Various forms of social media (SM) appear to be very popular among young people because they provide information and entertainment, including a wide range of web technologies such as blogs, wikis, online social networks, and virtual networks. SM plays a huge role in the lives of children and teenagers, especially during the COVID-19 pandemic, when the computer becomes not only a means of entertainment or leisure, but also a necessary and everyday means of education and communication with other people. Thus, COVID-19 has brought a radical change, not only in the daily schedule and leisure time of pupils and students, but also in the perception of the procedures used by this specific group in the online space. Through our own research, using structured interviews and a questionnaire, we examine the use of SM as a tool to promote sustainable well-being in a group of high school students from various schools in central Slovak Republic (formerly Czechoslovakia). The research confirms that during the pandemic, the use of SM by the young respondents contributes significantly to well-being. This is the case when SM is used by high school students as a tool in promoting: (1) personal interests; (2) motivation; (3) communication and interpersonal connectivity; (4) preferred forms of online education; and (5) online games. The article presents a set of recommendations regarding the use of SM as a tool for sustaining the well-being of young people during the pandemic.

This paper is focused on the urban-rural dichotomy as one of the dichotomies of quality of life (QOL). The first objective is to find out whether the quality of urban life, or the quality of rural life, is higher in Czechia. The hypothesis assumes that the quality of urban life is higher. The second objective is to identify predictors of QOL and compare values for the residents of cities and villages. In the Theoretical Background section, we discuss cities and urban life, plus villages and rural life. In the QOL section, we explore the quality of urban and rural life in Czechia, and give examples of QOL measurements in Czech municipalities. In the Measurement and Findings section we measure QOL with a subjective indicator on the Cantril scale, and derive findings from these measurements. The correlations between QOL and other variables yield very strong predictors of both urban and rural quality of life. The measurements also yielded two “by products”: The first was the finding that women’s measured values are, except for women’s quality of city life, higher than the measured values of men. The second was the finding that the combination of quality of place and quality of the environment, which we named ‘geographical matter’, was rated higher by the respondents than the combination of QOL and happiness, which we named ‘psychological matter’.

The aim of this research was to compare the quality of life among University of the Third Age (U3A) students in Poland, where a novel method of educating seniors is being developed, with the quality of life among students at newly established U3As in Belarus and Ukraine, which have copied the Polish model. The research was also conducted to connect a range of socio-demographic variables with two explanatory ones: satisfaction with participation in U3A activities and the overall quality of life. A total of 515 U3A (N13) students from three Eastern European countries—Poland, Ukraine, and Belarus—took part in the research. The overall quality of life of U3A students was researched and expressed in the form of three components: stress level, sense of self-efficacy, and level of satisfaction with life. The following tools were used: PPS10 (Perceived Stress Scale), GSES (General Self-Efficacy Scale), and SWLS (Satisfaction with Life Scale). The research showed a statistically significant difference between the country of residence and the level of satisfaction with life, sense of self-efficacy, and the overall indicator of the quality of life. Polish seniors obtained higher results in all these areas when compared to their counterparts in Ukraine and Belarus.

The origins of “open-air museums” date back to the nineteenth century and from the very beginning were closely linked to efforts to capture, preserve and present folk culture. However, during the course of the twentieth century, especially in its later part, the concept of open-air museums began to expand. Open-air museums were founded that focused on urban, industrial and military environments, ecological issues, or on charting the life of prehistoric and ancient cultures. Along with this, the methodological concept for this specific type of institution saw some development, and the interdisciplinary approaches expanded in response, covering a wide range of humanities as well as natural sciences. Besides the academic approach, a social and community overlap is also required from these institutions. This article poses the question of how the concept of open-air museums can continue to develop and what direction the role of presenting cultural heritage in an open landscape could take in the future. The arguments herein are based on the philosophical and spiritual dimension of man’s dwelling in the world and his relationship to the landscape in which he lives. We believe that the future of open-air museums should, wherever possible, focus on the preservation of monuments in their historical context and especially in their natural links in terms of landscape, urbanism and architecture. To ensure this concept remains sustainable, it is necessary that these monuments be involved in the life of villages and communities, ideally also on the basis of cooperation between academia and local entities, which are usually villages or municipalities and citizens’ initiatives. Examples of such a direction can be seen in the founding and running of Rochus Park in the Uherské Hradiště region and in the concept of the association of villages called Mariánská zahrada in the Jičín region, both in the Czech Republic.

The present study focuses on exploring the differences and relationship between well-being and experience of pastoral and psychological service of religious denomination based on religious affiliation during the first wave of the pandemic in Czechia. Our research has been focused on the investigation, comparison, and correlation between the level of well-being and pastoral and psychological service. The research sample (n = 1126) consisted of the Czech health population with age over 16 years, of which 42.4% were men (n = 478) and 57.5% were women (n = 648). From the perspective of religiosity, the study sample was divided in terms of religion into two groups—51.9% participants with religious affiliation (n = 584) and 48.1% participants without religious affiliation (n = 542). The level of well-being was identified by means of The Satisfaction with Life Scale (Diener, Emmons, Larsen, & Griffin, 1985). The level of experience with pastoral and psychological service was measured using our non-standardised questionnaire. The results confirmed the differences between the variables of well-being and positive experience with pastoral and psychological service based on religious affiliation. Moreover, we confirmed the hypothesis of a positive correlation between well-being and positive experience with pastoral and psychological service in Czechia.

This study seeks to explain the differences in the perception of social and pastoral service after the first and second wave pandemic in 2020 among the inhabitants of two neighbouring states, both parts of the former unified Czechoslovakia. Our research study compares subjective perception, needs, and participation among inhabitants of eastern Slovakia and north-western Czech Republic in social and pastoral service during the COVID-19 pandemic. The research sample consisted of a healthy population from the Czech Republic (n = 496) and Slovakia (n = 484) over 16 years of age, of which 63% (n = 617) were women and 37% (n = 363) men. The level of education ranged from primary to postgraduate. The research sample consisted of 623 (63.6%) participants with religious affiliation and 357 (36.4%) without religion. The level of perception, needs, and participation of the participants in social and pastoral service was obtained based on a non-standardised questionnaire. The results of our study confirmed several differences in the areas studied.