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Diagonale, tromeje in popotnik: Zbornik Janka Pleterskega, uredila Oto Luthar in Jurij Perovšek
No full text»Serilnik« - preprost izraz za stranišče: Kako lahko tudi najbolj potrebna skrita reč pripomore k bogastvu knjižnega jezika
No full textMaintaining hygiene was, in days gone by, apparently something that people simply didn\u27t pay any attention to, as people in those days - particularly the so-called simple folk - had little awareness of the importance of cleanliness. The level of hygiene, or rather lack of it, was particularly appalling in rural areas. Proof of the slow progress made in the field of hygiene is the fact that up until the mid 19th century, the Slovene language had no specific term to denote the toilet. When referring to this "sanctum", our predecessors resorted to the use of foreign words. Until the literary Slovenian term "stranišče" (meaning "toilet") finally came into general use, local expressions were used which, in some places, were so obscure as to be understandable to only a small circle of users. The majority of these expressions will probably never be known to us, yet one of these terms, which up until recently lay hidden in the annals of history, came to light in the final verdict of a court case pertaining to a quarrel between two neighbours in Ilirska Bistrica.Vzdrževanje čistoče je bilo nekdaj nekaj, Čemur ljudje niso posvečali nobene pozornosti, saj zavedanja o pomembnosti higiene predvsem med preprostim ljudstvom sploh ni bilo. Predvsem na podeželju so bile higienske razmere obupne. Da je bil razvoj na področju higiene zelo počasen, priča tudi podatek, da Slovenci do srede 19. stoletja tudi izraza za stranišče še nismo imeli. Naši predniki so za »posvečeni« prostor uporabljali tujke. Dokler pa se ni dokončno uveljavil knjižni izraz stranišče, so bili ponekod v uporabi tudi lokalni izrazi, uporabljani v ozkih krogih uporabnikov. Večine izrazov verjetno ne bomo nikoli izvedeli, en, do sedaj nepoznan, pa se je slučajno pojavil v končni izjavi ob poravnavi spora med dvema sosedoma v Ilirski Bistrici
»Obsojamo vsakršno vedeževanje, čaranje ...«: Navodila duhovnikom ljubljanske škofije glede praznoverja v 17. in prvi polovici 18. stoletja
No full textBetween 1600 and 1750 the priests of the Ljubljana Diocese were instructed how to deal with (popular) superstition by two synodal ordinances: up to the last quarter of the 17th century, by the ordinance entitled »On Magic and Superstition and The Types of Such Practices« after that by the »Decree Prohibiting the Distribution of Healing Leaflets Among the People.« The article presents the contents of both documents, as well as the context in which they were created. A comparison of the contents of both documents (and partly of their style) gives an insight into the general mental background of the time.Med letoma 1600 in 1750 sta duhovnikom ljubljanske škofije navodila glede praznoverja posredovala dva sinodalna odloka: do nekako zadnje četrtine 17. stoletja odlok »O magiji in praznoverju ter njunih vrstah«, nato pa »Dekret o tem, naj se za zdravljenje bolezni ne deli lističev«. V prispevku je predstavljena vsebina obeh besedil, v dokaj.šnji meri pa tudi kontekst, v katerem sta tidve nastali. Vsebinska (in delno slogovna) primerjava naj bi opozorila na širše mentalitetno ozadje
To ble so ljubezni, ku zdej jih več ni
No full textPrimorska, začetek dvajsetih let prejšnjega stoletja. Krvava vojna leta so za sabo pustila opustošenje na že tako raskavi in kamniti zemlji, telesa in duše Primorcev so bile še vse razbolene od morije. Življenje med kamnitimi zidovi in oborami je bilo težko, a vinogradi in njive so rodile vsako leto zavoljo žuljavih in zgaranih slovenskih rok..
Glava za glavo najhitrejše pravo: Malefične svoboščine Ljubljančanov 1514 / Deren von Laibach Malefitz Freyhaittn: Ljubljanski kazenski sodni red
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»In zapela je harmonika od vzhoda do zahoda in naš narod je zarajal, da še nikdar tako ter ne more do sape še danes …«: Vzpon nemorale in alkoholizma med veliko vojno in v času povojne psihoze
No full textIt seems that the First World War had an effect similar to that of massive plague outbreaks in the Middle Ages or early modern times. People became aware of their transience and started enjoying life intensely by reveling immoderately and frequently, by making “free love” and by consuming alcohol in excessive quantities. Some church dignitaries were aware at the time that this would have consequences long after the end of the war. It indeed turned out that those who thought that the end of war life would bring life back to its old routine were proved wrong. “The poisonous germ of war dizziness” struck this time in the form of a post-war psychosis. Accompanied by a general economic crisis, inflation and great poverty, it pushed people into careless debauchery and “turned the homeland into one big public house that was open day and night”.Zdi se, da se je med prvo svetovno vojno pojavil podoben efekt, kot med množičnimi epidemijami kuge v srednjem oz. zgodnjem novem veku. Ljudje so se zavedli svoje minljivosti in začeli intenzivno uživati življenje tako, da so se množično začeli prepuščati pogostemu in nezmernemu veseljačenju, »svobodni ljubezni« ter prekomernemu uživanju alkohola. Že takrat so se nekateri cerkveni dostojanstveniki zavedali, da bo to pustilo posledice, ki bodo daleč preživele samo vojno. In res so se tisti, ki so računali, da bo s koncem vojne življenje steklo po starih »normalnih« tirnicah, zmotili. »Strupeni bacil vojne vrtoglavosti« je tokrat pod imenom povojne psihoze tudi v pogojih splošne gospodarske krize, draginje in pomanjkanja ljudi gnal v brezbrižno razuzdanost in »domovino izpremenil v eno samo, noč in dan odprto gostilno«
»Tudi če so trezni, niso angeli, pijani pa so zverine«: Problem alkoholizma in recepcija teorije progresivne degeneracije na Slovenskem konec 19. in na začetku 20. stoletja
No full textThe author presents the process of the rise of alcoholism in the 19th and 20th centuries. In the era of citizenry, alcohol became a drug that spread among the people, and it was in particular the march of the “poisonous” spirits that took frightening proportions. Alcoholism as a social disease threatened both the corporal and mental health of individuals and the entire nation. With excessive drinking, the drunkards particularly destroyed their brains, and their drinking also posed a threat to their progeny; their offspring apparently would become even worse, even more lethargic, low-spirited and degenerate. Doctor Fran Viljem Lipič was already concerned about the noxiousness of alcohol in the 1830s, while in the second half of the 19th century, it was Morel’s theory of progressive degeneration that gained more and more followers. Professor Richard von Krafft-Ebing made it particularly popular among Austrian psychiatrists, and the theory was also advocated in the essays on alcoholism and insanity by the psychiatrists Ivan Robida and Fran Goestl. In the more serious cases, chronic alcoholism was believed to lead to moral degeneration and alcohol depravity. Thus, the saddest consequence of alcoholism was an ethical and moral degeneration of the drunkards, which developed alongside the decay of the mind and the heart. Alcoholism was believed to be particularly pernicious to the offspring, who were considered even more degenerate and psychically inferior. It was believed that parents who were alcoholics would also have alcoholic children; i.e. evil led to more evil. At the end of the 19th and the beginning of the 20th century, alcoholism finally became a disease, and its ill effects were sought at the core of social reproduction and family life. A typical alcoholic-degenerate was thus believed to be imprinted with mental degeneration from the outset, and was also partly responsible for the poisoning and increased weakening of future generations.Avtor v članku predstavi proces naraščanja alkoholizma v 19. in 20. stoletju. Alkohol je v dobi meščanstva postal droga, ki se je širila med ljudstvom, zastrašujoč pa je bil zlasti pohod »strupenega« žganja. Alkoholizem kot socialna bolezen je ogrožal tako telesno in duševno zdravje posameznika kot celega naroda. Pijanci naj bi z vdajanjem alkoholu uničevali zlasti možgane, s pitjem pa naj bi ogrožali tudi potomstvo, bodoči rod naj bi bil še slabši, še bolj letargičen, malodušen in degeneriran. Škodljivost alkohola je v 30. letih 19. stoletja skrbela že zdravnika Frana Viljema Lipiča, v drugi polovici 19. stoletja pa je vse več privržencev dobivala Morelova teorija progresivne degeneracije. Med avstrijskimi psihiatri jo je populariziral zlasti profesor Richard von Krafft-Ebing, v svojih spisih o alkoholizmu in blaznosti pa sta jo razširjala tudi psihiatra Ivan Robida in Fran Goestl. Kronični alkoholizem naj bi imel v težjih primerih za posledico moralno degeneracijo in alkoholno sprevrženost, skratka, najbolj žalostna posledica alkoholizma naj bi bila etična in nravstvena degeneracija pijancev, ki se razvija ob propadanju razuma in srca. Alkoholizem naj bi bil poguben zlasti za potomce, ki so jih imeli za še bolj degenerirane in psihično manjvredne. Starši alkoholiki naj bi imeli običajno otroke alkoholike, skratka, iz zla naj bi se rodilo zlo. Na prelomu 19. in 20. stoletja je alkoholizem dokončno postal bolezen, njegove kvarne učinke pa so iskali v jedru socialne reprodukcije in družinskem življenju. Tipičen alkoholik – degeneriranec naj bi torej imel znamenje duševne degeneracije vtisnjeno že v kali, bil pa naj bi tudi sokriv zastrupljanja in rastočega slabšanja prihodnjih rodov