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472 Eva Krekovicová, Zuzana Panczová to Magyarize the names of cities, villages, and the like. From the perspective of visualizations of madaréni it is worth noting that, in addition to the Hungarian dress mentioned above, riding boots and spurs here take the form of a basic insignia of madarön-ness (ill. 206). Conclusion The visualization of images and stereotypes of “the other” in the historical processes taking place in the Kingdom of Hungary in the nineteenth and early twentieth centuries, as reflected in the magazine Cernokñaënik, brings the case of an engaged pro-Slovak view to bear on the complex question of how different ideological conceptions of “the nation” or “nations” and its/their interests are promoted and spread. The crucial role of a "trigger" of eventual conflicts is generally played in these processes by a feeling of threat (whether well-founded or artificially evoked). Slovak elites would also begin to see other ethnicities come into play in these processes, including Magyars and Jews, who over time became antagonists engaged in this intensifying ideological conflict. On the one hand the images of all three key figures maintained—in line with historical stereotypes and with the stereotypification of images—specific, enduring markers of the “typical” Slovak, Magyar, or Jew. These signs were transmitted above all on the symbolic level of images of members of ethnic (or, in the case of Jews, ethno-confessional) collectivities. On the other hand, moments of historical rupture are known to offer occasions for unveiling various layers of collective representation that might be hidden at first glance. The dynamics of unfolding processes can lead to modifications of images; to their trading places through mechanisms of the “interchangeability” of different figures of “the others”; and to the emergence of new and sometimes even thoroughly contradictory layers of imagery. Cernokniazntk reflected these changes at the beginning of its renewed publication in 1876. Changes were related to the intensified national Slovak-Magyar conflict and affected all three of the sets of images traced in this article—those of the Magyar, the Slovak, and the Jew. The Magyar took on the appearance of an enemy of Slovaks, while people who assisted the Magyars but did not have pure Magyar backgrounds took on the image of the madarén, the betrayer of the Slovak nation. Slovaks, meanwhile, were accused by Magyars of Panslavism and of betraying the kingdom. And in the example of the image of the madarén (Slovak or Jewish), we can observe a shift in imagery away from what might at first appear to be clearly defined categories of “us” (self-image) and “them” (hetero-image). In the case of the Slovak madarén, we see a movement from “us” to “not us,” but also to “not them”; in the case of the Jewish madarén, we see a shift from “them” (“foreign”) to “not them”? (“worse than them”). 29 The terms “us,” “not us,” “them,” and “not them” are based on semiotics, namely on application of PP the “Greimas semiotic square,” see Volli (2003: 72).
