Franc Miklošič was undoubtedly one of the most educated, internationally renowned and influential Slovene intellectuals of the second half of the nineteenth century and is foremost regarded as a philologist, linguist and one of the founders of Slavic studies. However, Miklošič's intellectual versatility also led to his engagement with history, ethnography, anthropology and law, predicated on interdisciplinary and comparative approaches. Apart from a few translations of Austrian legislation into Slovene, Miklošič did not devote himself to legal matters, with the exception of blood feud in Die Blutrache bei den Slaven (1887), one of the key works on the topic at the time. Although he agreed with the evolutionist and legal positivist views of his time on the State as the pinnacle of civilization, compared to the supposed chaos of prior societies (which continue to remain popular), in Blutrache Miklošič also presented the characteristics of the customary system of conflict resolution in kinship-based societies, which attest to the complexity of social relations in premodern Europe. It is with the help of Miklošič's work that this paper reconstructs the customary ritual of conflict resolution, which was known to all premodern European societies, and presents the attitude of his and later times towards blood feud. By developing the thesis that Slovenes had no knowledge of blood feud, because they had come under German rule very early, which weakened and dissolved their kinship-based tribal social bonds, Miklošič reveals the other side of his study: nations have no need for customary conflict resolution, since for nations it is characteristic that conflicts are resolved by state institutions. In this way, the professed Slovene and respected figure of the international science community established the Slovenes as a nation with a corresponding territory.
COBISS.SI-ID: 1596549
The paper's main aim is to describe the changes experienced by party landscapes of the selected former Socialist countries in the Central-East Europe from the period 1989/91 until 2013. The authors try to explain the situation more than two decades later from the historical point of view. All the electoral premieres during the "Spring of nations" from 1989 till 1991 featured a showdown between the ruling Communists and their successor parties and the newly formed or emerging opposition. The opposition was victorious in all the discussed countries other than Bulgaria and Romania. On the other hand, none of the coalitions or big tent parties from the early 1990s survived next two decades. Only in few cases, really stable party systems emerged. The conducted research and the science paper are in line with two of the project's goals, namely: directly in regard to the research on those parts of the Slovene past (in this case recent past), on the foundation of which myths change and switch roles with the democratisation of political life; and indirectly, in regard to the analysis of the use of history in the political discourse.
COBISS.SI-ID: 1569925
The present contribution discusses comparisons between variants of the Slovenian ballad of Fair Vida (Lepa Vida), which according to Grafenauer classify into three typological groups (Fair Vida with a tragic outcome, Fair Vida with an elegiac end, and Fair Vida with a happy ending), as well as the variants from Resia. The core of this paper consists of a comparison between the typological group of Fair Vida with a tragic outcome, preserved in Brezniks and Kramar's Fairy Vida from Ihan, and some of its Albanian-Calabrian-Sicilian relatives (Zogna Riin, Donna Candia, La bella, Scibilia Nobili) from Marsala and Borghetto)).This comparison touches upon the smaller differences and the greater similarities concerning the abductor, the way the abduction takes place, the fate of the child, the young woman and mother, and her devotion to Christianity. The Slovenian Fair Vida from the Ihan typological group similarly as her foreign relatives shows preference for volunteering to die, rather than allowing her maritime abductors, the infidels/unbelievers, to take her overseas to serve as a slave/ concubine. She presents herself as the guardian of moral honour, of the sacredness of marriage, of family, and of the Christian tradition. The present contribution also reflects upon the relationship between the black Moor in the Slovenian Fair Vida, and the black Arab depicted in the folk songs of the Serbo-Croatian cultural area where the Arab frequently occurs in binary opposition with Prince...
COBISS.SI-ID: 14968323