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The compositions of trioctahedral micas from 51 samples of granitoids with different geochemical affiliations and grades of differentiation from the Bohemian Massif, Central Europe, were analysed using electron microprobe (major elements) and laser ablation inductively coupled plasma mass spectrometry (Li, Sc, Ga, Ge, Nb, In, Sn, Cs, Ta, W, Tl). The micas form a continuous evolutionary series from phlogopite to zinnwaldite. The phlogopites and biotites from the I-type rocks are characterized by 5.5–5.7 Si, 2.4–2.6 Al, <0.1 Li atoms per formula unit [apfu] and Mg/(Mg + Fe) = 0.4–0.8. The biotites from the S-type granites usually contain 5.3–5.7 Si, 3.2–3.6 Al, 0.1–0.3 Li apfu and Mg/(Mg + Fe) = 0.15–0.4. The annites and zinnwaldites from the rare-metal granites contain 5.7–6.8 Si, 3.2–3.8 Al, 0.6–2.6 Li apfu and Mg/(Mg + Fe) < 0.1. The concentrations of F, Rb, Cs and Tl increase from the phlogopites and biotites to zinnwaldites: F 0.1 → 8 wt.%, Rb2O 0.05 → 1.7 wt.%, Tl 2 → 50 ppm and Cs 40 → 2000 ppm. The concentrations of Sn, Nb, Ta and W in phlogopites and biotites from the I- and S-type granitoids generally correlate with those of the parent rocks and reach values of (in ppm) 20–100 Sn, 20–250 Nb, 1–20 Ta and <5 W. The highest concentrations were found in the Li-annites in the relatively early facies of rare-metal granites (in ppm): 250–600 Sn, 400–600 Nb, 60–120 Ta and 50– 120 W. The zinnwaldites in the late rare-metal granites facies are impoverished in these elements, which is explained by contemporaneous crystallization of cassiterite and columbite. Lithium enters the crystal lattice of trioctahedral micas via the exchange vector Li3□Si3Fe–6Al–1up to concentrations of ∼2.5 wt.% Li2O (1.5 apfu Li). At higher Li concentrations, Li is incorporated through the exchange vector Li3Si1□–1Fe–2Al–1.

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The work deals with Iranian women in the Czech Republic, aiming to find out how the position and social status of these researched women in Czech society are to a large extent shaped and influenced by the culture of the country of their origin. The article follows the reasons why these women left Iran, as well as relatives and family pressure on women. Furthermore, it is the society and ubiquitous social control that has influenced a number of decisions in women's lives, including marriage to a foreigner and emigration. The text deals with the historical and cultural consequences that gave rise to patriarchy and the emergence of feminist movements and thoughts in the Islamic Republic of Iran, and also discusses the perception of gender issues and the general position of women in Iran from the perspective of Western authors. Based on semi-structured interviews, the text shows the lived experiences of the studied women who left their home country to escape the local controlling environment. These women literally get themselves into a different foreign culture carrying their own cultural burdens with them. For Czech society, Iranian women are practically invisible, but they struggle with the daily dilemma of keeping cultural attributes and ties of their homeland or liberating themselves completely. In addition to several topics related to the context of cultural transmission, the article discusses patriarchy and family, feminism and the public sphere, including the symbol of the veil, and education, which includes the defining potential for changing a woman's lifestyle. The text (as well as the final thesis) can help with thinking about the issue of integration.