svećenik, povjesničar i političar, rođen je 30. listopada u Brčkom 1903. godine. Osnovnu školu je završio u Travniku, a gimnaziju u Sarajevu. Studirao je pet semestara na Politehnici u Beču, a 1925. prelazi na studij teologije u Sarajevo gdje uskoro završava bogosloviju. Za svećenika je zaređen 1928. kao svećenik Vrhbosanske nadbiskupije. Od 1932. do 1935. studirao je crkvene znanosti o kršćanskom Istoku i o islamu na Papinskom Orijentalnom Institutu u Rimu na kojemu je i obranio doktorat o masovnim prijelazima katolika na pravoslavlje u hrvatskom jezičnom području za vrijeme osmanske vladavine. Ta je disertacija objavljena na njemačkom jeziku 1937. godine. (Draganović, Krunoslav, Massenübertritte von Katholiken zur Ortodoxie im kroatischen Sprachgebit zur Zeit der Türkenherrschaft, Pontificium Institutum Orientalium Studiorum, Rim, 1937). Nakon studija obavljao je različite crkvene dužnosti, a od 1940. profesor je crkvene povijesti na Bogoslovnom fakultetu u Zagrebu. Kao povjesničar bavio se i statistikom i kartografijom pa je sastavio kartu Katoličke crkve u Bosni i Hercegovini te napisao Opći šematizam Katoličke Crkve u Jugoslaviji. (Draganović, Krunoslav, Opći šematizam Katoličke crkve u Jugoslaviji, Akademija Regina apostolorum, Sarajevo, 1939).
Nakon uspostave ustaškog režima i njihove Nezavisne Države Hrvatske (NDH), od svibnja 1941. postao je članom Ravnateljstva zavoda za kolonizaciju te je kao izaslanik NDH u okupiranoj Srbiji i Makedoniji pomagao pri povratku zarobljenih hrvatskih vojnika iz bivše jugoslavenske vojske. Osnovao je Odbor za primanje slovenskih izbjeglica, kojemu je bio predsjednik dvije godine, sa zadatkom organiziranja pomoći za oko 14 500 izbjeglica iz Slovenije koji su pobjegli u strahu od njemačkog okupatora. Krajem 1941. godine imenovan je od strane Episkopata članom Vjerske komisije za prelaske na katoličku vjeru. Od kraja kolovoza 1943. djelovao je u Rimu kao predstavnik Crkve, ali i NDH u hrvatskom predstavništvu pri Svetoj Stolici kako bi pomagao Caritasu Zagrebačke nadbiskupije i Hrvatskom crvenom križu pri oslobađanju, zbrinjavanju i upućivanju uhićenih i zarobljenih Hrvata iz Italije nakon njene kapitulacije. U posljednje dvije godine Drugoga svjetskog rata uspostavljao je veze i slao podatke američkim i britanskim diplomatima u Rimu, kao i savezničkom vrhovnom zapovjedništvu za Sredozemlje, pri čemu je tražio očuvanje hrvatske državne samostalnosti te izlaz za Hrvatske oružane snage i izbjeglice iz NDH. Uz znanje Vatikana obilazio je zarobljeničke logore u Italiji i Austriji u kojima su se nalazile hrvatske izbjeglice kojima je pomagao u osiguravanju najnužnije humanitarne pomoći, ali i u spašavanju života, kao i u odlasku u druge zemlje. U tim akcijama je pomogao i brojnim nižim dužnosnicima ustaškog režima i propale NDH. Pri tome je počeo sakupljati vrijednu dokumentaciju i svjedočanstva o blajburškim događajima i stradanjima hrvatskoga naroda na kraju i nakon Drugog svjetskog rata.
Ostavši u emigraciji aktivno se uključio u politički rad te je 1950. sudjelovao u osnivanju Hrvatskog narodnog odbora u Münchenu. Od 1953. je uglavnom djelovao u Papinskom hrvatskom zavodu sv. Jeronima u Rimu kojeg je 1958. morao napustiti zbog pritiska jugoslavenskih vlasti na katoličke biskupe u Jugoslaviji kojima je postavljen uvjet da će svećenici iz Jugoslavije na studije u ovaj Zavod smjeti ići jedino ako iz Zavoda ode Draganović. Naime, jugoslavenske komunističke vlasti su iseljeno hrvatsko svećenstvo smatrale jednim od svojih glavnih neprijatelja što je utjecalo i na razvoj crkveno-državnih odnosa u Jugoslaviji. Kako se Krunoslav Draganović posebno isticao, često je bio predmet spora u crkveno-državnim odnosima (Akmadža, Sarajevo 2014). U prvoj polovici 1960-ih vođeni su pregovori Svete Stolice i Jugoslavije o normalizaciji odnosa, a u tom kontekstu Draganoviću je 1963. bio uskraćen boravak u Italiji iz koje je uskoro preselio u Austriju. Pregovori Svete Stolice i Jugoslavije o normalizaciji odnosa završeni su potpisivanjem protokola 1966.
Od 1964. Draganović je živio u Pressbaumu nedaleko od Beča gdje je započeo intenzivnije istraživati arhivsku građu pripremajući se za pisanje poslijeratne povijesti hrvatskoga naroda. U tom razdoblju komunistička vlast u Jugoslaviji napadala ga je tvrdeći da je Draganović ne samo ustaša, nego čak jedan od ideologa ustaškog režima, ratni zločinac i Pavelićev intimus optužujući ga da je pomogao brojnim ustaškim i nacističkim ratnim zločincima da pobjegnu od ruke pravde. Takve se nedokazane tvrdnje i danas iznose u nekim knjigama (Aarons i & Loftus 1998, Škoro 2000, Levenda 2012, Rašeta, 2014, Rašeta 2015,). Miroslav Akmadža (Povijesne kontroverze, 2016) smatra da takve tvrdnje nisu utemeljene, što je Draganović i sam dokazivao za svoga života. Naime, poznati lovac na nacističke zločince Simon Wiesenthal (1908. – 2005.) Draganovića je 1965. u ljubljanskom Delu proglasio ratnim zločincem, a 1967. prozvao je Draganovića da je spašavao nacističke zločince, između ostalog i zloglasnog Adolfa Eichmanna (1906. – 1962.), na što je Drganović Wiesenthalu zaprijetio sudskom tužbom nakon koje je Wiesenthal povukao svoju klevete (Akmadža 2010, 40, Jareb 2014, 292, Akmadža 2016). Prema Akmadži, Draganović nije imao veze sa spašavanjem nikoga tko je proganjan za ratne zločine po međunarodnim nalozima, naročito one koji su vezani za suđenje u Nuernbergu. Sigurno je da je pomagao nekim nižim časnicima i drugima koji su dolazili tražiti njegovu pomoć, iz raznih vojska, jer je on usmjeravao svoju pomoć ljudima iz zemalja u kojima su komunističke stranke preuzele vlast. Činio je to zato što nije vjerovao da će u tim zemljama objektivno suditi ljudima koje progone. I zato je pomagao bez nekih posebnih kriterija svima koji su dolazili iz takvih zemalja. Najviše je bilo onih koji su dolazili iz Jugoslavije, ali bio je tu i niz ljudi iz raznih drugih država iz Istočnoga bloka (Akmadža 2016). Tvrdnje da je on organizirao bijeg Ante Pavelića u emigraciju također nisu istinite, i ničim dokazane (Jareb 2014, Akmadža, 2016).
U rujnu 1967., pod nerazjašnjenim okolnostima, pojavio se u Jugoslaviji gdje je neko vrijeme bio stavljen pod nadzor policije i ispitivan, ali je uskoro pušten na slobodu i nije sudski proganjan. Oslobođen optužnice da je ratni zločinac po Zakonu o amnestiji, koji je Jugoslavija donijela u ožujku 1962. Nekoliko godina proveo je u samostanu u okolici Sarajeva, zatim kratko u Zagrebu, a onda u Vrhbosanskom bogoslovnom sjemeništu gdje je živio i radio kao profesor, pod stalnim policijskim nadzorom i bavio se crkvenom poviješću na Visokoj bogoslovnoj školi sve do svoje smrti 5. srpnja 1983. godine.
Draganovićevo političko djelovanje i spašavanje osoba koje je progonila komunistička vlast u Jugoslaviji nije bio jedini razlog zbog kojeg je smatran neprijateljem režima. Draganović je kao povjesničar skupljao podatke i dokumentaciju s ciljem da napiše knjigu o masovnim zločinima Jugoslavenske armije (JA) u Bleiburgu i na Križnome putu 1945., odnosno krajem i neposredno nakon Drugoga svjetskog rata. Krunoslav Draganović je kao povjesničar svjesno stvarao svoj arhiv koji se danas nalazi raspršen na više lokacija (Rim, Sarajevo, Zagreb). U HDA se nalaze preslike onog dijela njegove arhive koja se odnosila na spomenuta stradanja.
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Lokacija:
- Brčko, Bosnia and Herzegovina
- Metropolitan City of Rome, Rome, Italy
- Pressbaum, Austria
- Sarajevo, Bosnia and Herzegovina
- Zagreb, Croatia
In 1888, Danov left for the United States, where he studied theology at Drew Theological Seminary in Madison, New Jersey, until May 1892. After graduating from Drew, in the fall of 1892, he enrolled at the Boston University School of Theology and obtained his degree in June 1893, his thesis being "The Migration of the Teutonic Tribes and Their Christianisation". He was a regular student at the School of Medicine of Boston University for a year before returning to Bulgaria at the beginning of 1895. Throughout his studies in America, Peter Danov created music, and held concerts in Methodist churches.
Upon returning to Bulgaria, Danov settled in Varna and in 1897 founded, together with Dr. Georgi Mirkovich, Dr. Anastasia Zhelyazkova, Vasil R. Kozlov, and other spiritual instructors and public figures, the Society for the Elevation of the Religious Spirit of the Bulgarian People, later referred to as the "Synarchic Chain" (1906) and into the Universal White Brotherhood (1922). After 1897 he became known as Beinsa Douno, translated roughly as The One Who Brings Good through the Word. The society held annual meetings in different rural and urban areas throughout the country. From the beginning of the twentieth century until the Balkan Wars, Peter Danov travelled throughout Bulgaria, delivered public lectures, mostly on the prevalent pseudoscientific field of phrenology, and took anthropometric measurements.
In 1912, he completed the book The Testament of the Colour Rays of Light, and in the next year, he began to present his Sunday lectures, given in series (e.g. Cycle of Power and Life), which set out the basic principles of his White Brotherhood's New Teaching. The lectures were transcribed by his students. Peter Danov's title "The Master" was recorded for the first time in 1914 in the minutes of the annual meeting. He would keep the title “Teacher” or “Master” for the rest of his life.
During 1917–8, during the First World War, the government of Vasil Radoslavov forced him to resettle in Varna, arguing that his teaching was weakening the “morale of the soldiers at the front”. After the end of the First World War in 1918, the number of his followers all over the country grew rapidly and in 1922 Petar Danov opened an Esoteric School in Sofia, which he called the School of the Universal White Brotherhood, with two classes: Special (Youth) Class and General Class. In the school, theoretical knowledge was combined with spiritual practices, self-improvement methods, and body, mind, and emotion control exercises.
In the same year, 1922, Petar Danov was excommunicated by the Bulgarian Orthodox Church on charges of “sectarianism and occultism”.
In the 1920s he established the settlement of Izgrev [Sunrise] near Sofia (today a residential area of the city) where he gathered his audience, followers, and disciples to form a centre for the esoteric school. He settled permanently in Izgrev where he delivered various series of his beliefs. In the following years, many students and followers bought land and constructed wooden houses surrounded by flowers and vegetable gardens. Over 20 years a commune was established. In the summer of 1926, the White Brotherhood Meeting was held for the first time in Izgrev, attended by over 1450 people. In July 1927, a salon was constructed in Izgrev by the engineer Rusi Nikolov, in which Peter Danov delivered lectures. In 1930, he opened a new series of his teaching, called the Sunday Morning lectures, which lasted until April 1944. From 1934 he started working on the Paneurhythmy – a series of exercises consisting of melody, text, and body movements. Later, he added the exercises The Sun Rays and Pentagram.
In January 1944, after bombing in Sofia, together with a group of brothers and sisters from Sofia, the Master went to live temporarily in the village of Marchaevo. At the end of December 1944, Peter Danov died in his home in Izgrev. He was buried in the garden of Izgrev and since 1997 his grave has been considered a state cultural monument.
István Darkó (4 May 1954, Cluj – 7 September 1982, Oradea) was a Hungarian writer and actor from Transylvania. He was the son of the art historian and painter László Darkó and the opera singer Edit Timkó, a member of the Hungarian State Opera of Cluj.
He attended both elementary and high school in Cluj. He came to the attention of the Securitate as a student of High School no. 11, today the István Báthori Theoretical Lyceum. The operation officer responsible for monitoring the institution identified Darkó as a close member of an anti-system student group identified as “Tamango Club,” who held house parties with no parental control. In August 1971 the “club members” and Darkó, five tenth-grade students, went on vacation to the Romanian seaside, where they pretended to be Hungarian tourists. After their return home and the start of the the new school year, reports of student informers led to their interrogation in 1972. The Securitate officer was primarily interested in the relationships the students in question had established with foreigners, but in the meantime it became apparent that they had had a negative attitude towards the visit of the Party’s general secretary to China, they had made negative comments regarding the situation of Romanian youth and they had rejected the dispositions of the educational (haircut declaring) reform of July 1971. The secret police already knew in July 1971 about the quite aloof Darkó, a member of the Union of Communist Youth, who had lost his father in 1970, that one of his uncles – a brother of his father, who as a Hungarian army officer had left the country in 1944 – lived in Denmark, and that he was waiting for his passport in order to be able to travel to visiting his relative. As a result of the informants’ reports his passport application, which had previously been favourably evaluated, was rejected, and the suspicion of “escape” was noted in the informative file on him. Darkó, together with the members of the “dissolved Tamangó,”, was kept under observation by First Lieutenant Emil Fodor, the officer responsible for the case, using an informant network employing minors and personal contacts for positive influence, until his university admission.
The secret police suspicion of escape plans accompanied Darkó later on. On 11 November 1973 the Securitate in Cluj sent the relevant material to Military Unit no. 01340 in Oradea, where Darkó carried out his reduced-duration military service. They made special reference to the high-school events and to the educative intervention of the secret police, which had caused Darkó's behaviour to change so that no more “Hungarian-nationalist manifestations” had been reported in his connection. Though during his military service he was observed by an informant and two collaborators, this did not bring any results worth mentioning. On 25 June 1974 the military unit's counter-espionage office in Oradea forwarded the case-file of Darkó, who was waiting to start his acting studies, to the secret police in Târgu Mureș, where the case was taken over by the Lieutenant-Colonel Ernő Makkai. The informant surveillance continued mutatis mutandis between 1974 and 1978, even though, in view of the previous events, as an acting student of the István Szentgyörgyi Dramatic Arts Institute, Darkó consciously avoided confrontation. He did not talk about the Securitate among his friends and cautiously refrained from any anti-regime statements or conflict.
His secret police files do not say much about his work as a writer. In 1970 Darkó started to write the one-person home-made paper Bendzin, the characters, stories and myths of which served as material for the later radio play Macskarádió (Cat radio). This latter, the "samizdat" made by tape recorder – which is a true impression of the grotesque world of the Ceauşescu regime, and a cult-piece for former students – was considered by Romanian radio operators to be the sole appreciable Hungarian radio play from Transylvania during the decades of socialism. Darkó's first writings were published in 1975. He published also as “Henrik Szénégető” in 1976 using a shared pseudonym with the poet Géza Szőcs. His writings were published in the literary-cultural periodical Echinox (Equinox) and in in the literary, artistic and critical weekly of the Hungarians in Romania Utunk (Our way), both published in Cluj.
Darkó finished his studies in Târgu Mureș in 1978. After studying his observation file, on 28 March 1978, an unknown Securitate cadre in Târgu Mureș, proposed that it should be transferred from the operative system into the mailing fonds, on the grounds that Darkó was member of the Romanian Communist Party and that according to the reports written about him he had refrained from hostile manifestations.
After obtaining his degree he was appointed to the Ede Szigligeti Troupe of the State Theatre of Oradea. As a member of this company, between 1978–1982 he acted in plays by Áron Tamási, George Bernard Shaw, Federico Garcia Lorca and Sławomir Mrożek. While still in Târgu Mureș he had got married, but he and his wife Éva Tóth were divorced in 1981–1982, during his time in Oradea. They had no children.
Because of the encouragement of his friends, the born actor Darkó started to write and publish. He collected his stories and these were also published as an independent volume in the series Forrás (Source) at the Kriterion Publishing House. His writings containing absurd and fantastical elements at the same time showed a world and a city, the inhabitants of which in spite of peaceful appearances were in terrible danger. Its inhabitants had to flee all the time, only their ingenuity enabling them to outwit their persecutors. His stories are linked to the existential fears before 1989. The volume caused significant controversy when it was published, and later on, popping up periodically, it lead to the appearance of a significant literary subculture. In 2007, the 1981 volume was republished by Péter Egyed. But in addition to the Forrás volume material, Egyed also published, as kind of a screenplay, the recorded interactive material of Macskarádió (Cat radio), and attached the audio material of Macskarádió on a disc enclosed with the volume (a sort of "keep with us on the train to Hell").
István Darkó died on 7 September 1982 at the age of 28 under suspicious circumstances. At his funeral Géza Szőcs gave the funeral speech. The last comment in Darkó's informative file originates from the secret police in Oradea. The handwritten note of 3 August 1984 states that according to certificate no. 1651 of the Municipal People's Council of Oradea dated 9 September 1982 the file of the deceased Darkó contains material of no interest for the Securitate and that it is proposed that the file be placed permanently in the mailing fonds.
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Lokacija:
- Oradea, Romania
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Lokacija:
- Chișinău, Moldova