Kärntner Slowenen und Sloweninnen - unbekannte / ungeliebte Minderheit im Süden Österreichs

Dieser Beitrag gibt einen historischen Hintergrund für die Ursachen, die bei Kärntner SlowenInnen zu Traumatisierungen führen konnten. Dabei zeigt sich, dass zwar die Jahre zwischen 1938 und 1945 einen gewissen Höhepunkt darstellen, dass aber Ausgrenzung und Diskriminierung aber auch Verfolgung Konstanten im 20. Jahrhundert darstellten.This contribution gives a historical background to the causes which could lead to traumatisation. It appears that for Carinthian Slovenes the years between 1938 and 1945 show a certain climax, but exclusion and discrimination, however, also pursuit are constants in the 10th century

A Village in Turmoil – Resistance as a Collective Practice?

At the end of 1942 in the Slovenian-speaking communities of Bad Eisenkappel-Vellach/ Železna kapla-Bela and Zell/Sele in Carinthia, a mass arrest of about 200 men and women took place. Nazi authorities believed these people to be supporters of the resistance. On April 29, 1943, twelve men and one woman were executed in Vienna. According to the collective memory, these people were the only victims from the village because of their resistance to the Nazis. There were, however, more than 40 men and women who lost their lives in concentration camps. Their resistance against the Nazi regime is now forgotten, because they are seen as victims of Nazi persecution. This article investigates the different kinds of resistance within one village, e.g. the cooperation between the Catholic opposition and the Communist resistance. It shows how the memory of these events continued after the war and how it changed according to the bilateral relations between Yugoslavia and Austria, the climate of the Cold War, the national conflict in Carinthia and the revision of history in Slovenia since 1991.At the end of 1942 in the Slovenian-speaking communities of Bad Eisenkappel-Vellach/ Železna kapla-Bela and Zell/Sele in Carinthia, a mass arrest of about 200 men and women took place. Nazi authorities believed these people to be supporters of the resistance. On April 29, 1943, twelve men and one woman were executed in Vienna. According to the collective memory, these people were the only victims from the village because of their resistance to the Nazis. There were, however, more than 40 men and women who lost their lives in concentration camps. Their resistance against the Nazi regime is now forgotten, because they are seen as victims of Nazi persecution. This article investigates the different kinds of resistance within one village, e.g. the cooperation between the Catholic opposition and the Communist resistance. It shows how the memory of these events continued after the war and how it changed according to the bilateral relations between Yugoslavia and Austria, the climate of the Cold War, the national conflict in Carinthia and the revision of history in Slovenia since 1991

Priest, Teacher and Touristic Activists: A Conflict Between the ‘Tausend-Mark-Sperre’ and the Desecration of a Church in Carinthia in the Summer of 1933

This article focuses on a small Carinthian village on the eve of Austrofascism. In July 1933 the recently built Catholic church was soiled. This sacrilege seemed to be the culmination of a persistent personal conflict between the priest and the teacher. But it also proved to be part of the National-Socialist strategy to hit and destabilise the Austrian tourism and subsequently the government through the ‘Tausend-Mark-Sperre’, National-Socialist demonstrations and excesses. The remaining documents allow a kind of ‘thick description’ (Clifford Geertz) of the political radicalisation of the local people, of the sacrilege itself and the con- sequences for the village and the main characters. The priest had to leave the village in 1935 and in 1939 he was sent to the concentration camp of Dachau. The teacher could stay and support the illegal National-Socialist movement. The local and the Carinthian authorities dealt with the case not only in 1933 but also during the period of Austofascim, the ‘Third Reich’ and after 1945.This article focuses on a small Carinthian village on the eve of Austrofascism. In July 1933 the recently built Catholic church was soiled. This sacrilege seemed to be the culmination of a persistent personal conflict between the priest and the teacher. But it also proved to be part of the National-Socialist strategy to hit and destabilise the Austrian tourism and subsequently the government through the ‘Tausend-Mark-Sperre’, National-Socialist demonstrations and excesses. The remaining documents allow a kind of ‘thick description’ (Clifford Geertz) of the political radicalisation of the local people, of the sacrilege itself and the con- sequences for the village and the main characters. The priest had to leave the village in 1935 and in 1939 he was sent to the concentration camp of Dachau. The teacher could stay and support the illegal National-Socialist movement. The local and the Carinthian authorities dealt with the case not only in 1933 but also during the period of Austofascim, the ‘Third Reich’ and after 1945