{"id":226,"date":"2009-10-12T20:47:29","date_gmt":"2009-10-12T20:47:29","guid":{"rendered":"https:\/\/www.vegaintro-projekti.com\/pilar-stari\/2009\/10\/12\/fra-didak-bunti-ovjek-i-djelo\/"},"modified":"2017-12-06T13:02:28","modified_gmt":"2017-12-06T13:02:28","slug":"fra-didak-bunti-ovjek-i-djelo","status":"publish","type":"post","link":"https:\/\/www.vegaintro-projekti.com\/pilar-stari\/2009\/10\/fra-didak-bunti-ovjek-i-djelo\/","title":{"rendered":"Fra Didak Bunti\u0107 \u2013 \u010dovjek i djelo"},"content":{"rendered":"

Zbornik Fra Didak Bunti\u0107 \u2013 \u010dovjek i djelo nastao je na temelju izlaganja na istoimenom znanstvenom simpoziju odr\u017eanom u Mostaru 2.-3. listopada 2008. godine. U izdanju Institut dru\u0161tvenih znanosti Ivo Pilar kao prva knjiga Biblioteke Centra za religijske studije iz tiska je iza\u0161ao listopada 2009. godine<\/strong><\/p>\n

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Fra Didak Bunti\u0107 (1871.-1922.) cijeli je \u017eivot posvetio slu\u017eenju Bogu, bli\u017enjima i hercegova\u010dkom puku. Uz nastavni\u010dko djelovanje na Franjeva\u010dkoj gimnaziji, pokre\u0107e akciju opismenjavanja puka i osnivanja ”selja\u010dkih \u0161kola”, postaje ravnateljem \u0161irokobrije\u0161ke gimnazije i potom provincijalom Hercegova\u010dke franjeva\u010dke provincije.
Prosvjetiteljsku ulogu odigrao je fra Didak Bunti\u0107 i na gospodarskom podru\u010dju. U godinama nezapam\u0107ene gladi u Hercegovini tijekom Prvoga svjetskog rata pokrenuo je spa\u0161avanje gladne hercegova\u010dke djece odvo\u0111enjem u Srijem i Slavoniju. U tim te\u0161kim vremenima oskudice i obespravljenosti njegova naroda, bio je fra Didak Bunti\u0107 neumorni djelatnik za dobrobit puka Hercegovine \u2014 vo\u0111a, prosvjetitelj, odgajatelj, graditelj, humanitarni djelatnik, pu\u010dki tribun, politi\u010dki predvodnik\u2026<\/p>\n

<\/strong><\/span>FRA DIDAK BUNTI\u0106 \u2212 \u010cOVJEK I DJELO
Uredili: Stipe Tadi\u0107 i Marinko \u0160akota
Biblioteka Centra za religijske studije \u2013 Knjiga prva
Institut dru\u0161tvenih znanosti Ivo Pilar
Zagreb, 2009. \u2013 Str. 695.<\/strong><\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

– Impresum<\/a>\u00a0– pdf\u00a0182 kb<\/span>
– Korice<\/a>
– Sadr\u017eaj<\/a>
– Uvodna rije\u010d<\/a>
– Iz recenzija<\/a>
– Iz tiska<\/a>
– Sa\u017eetci<\/a>
– Bilje\u0161ke o autorima<\/a>
– Summaries<\/a>
<\/span>
<\/a>
Sadr\u017eaj<\/span><\/p>\n

Uvodna rije\u010d<\/a><\/p>\n

I. SOCIJETALNO OKRU\u017dJE FRA DIDAKOVA DJELOVANJA<\/strong><\/p>\n

Jure Kri\u0161to:<\/strong> Fra Didak Bunti\u0107 i hrvatska politika u BiH: U prigodi 100. obljetnice austro-ugarske aneksije<\/a>\u00a0– pdf 182 kb |Sa\u017eetak<\/a>| |Summary<\/a>| |Bilje\u0161ka o autoru<\/a>|
<\/span>Marko Babi\u0107:<\/strong> Austro-ugarsko zatiranje hrvatskoga identiteta u Bosni i Hercegovini<\/a>\u00a0– pdf 411 kb |Sa\u017eetak<\/a>| |Summary<\/a>| |Bilje\u0161ka o autoru<\/a>|<\/span>
Zlatko Matijevi\u0107:<\/strong> \u201cZablati\u0161e me djeca!\u201d: Fra Didak Bunti\u0107 izme\u0111u Hrvatske te\u017ea\u010dke i Hrvatske pu\u010dke stranke (1919.-1922.)<\/a>\u00a0– pdf 234 kb |Sa\u017eetak<\/a>| |Summary|<\/a> |Bilje\u0161ka o autoru<\/a>|<\/span>
Ivan Marke\u0161i\u0107:<\/strong> Vjerske i crkvene prilike u Bosni i Hercegovini nakon I. svjetskog rata<\/a>\u00a0– pdf 285 kb |Sa\u017eetak<\/a>| |Summary<\/a>| |Bilje\u0161ka o autoru<\/a>|<\/span>
Jakov Pehar:<\/strong> Poljoprivreda Hercegovine u vrijeme fra Didaka Bunti\u0107a<\/a>\u00a0– pdf 143 kb |Sa\u017eetak<\/a>| |Summary<\/a>| |Bilje\u0161ka o autoru<\/a>|<\/span>
An\u0111elko Vrsaljko:<\/strong> Fra Didakovo poimanje ekolo\u0161ko-biolo\u0161kog bogatstva Hercegovine: pjesma u prozi<\/a>\u00a0– pdf 219 kb |Sa\u017eetak<\/a>| |Summary<\/a>| |Bilje\u0161ka o autoru<\/a>|<\/span>
Kre\u0161imir Bu\u0161i\u0107:<\/strong> Doticaji hercegova\u010dkih franjevaca s ba\u010dkim Hrvatima od fra Didaka Bunti\u0107a do fra Dominika Mandi\u0107a te bosanskog franjevca i mostarsko-duvanjskog biskupa fra Alojzija Mi\u0161i\u0107a<\/a>\u00a0– pdf 1201 kb |Sa\u017eetak<\/a>| |Summary|<\/a> |Bilje\u0161ka o autoru<\/a>|<\/span><\/p>\n

II. SPA\u0160AVANJE SIROMA\u0160NIH I UGRO\u017dENIH \u2013 UZROCI I POSLJEDICE<\/strong><\/p>\n

Vlado Puljiz:<\/strong> Prilike u Hercegovini i spa\u0161avanje gladne djece u Prvom svjetskom ratu (Osvrt na socijalne i gospodarske prilike, uzroke gladi i ulogu hrvatskih humanitarnih organizacija u spa\u0161avanju hercegova\u010dke djece)<\/a>\u00a0– pdf 227 kb |Sa\u017eetak<\/a>| |Summary<\/a>| |Bilje\u0161ka o autoru<\/a>|<\/span>
Marinka Bakula An\u0111eli\u0107 i Dra\u017een Kova\u010devi\u0107:<\/strong> \u017divi smo!<\/a>\u00a0– pdf 205 kb |Sa\u017eetak<\/a>| |Summary<\/a>| |Bilje\u0161ka o autorima: Marinka Bakula An\u0111eli\u0107<\/a>; Dra\u017een Kova\u010devi\u0107<\/a>|<\/span>
Hrvoje Mal\u010di\u0107 i Mislav Gabelica:<\/strong> Spa\u0161avanje gladne djece iz Bosne i Hercegovine u vrijeme Prvog svjetskog rata<\/a>\u00a0– pdf\u00a0331 kb |Sa\u017eetak<\/a>| |Summary<\/a>| |Bilje\u0161ka o autorima: Hrvoje Mal\u010di\u0107<\/a>; Mislav Gabelica<\/a>|<\/span><\/p>\n

III. JAVNO DJELOVANJE FRA DIDAKA BUNTI\u0106A<\/strong><\/p>\n

Dra\u017eenko Tomi\u0107:<\/strong> Fra Didak Bunti\u0107 \u2013 suvremenik \u201cKr\u0161\u0107anske obitelji\u201d<\/a>\u00a0– pdf\u00a0268 kb |Sa\u017eetak<\/a>| |Summary<\/a>| |Bilje\u0161ka o autoru<\/a>|<\/span>
Marinko \u0160akota:<\/strong> Fra Didak Bunti\u0107 \u2013 prosvjetitelj hercegova\u010dkoga puka<\/a>\u00a0– pdf\u00a0445 kb |Sa\u017eetak<\/a>| |Summary|<\/a> |Bilje\u0161ka o autoru<\/a>|<\/span>
Ivica \u0160arac:<\/strong> Politi\u010dko djelovanje fra Didaka Bunti\u0107a<\/a>\u00a0– pdf\u00a0294 kb |Sa\u017eetak<\/a>| |Summary<\/a>| |Bilje\u0161ka o autoru<\/a>|<\/span>
Stipan Trogrli\u0107:<\/strong> Nacionalno-preporodni rad biskupa Jurja Dobrile i fra Didaka Bunti\u0107a \u2013 sli\u010dnosti i razlike<\/a>\u00a0– pdf\u00a0253 kb |Sa\u017eetak<\/a>| |Summary<\/a>| |Bilje\u0161ka o autoru<\/a>|<\/span>
Robert Joli\u0107:<\/strong> Fra Didak Bunti\u0107 i Brotnjo<\/a>\u00a0– pdf\u00a0254 kb |Sa\u017eetak<\/a>| |Summary|<\/a> |Bilje\u0161ka o autoru<\/a>|<\/span>
Ante Mari\u0107:<\/strong> Fra Didak Bunti\u0107 u\u010ditelj, profesor i direktor Velike franjeva\u010dke klasi\u010dne gimnazije u \u0160irokom Brijegu<\/a>\u00a0– pdf\u00a0349 kb |Sa\u017eetak<\/a>| |Summary<\/a>| |Bilje\u0161ka o autoru<\/a>|<\/span><\/p>\n

IV. DUHOVNO POSLANJE I DJELOVANJE FRA DIDAKA BUNTI\u0106A<\/strong><\/p>\n

Ivan Dugand\u017ei\u0107:<\/strong> Vjerni\u010dko nadahnu\u0107e fra Didakova karitativnog djelovanja<\/a>\u00a0– pdf\u00a0197 kb |Sa\u017eetak<\/a>| |Summary<\/a>| |Bilje\u0161ka o autoru<\/a>|<\/span>
Stipe Tadi\u0107:<\/strong> Fra Didak Bunti\u0107 \u2013 karizma i\/ili institucija?!<\/a>\u00a0– pdf\u00a0215 kb |Sa\u017eetak<\/a>| |Summary<\/a>| |Bilje\u0161ka o autoru<\/a>|<\/span>
Ivan Leutar:<\/strong> Djelatna ljubav fra Didaka Bunti\u0107a<\/a>\u00a0– pdf\u00a0205 kb |Sa\u017eetak<\/a>| |Summary<\/a>| |Bilje\u0161ka o autoru<\/a>|<\/span>
\u0160imun \u0160ito \u0106ori\u0107:<\/strong> Intrapsihi\u010dki svijet fra Didaka Bunti\u0107a u svjetlu njegovih istaknutih vrijednosti \u2013 Psihohistorijski pristup<\/a>\u00a0– pdf\u00a0272 kb |Sa\u017eetak<\/a>| |Summary<\/a>| |Bilje\u0161ka o autoru<\/a>|<\/span>
Katica Knezovi\u0107:<\/strong> Kako vjerujemo, onako i djelujemo \u2013 Usporednice franjeva\u010dke karizme slu\u017eenja siromasima u \u017eivotu i djelu fra Didaka Bunti\u0107a i bl. Marije Propetoga Isusa Petkovi\u0107<\/a>\u00a0– pdf\u00a0243 kb |Sa\u017eetak<\/a>| |Summary<\/a>| |Bilje\u0161ka o autoru<\/a>|<\/span>
Ante Sekuli\u0107:<\/strong> Duhovnost i dobrota fra Didaka Bunti\u0107a<\/a>\u00a0– pdf\u00a0191 kb |Sa\u017eetak<\/a>| |Summary<\/a>| |Bilje\u0161ka o autoru<\/a>|<\/span>
Juraj Batelja:<\/strong> Kanonski propisi Katoli\u010dke crkve za progla\u0161enje bla\u017eenim i svetim i fra Didak Bunti\u0107 u njihovu ogledalu<\/a>\u00a0– pdf\u00a0243 kb |Sa\u017eetak<\/a>| |Summary<\/a>| |Bilje\u0161ka o autoru<\/a>|<\/span><\/p>\n

Sa\u017eetci<\/a>\u00a0– pdf\u00a0204 kb<\/span>
Summaries<\/a>\u00a0– pdf\u00a0196 kb<\/span>
Bilje\u0161ke o autorima<\/a>\u00a0– pdf\u00a0162 kb<\/span><\/p>\n

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Uvodna rije\u010d<\/span><\/p>\n

Radovi sabrani u ovome zborniku plod su znanstvenoga simpozija Fra Didak Bunti\u0107 \u2013 \u010dovjek i djelo, odr\u017eanog pod pokroviteljstvom Ministarstva znanosti, obrazovanja i \u0161porta Republike Hrvatske, u Mostaru 2. i 3. listopada 2008. godine. Znanstveni skup organizirao je Institut dru\u0161tvenih znanosti Ivo Pilar iz Zagreba u suorganizaciji s Hercegova\u010dkom franjeva\u010dkom provincijom Uznesenja Bla\u017eene Djevice Marije.
Zbornik je radova, kao i izlaganja na znanstvenome skupu, podijeljen na \u010detiri tematski komplementarne cjeline: socijetalno okru\u017eje fra Didakova djelovanja, spa\u0161avanje siroma\u0161nih i ugro\u017eenih \u2013 uzroci i posljedice, javno djelovanje fra Didaka Bunti\u0107a te njegovo duhovno poslanje.
U rasvjetljivanju kulturolo\u0161ko-religijskog i socijetalno-politi\u010dkog okru\u017eja, u kontekstualiziranju vremena i prostora fra Didakova djelovanja, s razli\u010ditih zrenika humanisti\u010dkih, dru\u0161tvenih i prirodnih znanosti, svoj su doprinos dali brojni autori. Jure Kri\u0161to govori o fra Didaku Bunti\u0107u i hrvatskoj politici u Bosni i Hercegovini u prigodi 100. obljetnice austro-ugarske aneksije, Marko Babi\u0107 o austro-ugarskom zatiranju hrvatskoga identiteta u Bosni i Hercegovini, Zlatko Matijevi\u0107 svojim radom \u201cZablati\u0161e me djeca\u201d o fra Didaku Bunti\u0107u izme\u0111u Hrvatske te\u017ea\u010dke i Hrvatske pu\u010dke stranke (1919.-1922.). Ivan Marke\u0161i\u0107 govori o vjerskim i crkvenim prilikama u Bosni i Hercegovini nakon I. svjetskog rata, Jakov Pehar o poljoprivredi Hercegovine u vrijeme fra Didaka Bunti\u0107a, An\u0111elko Vrsaljko o fra Didakovu poimanju ekolo\u0161ko-biolo\u0161kog bogatstva Hercegovine te Kre\u0161imir Bu\u0161i\u0107 o doticaju hercegova\u010dkih franjevaca s ba\u010dkim Hrvatima \u2013 od fra Didaka Bunti\u0107a do fra Dominika Mandi\u0107a i bosanskog franjevca, mostarsko-duvanjskog biskupa fra Alojzija Mi\u0161i\u0107a.
U drugoj tematskoj cjelini, o fra Didakovu karitativnom radu, humanitarnom djelovanju i spa\u0161avanju siroma\u0161nih i ugro\u017eenih, o uzrocima i posljedicama tog zauzetog kr\u0161\u0107anskog humanog djelovanja, govore radovi Vlade Puljiza o prilikama u Hercegovini i spa\u0161avanju gladne djece u Prvom svjetskom ratu, Marinke Bakula An\u0111eli\u0107 i Dra\u017eena Kova\u010devi\u0107a o osobnim svjedo\u010denjima onih koje je fra Didak, spa\u0161avaju\u0107i ih od gladi, odveo u Slavoniju i smjestio u udomiteljske obitelji, pod naslovom \u201c\u017divi smo!\u201d, te Hrvoja Mal\u010di\u0107a i Mislava Gabelice o spa\u0161avanju gladne djece iz Bosne i Hercegovine u Prvom svjetskom ratu.
O javnom djelovanju fra Didaka Bunti\u0107a, u tre\u0107oj tematskoj cjelini, govori rad Dra\u017eenka Tomi\u0107a \u2013 o fra Didaku Bunti\u0107u kao suvremeniku \u201cKr\u0161\u0107anske obitelji\u201d, Marinka \u0160akote \u2013 o njemu kao prosvjetitelju hercegova\u010dkog puka, Ivice \u0160arca o politi\u010dkom djelovanju fra Didaka Bunti\u0107a, Stipana Trogrli\u0107a o nacionalno-preporodnom radu biskupa Jurja Dobrile i fra Didaka Bunti\u0107a \u2013 sli\u010dnostima i razlikama, Roberta Joli\u0107a \u2013 o fra Didaku Bunti\u0107u i Brotnju, te Ante Mari\u0107a o fra Didaku Bunti\u0107u, u\u010ditelju, profesoru i direktoru Velike franjeva\u010dke klasi\u010dne gimnazije u \u0160irokome Brijegu.
Duhovno poslanje i djelovanje fra Didaka Bunti\u0107a (\u010detvrta tematska cjelina) svojim radovima nastoje rasvijetliti s biblijsko-teolo\u0161kog, socioreligijskog, psiholo\u0161kog i kr\u0161\u0107ansko-antropolo\u0161kog zrenika ovi autori: Ivan Dugand\u017ei\u0107 radom o vjerni\u010dkom nadahnu\u0107u fra Didakova karitativnog djelovanja; Stipe Tadi\u0107 u svom radu \u201cFra Didak Bunti\u0107 \u2013 karizma i\/ili institucija?!\u201d propituje njegove proro\u010dko-karizmatske osobine; Ivan Leutar govori o djelatnoj ljubavi fra Didaka Bunti\u0107a, \u0160imun \u0160ito \u0106ori\u0107 o intrapsihi\u010dkom svijetu fra Didaka Bunti\u0107a u svjetlu njegovih istaknutih vrijednosti, Katica Knezovi\u0107 o usporednicama franjeva\u010dke karizme slu\u017eenja siromasima u \u017eivotu i djelu fra Didaka Bunti\u0107a i bl. Marije Propetoga Isusa Petkovi\u0107, Ante Sekuli\u0107 o duhovnosti i dobroti fra Didaka Bunti\u0107a, a Juraj Batelja o kanonskim propisima Katoli\u010dke crkve za progla\u0161enje bla\u017eenim i svetim i fra Didaka Bunti\u0107a u njihovu ogledalu.
Ovaj zbornik radova plod je suradnje Instituta dru\u0161tvenih znanosti Ivo Pilar \u2013 Funkcionalnog centra za religijske studije i Hercegova\u010dke franjeva\u010dke provincije Uznesenja Bla\u017eene Djevice Marije.<\/p>\n

U Zagrebu, 20. srpnja 2009.<\/p>\n

Dr. sc. Stipe Tadi\u0107
Fra Marinko \u0160akota<\/p>\n

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Iz recenzija<\/span><\/p>\n

Fra Didak Bunti\u0107 u svojoj je osobi i u svome djelu dovoljno velik da mu ne trebaju nerealne procjene i laude koje ga nerealno glorificiraju. U znanosti se najbolje dr\u017eati \u010dvrsta temelja i ne povoditi se za osje\u0107ajima bilo koje vrste. Realni izri\u010daj najbolji je prikaz svakoga \u010dovjeka i njegova djela.
\u2022 prof. dr. sc. Bo\u017eo Golu\u017ea<\/em><\/p>\n

Zbog relevantnosti znanstveno-istra\u017eiva\u010dkih dometa priloga, ovaj Zbornik predstavlja znanstveni i stru\u010dni doprinos dru\u0161tveno-humanisti\u010dkim znanostima s jedne strane, a s druge boljem razumijevanju osobe fra Didaka Bunti\u0107a, njegova poslanja i djelovanja.
\u2022 prof. dr. sc. Vine Mihaljevi\u0107<\/em><\/p>\n

Tekstovi u ovom Zborniku kao cjelina pridonose boljem upoznavanju \u017eivota i djela fra Didaka Bunti\u0107a. Njihovim objavljivanjem ponovo \u0107e se pridonijeti spoznaji ukupnoga Bunti\u0107eva zna\u010denja u prosvjetnom, kulturnom, gospodarskom i politi\u010dkom \u017eivotu Hrvata u Hercegovini.
\u2022 dr. sc. An\u0111elko Mijatovi\u0107
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Iz tiska<\/p>\n

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Ve\u010dernji list, 3.10.2008., str. 8.<\/strong><\/span><\/p>\n<\/td>\n

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Ve\u010dernji list, 3.10.2008., str. 9.<\/strong><\/span><\/p>\n<\/td>\n

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Ve\u010dernji list, 4.10.2008., str. 27.<\/strong><\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

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Sa\u017eetci<\/span><\/p>\n

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Jure Kri\u0161to: Fra Didak Bunti\u0107 i hrvatska politika u BiH: U prigodi 100. obljetnice austro-ugarske aneksije<\/strong><\/span><\/p>\n

U prigodi stote obljetnice aneksije Bosne i Hercegovine (BiH), autor analizira ulogu hercegova\u010dkih franjevaca, osobito fra Didaka Bunti\u0107a, u Hrvatskoj narodnoj zajednici (HNZ). Hrvatska narodna zajednica (1906.) bila je zajedni\u010dki projekt svih rodoljubivih snaga u BiH \u2013 biskupijskog sve\u0107enstva, franjevaca i svjetovnjaka \u2013 u iznimno te\u0161kim politi\u010dkim okolnostima. Politi\u010dka poruka Zajednice, sadr\u017eana u prve tri to\u010dke njezinih Pravila, bila je jasna: BiH je hrvatska zemlja, njezini stanovnici prirodno te\u017ee ujedinjenju s kraljevinom Hrvatskom, \u0161to zna\u010di i s Habsbur\u0161kom Monarhijom, te tamo\u0161nji su muslimani \u201cneprijeporni Hrvati\u201d, koji \u0107e se, zbog posebnih okolnosti, \u2018samostalno organizirati\u2019.
No taj organiziran istup Hrvata u BiH ne mo\u017ee se razumjeti bez uzimanja u obzir namjere Monarhije da anektira BiH te sukobljenih monarhijskih i inih interesa u samoj BiH, politike \u201cnovoga kursa\u201d u Dalmaciji, dolaska na vlast Hrvatsko-srpske koalicije (HSK) u (banskoj) Hrvatskoj i sli\u010dnih krupnih ili manje krupnih pojedinosti.
Uzimanje u obzir tih politi\u010dkih okolnosti potrebno je i za razumijevanje odnosa unutar samoga HNZ-a, osobito izme\u0111u nadbiskupa Stadlera i franjevaca. naime, u trenutku osnutka HNZ-a Stadler i franjevci potpuno su suglasni glede politi\u010dke budu\u0107nosti BiH te uzroke neslaganja i razdioba treba tra\u017eiti u vanjskim utjecajima. Va\u017ean \u010dimbenik takva razvoja bila je ideologija \u201cnovoga kursa\u201d i dolaska na vlast Hrvatsko-srpske koalicije u banskoj Hrvatskoj. Zbog savezni\u0161tva s hrvatskim Srbima, Koalicija nije mogla podr\u017eati antagonizme izme\u0111u Hrvata i Srba u Bosni i Hercegovini niti ideju da bi se ta zemlja priklju\u010dila Hrvatskoj. Umjesto toga, Koalicija je zagovarala samostalnost BiH, \u0161to je bila i politika Srba u njoj. Velik dio franjevaca priklonio se politici HSK-a i tako se jo\u0161 vi\u0161e odale\u010dio od nadbiskupa Stadlera.
Iz korespondencije izme\u0111u Ise Kr\u0161njavoga te fra Didaka Bunti\u0107a i fra Ilije Leki\u0107a vidi se kako su franjevci u BiH opravdavali svoju politi\u010dku orijentaciju te zbog \u010dega Kr\u0161njavi nije odobravao takvu politiku. <\/span><\/p>\n

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Marko Babi\u0107: Austro-ugarsko zatiranje hrvatskoga identiteta u Bosni i Hercegovini<\/strong> <\/span><\/p>\n

U radu se sa\u017eeto ukazuje na te\u0161ke dru\u0161tveno-politi\u010dke prilike u Bosni i Hercegovini kroz posljednja desetlje\u0107a \u017eivota pod turskom vla\u0161\u0107u. Hrvati, kao katolici, sve su nade u XIX. st. usredoto\u010dili prema katoli\u010dkomu Be\u010du o\u010dekuju\u0107i da im odatle do\u0111u bolji dani, tim vi\u0161e \u0161to se Austrija po\u010dela zauzimati kod turske vlasti za pobolj\u0161anje \u017eivota i politi\u010dko-vjerskih prava nakon 1838., \u0161to je pomagala katoli\u010dko \u0161kolstvo nakon 1852., \u010dime je stekla velike simpatije. Stoga su Hrvati dr\u017eali Habsbur\u0161ku Monarhiju, tj. Austro-Ugarsku, od 1867. svojevrsnom politi\u010dkom za\u0161titnicom te su s odu\u0161evljenjem do\u010dekali 1878. dolazak austro-ugarske vlasti. nastupom austro-ugarske vlasti u BiH provodi se politika vi\u0161ih dr\u017eavnih interesa: potiru se hrvatski nacionalni osje\u0107aji, zabranjuje se naziv hrvatskoga jezika, zabranjuju se hrvatska nacionalna obilje\u017eja, stvara se bosanska nacija, u kojoj su i Hrvati trebali izgubiti svoju hrvatsku nacionalnost. Potiranje hrvatskog identiteta prouzro\u010dilo je razo\u010daranje hrvatskog naroda. Hrvati su mnogo o\u010dekivali od austro-ugarske vlasti, stoga je i njihovo razo\u010daranje bilo veliko.<\/span><\/p>\n

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Zlatko Matijevi\u0107 : \u201cZablati\u0161e me djeca!\u201d: Fra Didak Bunti\u0107 izme\u0111u Hrvatske te\u017ea\u010dke i Hrvatske pu\u010dke stranke (1919.\u20131922.)<\/strong> <\/span><\/p>\n

Na\u0161av\u0161i se nakon zavr\u0161etka Prvoga svjetskog rata (1918.) u novoj dr\u017eavnoj tvorevini \u2013 Kraljevstvu Srba, Hrvata i Slovenaca \u2013 Hrvati katoli\u010dke vjeroispovijesti u Bosni i Hercegovini bili su prisiljeni stvoriti nove politi\u010dke stranke da bi za\u0161titili svoje nacionalne, vjerske i gospodarske interese. U po\u010detku je dio njihova politi\u010dkoga vodstva te\u017eio stvaranju jedne stranke koja bi okupljala sve Hrvate. Ta je stranka trebala imati oslonac u politi\u010dkim strukturama sa sjedi\u0161tem u Zagrebu. Ta \u201czagreba\u010dka orijentacija\u201d zagovarala je povezivanje svih hrvatskih politi\u010dkih snaga prije nego \u0161to bi se tra\u017eilo suradnju s politi\u010dkim organizacijama Slovenaca i Srba. Hrvatski katoli\u010dki seniorat, koji je bio vode\u0107a organizacija Hrvatskoga katoli\u010dkog pokreta, zastupao je \u201cljubljansku orijentaciju\u201d. naime, hrvatski su seniori planirali, zajedno s vodstvom Slovenske pu\u010dke (ljudske) stranke (SP\/L\/S), osnovati jedinstvenu Jugoslavensku pu\u010dku stranku (JPS) koja bi djelovala na cijelom teritoriju tada\u0161nje dr\u017eave. Neuspjeh oko stvaranja JPS-a doveo je do osnivanja autonomnih organizacija jedinstvene Hrvatske pu\u010dke stranke (HPS) za Bosnu i za Hercegovinu (1919.), koje su imale zajedni\u010dko \u201cvrhovno vodstvo\u201d u Zagrebu, s HPS-om za Hrvatsku i Slavoniju te Dalmaciju. nesuglasice izme\u0111u \u201czagreba\u010dke\u201d i \u201cljubljanske\u201d orijentacije bile su, unato\u010d gotovo identi\u010dnom politi\u010dkom programu, toliko velike da su provincijali bosanskih i hercegova\u010dkih franjevaca dr\u017eali nu\u017enim izlo\u017eiti svoj ugled da bi do\u0161lo do stvaranja jedinstvenoga politi\u010dkog fronta katoli\u010dkih Hrvata. Ali umjesto pomirenja do\u0161lo je do stvaranja Hrvatske te\u017ea\u010dke stranke (HTS), koja je bila podru\u017enica Hrvatske zajednice. Obje su politi\u010dke stranke \u017eeljele u svojim redovima imati fra Didaka Bunti\u0107a. Iako se nevoljko upustio u strana\u010dku politiku, fra Bunti\u0107 se najprije odlu\u010dio za Hrvatsku te\u017ea\u010dku, a potom za Hrvatsku pu\u010dku stranku. njegovo je strana\u010dko svrstavanje u znatnoj mjeri odredilo sudbinu obiju stranaka na hercegova\u010dkoj politi\u010dkoj pozornici. Gledaju\u0107i op\u0107enito, bosanski su se franjevci opredijelili za HTS, a hercegova\u010dki za HPS. Obje su stranke do\u017eivjele svoj politi\u010dki vrhunac na izborima za Ustavotvornu skup\u0161tinu Kraljevstva SHS (1920.). <\/span><\/p>\n

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Ivan Marke\u0161i\u0107 : Vjerske i crkvene prilike u Bosni i Hercegovini nakon I. svjetskog rata<\/strong> <\/span><\/p>\n

Hakon zavr\u0161etka I. svjetskog rata politi\u010dka karta europe se promijenila. Te su se promjene posebno odnosile na podru\u010dje ju\u017ene europe, s kojeg su nestala \u010detiri carstva: njema\u010dko, rusko, austrijsko i osmanlijsko, od kojih su posljednja dva \u2013 Osmansko Carstvo (1463.\u20131878.) i Austro-Ugarska Monarhija (1878.\u20131918.) u bitnome nekoliko stolje\u0107a odre\u0111ivali \u017eivotnu zbilju Bosne i Hercegovine i njezinih gra\u0111ana, kao i djelovanje vjerskih institucija kojima su ti gra\u0111ani pripadali. Zna\u010dajno se nakon 1918. \u2013 nakon uspostave novih dr\u017eavnih zajednica, u novonastalim politi\u010dkim prilikama \u2013 mijenjaju uloga i zna\u010denje pojedinih religijskih zajednica, kao i njihovih predstavnika.
Autor u ovome radu daje najprije kra\u0107i pregled vjerskih prilika u Bosni i Hercegovini krajem otomanske vladavine (1878.) i tijekom trajanja austro-ugarske okupacije (1878.\u20131918.), s posebnim osvrtom na poku\u0161aje austro-ugarskih politi\u010dkih i vojnih predstavnika da preko vjerskih zajednica izvr\u0161e politi\u010dki utjecaj na bosansko-hercegova\u010dke gra\u0111ane, odnosno da vjerske zajednice izvr\u0161e legitimaciju okupacijske vlasti. Potom opisuje i broj\u010danim podacima tabelarno pokazuje demografsku i socioreligijsku sliku Bosne i Hercegovine u razdoblju od po\u010detka austro-ugarske vlasti do po\u010detka tridesetih godina XX. stolje\u0107a. nakon toga se osvr\u0107e na specifi\u010dne oblike vjerskog (crkvenog) organiziranja te vjerskog i politi\u010dkog djelovanja pojedinih vjerskih zajednica u BiH u razdoblju nakon stvaranja Dr\u017eave SHS, a potom Kraljevine SHS. Posebnu pozornost posve\u0107uje stavovima triju povijesnih vjerskih zajednica prema novoformiranim dr\u017eavnim zajednicama. <\/span><\/p>\n

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Jakov Pehar: Poljoprivreda Hercegovine u vrijeme fra Didaka Bunti\u0107a<\/strong> <\/span><\/p>\n

Koncem 19. stolje\u0107a i po\u010detkom 20. stolje\u0107a djeluje na podru\u010dju Hercegovine i \u0161ire njezin duhovni vo\u0111a, prosvjetitelj i narodni tribun, otac Hercegovine, fra Didak Bunti\u0107. Ima izvanredan osje\u0107aj i smisao za \u010dovjeka-te\u017eaka, osniva \u0161kole, crkve, gradi ceste i po\u0161te, a poseban mu je i smisao za gospodarstvo, a u tome osobito poljoprivreda kao temeljna djelatnost \u010dovjekovog opstanka. On djeluje aktivno izvan kruga svojih duhovnih obveza i prvi osniva Udrugu seljaka te kao \u017eivotno pitanje postavlja pitanje duhana, njegova otkupa i cijene. I ne samo duhana kao pogodne kulture za hercegova\u010dki kr\u0161, on pou\u010dava seljake-te\u017eake i \u0111ake kako kalemiti divlje biljke, nabavlja sadnice (kao \u0161to su to jabuka, smokva, tre\u0161nja, orah, vinova loza, \u0161ljiva) i dr. i dijeli ih narodu.
Blagoslovljena i plodna Hercegovina, zapostavljena i eksploatirana od tu\u0111inskih vlasti, nije bila zapravo siroma\u0161na. Fra Didak unapre\u0111uje sto\u010darstvo, p\u010delarstvo i uvi\u0111a potrebu po\u0161umljivanja goleti kao i melioracije polj\u00e2: Bekijskog, Mostarskog blata i Bu\u0161kog blata. On uporno i svestrano upu\u0107uje svoj puk na potrebe rada i ka\u017ee \u201cTko ne \u010duva svoje njive, znoji se na tu\u0111oj\u201d. U njegovoj osobi zra\u010di prosvjetiteljski duh, pravda i pravo naroda. Kao Leonida a poput Mojsija spa\u0161ava siroma\u0161ne od gladi i svojim osobnim primjerom pokazuje \u0161irinu duha, ljudske vrline, upornost i ljubav prema rodnom kraju koji \u017eeli pretvoriti u pravi Misir. On doista zaslu\u017euje rije\u010d Ecce homo! <\/span><\/p>\n

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An\u0111elko Vrsaljko: Fra Didakovo poimanje ekolo\u0161ko-biolo\u0161kog bogatstva Hercegovine: pjesma u prozi<\/strong> <\/span><\/p>\n

\u017divotni opstanak na tlu Hercegovine umnogome je ovisio o plodnoj kr\u0161koj zemlji odjenutoj zelenilom, marnom rukom vrijednih neimara, posebice vizionara kao \u0161to je fra Didak Bunti\u0107. Vrednuju\u0107i ekolo\u0161ko bogatstvo podneblja Hercegovine, promi\u010de \u0161irenje duhana, vinove loze, vo\u0107arstva i sto\u010darstva, kao temeljnih biolo\u0161kih i \u017eivotnih odrednica opstanka brojnog pu\u010danstva na tim prostorima. Providnosno i mudro govori i zala\u017ee se za isu\u0161ivanje i reguliranje polja kao temeljne pretpostavke razvoja poljodjelstva, educira te\u017eake o cijepljenju vo\u0107aka i vinove loze, podi\u017ee vo\u0107ne rasadnike te \u010dini sve kako bi se svijet osvijestio, prenuo i otresao stare indolencije. nadalje, u svjetlu dana\u0161njih globalnih promjena klime, uz ozelenjivanje kultiviranim biljem, on poti\u010de po\u0161umljivanje kr\u0161a te proro\u010danski govori \u201cgola majka ne privla\u010di sebi oblaka\u201d. Biolo\u0161ki potencijal pojedinih kultura, o\u010duvan i njegovan, danas \u010dini prepoznatljivo ime u Hercegovini i svijetu. Poimanje ekolo\u0161ko-biolo\u0161kog bogatstva Hercegovine u vremenu \u017eivljenja fra Didaka Bunti\u0107a svojevrsna je vizijska i providnosna lu\u010d koja svakim danom biva svjetlija, ja\u010da i zna\u010dajnija.<\/span><\/p>\n

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Kre\u0161imir Bu\u0161i\u0107: Doticaji hercegova\u010dkih franjevaca s ba\u010dkim Hrvatima, od fra Didaka Bunti\u0107a do fra Dominika Mandi\u0107a te bosanskog franjevca i mostarsko-duvanjskog biskupa fra Alojzija Mi\u0161i\u0107a<\/strong> <\/span><\/p>\n

Na temelju izvorne arhivske gra\u0111e te starije i novije stru\u010dne i znanstvene literature autor u radu analizira procese nacionalne integracije unutar hrvatskoga gra\u0111anskoga dru\u0161tva prve polovine 20. stolje\u0107a. Posebice se osvr\u0107e na procese koji su se zbivali unutar autohtone hrvatske zajednice ba\u010dkih Hrvata-Bunjevaca, od osnutka Kraljevine SHS do raspada Kraljevine Jugoslavije 1918.\u20131941. godine. U tom se razdoblju unutar Hrvatskoga katoli\u010dkog pokreta i Katoli\u010dke akcije u Ba\u010dkoj me\u0111u pripadnicima navedene hrvatske etni\u010dke zajednice razvija sna\u017ena veza i svijest o zajedni\u010dkoj zemlji doseljenja i identiteta s hercegova\u010dkim Hrvatima te se na razini kulturnih, dru\u0161tvenih i politi\u010dkih organizacija stvaraju kontakti i kulturna razmjena izme\u0111u navedenih hrvatskih krajeva, a radi pru\u017eanja otpora velikosrpskoj hegemonisti\u010dkoj politici. U tom pogledu zna\u010dajan je doprinos hercegova\u010dkih franjevaca, koji su odr\u017eavali stalne kontakte i razvijali dobru suradnju sa crkvenim, politi\u010dkim i kulturnim prvacima ba\u010dkih Hrvata-Bunjevaca u me\u0111uratnom razdoblju, a o tome svjedo\u010de i brojni sa\u010duvani spomeni na posjete hercegova\u010dkih franjevaca Subotici, od prvih kontakata fra Didaka Bunti\u0107a do veli\u010danstvene proslave 250. godi\u0161njice dolaska Bunjevaca iz Hercegovine i Dalmacije u Ba\u010dku 1936. godine. Upravo su na toj veli\u010danstvenoj manifestaciji sredi\u0161nje mjesto kao po\u010dasni gosti zauzeli mostarski biskup fra Alojzije Mi\u0161i\u0107 odnosno fra Dominik Mandi\u0107. <\/span><\/p>\n

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Vlado Puljiz: Prilike u Hercegovini i spa\u0161avanje gladne djece u Prvom svjetskom ratu<\/strong> <\/span><\/p>\n

U prvom dijelu ovog rada bavimo se \u0161irim europskim kontekstom koji je utjecao na prilike u Hercegovini u 19. stolje\u0107u i uo\u010di Prvoga svjetskoga rata. U odnosu na razvojnu jezgru koja se konstituirala u Zapadnoj europi, na\u0161i su krajevi, a tako i Hercegovina, tada bili na europskoj razvojnoj periferiji.
U drugom dijelu raspravljamo o prilikama u Hercegovini. Za turske vladavine \u017eivot u Hercegovini odvijao se unutar zaostalog, raspadaju\u0107eg isto\u010dnog imperija. nakon uklju\u010divanja Bosne i Hercegovine u Austro-Ugarsku Monarhiju 1878. godine stanje se donekle mijenja, a obilje\u017eeno je zaka\u0161njelom modernizacijom unutar srednjoeuropskog carstva, koje su zahvatili dezintegracijski procesi.
U tre\u0107em dijelu rije\u010d je o uzrocima gladi koja je harala Hercegovinom. Osim op\u0107ih prilika, uzroci su gladi u zaostaloj gospodarskoj strukturi, nepovoljnim prirodnim uvjetima, nedostatnim resursima za egzistenciju stanovni\u0161tva. Iz takvih uvjeta proistekla je potreba hercegova\u010dkog \u010dovjeka za stalnim traganjem za dodatnom zaradom te iseljivanjem.
U \u010detvrtom dijelu raspravlja se o katastrofalnim gospodarskim i socijalnim prilikama koje su dovele do gladi u Hercegovini u godinama Prvoga svjetskoga rata. Glad je nametnula potrebu hitnog spa\u0161avanja, ponajprije hercegova\u010dke djece te njihova preseljivanja u bogatije sjeverne hrvatske krajeve.
U petom dijelu rije\u010d je samoj akciji spa\u0161avanja djece 1917. i 1918. godine, u kojoj su fra Didak Bunti\u0107 i hercegova\u010dki franjevci imali sredi\u0161nju ulogu. Tako\u0111er, u tome je bio bitan doprinos humanitarnih organizacija iz Hrvatske, posebno Sredi\u0161njeg odbora za zbrinjavanje obitelji vojnika palih u ratu i njihove siro\u010dadi. Tako se u Prvome svjetskom ratu razvila u nas do tada nevi\u0111ena manifestacija ljudske solidarnosti u spa\u0161avanju hercegova\u010dke djece, koja je ostavila dubok trag u kolektivnoj svijesti hercegova\u010dkih ljudi. <\/span><\/p>\n

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Marinka Bakula An\u0111eli\u0107 i Dra\u017een Kova\u010devi\u0107: \u017divi smo!<\/strong> <\/span><\/p>\n

Autori ovoga rada usmjereni su na istra\u017eivanje posljedica velike i neponovljive socijalne intervencije fra Didaka Bunti\u0107a \u2013 spa\u0161avanje \u017eivota mno\u0161tva hercegova\u010dke djece tijekom I. svjetskog rata. Predmet istra\u017eivanja jest daljnji \u017eivotni put te djece nakon dolaska u novu socijalnu sredinu. S obzirom na dulji vremenski odmak od tih doga\u0111aja, kao izvor podataka kori\u0161tena je dostupna dokumentacija u \u017eupnim i mati\u010dnim uredima pojedinih mjesta u Hercegovini te Slavoniji i Baranji, novinski \u010dlanci, osobne isprave i dokumenti. no, najvjerodostojniji i najzna\u010dajniji podaci dobiveni su izravnim razgovorima s \u010dlanovima obitelji, prije svega s njihovom djecom, bra\u0107om, sestrama, unucima i drugima. na temelju opisa nekolicine slu\u010dajeva, kako onih koji su trajno ostali u svojim novim \u017eivotnim sredinama tako onih koji su se nakon prestanka pogibelji od gladi vratili svojim obiteljima u Hercegovinu, autori su poku\u0161ali analizirati vi\u0161estruke posljedice ove velike socijalne intervencije u na\u0161oj bli\u017eoj povijesti, koja je u svom planiranju i svim fazama provedbe po\u0161tivala eti\u010dka na\u010dela i ljudska prava svih sudionika. Upravo zbog toga fra Didak Bunti\u0107 i njegovi suradnici u ovom djelu zaslu\u017euju mjesto u prou\u010davanju metodologije socijalnog rada te srodnih i poma\u017eu\u0107ih profesija. <\/span><\/p>\n

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Hrvoje Mal\u010di\u0107 i Mislav Gabelica: Spa\u0161avanje gladne djece iz Bosne i Hercegovine u vrijeme Prvog svjetskog rata<\/strong> <\/span><\/p>\n

Po\u010detkom Prvog svjetskog rata Austro-Ugarska je Monarhija s tr\u017ei\u0161nog pre\u0161la na ratno gospodarstvo. U zemlji je uveden obvezan otkup te daljnja distribucija poljoprivrednih proizvoda po normiranim cijenama. Za to su bili zadu\u017eeni aprovizacijski odbori pri dr\u017eavnim i pokrajinskim vladama, koji su odre\u0111ivali i dnevnu, odnosno mjese\u010dnu koli\u010dinu pojedinih namirnica na koju je stanovnik imao pravo, \u0161to je ovisilo o trenuta\u010dnoj koli\u010dini namirnica u odre\u0111enoj pokrajini, odnosno dr\u017eavi. Ovim se mjerama nastojala racionalizirati potro\u0161nja hrane, budu\u0107i da su se Centralne sile nalazile u gospodarskoj blokadi dr\u017eava Antante. Kako je odmicao Prvi svjetski rat, u Austro-Ugarskoj Monarhiji po\u010delo je nedostajati hrane, a zemlja se na\u0161la na rubu humanitarne katastrofe. Gla\u0111u je osobito pogo\u0111en austrijski dio dr\u017eave, koji je do rata bio orijentiran na industrijsku proizvodnju, te Bosna i Hercegovina. U ugarskom dijelu dr\u017eave, orijentiranom na poljoprivrednu proizvodnju, gladi nije bilo. U srpnju 1917. godine socijalne institucije banske Hrvatske pokrenule su akciju koloniziranja djece iz gla\u0111u pogo\u0111enih hrvatskih krajeva u podru\u010dje Slavonije i Srijema. O ovoj akciji dosad je pisano uglavnom s humanitarnog i karitativnog aspekta. Autori su ovim radom poku\u0161ali prikazati njezinu politi\u010dku pozadinu, odnosno poku\u0161ali su prona\u0107i politi\u010dke motive pokretanja ove akcije. Pri izradi rada slu\u017eili su se istupima hrvatskih politi\u010dara u Hrvatskom saboru te \u010dlancima objavljivanim u hrvatskom tisku, osobito u slu\u017ebenom glasilu Sredi\u0161njeg zemaljskog odbora, \u201cnarodnoj za\u0161titi\u201d, u listu Stranke prava, takozvanih frankovaca, \u201cHrvatskoj\u201d, u listu Star\u010devi\u0107eve stranke prava, takozvanih milinovaca, \u201cHrvatskoj dr\u017eavi\u201d, u listu hrvatskog katoli\u010dkog seniorata, \u201cnovinama\u201d, te u zbornicima Sredi\u0161njeg zemaljskog odbora, \u201cSpomenspisu na spasavanje istarske, dalmatinske i hercegova\u010dke djece\u201d,objavljenom 1921. povodom obilje\u017eavanja akcije koloniziranja djece, te \u201cKako je osnovana i \u0161to je u\u010dinila narodna za\u0161tita 1914.\u20131924.\u201d, objavljenom 1925. povodom desetogodi\u0161njice osnutka Sredi\u0161njeg zemaljskog odbora. <\/span><\/p>\n

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Dra\u017eenko Tomi\u0107: Fra Didak Bunti\u0107 \u2013 suvremenik \u201cKr\u0161\u0107anske Obitelji\u201d<\/strong> <\/span><\/p>\n

Kr\u0161\u0107anska obitelj jest \u010dasopis koji su izdavali i ure\u0111ivali hercegova\u010dki franjevci u Mostaru od 1900. do 1920. i od 1938. do 1944. Fra Didak Bunti\u0107 (1871.\u20131922.) u ovom je \u010dasopisu spomenut u 61 bibliografskoj jedinici i k tome osobno prikazan na 14 fotografija i ilustracija. Smisao ovoga rada jest u\u010diniti presjek razli\u010ditih izvje\u0161\u0107a u kojima se Bunti\u0107 spominje, kako bismo pridonijeli osvjetljivanju njegova djelovanja u Hercegovini, ali i valorizaciji \u010dasopisa Kr\u0161\u0107anska obitelj. nagla\u0161eno je Bunti\u0107evo zalaganje ponajprije u osnivanju i unapre\u0111ivanju pu\u010dkih \u0161kola kroz \u201canalfabetske te\u010dajeve\u201d dok je obna\u0161ao slu\u017ebu ravnatelja franjeva\u010dke gimnazije u \u0160irokom Brijegu (1911.\u20131919.), ali je ukazano i na daljnje aktivnosti koje je Hercegova\u010dka franjeva\u010dka provincija poduzela na planu opismenjivanja krajem tridesetih godina pro\u0161log stolje\u0107a. nagla\u0161avaju\u0107i ovaj segment djelovanja, \u017eeljela se istaknuti i odlu\u010dna uloga koju je Kr\u0161\u0107anska obitelj kao glasnik hrvatskih selja\u010dkih \u0161kola imala u opismenjivanju u Hercegovini. Istaknuto je Bunti\u0107evo humanitarno djelovanje za Prvog svjetskog rata, napose zbrinjavanje djece u Slavoniju. natuknute su i neke pojedinosti Bunti\u0107eva gospodarskog, graditeljskog i politi\u010dkog zalaganja te djelovanja na \u010delu Hercegova\u010dke franjeva\u010dke provincije u Mostaru (1919.\u20131922.). <\/span><\/p>\n

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Marinko \u0160akota: Fra Didak Bunti\u0107 \u2013 prosvjetitelj hercegova\u010dkoga puka<\/strong> <\/span><\/p>\n

Uz mnoge vrlo zna\u010dajne aktivnosti, fra Didak Bunti\u0107 poznat je i kao prosvjetitelj svoga naroda u Hercegovini. Fra Didakovo prosvjetiteljsko djelovanje obuhva\u0107a prije svega njegov rad u gimnaziji u \u0160irokom Brijegu, u kojoj je bio profesor, ravnatelj i odgojitelj gimnazijalaca. Me\u0111utim, njegovo djelo posebno vrijedno istra\u017eivanja i vrednovanja jest prosvje\u0107ivanje nepismenih u Hercegovini kroz tzv. \u201cselja\u010dke \u0161kole\u201d, koje je osnovao 1910. godine u \u0160irokom Brijegu. To su bile dobro organizirane \u0161kole u\u010denja (ne samo \u010ditanja i pisanja) i djelovale su po posebnoj, tzv. Didakovoj metodi, u razdoblju od 1910. do 1917. godine.
Fra Didakove \u0161kole izrasle su u pravi organizirani pokret gotovo cijelog hrvatskog naroda u Hercegovini, ali i izvan nje (u Bosni i nekim dijelovima Hrvatske). Taj je pokret bio prihva\u0107en, valoriziran i preporu\u010divan od uprave Hercegova\u010dke franjeva\u010dke provincije. Kroz te \u0161kole pro\u0161lo je, prema nekim podacima, vi\u0161e od 16.000 osoba razne \u017eivotne dobi.
Fra Didakovo djelo prosvje\u0107ivanja nepismenih toliko je zna\u010dajno da mu zbog toga dr. Iso Kr\u0161njavi odaje veliko priznanje: \u201cVa\u0161i uspjesi na polju pu\u010dke prosvjete zaslu\u017euju, da Vam se u nebu bilje\u017ee u velike knjige zasluga.\u201d Fra Didakov anga\u017eman oko opismenjivanja nepismenih ostavilo je tako\u0111er sna\u017ean dojam na Ivu Dobr\u017eanskoga iz Sarajeva, te je ovaj zaklju\u010dio: \u201cBunti\u0107 je isto tako veliki junak na polju moderne kulture i prosvjetnog rada, kao \u0161to smo imali u pro\u0161losti velikih i slavnih junaka na ma\u010du i koplju.\u201d
Iz ljubavi prema svome \u2013 tada vrlo nepismenom, siroma\u0161nom i u mnogim slu\u010dajevima obespravljenom \u2013 narodu, pokrenuo je fra Didak \u201cselja\u010dke \u0161kole\u201d \u017eele\u0107i taj narod prosvijetliti, odnosno opismeniti kako bi postao samosvjestan i sposoban za daljnje korake prema gospodarskom, politi\u010dkom i svakom drugom razvoju. Fra Didakov \u017eivotni slogan bio je, dakle: tek prosvije\u0107en narod mo\u0107i \u0107e postati i napredan narod! <\/span><\/p>\n

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Ivica \u0160arac: Politi\u010dko djelovanje fra Didaka Bunti\u0107a<\/strong> <\/span><\/p>\n

Politi\u010dko djelovanje hercegova\u010dkog franjevca fra Didaka Bunti\u0107a nu\u017eno je promatrati kroz prizmu razli\u010ditih sociopoliti\u010dkih okvira u kojima je \u017eivio i djelovao. Ve\u0107 sama \u010dinjenica da je ro\u0111en 1871. godine, dakle u razdoblju osmanske vladavine, da se formirao i zrelo djelovao u doba austro-ugarske uprave u BiH, a da je preminuo 1922. godine, tj. za Kraljevine SHS, dovoljno jasno zrcali zamr\u0161enost vremenskog okvira u kojemu je bio protegnut njegov relativno kratak \u017eivot. njegova prisutnost na javnoj sceni pada, dakle, u razdoblje procesa profiliranja i uobli\u010divanja kolektivnih identiteta na nacionalnoj osnovi u ovom dijelu Europe. Nakon inozemnog studija djelovao je isklju\u010divo u BiH, podru\u010dju koje je u to vrijeme u okviru Austro-Ugarske Monarhije prolazilo intenzivnu fazu kompleksnog procesa prelaska iz etnokonfesionalne u etnonacionalnu etapu. U takvim vremenima fra Didak se name\u0107e kao jedan od posljednjih predstavnika onog, stolje\u0107ima formiranog franjeva\u010dkog nara\u0161taja koji je svojom aktivno\u0161\u0107u i svestrano\u0161\u0107u mogao obujmiti sve sfere vjerskog, politi\u010dkog, kulturnog i socijalnog \u017eivota. U radu se nagla\u0161uje osnovna karakteristika politi\u010dkoga djelovanja fra Didaka Bunti\u0107a, a to je da se ono ne mo\u017ee posve izolirati od njegovih pastoralnih, prosvjetnih, socijalnih i ostalih aktivnosti. Upravo ga je zauzetost za rje\u0161avanje pitanja koja su doticala njegovu zajednicu izbacila na povr\u0161inu kao politi\u010dara.
Osim ove, u radu se nadalje na poseban na\u010din tematizira i druga odrednica njegova politi\u010dkog djelovanja, a to je njegovo politi\u010dko-ideolo\u0161ko orijentiranje kroz burna vremena prvih dvadeset godina pro\u0161loga stolje\u0107a. Osobita pozornost posve\u0107uje se njegovu prakti\u010dnom politi\u010dkom djelovanju u Hrvatskoj narodnoj zajednici i kasnije u Hrvatskoj pu\u010dkoj stranci, u kojoj je biran za narodnog zastupnika i za\u010dasnog predsjednika, a sve to uz goleme nutarnje borbe i krize. <\/span><\/p>\n

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Stipan Trogrli\u0107: Nacionalno-preporodni rad biskupa Jurja Dobrile i fra Didaka Bunti\u0107a \u2013 sli\u010dnosti i razlike<\/strong> <\/span><\/p>\n

U radu se analiziraju sli\u010dnosti i razlike u nacionalno-preporodnom radu istarskog biskupa Jurja Dobrile i hercegova\u010dkog franjevca fra Didaka Bunti\u0107a na trima razinama: kulturno-prosvjetnoj, gospodarsko-socijalnoj i nacionalno-politi\u010dkoj u u\u017eem smislu, te koliko su sli\u010dnosti, odnosno razlike, uvjetovane dru\u0161tveno-politi\u010dkim i nacionalno-vjerskim okvirom u kojem su djelovala ova dvojica preporoditelja, a koliko su plod njihovih osobnihkarakternih osobina i polo\u017eaja koji su zauzimali kao \u201cslu\u017ebenici svetoga\u201d. I povr\u0161an uvid u to djelovanje ukazuje na brojne, sr\u017ene sli\u010dnosti, dok su razlike vi\u0161e plod taktike, procjene situacije i ocjene \u0161to se u danom trenutku mo\u017ee u\u010diniti za osiroma\u0161en i obespravljen hrvatski puk u Istri i Hercegovini. <\/span><\/p>\n

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Robert Joli\u0107: Fra Didak Bunti\u0107 i Brotnjo<\/strong> <\/span><\/p>\n

Franjo Bunti\u0107 (kasnije fra Didak) rodio se u selu Pao\u010di, \u017eupa Gradni\u0107i, u Brotnju (zapadna Hercegovina) 9. listopada 1871. U radu je najprije donesen upis iz Matice kr\u0161tenih \u017eupe Brotnjo o njegovu ro\u0111enju i kr\u0161tenju, potom kratki podatak o njegovu krstitelju, fra Franji Dobreti\u0107u, a potom fra Didakovo obiteljsko rodoslovno stablo. Slijede podaci o njegovu djetinjstvu, koliko ih uop\u0107e ima sa\u010duvanih u izvorima i predajama, a posebno o \u201cFranjinoj kamenici\u201d, koju je \u2013 prema predaji \u2013 svojom rukom isklesao upravo mali Franjo. Dio fra Didakove obitelji u ljetno je vrijeme boravio u duvanjskom kraju, u selu Lipi i na Poljima, kamo su odlazili zbog ispasi\u0161ta za stoku, ali i zbog obrade zemlje. Jedan dio njegove obitelji ostao je kasnije trajno u Lipi, gdje \u017eive do danas. I mali je Franjo, prema nekim podacima, ljeti dolazio u Duvno, gdje je upoznao nekoga stra\u017eme\u0161tra, austro-ugarskog policajca u onda\u0161njem \u017dupanjcu. Taj ga je nagovarao da po\u0111e u kadetsku \u0161kolu, \u0161to je mali Franjo primio s odu\u0161evljenjem, jer se zanosio vojevanjem i vite\u0161tvom, budu\u0107i da je \u010desto slu\u0161ao juna\u010dke pjesme. Me\u0111utim, njegova je majka odlu\u010dno bila protiv toga: svoga je sina \u017eeljela vidjeti u habitu sv. Franje. Franjin otac umro je kad je ovaj bio veoma malen, pa ga nije ni upamtio. \u010ditati i pisati nau\u010dili su ga stri\u010devi, njih petorica, koji su svi bili pismeni, a mo\u017eda i koji od \u201clutaju\u0107ih u\u010ditelja\u201d. nakon toga je kratko poha\u0111ao \u0161kolu u Gradni\u0107ima, gdje mu je u\u010ditelj bio Marko Selnik, koji je na njega ostavio velik utjecaj. Potom je Franjo (1883.) oti\u0161ao na \u0161kolovanje u samostan u \u0160iroki Brijeg.
Poslije, kao sve\u0107enik, profesor i provincijal, fra Didak nije imao neke posebne veze s rodnim krajem, kao primjerice sa \u0160irokim Brijegom, gdje je proveo najve\u0107i dio aktivnog sve\u0107eni\u010dkog i profesorskog \u017eivota, ali nipo\u0161to nije ni zaboravio Brotnjo. Tako je poznato da je oko 1900. bio premje\u0161tan za \u017eupnog pomo\u0107nika u rodnu \u017eupu, ali je na tra\u017eenje ostalih profesora franjevaca ipak ostao u \u0160irokom Brijegu i nastavio svoju profesorsku slu\u017ebu. Veoma se brinuo za uspjeh analfabetskih te\u010dajeva u svome rodnom kraju te su po njegovoj metodi i uz njegovu financijsku pomo\u0107 opismenjene stotine, dapa\u010de tisu\u0107e nepismenih u bro\u0107anskom kraju. I prilikom spa\u0161avanja gladne djece tijekom Prvoga svjetskog rata (1917.) po fra Didakovu su zauzimanju spa\u0161ena brojna djeca i iz njegova rodnoga kraja. Ono \u0161to je osobito va\u017eno u fra Didakovu djelovanju jest briga za ekonomski napredak hercegova\u010dkog \u010dovjeka. Prilikom jednog takvog pohoda rodnom Brotnju radi unapre\u0111enja \u017eivotnih uvjeta (melioracija bro\u0107anskog polja), fra Didak je i umro u \u010ditluku, 3. velja\u010de 1922. njegovim je zauzimanjem Brotnjo, izme\u0111u ostalog, 1914. dobilo brzojav. Jo\u0161 nije do kraja istra\u017eena fra Didakova uloga u dokidanju njegove rodne \u017eupe Gradni\u0107i (1918.). Fra Didak je tada bio direktor Franjeva\u010dke gimnazije u \u0160irokom Brijegu, a ve\u0107 je sljede\u0107e godine (1919.) bio izabran za provincijala hercegova\u010dkih franjevaca, pa je sigurno i njegova zasluga da je ve\u0107 1920. \u017eupa Gradni\u0107i, nakon pobune \u017eupljana, opet bila uspostavljena. Tako\u0111er je poznato da je fra Didak nov\u010dano pomagao obnovu i pro\u0161irenje \u017eupne crkve u Gradni\u0107ima, kao i da je darovao jedan vitraj za istu crkvu.
Fra Didakovo je tijelo 16 i pol godina po\u010divalo na \u010ditlu\u010dkom groblju Podadvor, a onda je sve\u010dano preneseno u \u0160iroki Brijeg (1938.) i pokopano u veli\u010danstvenoj crkvi, gradnju koje je vodio upravo fra Didak. neke ideje da se u Brotnju podignu spomen-obilje\u017eja u fra Didakovu \u010dast (zavjetna crkva ili mauzolej) nisu uspjele, tako da su mu dostojna obilje\u017eja postavljena tek u najnovije vrijeme. <\/span><\/p>\n

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Ante Mari\u0107: Fra Didak Bunti\u0107 u\u010ditelj, profesor i direktor Velike franjeva\u010dke klasi\u010dne gimnazije u \u0160irokom Brijegu<\/strong> <\/span><\/p>\n

Veliku pozornost svom odgojnom i \u0161kolskom bi\u0107u od samih svojih po\u010detaka pridaje Hercegova\u010dka franjeva\u010dka provincija Uznesenja BDM sa sjedi\u0161tem u Mostaru. Iz temelja izgra\u0111uje svoje vlastito odgojno i \u0161kolsko bi\u0107e: u \u0160irokom Brijegu \u2013 Franjeva\u010dku klasi\u010dnu gimnaziju s pravom javnost sa sjemeni\u0161tem i konviktom za vanjske \u0111ake, u Humcu novicijat i u Mostaru Franjeva\u010dku bogosloviju, prvu visoko\u0161kolsku ustanovu u gradu na Neretvi. Zada\u0107u odgoja i \u0161kolovanja svoga podmlatka i nepismenoga puka povjerava svojim istaknutim i provjerenim \u010dlanovima. Jedan od najzaslu\u017enijih za prosvjetno bi\u0107e Provincije i Hercegovine uop\u0107e, svakako je fra Didak Bunti\u0107.
Profesor je klasi\u010dnih jezika, latinskoga i gr\u010dkoga, te njema\u010dkoga. U \u0160iroki Brijeg u Uzgojni zavod \u2013 koji je tek zapo\u010deo gimnazijski ustroj po svim propisima tada aktualnog srednjo\u0161kolskog programa \u2013 dolazi 1895. godine. Tu je u\u010ditelj i odgojitelj. Zajedno s drugim nastavnicima pristupa mukotrpnoj uspostavi svih osam gimnazijskih razreda prema svim tada valjanim propisima. Godine 1910. dolazi na vrlo odgovorno mjesto u ustroju provincijskoga \u017eivota, za direktora Franjeva\u010dke klasi\u010dne gimnazije s pravom javnosti u \u0160irokom Brijegu. Kruna svih njegovih u\u010diteljskih, profesorskih i direktorskih nastojanja jest prvi ispit zrelosti u \u0161irokobrije\u0161koj gimnaziji s pravom javnosti. na tom mjestu ostaje sve do 1919., kad su ga hercegova\u010dki franjevci izabrali za svoga provincijala.
Na temelju arhiva Provincije u Mostaru kroz sa\u010duvane je dokumente prikazan njegov boravak i djelovanje u Franjeva\u010dkoj gimnaziji u \u0160irokom Brijegu. U gimnaziji je podu\u010davao i odgajao od 1895. do 1919. godine. Fra Didak je ro\u0111en 9. 10. 1871. a umro 3. 2. 1922. u 51. godini \u017eivota, od kojih je kao u\u010ditelj, profesor i direktor gimnazije u \u0160irokom Brijegu proveo 24 godine. <\/span><\/p>\n

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Ivan Dugand\u017ei\u0107: Vjerni\u010dko nadahnu\u0107e fra Didakova karitativnog djelovanja<\/strong> <\/span><\/p>\n

Polaze\u0107i od svjedo\u010danstva fra Didakovih suvremenika da je novi zavjet \u010ditao na gr\u010dkom izvorniku i da ga je znao gotovo naizust, autor pod tim vidikom istra\u017euje fra Didakovu pisanu ostav\u0161tinu u tra\u017eenju odgovora u \u010demu je fra Didak nalazio svoje vjerni\u010dko nadahnu\u0107e. U njegovim okru\u017enicama, nagovorima i pismima otkriva mno\u0161tvo citata, parafraziranja ili samo aluzija na odre\u0111ena svetopisamska mjesta. no jo\u0161 je zanimljivije da ta pisana rije\u010d otkriva fra Didakov biblijski duh, njegovu biblijsku vjeru, odva\u017enost i postojanost. Posebice mnogo toga u njegovu pona\u0161anju podsje\u0107a na sv. Pavla, kojega vi\u0161e puta spominje poimence, a jako \u010desto se poziva na brojna mjesta iz njegovih poslanica. Mnoge karakterne crte njegova lika mogu se usporediti s Pavlovim: sloboda i hrabrost, odlu\u010dnost i dosljednost, predanost u Bo\u017eju providnost, spremnost na potpunu samozatajnost u slu\u017ebi Bogu i \u010dovjeku. Fra Didakova veli\u010dina jest evan\u0111eoska veli\u010dina u malenosti, u slu\u017eenju drugima. Ljudi su znali prepoznati njegovu nesebi\u010dnu zauzetost za siroma\u0161ne i ugro\u017eene i zato fra Didak nije imao neprijatelja, iako je znao nastupati vrlo odva\u017eno i apelirati na savjest onih koji su odlu\u010divali o sudbini naroda. <\/span><\/p>\n

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Stipe Tadi\u0107: Fra Didak Bunti\u0107 \u2013 karizma i\/ili institucija?!<\/strong> <\/span><\/p>\n

U prvom dijelu rada govori se o sociolo\u0161kom i teolo\u0161kom razumijevanju karizme te o osobnim kvalitetama karizmatskog vo\u0111e, koji, preuzimaju\u0107i vode\u0107u ulogu u dru\u0161tvu u te\u0161kim, kriznim i nestabilnim dru\u0161tvenim okolnostima, mijenja dotada\u0161nje konvencionalno pona\u0161anje dru\u0161tva i tra\u017ei nova rje\u0161enja i izlaze iz te vrlo te\u0161ke dru\u0161tvene situacije. Karizmom obdareni pojedinci, odnosno posebno obdarene osobe, osobe iznimnih (nad)naravnih sposobnosti klju\u010dne su osobe koje u te\u0161kim i kriznim dru\u0161tvenim previranjima dolaze u prvi plan i postaju vo\u0111ama naroda, nalaze nove putove u povijesnom bezizlazju. Te su osobe doista proroci svoga vremena. Temeljna pak obilje\u017eja proro\u010dkoga djelovanja jesu odva\u017enost (hrabrost!), kriti\u010dnost (istinoljubivost!) i djelovanje za op\u0107e dobro.
U drugom dijelu rada rije\u010d je o liku, \u017eivotu, radu i (karizmatsko-proro\u010dkom) djelovanju fra Didaka Bunti\u0107a. U vrlo te\u0161kim povijesnim i dru\u0161tvenim okolnostima u Hercegovini u prva dva desetlje\u0107a XX. st., u vremenima te\u0161kih dru\u0161tvenih previranja, kriza te godinama gladi (1916. i 1917.), klju\u010dna osoba bio je \u201chercegova\u010dki Mojsije\u201d, fra Didak Bunti\u0107. On se svojim iznimnim osobnim (proro\u010dkim) darovima, odva\u017eno\u0161\u0107u, hrabro\u0161\u0107u, nesebi\u010dnim zalaganjem i zauzeto\u0161\u0107u za op\u0107e dobro stavio u slu\u017ebu milosrdne ljubavi slu\u017ee\u0107i bli\u017enjima, narodu i spa\u0161avaju\u0107i od gladi iznemoglu djecu. Premda je bio pripadnikom institucija Katoli\u010dke crkve i franjeva\u010dkog reda, fra Didak Bunti\u0107 je svojom zauzeto\u0161\u0107u za op\u0107e dobro, hrabrim preuzimanjem uloge vo\u0111e u kriznim i apokalipti\u010dkim vremenima gladi, potpunoj predanosti u slu\u017ebi naroda i neustra\u0161ivim zastupanjem njegovih interesa pred onima koji mu o sudbini odlu\u010duju \u2013 sa socioreligijskoga zrenika gledano \u2013 pokazivao mnogobrojna obilje\u017eja karizmatskoga, proro\u010dkoga djelovanja. <\/span><\/p>\n

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Ivan Leutar: Djelatna ljubav fra Didaka Bunti\u0107a<\/strong> <\/span><\/p>\n

U dana\u0161njem svijetu globalizacije i ekonomije socijalni nauk Crkve postao je temeljni smjerokaz. Temeljni smjerokaz jest evan\u0111elje i ljubav prema Bogu i bli\u017enjemu.To je bio i temeljni smjerokaz fra Didakova djelovanja. On je solidaran i zala\u017ee se na razli\u010ditim podru\u010djima: obitelj, gospodarstvo, \u0161kolstvo, politika, briga za osjetljive i siroma\u0161ne skupine u Hercegovini, osobito djecu.
Prvi dio \u010dlanka bavi se analizom milosr\u0111a iz nekoliko aspekata: svakodnevnim zna\u010denjem rije\u010di milosr\u0111e, kr\u0161\u0107anskim milosr\u0111em u okviru prispodobe o milosrdnom Samarijancu, teologijom milosr\u0111a i ljubavi te, konkretno, kr\u0161\u0107anskim djelima milosr\u0111a.
Dalje se u \u010dlanku analizira redovni\u010dki identitet fra Didaka Bunti\u0107a i njegova djelatna ljubav u postoje\u0107im dru\u0161tvenim prilikama. Tako se isti\u010de da je njegov identitet bio upravo milosrdna ljubav u izgradnji civilizacije ljubavi, koja se o\u010ditovala na vi\u0161e na\u010dina: ulaganjem u mlade i obrazovanje, iskorjenjivanjem nepismenosti, ljubavlju i o\u010dinskom brigom za mladu subra\u0107u u zajednici, zauzimanjem za potrebite kod lokalnih i dr\u017eavnih vlasti, borbom s uzrocima gladi i borbom za konkretno pre\u017eivljavanje stanovni\u0161tva, upu\u0107ivanjem u kori\u0161tenje vlastitih resursa i izgradnjom infrastrukture u Hercegovini, borbom za dostojanstvo socijalno osjetljivih skupina stanovni\u0161tva, kao \u0161to su vojnici i djeca. Djela milosr\u0111a kao izvor kr\u0161\u0107anskog djelovanja bili su glavni smjerokazi u \u017eivotu i djelovanju fra Didaka Bunti\u0107a.
U zaklju\u010dku se isti\u010de da je Didakovo poslanje bilo karizmatsko poslanje za Crkvu i dru\u0161tvo u te\u0161kim \u017eivotnim prilikama. njegova osobnost svjedo\u010di vjeru i intenzivan duhovni \u017eivot te lik i karizmu franjevca izra\u017eenu kroz djelatnu ljubav na razli\u010dite na\u010dine. <\/span><\/p>\n

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\u0160imun \u0160ito \u0106ori\u0107: Intrapsihi\u010dki svijet fra Didaka Bunti\u0107a u svjetlu njegovih istaknutih vrijednosti \u2013 Psihohistorijski pristup<\/strong> <\/span><\/p>\n

Ovdje se usu\u0111ujemo donijeti uvodni prilog o intrapsihi\u010dkom svijetu fra Didaka Bunti\u0107a, i to onakvom kakav se o\u010ditovao u njegovu pona\u0161anju i zauzimanju za vrijednosti u svom govoru i djelovanju.
Pri tome se u osnovici koristimo psihohistorijskim pristupom, a u poznatom stilu utemeljitelja ego-psihologije, Erika H. Eriksona, koji je upravo na taj na\u010din autenti\u010dno prou\u010davao neke zna\u010dajne povijesne li\u010dnosti, to jest na temelju njihovih osobnih spisa i \u017eivotopisa.
Koliko god pisana rije\u010d jedne osobe ili drugih o njoj, ne mogu biti interpretirane sa stopostotnom ispravno\u0161\u0107u te koliko god ni psihohistori\u010dar ne mo\u017ee uvijek izbje\u0107i predrasude, ipak se time mo\u017ee zna\u010dajno osvijetliti unutarnji svijet i djelovanje takvih osoba.
Na temelju fra Didakovih rije\u010di i djela te brojnih spisa drugih o njima, ovaj prilog ku\u0161a gore re\u010denim psihohistorijskim pristupom pokazati da je unutarnji fra Didakov svijet oblikovao neobi\u010dno veliki niz istaknutih vrijednosti u njegovu govoru i djelovanju.
Na kraju donosimo i dvije napomene: prva je \u201cO negativnim pisanim reakcijama na fra Didaka Bunti\u0107a\u201d, a druga \u201cO utjecaju okolinskih faktora na li\u010dnost fra Didaka Bunti\u0107a\u201d. Prilog zaklju\u010dujemo obrazlo\u017eenom tvrdnjom da fra Didak Bunti\u0107 \u2013 posebice u usporedbi s drugim bla\u017eenima i svetima u Crkvi \u2013 zaslu\u017euje da se i za njega barem otvori causa. <\/span><\/p>\n

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Katica Knezovi\u0107: Kako vjerujemo, onako i djelujemo \u2013 Usporednice franjeva\u010dke karizme slu\u017eenja siromasima u \u017eivotu i djelu fra Didaka Bunti\u0107a i bl. Marije Propetoga Isusa Petkovi\u0107<\/strong> <\/span><\/p>\n

Bl. Marija Propetoga Isusa Petkovi\u0107 (1892.\u20131966.), utemeljiteljica izvorno hrvatske Dru\u017ebe K\u0107eri Milosr\u0111a, tre\u0107ega samostanskog reda sv. Franje u Blatu na Kor\u010duli i fra Didak Bunti\u0107 (1871.\u20131922.), \u010dlan Hercegova\u010dke franjeva\u010dke provincije Uznesenja Bla\u017eene Djevice Marije sa sjedi\u0161tem u Mostaru, jedno su vrijeme bili suvremenici i oboje su, svatko na svoj na\u010din, zauzeto \u017eivjeli svoju redovni\u010dku karizmu franjeva\u010dkog slu\u017eenja siromasima i potrebitima.
U njihovu su podneblju ljudi osiroma\u0161ili i zapali u glad i krajnju bijedu ponajvi\u0161e zbog Prvoga svjetskog rata, prirodnih katastrofa, gospodarskoga sloma i epidemije \u201c\u0161panjolice\u201d. Dok je fra Didak vodio djecu na dohranu u Slavoniju i Baranju a prosio kruha za one ostale kod ku\u0107e (1917.\u20131918.), s. Marija Propetoga nekoliko godina potom obilazi u vi\u0161e navrata tu \u017eitnicu, prikupljaju\u0107i, kao milostinju, kruha i ruha za osiroma\u0161eno i izgladnjelo Blato, a pri raznim vladinim tijelima tra\u017ei svaku pomo\u0107 za siroti\u0161te i pu\u010dku kuhinju. Oboje su, svatko na svoj na\u010din, prepoznali \u010dovjeka u potrebi i djelovali prema sposobnostima koje im je Bog dao. Kao prete\u010de Drugoga vatikanskog koncila (1962.\u20131965.) djelovali su u njegovu duhu u Crkvi i dru\u0161tvu. Domi\u0161ljatom ljubavlju slu\u017eili su \u010dovjeku potrebniku u siroti\u0161tima, bolnicama, misijama, odgoju i obrazovanju, politici… \u2013 gdje god se moglo \u0161togod u\u010diniti za pre\u017eivljavanje i osiguravanje bolje budu\u0107nosti svojih sunarodnjaka.
Svojim \u017eivotom bili su i ostali uzor vjerni\u010dkoga \u017eivljenja evan\u0111eoskih kreposti \u2013 \u0161to je Crkva prepoznala i potvrdila proglasiv\u0161i Mariju Propetoga bla\u017eenom 6. lipnja 2003. u Dubrovniku, a za fra Didaka su zapo\u010dete pripremne radnje za otvaranje propisanoga procesa za kanonizaciju. <\/span><\/p>\n

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Ante Sekuli\u0107: Duhovnost i dobrota fra Didaka Bunti\u0107a<\/strong> <\/span><\/p>\n

Hercegova\u010dki franjevac fra Didak Bunti\u0107 pro\u017eivio je svoj \u017eivotni tijek na prijelazu XIX. i XX. stolje\u0107a, u europskim lomovima i krvavim obra\u010dunima, u hercegova\u010dkim vjerskim i dru\u0161tvenim mijenama. Milost vjere i dar kr\u0161tenja primio je Franjo Bunti\u0107 u roditeljskom domu i njegovu ozra\u010dju. na tlu svoga kr\u0161evita zavi\u010daja \u017eivio je sve do izbora svoga \u017eivotnoga zvanja. \u017divotni pak poziv mladoga Franje nadahnut je i pro\u017eet franjeva\u0161tvom \u2013 od nova\u0161tva fra Didaka do poglavarske slu\u017ebe redodr\u017eavnika u stoljetnoj hercegova\u010dkoj redovni\u010dkoj pokrajini. Bez duboke vjere i vjernosti Bogu i redovni\u010dkim idealima ne bi bilo mogu\u0107e u relativno kratkom \u017eivotu i zamr\u0161enim pogibeljnim prilikama u\u010diniti i\u0161ta dobroga, a nekmoli ostaviti Crkvi i narodu toliko gorljivosti i zauzetosti za druge, poglavito za hercegova\u010dke sunarodnjake, za kamenu na\u0161u zemlju na kojoj \u017eive ljudi stameni i odlu\u010dni.
Korijeni dobrote fra Didakove u njegovoj su vjeri i slu\u017ebi Gospodinu, koji ravna Zemljom i svim ljudima, u njegovoj temeljitoj izobrazbi i redovni\u010dkom \u017eivotu. Mir i dobro preto\u010dio je fra Didak u zbiljsku zauzetost \u0161ire\u0107i me\u0111u sunarodnjacima pismenost, pou\u010davaju\u0107i puk osobno i dobrim \u0161tivom, dobrom knjigom. Duboko je vjerovao da se tako sustavno i postojano, na takav na\u010din i takvim sredstvima, bori za opstanak i slobodu svoga naroda. Gimnazija i velebna crkva u \u0160irokom Brijegu spomen su narodu i Dobroti od koje je fra Didak primao nadahnu\u0107e i okrepu za svoj rad. Za izgladnjeli puk i siro\u010dad nije bilo te\u0161ko pisati, moliti. I\u0161ao je u be\u010dki carski dvor prositi kruha, u Beograd tra\u017eiti slobodu za Hrvatsku, za svoju zavi\u010dajnu Hercegovinu. Plemenit, i po duhovnoj izgra\u0111enosti neumoran u radu, zaustavio se zauvijek po\u010detkom 1922. i po\u0161ao u naru\u010dje Dobroti, jama\u010dno umoran vi\u0161e od rada nego od bolesti. <\/span><\/p>\n

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Juraj Batelja: Kanonski propisi Katoli\u010dke crkve za progla\u0161enje bla\u017eenim i svetim i fra Didak Bunti\u0107 u njihovu ogledalu<\/strong> <\/span><\/p>\n

\u017divot svakoga kr\u0161\u0107anina shva\u0107en kao teolo\u0161ko mjesto, susreti\u0161te Boga i \u010dovjeka, a osobito \u017eivot sve\u0107enika, redovnika, jest odgovor na Kristov poziv na savr\u0161enstvo (usp. Mt 5, 48). Drugi vatikanski sabor to je suvremenom \u010dovjeku pojasnio rije\u010dima: \u201cSvi su pozvani na svetost\u201d (LG, 40).
Prou\u010davanje dokumenata i \u017eivotopisa o fra Didaku Bunti\u0107u svojstveni je izazov za hrvatsku hagiografiju. Taj je izazov jo\u0161 aktualniji pri spoznaji da je on kr\u0161\u0107anske vrednote \u017eivio u multikulturalnom i multireligioznom okru\u017eenju, zbog \u010dega su one imale i evangelizacijsko zna\u010denje. naime, dok je to inovjercima pru\u017ealo izvorno kr\u0161\u0107ansko svjedo\u010danstvo, dotle je u \u201cvjeri otaca\u201d utvr\u0111ivalo katoli\u010dki \u017eivalj.
Budu\u0107i da je u javnosti osobita pozornost u prikazivanju osobe i rada fra Didaka Bunti\u0107a bila usmjerena na njegov karitativni rad u opismenjivanju ljudi i spa\u0161avanju gladnih, osobito djece, to mi se \u010dinilo temeljnim istra\u017eiti kakav su odjek u njegovu \u017eivotu imale Isusove rije\u010di: \u201c\u0160to imate, dajte\u201d (usp. Mt 14, 16; Lk 12, 33) te kako je Isusov poziv na savr\u0161enstvo ostvario ovaj \u010dovjek, koji je, prema op\u0107emu mnijenju, bio sna\u017ene duhovne energije, vjeran poslanju franjeva\u010dkih smjernica i evan\u0111eoskom idealu.
Osobita je pak pozornost u istra\u017eivanju dana prou\u010davanju onih zna\u010dajki duhovne ba\u0161tine fra Didaka Bunti\u0107a u kojima se prepoznaje izvorno evan\u0111eosko svjedo\u010danstvo, a prepoznato je u \u201cglasu svetosti\u201d. Ono je prvotno mjerilo za prosudbu kr\u0161\u0107anske svetosti koje je u skladu s kanonskim odredbama Katoli\u010dke crkve za progla\u0161enje bla\u017eenim i svetim i na temelju kojeg se donosi odluka da jedan njezin \u010dlan bude uzdignut na \u010dast oltara. Stoga je ovda\u0161nje istra\u017eivanje imalo na umu crkvene odredbe koje su se oblikovale tijekom povijesti i najnoviju uputu \u201cSanctorum Mater\u201d (2008.) o pokretanju postupka za progla\u0161enje svetim te mogu\u0107i odgovor na upit je li takav postupak mogu\u0107 i za fra Didaka Bunti\u0107a?<\/p>\n

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Bilje\u0161ke o autorima <\/span><\/span><\/p>\n

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Marko Babi\u0107<\/strong><\/p>\n

Znanstveni je savjetnik u humanisti\u010dkom podru\u010dju, polje povijest. Znanstveno djeluje u privatnoj tvrtki Fonticulus Vidovicensis \u2013 prinosi znanosti i kulturi. Autor je \u0161est knjiga (dviju na engleskom jeziku), a znanstvene i stru\u010dne radove objavljuje u doma\u0107im i inozemnim znanstvenim i stru\u010dnim \u010dasopisima,zbornicima, knjigama, enciklopedijama, leksikonima i u tisku. Sudjelovao je izlaganjima na mnogim doma\u0107im i me\u0111unarodnim kongresima i znanstvenim skupovima. Posebno se bavio me\u0111unarodnim legaliziranjem srpskih zlo\u010dina u Bosanskoj Posavini, uvode\u0107i daytonologiju kao novu me\u0111unarodno-politi\u010dku disciplinu. Izbor iz bibliografije: http:\/\/bib.irb.hr\/lista-radova?autor=108985<\/a>.<\/p>\n

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Marinka Bakula An\u0111eli\u0107<\/strong><\/p>\n

Ro\u0111ena je 1958. u Posu\u0161ju, BiH. U Zagrebu je zavr\u0161ila Zajedni\u010dki studij za socijalni rad Sveu\u010dili\u0161ta u Zagrebu. Od 2000. radi u Poglavarstvu Grada Zagreba, Gradski ured za zdravstvo, rad, socijalnu za\u0161titu i branitelje, kao savjetnica, na\u010delnica i posljednjih pet godina kao pomo\u0107nica pro\u010delnika. Podru\u010dje njezina djelovanja obuhva\u0107a dru\u0161tvene djelatnosti i socijalnu politiku, a njezina u\u017ea specijalnost predstavljaju projekti i programi za osobe s invalidno\u0161\u0107u.<\/p>\n

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Juraj Batelja<\/strong><\/p>\n

Dr. Juraj Batelja (Rastoki, 1949.), \u0161iroj je javnosti najpoznatiji po mnogim djelima vezanim uz osobu bla\u017eenoga Alojzija Stepinca. Osnovnu \u0161kolu poha\u0111ao je u Petrovini, maturirao 1968. u Klasi\u010dnoj gimnaziji \u2013 Interdijecezanskoj srednjoj \u0161koli za spremanje sve\u0107enika u Zagrebu, diplomirao 1975. na Katoli\u010dkom bogoslovnom fakultetu u Zagrebu, a sve\u0107eni\u010dki red podijelio mu je papa Pavao VI. iste godine u Rimu. Od 1979. godine studirao je na poslijediplomskom studiju teologije, sa specijalizacijom iz duhovnosti, na Papinskom sveu\u010dili\u0161tu Gregoriana u Rimu. Magistrirao je 1981. radom Duhovni \u017eivot u svom mariolo\u0161kom temelju u spisima kardinala Alojzija Stepinca i 1982. radom Duhovnost poslenika u misijama prema nauci sv. Ivana Zlatoustog. Doktorirao je 1984. disertacijom Svjedo\u010danstvo za vjeru: \u017eivot i pastoralni program kardinala Alojzija Stepinca. Od akad. god. 1987.\/88. predava\u010d je na Katoli\u010dkom bogoslovnom fakultetu Sveu\u010dili\u0161ta u Zagrebu, a 30. sije\u010dnja 2004. imenovan je u znanstveno-nastavno zvanje i na radno mjesto docenta pri Katedri moralne teologije na KBF-u, za potrebe Instituta za kr\u0161\u0107ansku duhovnost.<\/p>\n

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Kre\u0161imir Bu\u0161i\u0107<\/strong><\/p>\n

Kre\u0161imir Bu\u0161i\u0107 ro\u0111en je 10. travnja 1970. godine u Vinkovcima. U rodnom gradu zavr\u0161io je osnovnu i srednju \u0161kolu. Diplomirao je povijest na Hrvatskim studijima. Od kraja 2000. godine zaposlen je u Institutu dru\u0161tvenih znanosti Ivo Pilar u Zagrebu. Jedan je od inicijatora i osniva\u010da Podru\u010dnog centra Instituta dru\u0161tvenih znanosti Ivo Pilar-Vukovar, gdje je i zaposlen od 2006. godine. Akademske godine 2000.\/2001. upisuje poslijediplomski studij Hrvatske povijesti na Filozofskom fakultetu Sveu\u010dili\u0161ta u Zagrebu te pod vodstvom mentora prof. dr. Marijana Maticke prijavljuje magistarsku radnju Dru\u0161tveno, kulturno i politi\u010dko organiziranje ba\u010dkih Hrvata-Bunjevaca 1918.-1941. (Uloga bunjeva\u010dke elite u procesu nacionalne integracije i modernizacije hrvatske zajednice u Ba\u010dkoj). Na Hrvatskim studijima Sveu\u010dili\u0161ta u Zagrebu priprema doktorsku disertaciju pod vodstvom mentora prof. dr. sc. Josipa Jur\u010devi\u0107a, pod naslovom: Djelovanje ba\u010dkih Hrvata u kulturnim institucijama NDH.<\/p>\n

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Fra \u0160imun \u0160ito \u0106ori\u0107<\/strong><\/p>\n

Franjevac dr. sc. \u0160imun \u0160ito \u0106ori\u0107 (Pao\u010da kraj Me\u0111ugorja, 1. 1. 1949.) poznat nam je kao knji\u017eevnik, psiholog i kantautor. Kao redoviti profesor psihologije na Sveu\u010dili\u0161tu u Mostaru, ali i u Zagrebu, Zadru i Osijeku odgojio je tisu\u0107e studenata te mno\u0161tvo vjernika po kr\u0161\u0107anskim zajednicama. Kroz vlastito iskustvo i svojim znanstvenim prou\u010davanjima kao rijetko tko poznaje hrvatsko izvandomovinstvo. Autor je \u010detrdesetak knji\u017eevnih, stru\u010dnih i znanstvenih knjiga, neka djela su mu prevedena na sve velike i jo\u0161 neke druge svjetske jezike, a uvr\u0161ten je u brojne doma\u0107e i strane antologije. \u017divi u \u0160vicarskoj.<\/p>\n

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Fra Ivan Dugand\u017ei\u0107<\/strong><\/p>\n

\u010clan je Hercegova\u010dke franjeva\u010dke provincije Uznesenja Bla\u017eene Djevice Marije, ro\u0111en je 1943. godine u Krehin Gracu (Bosna i Hercegovina). Studij teologije polazio je u Sarajevu i K\u00f6nigsteinu (njema\u010dka), a poslijediplomski doktorski studij biblijske teologije u W\u00fcrzburgu (njema\u010dka). Za sve\u0107enika je zare\u0111en 1969. godine u Frohnleitenu (Austrija). Od 1991. djeluje pri katedri novoga zavjeta na Katoli\u010dkom bogoslovnom fakultetu Sveu\u010dili\u0161ta u Zagrebu. Godine 2005. izabran je u zvanje redovitoga profesora. Autor je vi\u0161e knjiga s egzegetskom i biblijsko-teolo\u0161kom tematikom, niza znanstvenih i stru\u010dnih \u010dlanaka iste i srodne tematike.<\/p>\n

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Mislav Gabelica<\/strong><\/p>\n

Ro\u0111en je 15. 12. 1972. godine u Zagrebu, gdje je i diplomirao povijest na Filozofskom fakultetu. 2005. i 2006. godine bio je urednik Politi\u010dkog zatvorenika, glasila Hrvatskog dru\u0161tva politi\u010dkih zatvorenika. Zaposlen je u Institutu dru\u0161tvenih znanosti Ivo Pilar u Zagrebu kao znanstveni novak, gdje se bavi izu\u010davanjem Stranke prava uo\u010di i za Prvoga svjetskoga rata.<\/p>\n

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Fra Robert Joli\u0107<\/strong><\/p>\n

Robert Joli\u0107 rodio se u Kongori kod Tomislavgrada 1967. Poha\u0111ao je Franjeva\u010dku klasi\u010dnu gimnaziju u Visokom. Studij filozofije i teologije poha\u0111ao je u Sarajevu (Franjeva\u010dka teologija) i Zagrebu (Filozofsko-teolo\u0161ki institut Dru\u017ebe Isusove), a dovr\u0161io u Grazu (Austrija) na Karl-Franzens-Univesit\u00e4tu te postigao naslov magistra teologije. Za sve\u0107enika Katoli\u010dke crkve zare\u0111en je 1994. godine. \u010clan je Hercegova\u010dke franjeva\u010dke provincije. Trenuta\u010dno \u017eivi i djeluje u \u010ditluku. U svibnju 2004. obranio je na Filozofskome fakultetu Zagreba\u010dkoga sveu\u010dili\u0161ta magistarski rad pod naslovom Katoli\u010dko pu\u010danstvo u Duvnu u vrijeme osmanske i austrougarske vlasti od 18. do po\u010detka 20. stolje\u0107a na temelju crkvenih mati\u010dnih knjiga. 2009. obranio je na istome fakultetu doktorski rad pod naslovom Demografske promjene u Brotnju (zapadna Hercegovina) u osmanskom razdoblju na temelju crkvenih i osmanskih izvora.<\/p>\n

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Katica Knezovi\u0107<\/strong><\/p>\n

Katica Knezovi\u0107 diplomirala je agronomiju, kr\u0161\u0107ansku duhovnost i teologiju te magistrirala filozofiju u Zagrebu, a doktorirala teologiju u Be\u010du. Predaje na Filozofskom fakultetu Dru\u017ebe Isusove i na Veleu\u010dili\u0161tu Vern u Zagrebu. Radila je kao asistentica na Agronomskom fakultetu i sudjelovala u osnivanju Hrvatskoga katoli\u010dkog radija u Zagrebu, gdje je bila i prva urednica vjerskoga programa. Zamjenica je glavnog i odgovornog urednika \u010dasopisa za intelektualna i duhovna pitanja, Nova prisutnost, predsjednica je Hrvatske sekcije europskoga dru\u0161tva za katoli\u010dku teologiju te \u010dlanica Sredi\u0161njega eti\u010dkog povjerenstva Agencije za lijekove i medicinske proizvode. \u010dlanica je vi\u0161e tuzemnih i inozemnih strukovnih dru\u0161tava i udruga. Objavila je vi\u0161e teolo\u0161ko-filozofskih radova i izlagala na nacionalnim i internacionalnim znanstvenim skupovima.<\/p>\n

<\/a>
Dra\u017een Kova\u010devi\u0107<\/strong><\/p>\n

Ro\u0111en je 1959. u Slavonskom Brodu, gdje je zavr\u0161io osnovnu \u0161kolu i gimnaziju. Studij psihologije zavr\u0161io je na Filozofskom fakultetu u Zagrebu 1986. Doktorirao je 2008. na Studijskom centru socijalnog rada. Od 1986. godine radi u neuropsihijatrijskoj bolnici u Popova\u010di, u Zavodu za forenzi\u010dnu psihijatriju. Autor je ili koautor oko dvadesetak knjiga i vi\u0161e od stotinu znanstvenih i stru\u010dnih radova.<\/p>\n

<\/a>
Jure Kri\u0161to<\/strong><\/p>\n

Znanstveni je savjetnik u Hrvatskom institutu za povijest u Zagrebu. Bio je dugogodi\u0161nji glavni i odgovorni urednik \u010casopisa za suvremenu povijest, a sada je urednik Review of Croatian History. Osim mnogobrojnih znanstvenih radova u Hrvatskoj i u svijetu, objavio je i vi\u0161e knjiga, me\u0111u kojima: Pre\u0161u\u0107ena povijest, 1994., Katoli\u010dka crkva u totalitarizmu, 1998., Katoli\u010dka crkva i Nezavisna Dr\u017eava Hrvatska, 1998., u dva sveska te Sukob simbola, 2001. i Hrvatski katoli\u010dki pokret, 2004.<\/p>\n

<\/a>
Fra Ivan Leutar<\/strong><\/p>\n

Dr. sc. fra Ivan Leutar rodio se 1970. u Mostaru. Osnovnu \u0161kolu poha\u0111ao je u Stipani\u0107ima i Tomislavgradu, a Franjeva\u010dku klasi\u010dnu gimnaziju zavr\u0161io je 1989. u Visokom te u\u0161ao u novicijat Hercegova\u010dke franjeva\u010dke provincije Marijina Uznesenja u Humcu. Studij teologije upisao je 1991. na Franjeva\u010dkoj teologiji u Makarskoj, potom je 1993. nastavio studij teologije na Katoli\u010dkom bogoslovnom fakultetu u Zagrebu, a 1994. nastavlja studij u Grazu na Karls Franzens Sveu\u010dili\u0161tu i diplomira 1997. godine te stje\u010de zvanje magistra teolo\u0161kih znanosti. Zare\u0111en je 1997. za sve\u0107enika, u Grazu. 1998. upisuje doktorski studij iz etike i socijalnog nauka Crkve na Teolo\u0161kom fakultetu u Grazu, te godine 2004. posti\u017ee doktorat iz podru\u010dja teologije i sociologije religije. Poha\u0111ao je i vi\u0161e razli\u010ditih edukacija iz podru\u010dja sociologije religije na Sveu\u010dili\u0161tu u Frankfurtu. Od godine 2004. suradnik je na Filozofskom fakultetu Dru\u017ebe Isusove u Zagrebu i predaje Katoli\u010dku dru\u0161tvenu etiku.<\/p>\n

<\/a>
Hrvoje Mal\u010di\u0107<\/strong><\/p>\n

Ro\u0111en je u Zagrebu 25. 9. 1981. Zavr\u0161io je VII. gimnaziju u Zagrebu, a studij povijesti i engleskog jezika i knji\u017eevnosti na Filozofskom fakultetu u Zagrebu. Diplomirao je 2006. Od 2007. radi kao znanstveni novak u Institutu dru\u0161tvenih znanosti Ivo Pilar u Zagrebu.<\/p>\n

<\/a>
Fra Ante Mari\u0107<\/strong><\/p>\n

Ro\u0111en je u Mostaru 16. 5. 1952. Pu\u010dku \u0161kolu zavr\u0161io je u Mostaru, Klasi\u010dnu gimnaziju u Visokom (1967.\u20131971.), a novicijat u Humcu (1971.\/72.). Studij teologije zapo\u010deo je u Sarajevu 1972. nakon odslu\u017eenja vojne slu\u017ebe u JnA nastavio je studij i diplomirao teologiju na Sveu\u010dili\u0161tu u Freiburgu am Breisgau, u njema\u010dkoj. Za sve\u0107enika je zare\u0111en 7. 5. 1978. \u010dlan je Hercegova\u010dke franjeva\u010dke provincije.<\/p>\n

<\/a>
Ivan Marke\u0161i\u0107<\/strong><\/p>\n

Ro\u0111en je u Proslapu kod Rame u BiH, 1954. Franjeva\u010dku klasi\u010dnu gimnaziju zavr\u0161io je u Visokom, sociologiju na Fakultetu politi\u010dkih nauka i njema\u010dki jezik na Filozofskom fakultetu u Sarajevu, magistrirao i doktorirao na Filozofskom fakultetu u Zagrebu. Zaposlen je u Institutu dru\u0161tvenih znanosti
Ivo Pilar u Zagrebu. Profesor je na Hrvatskim studijima i Filozofskom fakultetu Dru\u017ebe Isusove te na edukacijsko-rehabilitacijskom fakultetu u Zagrebu. Podru\u010dja njegova trajnog znanstvenoga zanimanja jesu sociologija religije i identitet Hrvata u BiH, o \u010demu objavljuje \u010dlanke u doma\u0107im i inozemnim publikacijama. Urednik je u Hrvatskoj enciklopediji BiH. Objavio je tri vlastite knjige i jednu u suautorstvu.<\/p>\n

<\/a>
Zlatko Matijevi\u0107<\/strong><\/p>\n

Zlatko Matijevi\u0107 ro\u0111en je 1955. u Zagrebu. na Filozofskom fakultetu Sveu\u010dili\u0161ta u Zagrebu postigao je stupanj doktora dru\u0161tvenih, humanisti\u010dkih i teolo\u0161kih znanosti iz podru\u010dja povijesnih znanosti. Istra\u017euje crkveno-nacionalnu i strana\u010dko-politi\u010dku povijest hrvatskih zemalja u prvoj polovini XX. stolje\u0107a. Znanstveni je savjetnik Hrvatskoga instituta za povijest (Zagreb). Autor je knjiga: Slom politike katoli\u010dkog jugoslavenstva (Zagreb, 1998.), U sjeni dvaju orlova (Zagreb, 2005.) i Lu\u010dono\u0161e ili herostrati (Zagreb, 2006.).<\/p>\n

<\/a>
Jakov Pehar<\/strong><\/p>\n

Ro\u0111en je 30. listopada 1928. u Strugama kod \u010dapljine, u Bosni i Hercegovini. Gimnaziju je zavr\u0161io u Mostaru (1949.), a Poljoprivredno-\u0161umarski fakultet u Sarajevu (1954.). Magistrirao (1975.) i doktorirao je u Beogradu (1981.). Od 1969. radi u Institutu HEPOK, preimenovanom u Agronomski institut, na poslovima istra\u017eivanja, razvoja i programiranja u poljodjelstvu. Stalni ekspert FAO u Rimu od 1984. Predavao je na Agronomskom fakultetu u Zagrebu i novom Sadu. Redoviti je profesor Agronomskog i Gra\u0111evinskog fakultetu Sveu\u010dili\u0161ta u Mostaru, u \u010dijem je utemeljenju i sudjelovao. \u010dlan je doma\u0107ih (Hrvatsko dru\u0161tvo za znanost i umjetnost BiH) i me\u0111unarodnih znanstvenih i kulturnih institucija (Balkanske asocijacije za okoli\u0161). Sudjelovao je u realizaciji brojnih doma\u0107ih i me\u0111unarodnih projekata iz podru\u010dja poljoprivrede i za\u0161tite okoli\u0161a, nositelj je mnogobrojnih znanstvenih i dru\u0161tvenih funkcija te dobitnik brojnih priznanja. Objavio je pet knjiga i vi\u0161e desetaka znanstvenih i stru\u010dnih radova.<\/p>\n

<\/a>
Vlado Puljiz<\/strong><\/p>\n

Umirovljeni je redoviti profesor socijalne politike na Pravnom fakultetu Sveu\u010dili\u0161ta u Zagrebu. Ro\u0111en je u Runovi\u0107ima (Imotski) 1938. godine. Diplomirao je i doktorirao na Pravnom fakultetu u Zagrebu. Dugi niz godina bio je voditelj Katedre za socijalnu politiku te predstojnik Studijskog centra socijalnog rada Pravnog fakulteta. Utemeljitelj je uglednog znanstvenog \u010dasopisa Revija za socijalnu politiku. Tijekom duge znanstvene karijere bavio se migracijama, problemima sociologije sela te socijalne politike. na tim je podru\u010djima objavio brojne znanstvene radove. Dobio je dr\u017eavnu nagradu za \u017eivotno djelo u podru\u010dju dru\u0161tvenih znanosti za 2008. godinu.<\/p>\n

<\/a>
Ante Sekuli\u0107<\/strong><\/p>\n

Ro\u0111en je u Tavankutu, 16. studenog 1920. Hrvatski je knji\u017eevnik i akademik iz Ba\u010dke, u Vojvodini. Dopisni je \u010dlan HAZU-a. Redovni je \u010dlan Papinske nuncijske akademije u Rimu, Dru\u0161tva hrvatskih knji\u017eevnika, hrvatskog Pen-a, Matice hrvatske, Hrvatskog filozofskog dru\u0161tva, Hrvatskog mariolo\u0161kog instituta iz Zagreba te Katoli\u010dkog instituta za kulturu, povijest i duhovnost \u201cIvan Antunovi\u0107\u201d iz Subotice. Poznat je kao pjesnik i kao pisac knji\u017eevno-povijesnih, filozofskih i znanstvenih djela. Kao mla\u0111i bio je pitomac karmeli\u0107anskog zavoda u Somboru. Bavi se temom ba\u010dkih Hrvata, na kojoj je i doktorirao. Zbog svojih hrvatskih stavova uhi\u0107en je 1972.<\/p>\n

<\/a>
Fra Marinko \u0160akota<\/strong><\/p>\n

Ro\u0111en je u \u010ditluku 12. 7. 1968. godine. Osnovnu \u0161kolu poha\u0111ao je u \u010ditluku, srednju, klasi\u010dnu gimnaziju u Visokom i u Dubrovniku, a novicijat od 1987. do 1988. u Humcu. Od 1989. do 1995. studira teologiju u Sarajevu, Zagrebu i Fuldi. Zare\u0111en je za sve\u0107enika 1996. godine u Frohnleitenu. U pastoralu do danas bio je u Innsbrucku, Frohnleitenu, Augsburgu, Mostaru i Gradni\u0107ima, gdje je \u017eupnik od 2003. godine.<\/p>\n

<\/a>
Ivica \u0160arac<\/strong><\/p>\n

Ivica \u0160arac (1969.) ro\u0111en je u Donjem Velikom Ogra\u0111eniku (Hercegovina), studirao je u Zagrebu i Grazu. Od 2006. djeluje kao docent na Odjelu za povijest Filozofskog fakulteta Sveu\u010dili\u0161ta u Mostaru.<\/p>\n

<\/a>
Stipe Tadi\u0107<\/strong><\/p>\n

Ro\u0111en je 1953. godine u Otoku kod Sinja. Diplomirao je filozofiju i sociologiju u Zadru. Doktorirao je i magistrirao u Zagrebu. Bavi se sociologijom religije. Dosad je objavio dvije knjige i vi\u0161e od 30 znanstvenih i stru\u010dnih radova. Zaposlenik je Instituta dru\u0161tvenih znanosti Ivo Pilar u zvanju znanstvenog savjetnika.<\/p>\n

<\/a>
Fra Dra\u017eenko Tomi\u0107<\/strong><\/p>\n

Mr. sc. fra Dra\u017eenko Tomi\u0107 (Ljubu\u0161ki, BiH, 1970.) osnovnu i srednju \u0161kolu zavr\u0161io je u Ljubu\u0161kom. na Filozofsko-teolo\u0161kom institutu Dru\u017ebe Isusove u Zagrebu diplomirao je teologiju 1998. i filozofiju 1999. te je na Filozofskom fakultetu u Zagrebu, Odsjek za informacijske znanosti, diplomirao bibliotekarstvo 1999. Godine 2005. magistrirao je na Filozofskom fakultetu Dru\u017ebe Isusove u Zagrebu (Kozmolo\u0161ka, antropolo\u0161ka i teodicejska shva\u0107anja u filozofiji Bonifaca Badrova). \u010dlan je Hercegova\u010dke franjeva\u010dke provincije od 1990. God. 2005. dolazi u Gospi\u0107 gdje i sada obna\u0161a slu\u017ebu tajnika i kancelara Gospi\u0107ko-senjske biskupije. Od dosad objavljenog izdvajamo knjige: Knji\u017enica franjeva\u010dkog samostana na Humcu (Mostar, 2000.), Kr\u0161\u0107anska obitelj. Prikaz (sv. 1), Bibliografija (sv. 2) (Mostar, 2001.-2002.), Kroz religiju do vjere (Mostar, 1999., Zagreb, 2004. i 2005., Gospi\u0107, 2008.), Inkvizicija. Nastanak, razvoj i povijesno zna\u010denje (Zagreb, 2004.), Pisma Kr\u0161\u0107anskoj obitelji (Zagreb, 2004.). Ure\u0111uje Glasnik Gospi\u0107ko-senjske biskupije.<\/p>\n

<\/a>
Stipan Trogrli\u0107<\/strong><\/p>\n

Ro\u0111en je u Studencima kod Imotskog. Zavr\u0161io je studij povijesti i teologije. naslov njegove doktorske disertacije jest Katoli\u010dka crkva u Istri i dr\u017eavna vlast (1945.-1954.). Bavi se izu\u010davanjem uloge Katoli\u010dke crkve u novijoj i suvremenoj istarskoj povijesti. Iz toga je podru\u010dja objavio tri knjige i 30-ak znanstvenih i stru\u010dnih radova. Sudjelovao je priop\u0107enjima na 15 doma\u0107ih i pet me\u0111unarodnih znanstvenih skupova. Kao vanjski suradnik predaje tri izborna kolegija na Odsjeku za povijest Sveu\u010dili\u0161ta Jurja Dobrile u Puli. Voditelj je Podru\u010dnog centra Instituta dru\u0161tvenih znanosti Ivo Pilar u Puli.<\/p>\n

<\/a>
An\u0111elko Vrsaljko<\/strong><\/p>\n

Ro\u0111en je 10. sije\u010dnja 1959. godine u nadinu, u Ravnim kotarima pokraj Zadra. Po u\u017eem zanimanju agronom (doktor agronomije), a po vokaciji pjesnik. Radi na Sveu\u010dili\u0161tu u Zadru, Odjel za turizam i komunikacijske znanosti, gdje predaje kolegije Uvod u ekologiju i ekologija. Objavio je 17 izvornih znanstvenih radova koji spadaju u primijenjena znanstvena istra\u017eivanja te dva poglavlja u knjizi Monografija vi\u0161nje i maraske. U pjesni\u010dkom opusu rese ga tri knjige poezije: Iz kalju\u017ee glas, 1992., Otrgnuti, 1995. i Biti kamen taj, 2001. godine, a uvr\u0161ten je i u Antologiju suvremenog hrvatskog pjesni\u0161tva, 1994. godine.<\/p>\n

\u00a0<\/p>\n

<\/a>
Summaries<\/span><\/p>\n

<\/a>
Jure KRI\u0160TO: BR. DIDAK BUNTI\u0106 AND THE CROATIAN POLITICS IN B&H: At Hundred Years\u2019 Anniversary of Austro-Hungarian Annexation<\/p>\n

At hundred years\u2019 anniversary of annexation of Bosnia and Herzegovina, the author analyses the role of Herzegovinian franciscans, particularly of Br. Didak Bunti\u0107, in the Croatian national community (CNC). The Croatian national community (1906) was the united project of all patriotic powers in B&H \u2013 bishopric priests, franciscans and laity \u2013 in exceptionally difficult political circumstances. Political message of the Community, contained in the first three points of its Rules, was clear: B&H is a Croatian country, its inhabitants naturally aim to the unification with the Kingdom of Croatia, which means with Habsburg Monarchy as well, and Moslems who live there are \u201cindisputable Croats\u201d, who will be, owing to special circumstances, independently organized. But that organized declaration of the Croats in Bosnia and Herzegovina cannot be understood without considering the intentions of the Monarchy to annex B&H, then the conflicts between the interests of Monarchy and the interests in B&H, the politics of the \u201cnew course\u201d in Dalmatia, coming to power of the Croatian-Serbian Coalition in Croatia and similar details.
Taking into consideration those political circumstances is necessary for the understanding of the relationship within the Croatian national community, especially between Archbishop Stadler and franciscans. namely, at the moment of establishing CnC Stadler and franciscans absolutely agreed about political future of B&H, so the causes of misunderstanding should be found in the outer influences. The important factor of such a course was the ideology of a \u201cnew course\u201d and coming to power of Croatian-Serbian coalition in ban Croatia. Owing to association with the Serbs in Croatia, the Coalition could not support neither the antagonisms between the Croats and the Serbs in Bosnia and Herzegovina nor the idea of joining it to Croatia. Instead of it, the Coalition stood for the independence of B&H, what was the politics of the Serbs there as well. numerous franciscans supported the politics of CSC (Croatian-Serbian Coalition) and so it got separated from Stadler.
Out of correspondence between Iso Kr\u0161njavi, Br. Didak Bunti\u0107 and Br. Ilija Leki\u0107 we can see how franciscans in B&H justified their political orientation and why Kr\u0161njavi did not approve such politics.<\/p>\n

<\/a>
Marko BABI\u0106: AUSTRO-HUNGARIAN ANNIHILATION OF CROATIAN IDENTITY IN BOSNIA AND HERZEGOVINA<\/p>\n

This work points out difficult social and political conditions in Bosnia and Herzegovina in the last decades of life under the Turkish rule. In the 19th century, the Croats, being catholics, turned all their hope towards catholic Vienna expecting better days, moreover, because Austria started to support the improvement of their life and their political and religious rights after 1838; it helped catholic school-system after 1852, and so it achieved great sympathies. Therefore, since 1867, they felt the Habsburg Monarchy i.e. Austro-Hungary, as a sort of political protector and they greeted Austro-Hungarian coming to power with great enthusiasm in 1878. Coming to power in Bosnia and Herzegovina, Austro-Hungary established the politics of higher state interests: Croatian national feelings are diminished, the name of the Croatian language is forbidden, the Croatian national signs are forbidden, the Bosnian nation is formed in which the Croatian people should have lost their Croatian nationality. Annihilation of Croatian identity caused disappointment among the Croatian people. The Croatian people expected so much from Austro-Hungarian authorities and therefore their disappointment was great.<\/p>\n

<\/a>
Zlatko MATIJEVI\u0106: \u201cI GOT SOILED BY THE KIDS!\u201d Br. Didak Bunti\u0107 between the Croatian Peasant Party and the Croatian Common People Party (1919\u20131922)<\/p>\n

After the First World War (1918), in the newly established Kingdom of Serbs, Croats and Slovenians, the Croatian catholics in Bosnia and Herzegovina were under pressure to form new political parties in order to protect their national, religious and economic interests. At the beginning some of their political leaders aimed to the formation of one party for all the Croats. That party should have had a support in political structures in Zagreb. That \u201cZagreb orientation\u201d insisted on the connections of all Croatian political forces before the collaboration with the organisations of Serbs and Slovenians. The Croatian Catholic Seniority, which was the leading organisation of the Croatian catholic movement stood for \u201cLjubljana orientation\u201d. namely, the Croatian seniors had planned, together with the leaders of the Slovenian Population Party, to found a unique Yugoslav Common People Party which would have been active on the whole territory of the country. Failure about the establishing of YCPP, caused the foundation of autonomous organisations of the united Croatian Common People Party for Bosnia and Herzegovina (1919) which had the common \u201cleadership\u201d in Zagreb, with CCPP for Croatia and Slavonia and Dalmatia. Misunderstandings between \u201cZagreb\u201d and \u201cLjubljana orientation\u201d were, in spite of almost the same political programme, so big that the provincials of Bosnian and Herzegovinian franciscans thought it necessary to form the united political front of the Croatian catholics. But, instead of agreement, another party was formed \u2013 Croatian Peasant Party, which was a branch of the Croatian community. Both parties wanted to have Br. Didak Bunti\u0107 as a member. Hardly willing to take part in party politics, he first decided to join the Croatian Peasant Party, and afterwards the Croatian Common People Party. His positioning, to considerable extent, determined the fate of both parties on Herzegovinian political scene. Generally speaking, Bosnian franciscans committed themselves to the Croatian Peasant Party and Herzegovinian to the Croatian Common People Party. Both of the parties reached their political climax at the election for Constitutional Parliament of the Kingdom of Serbs, Croats and Slovenians (1920).<\/p>\n

<\/a>
Ivan MARKE\u0160I\u0106: RELIGIOUS AND ECCLESIAL CONDITIONS IN BOSNIA AND HERZEGOVINA AFTER THE FIRST WORLD WAR<\/p>\n

After the end of the First World War the political map of europe had changed. Those changes were especially evident in the area of southern europe where four kingdoms had disappeared: German, Russian, Austrian, and Ottoman. The last two of them: Ottoman empire (1463-1875) and Austro-Hungarian Monarchy (1878-1918) for several centuries essentially determined the reality of life of Bosnia and Herzegovina and its citizens as well as the activity of religious institutions. After 1918, with the establishment of the new state communities, in those newborn political conditions, the role and the importance of certain religious communities as well as of their representatives remarkably changed.
In this article the author, first of all, presents a short survey of religious conditions in Bosnia and Herzegovina at the end of the Ottoman rule (1878) and during Austro-Hungarian occupation (1878-1918), with special review of the attempts of Austro-Hungarian political and military representatives who performed political influence on the citizens of Bosnia and Herzegovina through religious communities, i.e. to realize the legitimacy of occupational rule through religious communities. Then the author describes and with the tables with numerical data shows demographic and socioreligious picture of Bosnia and Herzegovina in the period from the beginning of Austro-Hungarian rule to the beginning of the thirties of the 20th century. After that he pays his attention to specific forms of religious (ecclesial) organising and religious and political activities of certain religious communities in Bosnia and Herzegovina in the period after the establishment of the State SCS (SHS), and afterwards the Kingdom of SCS (SHS). He pays special attention to the attitudes of the three historical religious communities toward newly formed state organisations.<\/p>\n

<\/a>
Jakov PEHAR: AGRICULTURE OF HERZEGOVINA IN THE TIME OF BR. DIDAK BUNTI\u0106<\/p>\n

At the end of the 19th and the beginning of the 20th century a spiritual leader, educator and the people\u2019s tribune, father of Herzegovina Br. Didak Bunti\u0107 was active in the region of Herzegovina and further on. An extraordinary feeling and empathy for the man-peasant, he had founded schools, churches, roads and post-offices and he had a special feeling for economy, especially agriculture as a fundamental activity of man\u2019s existence. Besides his spiritual obligations he was very active and the first one to found Peasant\u2019s association and set the question of tabacco, its purchase and price. And not only tabacco which is a typical culture for the Herzegovinian karst, he also taught peasants and students how to graft wild plants, he was looking for seedlings of apples, figs, cherries, nuts, grapevines, plums etc.
Blessed and fertile Herzegovina, neglected and exploited by foreign rulers, was not actually poor. He was improving cattle-breeding, beekeeping and he could see the necessity of afforesting bare areas as well as of the melioration of the fields: Bekij\u2019s mud, Mostar mud and Bu\u0161ko mud. He persistently taught the people of the importance of work and said: \u201eWho does not take care of his field, is sweating on somebody else\u2019s.\u201d His person was enlightened with educational spirit, justice and the right of the people like Leonida and like Moses he was saving the poor from famine and with his personal example showed the depth of his spirit, human virtue, persistence and love towards his birthplace with the desire to create the real Misir. He really deserves the word Ecce homo!<\/p>\n

<\/a>
An\u0111elko VRSALJKO: PROVIDENTIAL COMPREHENSION OF ECOLOGICAL \u2013 BIOLOGICAL WEALTH OF HERZEGOVINA IN THE PERSON OF BR. DIDAK BUNTI\u0106: A POEM IN PROSE<\/p>\n

The existence on the grounds of Herzegovina was dependent on fertile karst soil with greenery, on the hands of hard-working builders, specially the visionaries as Br. Didak Bunti\u0107 was. estimating ecological wealth of the climate in Herzegovina, he promotes the cultivation of tabacco, vineyards, fruit growing and raising cattle, as fundamental biological and life determinants of the existence of numerous population in this region. Visionary and wisely he speaks and supports the melioration of the fields as an essential element in the development of agriculture, he also teaches the peasants how to graft fruit trees and raises fruit hothouses, so he does everything to make the population conscious and how to get rid of their indolence. Further on, in the light of contemporary global climate changes, besides growing cultivated plants, he promotes the afforest of the karst and he is prophetically speaking \u201ca naked mother does not attract the cloud\u201d. Biological potential of certain cultivators, preserved and cultivated, presents today a well-known name in Herzegovina and the world. Understanding ecological-biological wealth of Herzegovina in the time of Br. Didak Bunti\u0107 is a certain visionary and providential torch which is, in the course of time, becoming stronger and more significant.<\/p>\n

<\/a>
Kre\u0161imir BU\u0160I\u0106: CONTACTS BETWEEN HERZEGOVINIAN FRANCISCANS WITH THE CROATS IN BA\u010cKA FROM THE TIME OF BR. DIDAK BUNTI\u0106 TO BR. DOMINIK MANDI\u0106 AND BR. ALOJZIJE MI\u0160I\u0106, BOSNIAN FRANCISCAN AND MOSTAR-DUVANJ BISHOP<\/p>\n

On the basis of the authentic archive material and the former as well as the new professional literature, the author, in this work, analyses the processes of national integration within the Croatian civil society in the first half of the 20th century. He particularly turns attention to the processes which were going on within the authentic Croatian community of Croats-Bunjevci in Ba\u010dka since the collapse of the Kingdom of Yugoslavia (1918-1941). In that period, within the Croatian Catholic movement and the Catholic Action in Ba\u010dka among the members of the Croatian ethnical community a strong connection and consciousness is being developed about a joint country of immigration and identity with the Herzegovinian Croats and, on that level, contacts and cultural exchange are being established with the aim to resist great Serbian hegemonistic politics. From that point of view there is an important contribution of Herzegovinian franciscans, who, together with the ecclesial, political and cultural eminent persons of the Croats in Ba\u010dka, had constant contacts and good communication in the period between the two wars. There is a testimony about numerous remembrances of the visits of Herzegovinian franciscans to Subotica from the first Br. Didak Bunti\u0107\u2019s contacts to the great celebration of 250th anniversary of the moving of Bunjevci from Herzegovina and Dalmatia to Ba\u010dka in 1936. At that great manifestation, Bishop Br. Alojzije Mi\u0161i\u0107 from Mostar and Br. Dominik Mandi\u0107 took the central position as honorary guests.<\/p>\n

<\/a>
Vlado PULJIZ: THE CONDITIONS IN HERZEGOVINA AND SAVING HUNGRY CHILDREN IN THE FIRST WORLD WAR<\/p>\n

The first part of this work deals with more general european context which influenced the conditions in Herzegovina in the 19th century and before the beginning of the First World War. In the relation to the developing core which was being constituted in Western europe, our territories, including Herzegovina, were then at the european periphery.
In the second part conditions in Herzegovina are being discussed. During the Turkish rule the life in Herzegovina was going on within a backward, disintegrating eastern empire. When Bosnia and Herzegovina were integrated in Austro-Hungarian Monarchy in 1878, the situation changed a little and it was marked by late modernisation within mideuropean empire which was stricken by desintegration processes.
The third part of the article deals with the causes of famine which was devastating Herzegovina. Besides general circumstances, the causes of famine were in a backward economic structure, unsuitable natural conditions and poor resources for the existence of population. Out of those conditions grew up the necessity of a Herzegovinian for permanent looking for a better salary and migration.
In the fourth part catastrophic economic and social circumstances are discussed which brought famine to Herzegovina in the years of the First World War. It was famine that made it necessary to save the population urgently, in particular the children, and to move them into the richer parts of northern Croatia.
The fifth part deals with the actual action of saving children in 1917 and 1918, in which Br. Didak Bunti\u0107 and franciscans from Herzegovina played the central role. It is to be mentioned that the essential contribution came from humanitarian organisations in Croatia, especially from the Central committee for providing for the families of the fallen soldiers and their children. So in the First World War the manifestation of human solidarity in saving children was developed as never before with us, leaving a deep trace in collective mind of Herzegovinian people.<\/p>\n

<\/a>
Marinka BAKULA AN\u0110ELI\u0106 & Dra\u017een KOVA\u010cEVI\u0106: WE ARE ALIVE!<\/p>\n

The authors of this work are concentrated on the research of the consequences of the great social intervention of Br. Didak Bunti\u0107, on saving lives of a large number of Herzegovinian children during the First World War. The subject of research is further life of children after coming to the new social environment. The documents which are used as a source of information were available in parish registers and registry offices of certain places in Herzegovina, Slavonia and Baranja as well as in newspaper articles, identification cards and other documents. But the most trustworthy and remarkable data were received through direct contacts with the members of the family, first of all with their children, brothers, sisters grandchildren and the others. On the bases of the description of several cases, of those who stay permanently in the new environment as well as those who came back to their families in Herzegovina, the authors tried to analyse manyfold consequences of that great social intervention in our recent history, which, in its planning and all the phases of proceeding, considered ethical principles and human rights of all participants. That is why Br. Didak Bunti\u0107 and his co-workers, with this deed, deserve the place in studying methodology of social work as well as the other related professions.<\/p>\n

<\/a>
Hrvoje MAL\u010cI\u0106 & Mislav GABELICA: SAVING HUNGRY CHILDREN FROM BOSNIA AND HERZEGOVINA IN THE TIME OF THE FIRST WORLD WAR<\/p>\n

At the beginning of the First World War Austro-Hungarian Monarchy turned from trade economy to war economy. Compulsory crop-purchase system is introduced into the country, and further distribution of agricultural products at defined prices. That was the duty of food-rationing boards at the state and province administration which determined the daily and monthly amount of certain goods per inhabitant, what depended on the amount of goods in a certain province i.e the state. With these measures the consumption was rationalized as the Central powers were economically blocked by the states of Antanta. During the First World War there was a lack of food in Austro-Hungarian Monarchy, and the country was at the edge of humanitarian catastrophy. Famine struck in particular the Austrian part of the state, which was, before the war, based on industry, and Bosnia and Herzegovina. In the Hungarian part of the state, which was based on agriculture, there was no famine. In July 1917 the Croatian social institutions started organizing the action of migration of the children from those famine-struck Croatian territories to Slavonia and Srijem. Up to now this action has been mainly described from humanitarian and caritative aspect. In this work the authors tried to show political background of the action i.e. they tried to find political motifs of organizing such an action. While working on this project they have used speeches of Croatian politicians in the Croatian parliament, then the articles appearing in the Croatian print, in particular in the official body of the Central county board \u201cnational Protection\u201d; in the papers of the Croatian Party of Rights \u201cCroatia\u201d, of so called frankovci; then in the papers of Star\u010devi\u0107 Party of Rights, so called milinovci, \u201cThe Croatian State\u201d; in the papers of the Croatian catholic seniority \u201cnewspaper\u201d, then collections of Central county board, \u201cRemembrance papers on saving children from Istria, Dalmatia and Herzegovina.\u201d published in 1921, marking the action of colonization of children, and in \u201cHow it was founded and what \u201cnational Protection\u201d did from 1914 to 1924\u201d, published in 1925, at the tenth anniversary of the foundation of the Central
county board.<\/p>\n

<\/a>
Dra\u017eenko TOMI\u0106: BR. DIDAK BUNTI\u0106 \u2013 A CONTEMPORARY OF \u201cCHRISTIAN FAMILY\u201d<\/p>\n

\u201cChristian Family\u201d is a journal published by franciscans from Herzegovina in Mostar from 1900 to 1920 and from 1938 to 1944. In this journal Br. Didak Bunti\u0107 (1871-1922) is mentioned in 61 bibliographical notes and presented in 14 photographs and illustrations. The essence of this work is to make a short review of various articles where Didak is mentioned in order to contribute to the explanation of his activities in Herzegovina, but also to the evaluation of the journal \u201cChristian Family\u201d. What is pointed out, first of all, is the role he played in founding and improving elementary schools with the courses for the illiterate while he was the head of Franciscan secondary school in \u0160iroki Brijeg (1911-1919), but it also illustrates further activities of Franciscan province in Herzegovina in improving literacy at the end of thirties of the last century. emphasizing this segment of activity we want to point out a determined role which \u201cChristian Family\u201d, as an organ of Croatian peasant schools, had in improving literacy in Herzegovina. Bunti\u0107\u2019s humanitarian work is also pointed out during the First World War, in particular providing for children in Slavonia. Some details of Bunti\u0107\u2019s economic, building and political activities have been suggested and the activity at the head of Franciscan province of Herzegovina in Mostar (1919-1922).<\/p>\n

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Marinko \u0160AKOTA: BR. DIDAK BUNTI\u0106 \u2013 THE EDUCATOR OF THE PEOPLE IN HERZEGOVINA<\/p>\n

Besides numerous very important activities, Br. Didak Bunti\u0107 is well-known as an educator of the people in Herzegovina. Br. Didak\u2019s educational activity consists, first of all, of his work in the secondary school in \u0160iroki Brijeg where he was working as a teacher, director and as an educator. However, what is in particular worth researching and evaluating, is his deed of educating the illiterate in Herzegovina by means of so called \u201cPeasant Schools\u201d which he founded in 1910 in \u0160iroki Brijeg. They were well organized schools (not only for reading and writing) and they used so called Didak\u2019s method, in the period from 1910 to 1917.
Br. Didak\u2019s schools grew up into a real organized movement of almost all the Croatian people in Herzegovina as well as in Bosnia and some parts of Croatia. It was accepted, evaluated and recommended by the Administrative Council of Herzegovinian Franciscan Province. According to some data, more than 16.000 persons of different age passed those schools.
Br. Didak\u2019s work in education is so great that Iso Kr\u0161njavi pays great tribute to him: \u201cYour success in the field of education of common people deserve to be noticed in heaven in big books of merits\u201d. Br. Didak\u2019s engagement in making people literate so strongly impressed Ivo Dobr\u017eanski from Sarajevo that he concluded: \u201cBunti\u0107 is as great s hero in the field of modern culture and education as there were great and famous heroes of swords and spears in the past\u201d.
Out of love for his people who were, in that time, illiterate, poor and in many cases deprived, Br. Didak founded \u201cPeasant Schools\u201d, with the intention to enlighten those people, i.e. making them literate in order to make them selfconscious and able for further steps towards economic, political and any other development. Br. Didak\u2019s slogan therefore was: only enlightened nation can become progressive!<\/p>\n

<\/a>
Ivica \u0160ARAC: POLITICAL ACTIVITY OF BR. DIDAK BUNTI\u0106<\/p>\n

Political activity of Herzegovinian franciscan Br. Didak Bunti\u0107 is necessarily observed through the prism of various sociopolitical frameworks due to the place where he lived and worked. The very fact that he was born in 1871, in the period of Osman rule, that he was growing up and very active in the time of Austro-Hungarian rule in B&H, and that he died in 1922 i.e. in the time of the Kingdom of SCS, is reflecting clearly enough the complexity of the time in which he lived. His presence on public scene actually falls in the period of the formation of collective identity on the national bases in this part of europe. After studying abroad he was working only in B&H, in the area, which, in that time, within Austro-Hungarian Monarchy went through the intensive process of transition from etnoconfessional into etnonational phase. In such a situation Br. Didak is one of the last representatives of franciscan generation formed through centuries, who could, with his activity and versatility, embrace all the spheres of religious, political, cultural and social life. This work points out the essential characteristic of political activity of Br. Didak Bunti\u0107, which means that it cannot be completely isolated from his pastoral, educational, social and other activities. His willingness in solving those problems concerning his community, pushed him on the surface as a politition.
Besides that, this work deals with the other determinant in his political activity, and that is political-ideological orientation through tumultuous times of the first twenty years of the last century. Particular attention is payed to his practical political activity in the Croatian People\u2019s Community and later on in the Croatian Common People Party in which he was elected as people\u2019s deputy and honorary president, but all that was not without enormous inner struggles and crises.<\/p>\n

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Stipan TROGRLI\u0106: NATIONAL-REVIVING WORK OF BISHOP JURAJ DOBRILA AND BR. DIDAK BUNTI\u0106 \u2013 SIMILARITIES AND DIFFERENCES<\/p>\n

In this work similarities and differences in the national-reviving work of Istrian bishop Juraj Dobrila and the Franciscan from Herzegovina Br. Didak Bunti\u0107 are ana-lysed on three levels: cultural and educational, economic and social, national and political and to what extent these similarities or differences are conditioned by socio-political and national and religious framework within which those two men were active, and to what extent they are the fruit of their personal characteristics and the posts they had in the \u201cservice of sacred\u201d. even a superficial insight in this activity shows numerous, essential similarities, while the differences are more the result of tactics, judging the situation what to do in a certain moment for the poor and the deprived Croatian people in Bosnia and Herzegovina.<\/p>\n

<\/a>
Robert JOLI\u0106: BR. DIDAK BUNTI\u0106 AND BROTNJO<\/p>\n

Franjo Bunti\u0107 (later Br. Didak) was born in a village Pao\u010da, parish Gradni\u0107i, in Brotnjo (western Herzegovina) on the 9th of October 1871. In this work, first of all, there is the evidence of his birth and christening in the parish of Brotnjo, then a short data about his baptizer Br. Franjo Dobreti\u0107 and then about Br. Didak\u2019s family genealogical tree. Data about his childhood are following, as many as could be found, in resources and oral testimonies, and specially about \u201cFranjo\u2019s stone bowl \u201c, which was carved, by little Franjo\u2019s hand. During summer season a part of his family stayed in Duvanj area, in the village Lipa and in Fields where they were going with the cattle and cultivated the soil. A part of his family stayed later permanently in Lipa where they have lived up to now. According to some information little Franjo used to come to Duvno in summer where he met Austro-Hungarian policeman in \u017dupanjac. He persuaded him to go to the cadet school, what little Franjo accepted with great enthusiasm because he was fascinated by the war skills and chivalry (knighthood) as he was often listening to the heroes\u2019 songs. But his mother was resolutely against it. She wanted to see her son in St. Francis\u2019s habit. His father died when he was a little child and he did not even remember him. He was taught reading and writing by his uncles, five of them, who were all literate and maybe some of \u201cwandering teachers\u201d. After that he attended school in Gradni\u0107i. His teacher there was Marko Selnik who had a great influence on him. Then Franjo (1883) went to school in the monastery in \u0160iroki Brijeg.
Afterwards, as a priest, teacher and a provincial Br. Didak did not have any particular connections with his birthplace as he spent most of his active life as a priest and teacher in \u0160iroki Brijeg, but he did not forget Brotnjo. So we know that about 1900 he was moved as a subsidiar parish priest to his native parish but at the request of the other franciscan teachers he stayed in \u0160iroki Brijeg and continued teaching. He took great care of the success of the courses for the illiterate in his native place and using Br. Didak\u2019s method and owing to his financial help, hundreds, moreover thousands became literate in the area of Brotnjo. During the First World War (1917), a lot of hungry children from his native place were saved owing to his support. What is particularly important in his work is his concern with economic improvement of the people in Herzegovina. On the occasion of one of his visits to his native Brotnjo, on purpose of the improvement of living conditions (melioration of Brotnjo field) Br. Didak died in \u010ditluk on the 3rd of February 1922. Owing to his support, Brotnjo, among other things, got the telegram. Br. Didak\u2019s role in abolishing his native parish Gradni\u0107i (1918) is not yet completely investigated. Br. Didak was then the director of Franciscan secondary school in \u0160iroki Brijeg, and the next year (1919) he was promoted to the provincial of Herzegovinian franciscans, so it is sure that it is also his merit that in 1920 the parish Gradni\u0107i, after the revolt of the parish people, was established again. It is also well known that Br. Didak helped financially the renewal and enlargement of the parish church in Gradni\u0107i and that one vitrai in that church was his present.
Br. Didak\u2019s body had rested on the graveyard Podadvor in \u010ditluk for 16 years, and then it was moved to \u0160iroki Brijeg (1938) and buried in a magnificant church whose building Br. Didak himself had conducted. The idea to build up a remembrance landmark in Br. Didak\u2019s honour (mausoleum or a votive church) in Brotnjo did not succeed, so some deserving landmarks have been raised in
recent time.<\/p>\n

<\/a>
Ante MARI\u0106: BR. DIDAK BUNTI\u0106 THE TEACHER, PROFESSOR AND THE DIRECTOR OF THE LARGE FRANCISCAN CLASSICAL SECONDARY SCHOOL IN \u0160IROKI BRIJEG<\/p>\n

Since the very beginning, Franciscan province of the Assumption of Virgin Mary in Herzegovina seated in Mostar has payed great attention to its educational and school system. It fundamentally builds its own educational and school body. In \u0160iroki Brijeg there was a Franciscan classical high school open to the public with a seminary and a convict for the outer students, in Humac a novitiate and in Mostar, Franciscan Faculty of Divinity, the first institution for higher education in the town on the neretva. The task of education of the youth and of the illiterate is dedicated to its eminent members. One of the most meritorious one, for the education in the Province and in Herzegovina in general, is Br. Didak Bunti\u0107.
He is a teacher of classical languages, Latin and Greek, and German. He comes to \u0160iroki Brijeg in 1895 to the educational institute which has just begun to function according to all the valid secondary school programmes of the time. He is a teacher there and an educator. Together with the other teachers he founds the eight grades of the secondary school according to all the valid regulations of the time. In 1910 he comes to a very responsible post as the director of Franciscan classical secondary school open to the public in \u0160iroki Brijeg. The crown of all his teacher\u2019s, professor\u2019s and director\u2019s efforts is the first senior level secondary school certificate in \u0160iroki Brijeg. He had stayed at this post until 1919 when franciscans from Herzegovina elected him for their provincial.
Owing to the Archive of the Province in Mostar and the preserved documents, we can present his life and activity on the Franciscan secondary school in \u0160iroki Brijeg. At that school he was teaching and educating from 1895 to 1919. He was born on the 9th October 1871 and died on the 3rd February 1922 at the age of 51. Twenty-four years he spent as a teacher, professor and the director of the Secondary school in \u0160iroki Brijeg.<\/p>\n

<\/a>
Ivan DUGAND\u017dI\u0106: RELIGIOUS INSPIRATION OF BR. DIDAK\u2019S CHARITABLE ACTIVITY<\/p>\n

Concerning the testimonies of Br. Didak\u2019s contemporaries that he had read new Testament in Greek origin and that he could tell it almost by heart, the author, from this point of view, is searching Br. Didak\u2019s written heritage, trying to find out where Br. Didak found his religious inspiration. In his circular letters, announcements and letters he is discovering a lot of quotations or just allusions on certain points from the Testament. Moreover, that written word discovers Br. Didak\u2019s biblical spirit, his biblical faith, resolute attitude and stability. In his behaviour there are many things that remind us of St. Paul, whom he mentions many times and very often recalls numerous moments from his epistles. Many of his character features could be compared with Paul\u2019s: freedom and courage, resoluteness and consistence, complete devotion to the God\u2019s providence, willingness to serve the God and man. People could recognize his unselfish support of the poor and so Br. Didak had no enemies, although he was very resolute in his appearance in public and his appeals on the conscience of those who made decisions of the fate of the people.<\/p>\n

<\/a>
Stipe TADI\u0106: BR. DIDAK BUNTI\u0106 \u2013 CHARISMA AND\/OR INSTITUTION?!<\/p>\n

The first part of the article deals with sociological and theological understanding of charisma and the personal qualities of charismatic leader, who, taking the leading role in the society in very difficult, critical and unstable social circumstances, changes former conventional behaviour of the society and is trying to find out new solutions in a very hard social situation. Individuals gifted by charisma i.e. specially gifted persons, persons of extraordinary, (super)natural faculties are the remarkable persons, who become the leaders of the people in such a critical and turbulent time, find out new ways in historic hopelessness. Such persons are really the prophets of their time. Fundamental features of prophetic activity are resoluteness (courage), love of the truth and providing the common good.
The second part of the article deals with the person and the activity, life and work (charismatic and prophetic) of Didak Bunti\u0107. Under very difficult historic and social circumstances in Herzegovina, in the first two decades of the 20th century, in the time of social turbulences, crises and famine (1916; 1917), the remarkable person was \u201cMoses from Herzegovina\u201d, Br. Didak Bunti\u0107. Owing to his extraordinary personal (prophetic) gifts, his courage and unselfish support and willingness to work for common good, he took place in the service of merciful love, helping the others and saving the lives of starving children. Although he was a member of the institution of the Catholic Church and the Franciscan order, with his dedication to common good and with his resoluteness to take over the leader\u2019s role in that critical and apocalyptic times of famine, with his complete dedication to his people and courageous support of their interests against those who made decisions about the fate of the people, from socioreligious point of view, he showed numerous features of charismatic, prophetic activities.<\/p>\n

<\/a>
Ivan LEUTAR: CHARITABLE LOVE OF BR. DIDAK BUNTI\u0106<\/p>\n

In our contemporary world of globalisation and economy Social doctrine of the Church has become the fundamental directive. The fundamental directive is Gospel and love for the God and our fellow beings. That was the fundamental directive of Br. Didak\u2019s activity. He is agreeable and very active in various fields: family, economy, education. Politics, care for the delicate and poor groups of people in Herzegovina, particularly children.
The first part of the article deals with the analyses of mercy in several aspects: ordinary meaning of the word mercy, Christian mercy within the parable of the Good Samaritan, theology of mercy and love and it deals with concrete Christian deeds of mercy.
Further on, the identity of Br. Didak Bunti\u0107 as a friar is analysed and his charitable love in the existing social conditions. So it is pointed out that his identity was really merciful love in building the civilisation of love which was reflected in several ways: investment in the youth and education, eradication of illiteracy, love and father\u2019s care for younger brothers in the community, support of those in need at the local and civil service, struggling with the causes of famine and concrete surviving of the inhabitants, teaching them in the use of their own resources and building infrastructure in Herzegovina, struggle for the dignity of socially delicate groups of people like soldiers and children. The deeds of mercy as a source of christian activity were the chief aims in the life and work of Br. Didak Bunti\u0107.
In the conclusion, it is pointed out that Didak\u2019s mission was charismatic for the Church and the society in those hard times. His personality that testifies the faith and intensive spiritual life and the figure and charisma of a franciscan which is expressed through charitable love in different ways.<\/p>\n

<\/a>
\u0160imun \u0160ito \u0106ORI\u0106: INTERPSYCHIC WORLD OF BR. DIDAK BUNTI\u0106 IN THE LIGHT OF HIS OUTSTANDING VALUES \u2013 Psychohistoric Approach<\/p>\n

We dare to present here an introductory contribution to interpsychic world of Br. Didak Bunti\u0107, the world that was reflected in his behaviour and promotion of the values in his speech and work.
Basically we use here psychohistoric approach in a well-known style of the founder of ego-psychology Erik H. Erikson, who, in this way, authentically studied some important historic persons, i.e. on the bases of their personal writing and biography. In spite of the problem that someone\u2019s written word or that of the others about him, cannot be interpreted with hundred per cent validity and that psychoanalyst cannot avoid biases either, we can still, by such means, remarkably throw light upon the inner world and the activity of such persons.
On the bases of Br. Didak\u2019s words and deeds, and many written documents about him, this article tries to present, by psychohistoric approach, that the inner world of Br. Didak was formed by unusually great line of remarkable values in his speech and activity.
At the end we bring two remarks: the first one is \u201cAbout negative written reactions on Br. Didak\u201d, and the other one: \u201cAbout the influence of the existing circumstances on the person of Br. Didak Bunti\u0107\u201d. We conclude this article with the statement, that Br. Didak \u2013 in particular in comparison with the other beata and the saints in the Church \u2013 at least deserves causa to be opened for him.<\/p>\n

<\/a>
Katica KNEZOVI\u0106: AS WE BELIEVE, SO WE WILL DO – The parallels of franciscan charisma of serving the poor in the life and work of Br. Didak Bunti\u0107 and beat. Marija of Crucified Christ Petkovi\u0107<\/p>\n

Beat. Marija of Crucified Christ Petkovi\u0107 (1892-1966), the founder of the authentic Croatian Communion of the Daughters of Mercy of the Third order of St. Francis in Blato on Kor\u010dula and Br. Didak Bunti\u0107 (18711922), the member of Herzegovinian Franciscan province of the Assumption of Virgin Mary seated in Mostar, were for a while contemporaries and both of them, each in his way, intensively lived their charisma of Franciscan serving the poor and those in need.
In their surrounding people got poor, first of all, due to the First World War, natural catastrophes, economic collapse and the epidemy of Spanish flu. While Br. Didak was taking children to Slavonia and Baranja, and asking for bread for those who stayed at home (1917-1918), a few years later s. Marija Petkovi\u0107 was going around that granary, collecting charitable bread and clothes for the poor in Blato, and looking for help for orphanage and the kitchen for the poor, and both of them, each in his own way, recognized the man in need and worked according to their abilities given by the God. As predecessors of the Second Vatican Council (1962-1965) they worked in its spirit in the Church and the society. They served with love people in need, in orphanage, hospitals, missions, education and teaching, politics… \u2013 wherever something could be done for the survival and better future of their fellow people. Their lives were and still are the ideal of life in faith of evangelic virtues \u2013 what the Church has recognized and confirmed with beatification of Marija of Crucified Christ on 6th June 2003 in Dubrovnik, and the preparatory activities for the process of canonisation for Br. Didak have started.<\/p>\n

<\/a>
Ante SEKULI\u0106: SPIRITUALITY AND GOODNESS OF BR. DIDAK BUNTI\u0106<\/p>\n

A Franciscan from Herzegovina Br. Didak Bunti\u0107 lived at the turn of the 19th and the 20th century amidst european turbulences and bloody clashes; in religious and social changes in Herzegovina. He had received mercy of faith and the gift of christening in his parents\u2019 home and in its atmosphere. He had spent his life on the rocky soil of his homeland until he chose his occupation. The life\u2019s occupation of young Franjo had been inspired by franciscan teaching since novitiate period of Br. Didak until he became the provincial governor in a hundred years old brothers\u2019 province in Herzegovina. Without deep faith and his faithfulness to the God and the ideals of religious order, it wouldn\u2019t have been possible in his relatively short life and in such complex and dangerous conditions to do anything good and to be so deeply involved in helping the others, first of all his fellow people, on this rocky soil where strong and resolute people live.
The roots of Br. Didak\u2019s goodness are in his faith and service to the God and in his thorough education and his life in the religious order. Peace and goodness were poured over into his real engagement in spreading literacy among his fellow people, and in teaching the masses personally. He deeply believed that in that way and by those means he was fighting for the existence and freedom of his People. The Secondary school and a large church in \u0160iroki Brijeg are remembrance of the People and Goodness which inspired Br. Didak in his work. It was not difficult to pray and write for poor people and children. He went to Vienna to the Monarch\u2019s palace to ask for bread, in Belgrade he went to ask for freedom for Croatia and his homeland Herzegovina. noble as he was and hard working, his life ended for ever at the beginning of 1922, and he went into the embrace of goodness, evidently more tired from work than illness.<\/p>\n

<\/a>
Juraj BATELJA: PROVISIONS OF THE CANON LAW OF THE CATHOLIC CHURCH CONCERNING BEATIFICATION AND CANONISATION AND BR. DIDAK BUNTI\u0106 IN LIGHT OF SUCH PROVISIONS<\/p>\n

<\/p>\n

The life of each Christian understood as a theological position, where the God and the man meet and in particular the life of a priest or brother is the answer to Christ\u2019s call to perfection (com. Mt 5, 48). The Second Vatican Council has explained that to the contemporary man with the words: \u201ceverybody is called to become a saint\u201d (LG,40).
Studying the documents and curriculum vitae of Br. Didak Bunti\u0107 is a kind of a challenge for Croatian hagiography. That challenge is more actual by the consciousness that he lived the Christian values in multicultural and interreligious environment and that is why they had the significance of evangelisation. namely, on one hand, it offered authentic Christian testimonies to the heterodox, on the other, it strengthened catholic population in \u201cthe faith of fathers\u201d.
As a remarkable attention in presenting the person and work of Br. Didak Bunti\u0107 in public was payed to his caritative work, in making people literate, helping the poor, in particular the children, it seemed to me of great importance to find out what a response in his life had Jesus\u2019s words: \u201cWhat you have, give to the poor\u201d (com.Mt.14,16; Lk 12,33) and how he had realized Christ\u2019s invitation to perfection. According to public opinion he was a man of strong spiritual energy, faithful to the mission of franciscan directives and evangelic ideal.
In this research, special attention is payed to the study of those characteristics of spiritual heritage of Didak Bunti\u0107, which are recognized as an authentic evangelic testimony and in the \u201cvoice of sanctity\u201d. That is an important criterion in judging Christian sanctity which, in relation to the provisions of the canon law of Catholic church concerning beatification and canonisation, is the foundation for the decision to raise its member to the honour of the altar. Therefore this research had in mind ecclesial provisions formed during history and the recent instruction \u201cSanctorum Mater\u201d (2008) concerning the initiating of the process of beatification and canonisation and the possible answer to the question if such a process is possible for Br. Didak Bunti\u0107 as well?<\/p>\n

<\/font><\/span> <\/p>\n

\u00a0<\/p>\n","protected":false},"excerpt":{"rendered":"

Zbornik Fra Didak Bunti\u0107 \u2013 \u010dovjek i djelo nastao je na temelju izlaganja na istoimenom znanstvenom simpoziju odr\u017eanom u Mostaru 2.-3. listopada 2008. godine. U izdanju Institut dru\u0161tvenih znanosti Ivo Pilar kao prva knjiga Biblioteke Centra za religijske studije iz tiska je iza\u0161ao listopada 2009. godine \u00a0 Fra Didak Bunti\u0107 (1871.-1922.) cijeli je \u017eivot posvetio… Pro\u010ditaj vi\u0161e o Fra Didak Bunti\u0107 \u2013 \u010dovjek i djelo<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"inline_featured_image":false,"ngg_post_thumbnail":0,"footnotes":""},"categories":[21],"tags":[],"yoast_head":"\nFra Didak Bunti\u0107 \u2013 \u010dovjek i djelo - Institut društvenih znanosti Ivo Pilar<\/title>\n<meta name=\"robots\" content=\"noindex, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<meta property=\"og:locale\" content=\"hr_HR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Fra Didak Bunti\u0107 \u2013 \u010dovjek i djelo - Institut društvenih znanosti Ivo Pilar\" \/>\n<meta property=\"og:description\" content=\"Zbornik Fra Didak Bunti\u0107 \u2013 \u010dovjek i djelo nastao je na temelju izlaganja na istoimenom znanstvenom simpoziju odr\u017eanom u Mostaru 2.-3. listopada 2008. godine. 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