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The paper discusses the characteristics of modern American presidential political rhetoric with special reference to Barack Obama's speeches in which he addressed the highly publicized killings of black Americans. Three of the analysed speeches contain Obama's rhetorical reaction to the judicial decisions not to indict the police officers responsible for the killings, while one speech gives his immediate reaction to the mass murder of black parishioners by a white supremacist. The study is based on the discourse-linguistic analysis of attitudinal meanings and their functions, which are conceptualized as evaluative frames. Evaluative frames are used to highlight different kinds of discourse participants through judgments of behaviour, attributions of emotions and evaluations of semiotic phenomena and objects. The theoretical framework for the different categories of evaluative frames is based on the theory of news framing and theory of evaluative language within systemic-functional linguistics. The findings of the analysis show that Obama uses an interplay of positive and negative evaluations of different kinds to transcend racial categorizations and avoid a direct attribution of blame. When he acknowledges the continuing relevance of the racial divide in US society, he often applies evaluative frames in such a way that they unify rather than divide the discourse participants on both sides of the divide. ; The paper discusses the characteristics of modern American presidential political rhetoric with special reference to Barack Obama's speeches in which he addressed the highly publicized killings of black Americans. Three of the analysed speeches contain Obama's rhetorical reaction to the judicial decisions not to indict the police officers responsible for the killings, while one speech gives his immediate reaction to the mass murder of black parishioners by a white supremacist. The study is based on the discourse-linguistic analysis of attitudinal meanings and their functions, which are conceptualized as evaluative frames. Evaluative frames are used to highlight different kinds of discourse participants through judgments of behaviour, attributions of emotions and evaluations of semiotic phenomena and objects. The theoretical framework for the different categories of evaluative frames is based on the theory of news framing and theory of evaluative language within systemic-functional linguistics. The findings of the analysis show that Obama uses an interplay of positive and negative evaluations of different kinds to transcend racial categorizations and avoid a direct attribution of blame. When he acknowledges the continuing relevance of the racial divide in US society, he often applies evaluative frames in such a way that they unify rather than divide the discourse participants on both sides of the divide. ; The paper discusses the characteristics of modern American presidential political rhetoric with special reference to Barack Obama's speeches in which he addressed the highly publicized killings of black Americans. Three of the analysed speeches contain Obama's rhetorical reaction to the judicial decisions not to indict the police officers responsible for the killings, while one speech gives his immediate reaction to the mass murder of black parishioners by a white supremacist. The study is based on the discourse-linguistic analysis of attitudinal meanings and their functions, which are conceptualized as evaluative frames. Evaluative frames are used to highlight different kinds of discourse participants through judgments of behaviour, attributions of emotions and evaluations of semiotic phenomena and objects. The theoretical framework for the different categories of evaluative frames is based on the theory of news framing and theory of evaluative language within systemic-functional linguistics. The findings of the analysis show that Obama uses an interplay of positive and negative evaluations of different kinds to transcend racial categorizations and avoid a direct attribution of blame. When he acknowledges the continuing relevance of the racial divide in US society, he often applies evaluative frames in such a way that they unify rather than divide the discourse participants on both sides of the divide. ; The paper discusses the characteristics of modern American presidential political rhetoric with special reference to Barack Obama's speeches in which he addressed the highly publicized killings of black Americans. Three of the analysed speeches contain Obama's rhetorical reaction to the judicial decisions not to indict the police officers responsible for the killings, while one speech gives his immediate reaction to the mass murder of black parishioners by a white supremacist. The study is based on the discourse-linguistic analysis of attitudinal meanings and their functions, which are conceptualized as evaluative frames. Evaluative frames are used to highlight different kinds of discourse participants through judgments of behaviour, attributions of emotions and evaluations of semiotic phenomena and objects. The theoretical framework for the different categories of evaluative frames is based on the theory of news framing and theory of evaluative language within systemic-functional linguistics. The findings of the analysis show that Obama uses an interplay of positive and negative evaluations of different kinds to transcend racial categorizations and avoid a direct attribution of blame. When he acknowledges the continuing relevance of the racial divide in US society, he often applies evaluative frames in such a way that they unify rather than divide the discourse participants on both sides of the divide. ; The paper discusses the characteristics of modern American presidential political rhetoric with special reference to Barack Obama's speeches in which he addressed the highly publicized killings of black Americans. Three of the analysed speeches contain Obama's rhetorical reaction to the judicial decisions not to indict the police officers responsible for the killings, while one speech gives his immediate reaction to the mass murder of black parishioners by a white supremacist. The study is based on the discourse-linguistic analysis of attitudinal meanings and their functions, which are conceptualized as evaluative frames. Evaluative frames are used to highlight different kinds of discourse participants through judgments of behaviour, attributions of emotions and evaluations of semiotic phenomena and objects. The theoretical framework for the different categories of evaluative frames is based on the theory of news framing and theory of evaluative language within systemic-functional linguistics. The findings of the analysis show that Obama uses an interplay of positive and negative evaluations of different kinds to transcend racial categorizations and avoid a direct attribution of blame. When he acknowledges the continuing relevance of the racial divide in US society, he often applies evaluative frames in such a way that they unify rather than divide the discourse participants on both sides of the divide. ; V prispevku so obravnavane značilnosti sodobne ameriške predsedniške politične retorike s posebnim poudarkom na govorih Baracka Obame, s katerimi se je odzval na uboje temnopoltih Američanov. Trije od analiziranih govorov vsebujejo Obamov odziv na sodne odločitve, ki so zavrnile obtožbo policistov, odgovornih za uboj, v enem od govorov pa se je odzval na množični umor temnopoltih faranov s strani belega skrajneža. Študija temelji na analizi jezikovnih kategorij vrednotenja, ki so pojmovane kot okviri vrednotenja. Okviri vrednotenja udeležence v diskurzu osvetlijo s presojami vedenja in pripisovanja čustev ter z vrednotenjem predmetov in pojavov. Koncept okvirov vrednotenja temelji na spoznanjih teorije medijske komunikacije in teorije jezika vrednotenja v sistemsko-funkcijskem jezikoslovju. Ugotovitve analize kažejo, da Obama uporablja preplet pozitivnih in negativnih vrednotenj različnih vrst, da bi presegel rasno kategorizacijo in se izognil neposrednemu pripisovanju krivde. Raziskava pokaže tudi, da Obama rasne razdelitve pogosto uokvirja tako, da udeležence na nasprotnih straneh poenoti z istim okvirom.

Dogajanje v času komunistične revolucije bistveno vpliva tako na stanje kot tudi na razumevanje sodobne slovenske družbene situacije. V disertaciji avtorica v luči idejnega nasprotja med krščanstvom in komunizmom ter na podlagi konflikta, ki se je obenem razvil v obdobju revolucije, razišče vzroke in podlage za omenjeni vpliv. Avtorica v delu pokaže na temeljno povezanost sodobnega položaja in komunistične revolucije na Slovenskem. Kot pojmovni okvir ter orodje za razumevanje izbere Girardovo mimetično teorijo in teorijo o grešnem kozlu. Girard namreč kulturo opisuje kot mimetični cikel, kjer posameznik posnema drugega (tako se začne že v samem otroštvu, ko otrok posnema starše in s tem postane družbeno bitje). Posnemanje je gonilo vsake družbe. Poleg tega pa posnemanje lahko omogoči tudi uničenje družbe, kulture. Girard vpelje grešnega kozla kot razrešitev konflikta, kjer imata dva subjekta enako željo in se skupaj obrneta proti grešnemu kozlu, ki zanju predstavlja vzrok mimetične krize, in je njegovo žrtvovanje pogoj za ponovno vzpostavitev družbenega reda in socialne varnosti. Ta teo-retični okvir omogoča tudi raziskovanje preteklih družbenih konfliktov, posebej pa tudi njihovih posledic v sodobnosti, vključno z vidiki spravnih procesov ter tranzicijske pra-vičnosti. Zato ga avtorica plodno uporabi pri omenjenem raziskovanju. Kot dve nasprotujoči idejni podlagi avtorica predstavi krščanstvo in komunizem, ki sta že v svojem idejnem temelju diametralno nasprotni, posebej pa ju prikaže preko Girar-dove teorije. Krščanstvo s krističnim pojmovanjem osebne svobode izstopi iz cikličnosti mehanizma grešnega kozla, komunizem pa prav nasprotno temelji na mimetičnosti. Žrt-vena znamenja v Girardovem pojmovanju, ki opravičijo umor grešnega kozla, temeljijo na dejstvih, ki postanejo sprejemljiva za umor, ne glede na (ne)resničnost le-teh. Implementacija Girardove teorije na slovensko situacijo zajema dva ključna vidika. Prvi vidik je žrtvovanje nasprotnikov komunistične revolucije z žrtvenimi znamenji kolabo-racije, nemirov … Omenjeno žrtvovanje omogoči vzpostavitev totalitarnega komunisti-čnega režima v kraljevini Jugoslaviji in s tem tudi na Slovenskem. Komunizem kot tota-litarni režim ne dopušča alternative, človeka uniformira in osami. Obenem vzpostavi totalni nadzor in teror. Krščanstvo po drugi strani človeka opolnomoči z bogopodobnos-tjo in s tem edinstvenostjo, nedotakljivostjo, nezamenljivostjo ter svobodo. Drugi vidik pa zadeva dejstvo, da konflikt iz časa komunistične revolucije še vedno ni razrešen ter je vladavina prava in vzpostavitev demokratične družbe še vedno nedokon-čan projekt. Kljub demokratični državni ureditvi in propadu komunizma kot dolgoroč-nega družbenopolitičnega in ekonomskega sistema avtorica poudari dva izziva sodobne družbe na Slovenskem. Prvi je prisotnost komunistične ideologije v razmišljanju in delovanju posameznikov, drugi izziv pa je nezadostna uveljavitev tranzicijske pravično-sti. Omenjeni vidiki analize temeljijo najprej že v samem idejnem nasprotju in zasnovi tako komunizma kakor tudi krščanstva. Krščanstvo in komunizem sta v svojem temelju različna. Poseben poudarek je na vidikih dojemanja človeka kot svobodnega in razumskega bitja v obeh idejnih okvirih. Komunizem s komunistično revolucijo nastopi proti človeku, proti človekovemu dostojanstvu in proti človekovi svobodi in s tem krščanstvo postavi v obrambno držo. S tem pa tudi Cerkev, ki je kot ene vidnejših institucij komunistična revolucija ni prevzela in obvladovala, postane braniteljica človekovega življenja in človekovih pravic, obenem pa je postavljena nasproti komunistični revoluciji. Krščanstvo in tudi Cerkev se posluži različnih načinov obrambe in upora, ki niso vselej povsem skladni s krščanskim naukom. Metode obrambe so bile: krščanska drža v odnosu do vojne, do sočloveka, do okupatorja in do revolucionarnih sil, fizična obramba, sodelovanje tako z okupacijskimi kakor tudi revolucionarnimi silami, kulturna, medijska in politična udejstvovanja. Kljub temu je revolucionarno nasilje eskaliralo predvsem v zadnjih letih druge svetovne vojne in prvih letih po revoluciji. Situacije, v katere so bili postavljeni posamezniki na Slovenskem, niso bile enoznačne ali enostavne. Ni šlo zgolj za izbiro med revolucionarno ali protirevolucionarno stranjo, temveč so bile okoliščine zaradi okupacijskih sil bolj zapletene. Ljudem je grozilo neodobravanje, preganjanje ali nasilje z vseh strani. Komunistična partija je monopolizirala odpor proti okupacijskim silam. Že zametki kakršnekoli druge neodvisne organizacije upora so bili lahko kaznovani. Nemalo kristjanov je z namenom domoljubnosti ali nezmožnosti izognitve mobilizaciji postalo del osvobodilnega gibanja, ne glede na ideološko podlago gibanja ali organizacije, ki je gibanje organizirala. Cerkev kljub temu ni bila preveč zaželen partner v uporu, o čemer priča tudi Kardeljevo navodilo: "Duhovne v četah vse postreljajte" (Griesser-Pečar 1996, 109). Ne zgolj navodilo, tudi načrtno degradiranje duhovnikov z zaporom, priporom, deportacijami in usmrtitvami so priča odnosu komunistične partije do cerkvenih dostojanstvenikov. Revolucionarno nasilje je pustilo neslutene posledice ne zgolj v tedanjem obdobju, temveč tudi za sedanji čas, pri čemer pri avtoričinem raziskovanju teh posledic pomembno vlogo igrajo tudi osebne zgodbe, odgovornost na osebni ter družbeni ravni in medgeneracijski prenos travm, ki onemogočajo pravo tranzicijo iz totalitarnega v demokratični sistem. Tranzicija in tranzicijska pravičnost je torej mehanizem, ki si prizadeva v polnosti izpeljati tranzicijo na osebni in družbeni ravni ter vzpostaviti zaupanje v državne institucije, delovanje državnih struktur. Situacija na Slovenskem sicer nakazuje na nekatere pozitivne učinke tranzicijske pravičnosti, kot sta denacionalizacija in odprtje arhivov. Še vedno pa umanjka uveljavitev pravičnosti na osebni ravni, pri čemer so pomemben vidik spravni procesi ter prekinitev medgeneracijskega prenosa travm. Podobno kot na osebni ravni umanjka pravičnost v javni sferi, na primer pluralizacija medijskega prostora, urejene gospodarske pobude, dialog med različnimi družbenimi skupinami, vključno z vstopanjem verskih skupnosti v javno razpravo, vzpostavljanjem zaupanja v državne institucije ipd. Pogled na komunistično revolucijo na Slovenskem skozi prizmo Girardovega grešnega kozla ponudi edinstven okvir, ki poveže razumevanje komunistične revolucije in komu-nističnega sistema s sodobnim položajem slovenske družbe. Po eni strani Girardov mehanizem grešnega kozla lahko razumemo kot dopolnjenega v komunistični revoluciji, po drugi strani pa mehanizem stremi k dopolnitvi v smislu celovite uveljavitve tran-zicijske pravičnosti. ; The events during the communist revolution significantly influence the state and understanding of the contemporary Slovenian social situation. In the dissertation, in the light of the ideological contradiction between Christianity and Communism, and on the basis of the conflict that developed during the revolution, the author explores the causes and grounds for this influence. In this work the author shows the fundamental connection between the contemporary situation and the communist revolution in Slovenia. She chooses Girard's mimetic theory and scapegoat as a conceptual framework and tool for understanding. Girard describes culture as a mimetic cycle, where the individual imitates the other (this starts from the very childhood, when the child imitates his parents and thus becomes a social being). Imitation is the driving force of every company. In addition, imitation can also become a destruction of society, culture. Girard therefore implements the scapegoat as a conflict resolution where the two entities share the same desire and together turn against the scapegoat, which causes them a mimetic crisis and its sacrifice is a condition for restoring social order and social security. This general theoretical framework also makes it possible – to explore past social conflicts, and in particular their consequences in the present, including aspects of reconciliation processes and transitional justice. Therefore, the author fruitfully uses it in the mentioned research. The author embraces Christianity and communism as two opposing ideological bases, which are already diametrically opposed in their conceptual bases, and are especially illuminated by Girard's theory. Christianity, with its cristian notion of personal freedom, stands out from the cyclical nature of the scapegoat, but communism is, on the contrary, based on mimeticism. Victims of character in Girard's conception that justify the murder of a scapegoat are based on facts that become acceptable for murder, regardless of the (un) reality of them. The implementation of Girard's theory on the Slovenian situation thus encompasses two key aspects. The first aspect is the sacrifice of the opponents of the communist revolution with the sacrificial signs of collaboration, riots, … This sacrifice makes it possible to establish a totalitarian communist regime in Yugoslavia, and thus in Slovenia. Communism, as a totalitarian regime, does not allow an alternative, it uniforms and isolates man. At the same time, it establishes total control and terror. Christianity, on the other hand, empowers man with uniqueness, inviolability, irreplaceability and freedom. Another aspect concerns the fact that the conflict from the communist revolution has still not been resolved, and that the rule of law and the establishment of a democratic society are still, in the eyes of many Slovenians, an unfinished project. Despite the democratic state system and the collapse of communism as a long-term socio-political and economic system, the author emphasizes two challenges of contemporary society in Slovenia. The first is the presence of communist ideology in the thinking and action of individuals, and the second challenge is the insufficient implementation of transitional justice. The aforementioned aspects of the analysis are based first of all on the very conceptual contradiction and conception of both communism and Christianity. Christianity and communism are fundamentally different. Particular emphasis is placed on aspects of the perception of man as a free and rational being in both conceptual frameworks. Communism, by communist revolution, stands against man, against human dignity and against human freedom, thereby placing Christianity in a defensive posture. In doing so, the Church, which as one of the most prominent institutions has not been taken over and controlled by the Communist Revolution, becomes a defender of human life and human rights, while at the same time it stands against the Communist Revolution. Christianity, as well as the Church, uses various methods of defense and rebellion that are not always completely in line with Christian teaching. The methods of defense were the Christian stance in relation to war, to fellow human beings, to the occupier and to the revolutionary forces, physical defense, cooperation with both occupation and revolutionary forces, cultural, media and political activities. Nevertheless, revolutionary violence escalated, especially in the last years of World War II and the first years after the revolution. The situations in which individuals in Slovenia were placed were not straightforward or straightforward. It was not merely a choice between a revolutionary or a counter-revolutionary party, but the circumstances were more complex rather than straightforward because of the occupying forces. People were threatened with disapproval, persecution or violence from all sides. The Communist Party monopolized resistance to the occupation forces. The rudiments of any other, independent organization of resistance could have been punished. Quite a few Christians, for the sake of patriotism or inability to evade mobilization, became part of the liberation movement, regardless of the ideological basis of the movement or the organization that organized the movement. The church was not, however, a much-desired partner in the resistance, as evidenced by Kardelj's instruction: "Shoot the priests in the troops." (Griesser-Pečar 1996, 109) Not only the instruction, but also the deliberate degradation of priests through imprisonment, detention, deportation and execution, are witnesses to the Communist Party's attitude towards Church dignitaries. Revolutionary violence has left unprecedented consequences not only in that time but also in the present, with the author's exploration of these consequences also playing a significant role in personal stories, personal and social responsibility, and the intergenerational transmission of traumas that they preclude a real transition from a totalitarian to a democratic system. Transition and transitional justice is thus a mechanism that seeks to fully complete the transition on a personal and social level, and to establish trust in state institutions, the functioning of state structures. Although the situation in Slovenia points to some of the positive effects of transitional justice, such as denationalization, the opening of archives, it still lacks the enforcement of justice on a personal level ; for example, with regard to aspects of media pluralization, orderly economic initiatives, dialogue between different social groups, including the entry of religious communities into public debate, building confidence in state institutions, etc. The view of the communist revolution in Slovenia through the prism of Girard the scapegoat offers a unique framework that connects the understanding of the communist revolution and the communist system with the contemporary position of Slovene society. On the one hand, Girard's mechanism of the scapegoat can be understood as supplemented in the communist revolution, and on the other, the mechanism seeks to supplement in the sense of the full implementation of transitional justice.