The monograph is based on testimonies, newspaper and archival sources. First it presents the historical development of Ljubljana and its rural hinterlands as well as depicts the daily life in socialism in three chosen fields: work and employment, living standard and consumption, and solving the housing and infrastructure challenges. These were the areas that were inseparably connected with the modernisation processes of Yugoslav socialism. They also influenced the quality and organization of life. The analysis focuses not only on the life circumstances but also on the motivation, strategies, and practices adopted by people to manage their everyday life and improve their living conditions. In doing so, the author identifiess the existence of cultural practices based on interpersonal connections and networking as well as the informal economy. She does not interpret them as an expression of socialist mentality or necessity, but sees their origin deeper in Slovenian history and culture, where the values of equality and solidarity and some culturally conditioned practices are rooted. The monograph ends with the transition from socialism to postsocialism. The criticism that the interviewees expressed concerning the changed circumstances in post-socialism did not focus on the worsening living conditions as much as on the lost feeling of social security, changed mutual relations, and fear of the increasing social differences.
COBISS.SI-ID: 301854720
The author presents and analyses the yet unpublished written correspondence be-tween Jože Pučnik and Ljubo Sirc. It was discovered in 2014 and kept by the Dr. Jože Pučnik Institute archive in Ljubljana. Pučnik and Sirc were two of the most well-known post-war dissidents of the communist regime in Slovenia. Following the Second World War, during the assumption of power by the totalitarian regime, Sirc became a victim of the Nagode show trial. Pučnik’s story unfolded with a ten-year delay. Their fates were bound in many ways: both were freethinkers, critical of the existing conditions created by the communist authorities, both resisted and both were ready to engage in overcoming the remnants of the totalitarian regime in the late 1980s and early1990s. The study is focused on their correspondence from the mid-1980s onwards. The study, which is based on the private correspondence of both key figures of that period, reveals their interpretations of time and space, particularly their understanding of the way of functioning of the totalitarian regime and possibilities of a democratic transition.
COBISS.SI-ID: 45710893
The article deals with the Catholic Church in Slovenia, or "Dravska banovina" as it was then called, during the Second World War, which was occupied by Germany, Italy and Hungary in April 1941. At that time, it was divided into two dioceses: Lavantine diocese (based in Maribor) and Ljubljana diocese. The Lavantine diocese was completely occupied by the Germans, while the diocese of Ljubljana was divided between the German and Italian occupiers. Prekmurje, which was part of the Sombotely diocese and was managed by the Lavantine bishop, was occupied by Hungary. The occupiers acted very differently. While in the Italian occupied part, the so-called "Provincia di Lubiana", Catholich Church could continue its work more or less without disturbances, the Slovene pastoral care in the German-occupied area was practically completely disabled. The Germans imprisoned and deported most priests and members of religious orders to Croatia, a few even to Bosnia, sent some od them to concentration camps, banned the Slovene language in churches and seized church property. People in the German-occupied territory was left with virtually no spiritual care. They received help partly from the dioceses of Gurk and Seckau. In Austrian Carinthia Slovene priests were persecuted as well. The Hungarians also denied the existence of Slovenes in Prekmurje. In addition to the occupation, another level of events in Slovenia, namely the revolution, must be taken into account. Namely, the Communists abused the resistance against the occupiers to launch a revolution with the aim of seizing power after the end of the war. The Slovene Church did not sympathize with the occupiers, and most of them also refused to cooperate with the OF and the partisans because they were led by the Communist Party. VOS and pasrtisans killed many priests, right after the war also the curates who were handed over by the British to Tito's Army.
COBISS.SI-ID: 44870957
The Jewish presence in Trieste and Gorizia is documented since the thirteenth century onwards and their presence in the Littoral increased on the arrival of exiles from Styria and Carniola in the Early Modern Period. In the seventeenth century, some Jews in the Littoral were elevated to the rank of so-called court-privileged Jews or privileged Jewish individuals in the service of the imperial crown. Both Jewish communities had close family and business ties throughout history. The differences between them, however, should be sought both through numeric comparison and in terms of their economic power and influence on the political and social life of respective cities. The Jewish community in Trieste is still active today and is the only one in Friuli Venezia Giulia. Since 1969, it also incorporates a small number of Jews from Gorizia, with the Trieste rabbi also holding jurisdiction over the entire territory of Slovenia.
COBISS.SI-ID: 45339693
The Allies made decisions on the post-war organization in Europe at the conferences in Moscow, Tehran, Yalta and Potsdam and divided it according to spheres of interest. After World War II in most of the countries of Central Europe, which came under Communist rule, this did not occur immediately after the end of the war in 1945, but also there the Communists began to act ruthlessly against their ideological opponents before the end of the war. They received strong support from the Red Army. They had of course the same goals and used similar methods as the Communists in the former Yugoslavia, who excluded dissenters, used violence, manipulated elections, carried through show trials. Unlike Yugoslavia, where the takeover was carried through by the Yugoslav communists themselves, in Poland and in other countries of the Warsaw Pact the power was taken over under the baton of the Soviet Union. The situation of the Catholic Church in Central European countries, which after the war became part of the Soviet bloc, was quite different from that in Yugoslavia, but also in Yugoslavia there were great differences between the postwar republics, because of the different historical war experiences. After the German invasion in Yugoslavia Independent State of Croatia was established, a puppet state of Germany and Italy, that cut off the Dravska banovina from other parts of Kingdom Yugoslavia.
COBISS.SI-ID: 45701933