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464 Eva Krekovicová, Zuzana Panczová na rok 1886 (The Slovak Antisemitic Picture Almanac for 1886, published in Buda, 1886), which served as electoral campaign material for the Országos Antiszemita Part (National Anti-Semitic Party), which in contrast to Cernoknaznik sought Upper Hungarian voters’ support for the Hungarian national cause. Our paper focuses on the processual development of new stereotypes and images that emerged in place of old ones in the ideological encounter of two historic conceptions of nationalism: Magyar on the one hand and Slovak on the other. We map out a specific layer of stereotypes expressed by Slovak “national-patriots” (ndrodovci) about a stratum of people engaged in these ongoing processes: “renegades” (odrodilci) and “betrayers of the nation” (zradcovia ndroda). In addition, a specific class of madaréni (plural, from the term madarén) was composed of Jews. The following images (of the madarén Jew and the madarén Slovak) are, moreover, evidence of the interchangeability of representatives of “the other.” Cernoknaznik The magazine Cernoknaénik was the first and most successful Slovak humor magazine of the nineteenth century. It was first published in 1861 in Buda (moving later to Skalica in present-day Slovakia) as a “weekly for humor and literature” and in its first year had already attracted 900 subscribers. It owed its success in part to the talents of its first editor, Viliam Pauliny-Téth’ (who authored most of the articles and illustrations), and in part to the fact that, in the face of constant censorship and fines, the feuilletons, allegories, and cartoons of a satirical-humoristic publication > An analog to the traitor instrumentalized on the Hungarian side of this Slovak-Hungarian ideological conflict was the image of the Panslav, an adherent to the Panslavic movement for unifying Slavic nations. The idea of Slavic reciprocity was indeed quite widespread in the Slovak national movement, as representatives of Slovak nationalism in this period supported national emancipation movements in the Balkans and, in contrast to the official policy of Austria-Hungary, looked positively on the role of Russia as a liberator of southern Slavs in the war with Turkey (1877-1878). Russophilism was expressed already by the leading representative of the Slovak national movement in the mid-19" century, Ludovit Stür (1815-1856), as it was later by Svetozär Hurban Vajansky (1847-1916), who saw Russia as the future liberator of the Slovaks. In the 19" century, Panslavism was thus viewed as a threat to the integrity of Hungary, and its supporters were accused of being organized and financed directly by Russia (Podrimavsky, Hapäk 1992: 626-635). With this threat of treason in mind, many of the Slovak national activists were convicted and punished by the Hungarian government for their publishing and organizing activities, even though the accusations were frequently unfounded and were merely a pretext for silencing any critical voices against Hungary’s assimilationist policies. 6 Fora more detailed discussion of the interchangeability (zdstupnost) of representatives of “the other,” see e.g. Balik 2011. 7 Viliam Pauliny-Töth (1862-1877) edited Cernokñaëntk from 1861 to 1864. An important Slovak politician, reporter, and writer, he dedicated himself above all to political journalism and cultural organizing. He participated in the 1848-1849 revolution on the side of the Slovak volunteers; he was the first director and a co-founder of Matica slovenskad (a Slovak cultural institution founded in 1863 to promote the development of literature, art, popular education, and national consciousness); and he was a representative to the Hungarian National Assembly from 1869 to 1872.
