Suchergebnisse

Evropska unija (EU) je Bosni in Hercegovini (BiH) obljubila podpis stabilizacijsko-pridružitvenega sporazuma pod pogojem, da BiH prestrukturira svoj razdrobljen policijski sistem po treh načelih EU, ki predvidevajo centralizirano in enotno policijo. Ker pa policije v različnih državah članicah EU niso vedno centralizirane, so lokalni akterji izkoristili argument neenotnih standardov pri upravičevanju odpora do predvidene reforme. V magistrskem delu raziskujem razsežnosti učinkov, ki jih ima odsotnost skupnega normativnega okvira na prizadevanja mednarodne organizacije po prenosu norm v tretje države. Raziskava temelji na preseku teoretskih sklopov reforme varnostnega sektorja¬ ter prenosa norm ; skozi to prizmo analiziram pristop EU k reformi varnostnega sektorja ter študijo primera reforme policije v BiH, z modelom zunanjih spodbud pa učinke neenotnih standardov v državah članicah EU na to reformo. Foucaultovski pristop k fenomenu prenosa norm omogoča, da proces pogojevanja razumemo kot dinamično in kompleksno razmerje moči med EU in lokalnimi akterji. Ugotavljam, da lahko odpor lokalnih akterjev do prenosa norm resno ošibi moč EU, kadar ta ne temelji na močnih normativnih temeljih. V primeru reforme policije v BiH je visoki predstavnik za BiH, avtor treh načel EU, zanemaril, da EU pri svojem zunanjem delovanju nastopa kot normativna moč. Ob odsotnosti normativnega okvirja, torej odsotnosti enotnih standardov na področju policije, pa je bila moč EU ohromljena, posledica tega pa je bila neuspešna reforma policije v BiH. ; The reform of a fragmented police system according to three European Union (EU) principles, which foresee a centralized and unified police force, was set as a condition by the EU to sign the Stabilization and Association Agreement with Bosnia and Herzegovina (BiH). However, as the police in the different EU Member States are not always centralized, local actors have used the argument of divergent standards to justify their resistance to the envisaged reform. This Master's thesis effects of the absence of a common normative framework within an international organization on the norm diffusion to a third country. The research is based on the convergence of theories dealing with security sector reform and norm transfer. Through such a lens, I analyse the EU approach to security sector reform and contextualise it via the study of police reform in BiH. The Foucault's approach to norm transfer understands the process of conditionality as a dynamic and complex power relation between the EU and local actors. Findings show that genuine resistance from local actors can seriously undermine the EU's normative power when the latter is not based on strong normative foundations. In the case of police reform in BiH, the author of the three EU principles – the High Representative for BiH – neglected the EU's role of normative power in its external action. The absence of a normative framework, in this case, the absence of harmonized standards regarding policing undermined the power of the EU and resulted in the failure of police reform in BiH.

Abstract. Since 2015, the residential neighbourhood of
Rožna dolina has experienced intense building activity
that has been supported by the city of Ljubljana, but has
been met with resistance from the local inhabitants, thus
becoming the most visible local expression of the universal
capitalist conflict between the use and exchange
value of space. The article main aim is to analyse the
concrete manifestation of this conflict by looking at the
operations of the local state, investors and inhabitants
in the production of space in Rožna dolina. The analysis
shows that the conflict is influenced by the specific
local state's dependency on economic actors, by specifics
of local real estate market and workings of developers
and by the composition of inhabitants of Rožna dolina.
Keywords: Ljubljana, spatial conflicts, appropriation of
rent, local state, real estate development

The article contributes to the theoretical debate on the current state of the global economic system and the implications it holds for the (re)distribution of social and economic power. The theoretical framework of the discussion builds upon critical accounts of the rise of platform capitalism – an economic and social system founded on digitalised work. The imagining of futures is based on the mapping of possible actors and paths of the continuation or disruption of ongoing trends. Although digitalisation in principle holds the potential to foster economic growth and reduce inequalities, the accelerated development of the digital economy in the last few decades has been accompanied by unequally distributed positive and negative economic outcomes. Overcoming the precariousness of work and life as a universal problem should be founded in simultaneous local, short-term, partial resistance and attempts to limit the negative impacts and spread of precariousness on one hand and conceptualising and promoting comprehensive and universal solutions to precariousness on the other as part of a general rethinking of the social, political and economic order of our age. Keywords: digital technology, digital economy, precarious work and life, platform economy, platform capitalism, economic power, economic inequalities

Tale Zbornik prispevkov je večinoma nasledek vsakoletne prireditve v režiji Sinagoge Maribor, ki poteka že več let na dan spomina na holokavst pod naslovom Šoa - spominjajmo se. Vsako leto ta dogodek, enodnevni znanstveni posvet, prinese toliko novega gradiva, spoznanj in sintez, da lahko brez pretiravanja rečemo: čeprav so slovenske judovske študije in študije holokavsta močno finančno podhranjene in v nacionalni shemi financiranja temeljnega raziskovanja komajda tu pa tam pridobijo kak skromen projekt, so prav te študije v Sloveniji med najbolj propulzivnimi. ; Ovaj zbornik radova je najvećim delom rezultat godišnje manifestacije u organizaciji mariborske sinagoge, koja se već nekoliko godina održava na Dan sećanja na Holokaust pod nazivom Šoa - da se setimo. Svake godine, ovaj događaj, jednodnevna naučna konferencija, donosi toliko novog materijala, znanja i sinteze da možemo reći bez preterivanja: iako su slovenačke studije Jevreja i Holokausta ozbiljno finansijski nedovoljno finansirane, a nacionalna šema finansiranja osnovnih istraživanja jedva da postoji, ovaj, iako skroman projekat, jedan je od najzahtevnijih studija u Sloveniji. ; Although the Slovenian Jewish and Holocaust studies which have successfully consolidated during the past decade and a half does not enjoy any systematic support and financing from the part of the Slovenian state, they are nevertheless one of the most propulsive fields of scientific inquiry, with a proliferation of seminal publications. The yearly "Shoah - Let Us Remember" symposium organised by Synagogue Maribor as a central part of the commemorations of the Holocaust Remembrance Day regularly brings to light a wealth of new data, insights and syntheses. The reasons for such flourishing of the Slovenian Jewish and Holocaust studies are perhaps twofold: one, there exists a growing understanding especially among the engaged intellectuals in the social sciences and historiography that Slovenia has yet to embark on, and conclude the process of de-Fascistisation, the process that was nowhere in the western world a particularly swift or immediate one. Two, there exists a growing public awareness that history tends to repeat itself in a cyclic fashion and that the collapse of social and economic structures and the sharp decline of democratic principles such as we have witnessed especially since the 2008 world financial crisis bear striking resemblances to the circumstances that existed in the pre-WWII world, and that caused an unheard of genocide and global war. This volume is yet another in the series of very poignant publications on the Holocaust in Slovenia. It is especially commendable that the authors have taken a decisive step into studying the genocide perpetrated on the Romany who was, next to the Jews, principal victims of systematic Nazi extermination policies. Most appropriately, the volume also examines the more exceptional fates of the Jews who were veteran officers of WWII in the Austro-Hungarian armada, and a portrait of Slovenian resistance fighter Ali Kardoš. Two portraits of Slovenian "Righteous Among the Nations", customs officer Uroš Žun and Catholic priest Andrej Tumpej, complement these historical portraits. All these histories are cast against the backdrop of a huge, tragic canvas of Jewish refugees who have, following the Anschluss of Austria in 1938, flooded Europe, ex-Yugoslavia as well, in their frantic search of an exit from "mousetrap Europe". ; Zbornik je pripremljen u okviru projekta Šoa - da se setimo 2012/2013, koji je finansijski podržala Međunarodna alijansa za sećanje na holokaust (IHRA). Objavljivanje zbornika sufinansirala je Opština Maribor (the collection was prepared as part of the Shoah project - let's remember 2012/2013 financially supported by the International Holocaust Remembrance Association (IHRA) Holocaust Remembrance Alliance. The publication of the proceedings was co-financed by the City Municipality Maribor).

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.

V članku, ki temelji na analizi posebne študije, ki jo je leta 1916 pripravilo avstro-ogrsko poveljstvo jugozahodne fronte, so predstavljeni pogledi visokega vojaškega poveljstva na politično dogajanje na Hrvaškem v času prve svetovne vojne. Skladno z vsebino omenjene študije bo tudi v pričujočem članku posebna pozornost posvečena italijanskemu iredentizmu in južnoslovanskim težnjam na otokih Kvarnerja, kot tudi delovanju Jugoslovanskega odbora. V sklopu avstro-ogrskega vojnega absolutizma je poveljstvo, ki je nastalo ob vstopu Kraljevine Italije v vojno, ob vodenju vojne proti novemu nasprotniku pridobilo tudi obsežna politična pooblastila. Slednja so vojaškim organom omogočila nadzor nad v očeh oblasti nevernimi in cesarju ter državi nezvestimi skupinami in posamezniki. ; The outbreak of the First World War Apart presented Austria-Hungary not only with military questions but also with major political issues. The very existence of the state now crucially rested on the attitude of civilian population, with any possible unrest in the rear threatening the stability of the entire country. In this regard, the onset of the war ushered in the period of the so-called "war absolutism", with which the state boosted its surveillance of what it considered "dangerous" individuals and groups. The state surveillance apparatus incorporated numerous state and provincial bodies, including military structures. This article aims to analyze a special study that the Austro-Hungarian Command of the Southwestern Front issued in 1916, with a particular focus on analyzing the political attitude among the Italian and Croatian population of Istria, and the activities of the Southern Slav Committee. The said command also prepared similar studies evaluating the disposition of the Slovenian and Italian inhabitants of Southern Tyrol. The study of the developments in Istria is titled Staatsfeindliche Bewegungen in Fiume und Kroatien sowie auf den Inseln im Quarnero (Anti-State Movements in Rijeka, Croatia, and the Kvarner Islands). In the first part, the Austro-Hungarian Command of the Southwestern Front analyzed local irredentism and provided a detailed description of organizations and individuals at the heart of the movement. Surveillance of irredentist cells grew in its importance especially after the Kingdom of Italy declared war on Austria-Hungary in May 1915. The empire and its army began to perceive irredentism as a serious threat, deeming that organized resistance, diversion operations, and political disobedience in the rear might aggravate the military situation on the front. The second part of the study, more interesting from the Croatian point of view, centers on activities of the Southern Slav Committee and the Southern Slav movement on Krk Island. Regarding the latter, it is especially noteworthy that the Austro-Hungarian Command of the Southwestern Front declared Anton Mahnič, Bishop of Krk, as its central figure. Although most views presented are based on the analysis of various newspaper articles and individual reports, the booklet offers an interesting insight into the dimensions of state surveillance both at home and abroad. More specifically, an association of the Southern Slav emigration, the Southern Slav Committee was regarded by the Austro-Hungarian Command of the Southwestern Front and the state leadership as a dangerous organization embodying, through its desire to unify the Austro-Hungarian Southern Slavs with the Kingdom of Serbia, a destabilizing force undermining the Habsburg unity. Accordingly, the study focused more closely on the prominent members of the Southern Slav Committee, such as its president Ante Trumbić, as well as Franjo Supilo, and Bogumil Vošnjak. Although the study clearly established that many data contained therein were of questionable credibility, its authors nevertheless maintained that this did not diminish its significance or the significance of the views regarding all "dangerous" individuals and associations within and beyond the state borders. The study presented in the article offers an extremely interesting insight into the dimensions of the Austro-Hungarian state and military surveillance during the First World War. Such examples not only further substantiate the existing knowledge about "war absolutism" but above all testify to the diligence with which the state addressed the threat of war by exerting surveillance of all "dangerous" structures. In the event of an unrest, the state and the army could use detailed inventories, many also listing names, to persecute and imprison individuals and associations. Moreover, in light of the events that unfolded towards the end of the First World War, both in relation to the Southern Slav integrations and Italian territorial aspirations in Istria and the Bay of Kvarner, it is safe to conclude that the study conducted by the Austro-Hungarian Command of the Southwestern Front accurately evaluated individual "dangerous" cells, which in late October and early November 1918 played a notable role in the destruction of the Habsburg state and the creation of new political entities.