The article examines the Slovene “progressive” political parties,
treated as the interwar heirs to the 19th century national liberal traditions, and puts forward references to similar parties from the Czech political context. It demonstrates how the dominant position of political Catholicism within the Slovene political landscape also largely determined the ideological profile and political behavior of the main opposing camp. Pronounced “anti-clerical” orientation was thus essential for Slovene (post-)liberals, marking an important difference to their counterparts in the more secularized Czech context. On other hand the appeal to the national idea remained central for both the Slovene and the Czech interwar national liberal heirs. The specificities of progressives’ national politics are discussed in the second section, where it is indicated that the complexities of their Yugoslavist course, being based not
merely on pragmatic considerations, had mostly different underpinnings than the Czechoslovakist conceptions had in the Czech (post-)liberal politics. and Článek zahrnuje poznámkový aparát pod čarou
Perceiving work competition as a strategic practice of a selected social system the author of the article examines the relationship between work competition and (public) holidays in the period of the first five-year economic plat of the Socialist Federal Rebublic of Yugoslavia (1947-1952). This relationship was mutual and similarly as in other socialist countries centrally planned as well as directed: holidays helped spreading the idea of competitive way of working as well as they helped structuring (working) time. On the other hand work competition helped rooting the new system of public holidays as well as it also structured and shaped holidays.
This paper summarizes the discussion of ethnology in Slovenia between ‘narodopisje’ and anthropology from the point of view of its theoretical and methodological issues. At the same time it delineates some characteristics of ethnology and folklore studies in Slovenia in the 20th century, whereby the discussion on the wider social implications is omitted. Considerations put forward here are limited to those disciplinary issues which are the fruit of self-reflexive and critical insights in ethnology, which enable to highlight the origins, the formation and changes of research patterns from predominant philological and cultural-historical roots of ‘narodopisje’ to anthropologically oriented contemporary research. Some general observations, a retrospective view of the status of theory and methodology, the tradition of ‘narodopisje’, the ‘farewell to folk life’, the new methodological horizons, the predicament of the ‘two-headed ethnology’ and recent anthropologization are considered. and Článek shrnuje debaty o etnologii ve Slovinsku, její vývoj od „národopisu“ {narodopisje) k antropologii, se zvláštním zřetelem k teoretickým a metodologickým problémům. Nastiňuje některé charakteristiky etnologie a folkloristiky ve Slovinsku ve 20. století, vyhýbá se ale diskusi o širších sociálních souvislostech. Omezuje se pouze na ty problémy disciplíny, které jsou produktem sebereflexe a kritického přístupu k etnologii, což umožňuje zdůraznit její počátky, formování a změny stylu výzkum, od převážně filologických a kulturně-historických kořenů „národopisu“ k antropologický orientovanému výzkumu v současnosti. Připojeny jsouněkteré obecné postřehy, a také retrospektivní pohled na status teorie a metodologie, úvahy o tradici „národopisu“, „rozloučení s lidovým životem“, o nových metodologických horizontech, dilematu „dvouhlavé etnologie" a aktuální antropologizaci.
The paper deals with the role of gender in the context of witchcraft. It focuses on the situation in a rural area in eastern Slovenia, where the author and her students researched witchcraft in 2000 and 2001. The meaning of a gender in witchcraft accusations is presented with respect to various levels and types of witch (social level - neighborhood witches, village witches; supernatural level – night witches; counter witches). Among neighborhood witches (about whom people believe that they perform some kind of magic: placing eggs etc. in the hope that they will hurt neighbors; intentional praise), women are typically assumed to be guilty; men appear only in the subcategory of people with evil eye. Similar holds for all the subcategories of village witches, except for those who earned their reputation because of the assumption of their possession of a book of magic (where men predominate). Night witches (in the form of lights or vague presences which make it difficult for people to find their way) are always female (they are spoken about using the feminine gender; when they are recognized as people from the village, they are always women). In contrast, the ratio of men to women among counterwitches, to whom people turned for help against witches, rises dramatically. The most influential counterwitch whom people visited in this area was a men. The relationship between the sexes can also be seen through an analysis of (migratory) legends about witches whereby many of them reveal a concealed misogyny.