Suchergebnisse

V Ukrajini so se leta 2014 po seriji različnih notranjih političnih kriz na vzhodu države, v regiji Donbas, pojavila separatistična gibanja, katerih pripadniki so za regiji Doneck in Lugansk zahtevali odcepitev od države. Začetnim protestom je sledil konflikt, ki ga že od vsega začetka zaznamuje prepletanje delovanja različnih vpletenih strani: upornikov na eni in ukrajinske oblasti na drugi strani, kot tudi mednarodne skupnosti. Na eni strani sta Evropska unija in NATO, ki si zadnji dve desetletji na različne načine prizadevajo za integracijo vzhodnoevropskih držav. Na drugi strani je Ruska federacija, ki je še vedno izrazito povezana z republikami nekdanje Sovjetske zveze in nanje tudi močno vpliva. Širjenje vplivov iz EU in ZDA oziroma zahoda na splošno v teh državah domnevno ogroža ruske interese in interese proruske struje v Ukrajini. Magistrsko delo prikazuje zgodovinski razvoj Ukrajine in zapletene družbene, gospodarske in politične razmere, prisotne v državi, ki pripomorejo k razumevanju razvoja in poteka konflikta. Temu sledita analiza medijskega poročanja in vloge medijev v razvoju konflikta in političnogeografska analiza konflikta ter njegov vpliv na širše dogajanje in odnose v Evropi in svetu ; After a series of various internal political crises in eastern Ukraine in 2014, separatist movements appeared in the Donbas region, demanding secession of the Donetsk and Luhansk regions. The initial protests were followed by a conflict marked throughout by the intertwining actions of the various parties involved: the rebels, the Ukrainian authorities as well as the international community. On the one hand, there is the European Union and NATO, striving for the integration of Eastern European countries over the last two decades. On the other hand, there is the Russian Federation, still strongly connected with the republics of the former Soviet Union and exerting a strong influence on them. Supposedly, the growing influences of the EU, the US and the West in general in these countries pose a threat to the Russian interests and the interests of the pro-Russian movement in Ukraine. This master's thesis presents the historical development of Ukraine and its complex social, economic and political conditions, shedding light on the development and course of the conflict in the country. It then provides an analysis of the role of the media in the development of the conflict, as well as a political geographic analysis of the conflict and its impact on the events and relations on European and global level.

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.

Abstract. Childhood is socially constructed, depending on social, economic and cultural circumstances. Poverty, social differences, conflicts, and social injustice have a negative impact on children's lives. The aim of the article is to present childhoods under conditions of exploitation. Despite general progress, and the emancipation of children's rights, data confirm an increase in the number of children who are engaged in war conflicts, perform difficult and inappropriate work, or in slavery. In conclusion, the exploitation of children is considered in the context of social conditions and processes, neoliberal capitalism, globalisation, and documents that guarantee children's rights.
Keywords: childhood, exploitation, children's rights, social inequalities, globalisation

The need for legal regulation of essential local community relations derives from the nature of these relations, because vital conditions for life & work are regulated in a local community. In a locally conditioned form of association of people, the relative stability & predictability of relationships, which present a potential conflict of interest, can be achieved through the legal institutionalization of citizens' communication. The necessity for rationalizing the legal regulation of social relations has been emphasized lately. These trends need to be followed also in legal defining of regions. A detailed normative definition & over-organization of local self-government & performing governmental functions represent an obstacle to the implementation of authentic interests of local residents. The very satisfaction of the common needs & interests of the population in the future region represents a functional element in the legal image of the regional self-government. This image includes also territorial & organizational components. From this point of view, it is necessary to very carefully analyze the new Article 143 of the Constitution of the Republic of Slovenia that allows starting establishing regions as a second level of local self-government. In adopting acts that define system frameworks of regions, particular attention needs to be paid to the process of forming regions, to their financing & to delegating some tasks from the state competence to regions. References. Adapted from the source document.

Demokracija je sistem, je paradigma, ki se je brez volitev in udeležbe volivcev, že zaradi njene izvorne filozofske in družbene ideje ne da vzpostaviti in uresničiti. Ni je mogoče in tudi smelo se je ne bi vpeljati kot družbeni red kar tako, samo po sebi, kot še eno avtoritarno možnost z dejanjem avtoritarnega posameznika ali ozke skupine. Če je vzpostavljena, pa je v njenem temeljnem izhodišču, ki sloni na doslednem spoštovanju človekovih pravic, svoboščin in pravičnosti, niti ni mogoče v celoti uresničiti. Kot družbenopolitična pojavna oblika se namreč kaže kot sistem posredne ali neposredne vladavine njenega izvornega nosilca. Neposredna prihaja v konflikt z njeno dejansko uporabnostjo za vsa področja moderno strukturirane družbe, posredna se globoko in neizogibno oddaljuje od njenega bistva in smisla. Kljub temu so demokratične volitve še vedno temeljni, družbenosistemski element in pogoj za vzpostavitev demokratične družbe, zato se od tako vzpostavljenega sistema kot celote utemeljeno pričakuje, da bo volivcem in kandidatom v polni meri omogočil uresničiti njihovo ustavno in mednarodnopravno uveljavljeno volilno upravičenje in poslanstvo, druge upravičeno vpletene subjekte pa v skladu z demokratičnimi volilnimi standardi zadolžil za njihovo demokratično izvedbo, kontrolo in nadzor. Ker uresničevanje volilne pravice na volišču kot klasična oblika volitev s prihodom volivcev v »volilno urejen prostor ali stavbo« in oddajo papirnatih glasovnic v volilno skrinjo počasi, a zanesljivo izgublja svojo družbeno in politično funkcijo kot temeljni pogoj za njeno izvrševanje, je temeljna hipoteza predstavljene naloge zastavljala vprašanje, ali je tradicionalno volišče kot prostor in pravna kategorija uresničevanja ustavnega načela ljudske suverenosti in demokratične oblasti (še vedno) ustrezno zakonsko regulirano in ali zaradi novih načinov in tehnologij glasovanja ta njegova vloga postaja ustavno sporna. ; Democracy is a system, a paradigm which, due to its philosophical and social idea, cannot be established and realised without elections and voters' participation. It cannot and should not be introduced as a social system just like that, spontaneously, as another authoritarian option carried out by an authoritarian individual or a select group. However, when it is established, it cannot be fully realised in its fundamental starting point based on a consistent regard for human rights, freedoms and justice. As a socio-political phenomenon it appears as a system of direct or indirect reign of its original holder. It is directly in immediate conflict with its virtual practicability in all spheres of a modern structured society and indirectly it deeply and inevitably deviates from its essence and meaning. Nevertheless, democratic elections are still a fundamental social system element and a condition for the establishment of a democratic society. Therefore it is reasonable to expect from the established system as a whole to enable the voters and candidates to fully realize their constitutional and internationally established electoral entitlement and mission and to make it possible for the other legitimately involved subjects to be charged with their democratic implementation, control and supervision in accordance with democratic electoral standards. Since the exercise of voting rights at the polling station as a classic form of elections with the arrival of voters in an "electoral space or building" and the delivery of paper ballots in the electoral box slowly but doubtless loses its social and political function as a fundamental condition for its implementation, the fundamental hypothesis of the presented task raised the question whether the traditional polling place as a space and the legal category of the implementation of the constitutional principle of the people's sovereignty and democratic authority are (still) suitably legally regulated, or this role is becoming constitutionally controversial due to new methods and technologies of voting.

Odgovornost zaščititi (R2P) je bila sprejeta kot odziv na humanitarne katastrofe ob prelomu tisočletja, ko države niso zaščitile svojega prebivalstva pred grozodejstvi. Čeprav formalno ne gre za pravno normo, vsebinsko odraža obstoječe mednarodnopravne obveznosti držav, ki vključujejo preprečevanje hudodelstev zoper človečnost, vojnih hudodelstev in genocida. (Ne)spopadanje s pandemijo per se ne sodi v okvir R2P, vendar to ne pomeni, da zanjo ni izjemnega pomena. Izbruh pandemije COVID-19 je mednarodno skupnost postavil pred resen izziv. Poleg zdravstvene je prinesla še ekonomsko in socialno krizo, kar predstavlja resen dejavnik tveganja za pojav ali pospešitev grozodejstev, ki jih morajo države skladno z R2P preprečevati. K dolgotrajnejši prekinitvi sovražnosti, ki bi omogočila dostavo humanitarne pomoči najbolj ranljivim in uspešnejšo zajezitev pandemije, pa jih niso prepričali niti pozivi generalnega sekretarja Organizacije združenih narodov niti Generalne skupščine, Varnostnega sveta ali Sveta za človekove pravice, kar je posledično že tako marsikje težke življenjske razmere prebivalstva le še poslabšalo. Glede na takšno ravnanje držav se postavlja vprašanje, ali bi lahko neustrezno spopadanje s pandemijo rezultiralo celo v hudodelstvu zoper človečnost ali v kontekstu oboroženega spopada v vojnem hudodelstvu. Magistrsko diplomsko delo se tako osredotoča na vprašanja kako, če sploh, se spremeni odgovornost držav v času pandemije, kakšen vpliv ima slednja na R2P, ali je pandemijo mogoče nasloviti v okviru R2P ali pa bi le-to pomenilo izkrivljanje doseženega konsenza iz l. 2005. ; The Responsibility to Protect (R2P) was adopted in response to the humanitarian catastrophes at the turn of the millennium, as States did not protect their populations from atrocities. Although not formally a legal norm, its content reflects the international legal obligations of States, which include the prevention of crimes against humanity, war crimes and genocide. Addressing the pandemic itself does not fall within the scope of R2P, however it is of extreme importance for it. The outbreak of the COVID-19 pandemic presents a serious challenge to the international community, as it not only presents health but also an economic and social crisis, which is a serious risk factor for the occurrence or acceleration of atrocities that States must prevent according to the R2P. However, neither the calls of the Secretary-General of the United Nations nor the General Assembly, the Security Council or the Human Rights Council, convinced them of longer-term ceasefires, which would enable delivery of humanitarian aid to the most vulnerable population and a more successful containment of a pandemic. Consequently, already difficult living conditions of the population have only worsened. Given the States' conduct, the question arises whether inappropriate responses to the pandemic could result in a crime against humanity or in the context of armed conflict in a war crime. The master's thesis thus focuses on how, if at all, the responsibility of the States changes during a pandemic, what impact it has on the R2P, whether the pandemic can be addressed under R2P, or the latter would only distort the 2005 reached consensus.