{"?xml":{"@version":"1.0"},"edm:RDF":{"@xmlns:dc":"http://purl.org/dc/elements/1.1/","@xmlns:edm":"http://www.europeana.eu/schemas/edm/","@xmlns:wgs84_pos":"http://www.w3.org/2003/01/geo/wgs84_pos","@xmlns:foaf":"http://xmlns.com/foaf/0.1/","@xmlns:rdaGr2":"http://rdvocab.info/ElementsGr2","@xmlns:oai":"http://www.openarchives.org/OAI/2.0/","@xmlns:owl":"http://www.w3.org/2002/07/owl#","@xmlns:rdf":"http://www.w3.org/1999/02/22-rdf-syntax-ns#","@xmlns:ore":"http://www.openarchives.org/ore/terms/","@xmlns:skos":"http://www.w3.org/2004/02/skos/core#","@xmlns:dcterms":"http://purl.org/dc/terms/","edm:WebResource":[{"@rdf:about":"http://www.dlib.si/stream/URN:NBN:SI:doc-ZZ2YQFYR/49ef5881-2116-4663-81ea-d98947da2487/PDF","dcterms:extent":"221 KB"},{"@rdf:about":"http://www.dlib.si/stream/URN:NBN:SI:doc-ZZ2YQFYR/00ff504f-866e-4a5e-8e43-77de36009160/TEXT","dcterms:extent":"63 KB"}],"edm:TimeSpan":{"@rdf:about":"1991-2025","edm:begin":{"@xml:lang":"en","#text":"1991"},"edm:end":{"@xml:lang":"en","#text":"2025"}},"edm:ProvidedCHO":{"@rdf:about":"URN:NBN:SI:doc-ZZ2YQFYR","dcterms:isPartOf":[{"@rdf:resource":"https://www.dlib.si/details/URN:NBN:SI:spr-SD2EPON1"},{"@xml:lang":"sl","#text":"Etnolog. Nova vrsta (Ljubljana)"}],"dcterms:issued":"2014","dc:creator":"Klobčar, Marija","dc:format":[{"@xml:lang":"sl","#text":"številka:1"},{"@xml:lang":"sl","#text":"letnik:24=75"}],"dc:identifier":["ISSN:0354-0316","COBISSID:1746310","URN:URN:NBN:SI:doc-ZZ2YQFYR"],"dc:language":"sl","dc:publisher":{"@xml:lang":"sl","#text":"Slovenski etnografski muzej"},"dc:subject":[{"@xml:lang":"en","#text":"ethnology"},{"@xml:lang":"sl","#text":"etnologija"},{"@xml:lang":"sl","#text":"Kamnik"},{"@xml:lang":"sl","#text":"ljudske šege"},{"@xml:lang":"sl","#text":"pust"},{"@xml:lang":"sl","#text":"pustovanje"},{"@rdf:resource":"http://www.wikidata.org/entity/Q43455"}],"dcterms:temporal":{"@rdf:resource":"1991-2025"},"dc:title":{"@xml:lang":"sl","#text":"Pokopavanje Pusta v socializmu in interpretacije oblasti|"},"dc:description":[{"@xml:lang":"sl","#text":"The research of the burial of Carnival in Kamnik and its environs, with special emphasis on the post-war period, explores the memories and ideas of the workers in the Kamnik factories and the inhabitants of the Tuhinj Valley, who were socially most active and conspicuous in the socialist period. In the research of everyday life in Kamnik and its wider environs, where many questions referred to the folk song heritage and practices, this part of the area had indeed remained in the background. The burial of Carnival in Kamnik as a case study revealed a completely different image from the one obtained when superficially meeting with it, especially when faced with evaluations based on ideological opinions. The latter interpretation explained the burial of Carnival as an event aimed at ridiculing the Church and instigated by the Communist Party, i.e. as a faked tradition. The research however showed that the burial of Carnival was staged in the town already before the Second World War, and that it was also traditional in some places in the surrounding countryside. After the Second World War, the burial as the conclusion of the Carnival events obtained a special place and was organised by the workers of the Kamnik factories. In the factories Ash Wednesday meant that Carnival was buried by \"driving a board\", something the workers were familiar with from pre-war and post-war practices in the villages, and the critical point was aimed at the female employees in the administration. In these processions someone was usually dressed as a priest, but most people did not consider it a key role or a disturbing inclusion. \"Driving a board\" was interpreted by some people as folklore. The burial of Carnival was thus a recognisable workers' ritual practice after the Second World War, and it was all the more important because the new regime considered it ideologically harmless, while at the same time it enabled people to vent criticism, though at a very understated level. Reducing the social need for criticism in this way, which increased the role of workers' self-management, the changed attitude to marriage and unmarried couples, and the options for entertainment provided by the more sumptuous celebrations of Women's Day were the main factors that led to abandoning the ritual in the factories, while the burial of Carnival in the gunpowder factory gradually expanded into a Carnival event in the town centre. Following this change, the burial of Carnival was adopted by the villagers of the Tuhinj Valley in the late 1960s. With this transfer the event saw new transformations and new interpretations. The transfer of the burial of Carnival from the villages to the factories, and from the factories to the town streets, reflected its adaptation to the needs of the community, and simultaneously drew attention to the power relationship and its changing. The burial of Carnival in Kamnik and its different interpretations thus revealed developments in post-war Kamnik, deriving from the general social changes after the war, including ideological changes and the changing relationship between the town and the countryside. Analysing the different interpretations of the burial of Carnival in Kamnik revealed dividing lines between the town and villages, and others between the different social groups; however, more than the dividing lines between different ideologies, the essential differences were between the diverse personal experiences of people, related to their opinion of the past and ideologies. This revealed not only a different image of the ritual practice of burying Carnival, but also revealed life practices and a mentality I was not familiar with, but which marked life in the factories after the Second World War, and different opinions about the Tuhinj Valley during the Second World War and after it"},{"@xml:lang":"sl","#text":"Z raziskavo pokopavanja Pusta v Kamniku in okolici, s posebnim poudarkom na povojnem času, sem želela vstopiti v spomine in predstave delavcev v kamniških tovarnah in prebivalcev Tuhinjske doline, ki so bili v času socializma družbeno najbolj dejavni in opaženi. Pri raziskavi vsakdanjega življenja Kamnika in širše okolice, v kateri sem veliko vprašanj namenila predvsem pesemskemu izročilu in praksam, povezanim z njim, je namreč prav ta svet ostajal v ozadju. Pokopavanje Pusta v Kamniku je kot študija primera razkrilo povsem drugo podobo, kot se je pokazala ob površnem soočenju z njim, predvsem ob soočenju z vrednotenjem na podlagi ideoloških presoj. Ta interpretacija je pokop Pusta razlagala kot prireditev, ki si jo je za smešenje Cerkve omislila Partija, torej kot izmišljeno tradicijo. Raziskava je pokazala, da se je pokop Pusta v samem mestu pojavil že pred drugo svetovno vojno, tradicijo pa je imel tudi ponekod na podeželju. Po drugi svetovni vojni je kot zaključek pustnega dogajanja dobil pomembno mesto v organizaciji delavcev v kamniških tovarnah. Pepelnična sreda v tovarnah je pomenila pokop Pusta z vožnjo ploha, ki so ga delavci poznali iz predvojnega in povojnega dogajanja na vaseh, kritična ost tega dogajanja je bila usmerjena proti uslužbenkam v upravnih službah. V teh sprevodih je bil nekdo oblečen tudi v duhovnika, njegove vloge pa večina ni doživljala kot ključne ali moteče. Vožnjo ploha so nekateri interpretirali kot folkloro. Pokopavanje Pusta je bilo torej po drugi svetovni vojni prepoznavna delavska ritualna praksa, pomembna tem bolj zato, ker za nove oblastnike ideološko ni bila moteča, hkrati pa je na nekaterih zelo omiljenih ravneh, omogočala izražanje kritike. Zmanjševanje družbene potrebe po tem načinu izražanja kritičnosti, ki jo je pomenila povečana vloga delavskega samoupravljanja, spreminjanje odnosa do poroke in neporočenih in možnosti zabav, ki jih je nudilo razkošnejše praznovanje dneva žena, so povzročili opuščanje tega rituala v tovarnah, medtem ko se je pokop Pusta v smodnišnici postopno razširil tudi v karneval v samem mestnem središču. Po tej spremembi so pokop Pusta ob koncu šestdesetih let prevzeli vaščani Tuhinja. S tem prevzemom je prireditev doživela nove transformacije in nove interpretacije. Prehajanje pokopa Pusta iz vasi v tovarne, iz tovarn pa na mestne ulice je odsevalo prilagajanje potrebam skupnosti, hkrati pa je opozorilo tudi na razmerja moči in na njihovo spreminjanje. Pokop Pusta v Kamniku je hkrati z različnimi interpretacijami torej razkril tista dogajanja v povojnem Kamniku, ki so izhajala iz splošnih družbenih sprememb po vojni, vključno z ideološkimi spremembami, in iz spreminjanja razmerja med mestom in podeželjem. S soočanjem z različnimi interpretacijami pokopa Pusta v Kamniku so se ob ločnici med mestom in vasjo in ločnicami med različnimi družbenimi skupinami bolj kot ločnice med različnimi ideologijami izrisovala različna osebna doživljanja ljudi, vezana na presoje preteklosti in ideologij. S tem mi je uspelo priti ne le do raznolike podobe ritualne prakse pokopa Pusta, temveč tudi do razkrivanja življenjskih praks in tistega miselnega sveta, ki mi je bil tuj, vendar je zaznamoval življenje v tovarnah v času po drugi svetovni vojni in različna razumevanja Tuhinjske doline med drugo svetovno vojno in po njej"}],"edm:type":"TEXT","dc:type":[{"@xml:lang":"sl","#text":"znanstveno časopisje"},{"@xml:lang":"en","#text":"journals"},{"@rdf:resource":"http://www.wikidata.org/entity/Q361785"}]},"ore:Aggregation":{"@rdf:about":"http://www.dlib.si/?URN=URN:NBN:SI:doc-ZZ2YQFYR","edm:aggregatedCHO":{"@rdf:resource":"URN:NBN:SI:doc-ZZ2YQFYR"},"edm:isShownBy":{"@rdf:resource":"http://www.dlib.si/stream/URN:NBN:SI:doc-ZZ2YQFYR/49ef5881-2116-4663-81ea-d98947da2487/PDF"},"edm:rights":{"@rdf:resource":"http://rightsstatements.org/vocab/InC/1.0/"},"edm:provider":"Slovenian National E-content Aggregator","edm:intermediateProvider":{"@xml:lang":"en","#text":"National and University Library of Slovenia"},"edm:dataProvider":{"@xml:lang":"sl","#text":"Slovenski etnografski muzej"},"edm:object":{"@rdf:resource":"http://www.dlib.si/streamdb/URN:NBN:SI:doc-ZZ2YQFYR/maxi/edm"},"edm:isShownAt":{"@rdf:resource":"http://www.dlib.si/details/URN:NBN:SI:doc-ZZ2YQFYR"}}}}