alternatiivsed eluviisid ja vastupanu igapäevaelus alternatiivsed hariduse vormid
autoritaarsete / totalitaarsete režiimide tagakiusamise all kannatanud
avangard, neo-avangard
demokraatlik opositsioon
emigratsioon/eksiil
etnilised liikumised
film filosoofilised/teoreetilised liikumised järelevalve
kaunid kunstid keskkonnakaitse
kirjandus ja kirjanduskriitika kriitiline teadus
liikumine inimõiguste eest meediakunst muusika
naiste liikumine
noorte kultuur partei dissidendid
popkultuur
rahuliikumised rahvakultuur rahvuslikud liikumised
samizdat ja tamizdat
sõltumatu ajakirjandus
südametunnistest lähtuvalt
teaduslik kriitika
teatri- ja etenduskunst
tsensuur underground kultuur
usuline aktiivsus
visuaalkunst
vähemusliikumised ühiskondlikud liikumised
üliõpilasliikumine
Fekete Lyuk means black hole in Hungarian. It reminds most Hungarians of a legendary club, which emerged quite suddenly in a traditional working-class district. It had a cult following among young intellectuals, punks, and skinheads, but it also quickly became a symbol of nonconformity and rebellion. However, hardly anybody remembers Gyula Nagy, the man who as an agitprop educator founded the Fekete Lyuk club.
Bratislavské listy [Bratislava Papers] was a Christian-political samizdat created from 1988 to 1989, with 4 published issues. The Collection of Bratislavské listy Editorial Office was created in 2002 by the newly established Nation’s Memory Institute, an institution governed by public law that is focused on research and the collecting of documents from socialist era. This collection contains not only published issues of Bratislavské listy, documents such as correspondence, manuscripts, and personal notes of authors dealing with topics discussed in Bratislavské listy, but also unique original appeals to the Czechoslovak President signed, among others, by Alexander Dubček, Martin M. Šimečka or Ján Langoš.
The collection contains samizdat editions of religious literature and hymnals and illegal recordings on magnetic tapes, SPs, LPs and audio cassettes. It documents the work of the members of the Unity of the Brethren Baptists and their teetering between what was permitted by the government’s supervision over the churches and their own ideas about evangelization in the period of socialism.