Sveti svet: topografija religioznega prostora na primeru Breginjskega kota
Gespeichert in:
| 1. Verfasser: | |
|---|---|
| Format: | Buch |
| Sprache: | Slovenian |
| Veröffentlicht: |
Ljubljana
Filozofska fakulteta, Oddelek za etnologijo in kulturno antropologijo
2007
|
| Schriftenreihe: | Zupaničeva knjižnica
številka 23 |
| Schlagworte: | |
| Online-Zugang: | Inhaltsverzeichnis Register // Gemischte Register Abstract |
| Beschreibung: | Englische Zusammenfassung |
| Beschreibung: | 277 Seiten Illustrationen, Karten |
| ISBN: | 9789612372248 |
Internformat
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| 245 | 1 | 0 | |a Sveti svet |b topografija religioznega prostora na primeru Breginjskega kota |c Boštjan Kravanja |
| 264 | 1 | |a Ljubljana |b Filozofska fakulteta, Oddelek za etnologijo in kulturno antropologijo |c 2007 | |
| 300 | |a 277 Seiten |b Illustrationen, Karten | ||
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Datensatz im Suchindex
| _version_ | 1804175879167803392 |
|---|---|
| adam_text | 9
15
17
18
25
26
26
28
31
33
37
37
40
49
50
51
54
57
65
66
73
81
83
Kazalo
Predgovor
Uvod
RELIGUA IN SVETO
SIMBOLNI SISTEM IN PROSTOR
POKRÍSTJANJEVANJE SVETEGA PROSTORA
KRITICNI PREGLED KNJIGE
Teoretski sklop uvodnih poglavij
Empiricni sklop mitoloske pokrajine Breginjskega kota
Sklop o fenomenologiji krscanskega simbolizma v prostoru
Simbolizem religioznega prostora na Breginjskem danés - neobdelane
teme
Transformacije odnosa »znotraj - zunaj«
PREDSTAVE O KULTURNIH POSEBNOSTIH KOTA
KRIZ PREDSTAVE O KATOLISKI SKUPNOSTI
Skrivnost izvora religije
SVETO - ORODJE S SORODNIKI
Fenomenologija religije
Sveto v razmeiju do profanega in sakralnega
Sveti prostor
Sveti prostor kot sredisce sveta
LABIRINTI SPREOBRNÍTVE
Slovanska poselitev pokrajine z religijo
Primeri svetega prostora v Breginjskem kotu
SVETI VOLAR - CERKEV, VZPETINA IN NJENE PRITIKLINE
5
83
88
90
94
94
98
100
102
105
111
114
115
119
122
124
126
130
132
137
145
146
149
151
162
167
173
177
184
190
Strateska lokacija ob vstopu v Kot
Toponimska vprasanja
Patrocinij Hilarija in Tacijana
MITOLOSKI ELEMENTIVZPETINE SVETI VOLAR
Gejdi v kozmicnem prepiru z Voiarjem
Vodne uganke
Konjska podkev in mitoloski pomeni konja
Rozaski bratje in vprasanje vloge Dera
Vodno bozanstvo - deviska skakalka - deklica pomladi
SVETA HELENA NA LUPU - SVETI PROSTOR BREGINJSKEGA
KOTA?
Toponim »Na Lupu«
Folklorno izrocilo prostora svete Helene in okolice
Ogenj na vodi
Patrocinij Heiene
SVETA MARJETA - »PASTIRICA« NAD BREGINJEM
Lik svete Maijete
Folklorno izrocilo prostora svete Marjete in okolice
Sveti prostori na mikrolokaciji Breginja
Uvesoljenje Breginjskega kota
Sakralni prostor - krscanski prispevek k »opremi«
prostora
CERKEV KOT SIMBOLiCNI PROSTOR
Koncepcije »svetega« prostora v krscanstvu
Krscanski tempelj
POKRISTJANJEVANJE NASEGA PROSTORA
Cerkvena organizacija Gornjega Posocja
Matrica sakralnega prostora Breginjskega kota
Pokopaliski prostori - povezovalni mediji sakralnih prostorov
Poganski »izpadi«
Sakralni prostor kot celota
191
201
206
215
228
230
239
2^3
263
271
LITURGIJA
Velikonocne blagoslovitve na Breginjskem
KRSCANSKI SIMBOLI - IZBRANI PRIMERI
Religiozni prostor - »tekoci kristali« krscanske skupnosti
SODOBNO KRSCANSKO ROMANJE
Primer romanja k sveti Marjeti nad Breginjem
Zakljucek
Literatura in viri
Indeks
Summary
Adam 66, 68, 186
antropologija 9, 17-23, 26-7, 33, 37, 42,
49-50, 52, 63, 73, 163, 193, 218, 227-9
-simbolna 21-2, 52
arheologija 10, 17, 25, 27-8, 30, 58, 73,
84-5, 88, 94, 126, 143, 176, 227
arhitektura 17, 27, 32, 53, 56, 60, 65-7,
70-1,145-6,149-50,154-5,160-2,165-6,
Baba 99
baptisterij 69, 164, 166, 176
Bela 17, 29, 81-2, 99, 111, 113-5, 117-8,
123, 125, 130, 133-4, 139, 142, 168-9,
171, 180
Beli potok 81
benediktinci 67, 82, 105, 162, 167, 169,
179-80, 189
Beneska republika 43, 92, 95,126,171-3,
175, 178, 184, 238
Biblija 31-3, 53, 71, 119, 153, 190-1,
197, 200
Blaz 77
Bog 55, 63, 69-71, 86, 95, 134, 137, 140,
célibat 199
Cerkev, cerkev 15,17,25, 27,29, 32, 34-5,
42-4, 55-6, 58, 60, 63, 67-71, 73-5, 78-9,
81-5, 87-9, 91-8, 103-4,107-8,110-4,116-
9, 122-34, 136-42, 145-50, 153-89, 191,
194-209, 218-20, 220, 222-3, 226-39
cas, casovnost 15-8, 27, 32,42,46, 51, 53,
59-62,65, 67-9, 78, 82, 97,103,117, 119,
136-7, 142, 149, 151, 153, 155-7, 159,
186-7, 190-1, 194-5, 200, 213, 215-20,
222-3, 239-40
dedicatio (blagoslovitev) 154, 159, 165,
194, 196, 201-5, 208, 211, 219, 226
dedukcija 16, 124
demon 96-7, 99, 101, 103, 106-8, 117-8,
121, 123, 128, 137, 141-2, 149, 153,
225
Der 84-90, 102-3, 105, 112, 114
176-7, 201
arijanizem 88, 92, 94, 162, 164
Atila 109
Avari 87-8, 164-5
Avstrija43, 85,92,95,115,126,165,169-
70, 173, 175-6, 184-5, 199, 299
avtoriteta 44, 61-2, 135, 196, 198
axis mundi 65
143, 148-50, 152-3, 156, 158, 193-6,
198-9, 209, 216, 232, 239-40
bojevnik66, 131
Borjana 81-2, 104, 112, 128, 139, 170,
173-9, 181-2, 184
Bosco, Don 161
Brat in Sestra 31
bratovscina 44, 94, 161, 180, 186, 211
Breginj 9-10, 15-8, 25-30, 33-5, 37-44,
46-7, 64, 81-2, 88, 94, 99, 105, 110-3,
118, 120, 123-6, 130-4, 136-43, 155-6,
159-62, 166, 170, 173-82, 184, 186,
188-9, 193, 200-2, 219, 222-3, 225-7,
230-2, 235, 237-40
ChiRho 206
communitas 22, 41, 147
consecratio (posvetitev) 33, 56, 83, 92-3,
152, 161, 183, 193-4, 196-7, 201, 216,
218-9
Cedad 30, 81-3, 87, 92, 104-5, 111-2,
115, 163-4, 167-8, 170-1, 173, 178,
188-9, 230
cinz 105, 172
Crni potok 81
deseti brat (glej tudi desetnik) 30, 99-100,
117-8, 137-8
desetnica 117
desetnik (glej tudi deseti brat) 117-8
devica, devistvo 66, 106-8, 120-1, 124,
127, 141-2
devin skok 74, 106, 142
263
dez 83, 89, 91, 93, 101-2, 120, 122, 127,
132, 142-3
diabolizacija 59, 62, 103, 130, 161, 239
domus dei 59, 71, 149, 160, 162, 237
drevo 58, 68, 100, 148, 188-90, 208-9,
228
druzba 20-4, 26, 30-1, 33-4, 37, 39, 41-2,
45-6, 50-5, 57-8, 61-4, 75-7, 143, 147-8,
157, 163, 170, 172, 180, 184, 196-9,
Egidij 112
ekologija 41
Elija 77, 95
elita 57, 62, 163, 221
fenomenologija 17, 26-7, 31-3, 50-4, 58,
64, 129, 147, 149, 189-90, 239
fevdalizem 77, 172
Florijan 91-3, 101, 121-2
folklora 27-9, 82, 85-8, 103, 115-9, 126,
195
gastald 171, 190
gastaldija 171
Gejd 29, 91, 94-7, 100, 102, 107, 115-6,
123
Gejdukinja 96, 116, 123-4
geomantija 67, 150
geometrija 30, 32, 67, 150-1
Golgota 66
golota 120, 147
gora 30-1, 40, 65, 68-9, 74-5, 82, 89, 94,
99-101, 114, 118, 121, 123, 128, 130,
136-7, 139, 141, 143, 148, 158, 166,
Í68-70, 173, 209, 229-30
Gornje Posocje 38, 82, 96, 101, 119, 164,
Helena 17, 28-30, 35, 81, 99,110-5,119-20,
122-3,130,139-42,156,161,167,174,176,
180, 203, 226-7
hermenevtika 19, 51-2, 63
hierarhija 20, 24-5, 31, 60-4, 79, 147-8,
153, 156-7, 180, 186, 198-9, 206, 208,
identifikacija 25-6, 29-30, 40-1, 44-6, 53-4,
59, 68, 151, 154, 165, 178, 196-7, 206,
221, 224-5
identiteta 34, 446, 62, 156,197-8, 231
imaginarno 15, 19, 53, 56, 61, 73, 135,
155, 206
imanentno 56, 59, 149, 237
imperij 25, 88, 163, 198-9, 211
221, 237, 240
dualnost, dualizem 31, 63, 74-6, 95, 104,
106-7, 148, 206
duhovnik 34, 42, 44, 60, 75, 82, 91,
94, 146, 153-4, 163, 167-70, 172, 177,
184-7, 192, 194-7, 199, 201-5, 207,
219, 223, 234
dvodelnost 64
dvor 69, 89-90
enajst 70
etnografija 22, 27, 34, 193, 218
evharistija 159-60, 191, 196-7, 199, 234-
5, 240
folkloristika 73-4, 76-7, 79, 118
Francisek Asiski 147
Furlanija 38, 81, 83, 85-7,91-2, 98,112-3,
117, 164, 167, 169-72, 178, 184
166-73, 183, 188, 231
gotika 32, 62, 71, 112, 145, 149, 154
gozd 43, 55, 74-5, 86, 113, 163, 173,
231
Grad 113-4
Gradee 88, 99, 113, 176
Gradic 85, 93, 99, 112-3, 138, 176
greh 66, 68-71, 147, 166, 186
grob 40, 45, 49, 66, 68, 75-6, 101, 113,
119, 131, 155-6, 160-1, 176-7, 180-1,
218-20, 228-9
grobisce 75-6, 89, 100-1, 103, 106, 108,
137, 139, 177, 180-1
gromovnik 29-30, 75, 77, 95, 100-1
211, 218, 237
Hilarij in Tacijan 17, 28, 30, 81, 83, 87, 89
94, 104, 112, 123, 167, 174-5
Homec 81,113, 115,173
hudi£ 97, 103, 138, 164-5
interakeija 19-20, 24, 39-41, 63, 145-6,
150, 221
Italija 30, 38, 81, 86-7, 108, 119, 132, 145,
176, 184, 189
Ivan 77, 167, 109
izvir 58, 81, 91-2, 100, 102, 108-9, 121,
155, 187-8
264
Jahve 152
Jakob 92,125-6,133,151,174,177,179-80
jama 30, 84-6, 89,96,102,108-10,113,116-7,
123,136,141,158,226-7
Janez Krstnik 28, 77-8, 96,115,127-8,199
janzeizem 186
Jarilo 100,128
Jamik 97
kaca 66, 69, 75, 86, 95-6, 102, 105, 116,
118-9, 127, 132, 139, 142, 219
kamen 58, 65, 69-70, 91, 95, 97, 99-100,
102,112,116,137,141-2,150,152, 155,
161, 178-9, 181, 187-8, 197, 228
kaos 18, 53, 59,65, 69, 98,102, 129,142,
153, 155, 211,216, 240
kapelica 15, 33-4, 40-1, 94, 109, 127, 147,
155, 161, 163, 177, 180, 182, 203, 216,
218, 228, 237
kapitalizem 25, 42
Karel Velik 162-3
Karlova drzava 162
Karolingi 162-3, 169
kartografija 69, 114, 154
Katarina 112, 126, 174-7, 179, 181-2, 187
katedrala 55, 66, 68, 70-1, 147, 150-1,
206
Kladje 82,110,113,120,125-6,132-3,155,
177, 180, 220, 233
Kobarid 30, 34, 38-40, 44, 82-3, 85-7, 92-
3, 98-9,101, 105,112-3,115, 117-8, 123,
126, 128, 138-9, 166-73, 176, 179-81,
184, 186, 188-9, 224, 226-7, 231, 238
Kocovajama 116-7
kognicija 188
kognitivno 22, 32-4, 39, 46, 52
koledar 33-4, 62, 67, 157, 160, 190-1,
200, 215, 218
konj 35,42, 95, 97,100*2, 111, 128,130-2,
136, 142, 199, 224-5
konzort 172
korc 86, 96
kovac 101, 130
kozmicni spopad 29-30, 94-7, 103, 106,
128, 135
kozmogonija 53, 66-7, 79, 97, 149, 151
kozmologija 20-1, 27, 32, 50, 53, 67-8, 72,
118, 121, 124, 129, 134, 139, 149-51,
154, 206-7
kozmos 18, 58-9, 65-6, 74, 96, 98, 102-3,
105, 116, 118, 149-51, 154, 207, 216,
240
kraj 10, 17-8, 24, 33, 38, 51-2, 58-9, 70,
86-8, 92-4, 97, 99, 101, 106, 115, 117,
Jedrt 93,107-8
jezero 93,98,123*4,130,134
Jezus (giej tudi Kristus) 66,69,108,122,134-5,
146*7,151,153,158-9,192-3,199,211
Jezusovo srce 186, 210
Jurij 28*9,77-8,94,96,100-3,117,124,1269,
142,182
130,133,135,137,141,148,151-2,155,
158-9,162, 167, 170,173, 176, 178,182,
184, 190, 195, 200, 215-6, 218-9, 226,
228-9, 237
-romarski 31, 162, 229
Kred 10, 42, 81-4, 86, 89, 92, 98, 103-5,
111, 128, 139, 142, 170, 173-4, 177-9,
181-2, 184, 189, 226
kreganje 43
kres 43-4, 77, 128
Kresnik 68, 77, 97, 100-1, 103, 105,
118, 142-3
kresovanje 43, 77
Kristus (glej tudi Jezus) 32, 44, 65, 68-9,
71, 77, 108, 127-30, 147, 150-1, 153,
156, 158-9, 161, 166, 181, 194, 196-7,
199-201, 206-11, 233-5
Kriva peta 117
kriz 27, 44, 65, 68-70, 86, 107, 122-3,
127, 134-7, 140-1, 156, 161-2, 181, 200,
207-10, 221, 223, 228-9, 239
krog 58, 67, 70, 150-1
krst 69, 78,127,153,164*5,177,179,199,
201-2, 207, 211-2, 218, 226
krscanstvo 16-8, 21, 23-35, 42, 53, 55-6,
58-9, 61-4, 66-79, 88, 90, 92-5, 97, 102-
3, 105-6, 108-10, 116-22, 124, 127-9,
132, 134-6, 141-2, 144-66, 172, 176-7,
179-81, 183, 185, 187, 190-1, 194-201,
204, 206, 215, 218-9, 222, 225, 228-9,
235, 239-40
kruh 86, 109, 121, 132, 153, 159, 192,
197
kult 49, 51, 55-6, 58-9, 62, 64, 75-8, 88,
94, 100, 102-3,106, 108, 121,128, 133,
141-3, 148, 158-60, 162, 176, 180, 219,
227, 237
kultura 18-24,30, 34-5, 38-42, 52, 55, 63,
66, 73, 78, 85-7,101, 143,148,165,185-
6, 208, 223, 225-6, 230-1, 240-1
kvadrat 70, 150-1
265
labirint 27, 64, 66-73, 77, 103, 118, 135,
205, 212
Landarska jama 30, 96, 108-10, 113, 141
Langobardi 88, 162, 164
legenda 74, 76, 79, 87-8, 90-1, 95, 98,100,
106, 127-9, 139, 147, 155-6, 162, 205-6
lestev 68, 152, 209
liminalnost 15, 22, 147, 218
liturgija 26, 32-3, 55, 61, 69, 71, 148-50,
magija 21, 33, 49, 54, 62, 119, 121, 157,
194, 201, 205
Mandala 27, 58, 71
mandelj 151, 206
Marija 88, 92-4, 98,105,109-10, 112, 121,
126, 130, 134-5, 141, 143,147,180,182,
189, 192, 196, 199, 210-1, 220, 228,
230, 235, 239
-Cr na 141
-Snezna 82, 99, 110, 113, 120, 124-5,
132-3, 155, 174-5, 177, 179-81, 183,
191,219-20,233
Marijino srce 210
Marjeta 17, 28-30, 35, 82, 89, 102, 105,
107,110,112,120, 124-33,138-42, 167,
174, 184, 219, 227, 230-3, 235, 237-8
masa 42, 116, 128, 157, 184, 191, 193-5,
200, 201, 219-20, 222-3, 233, 235
Matajur 81, 86, 94, 99, 137-9, 141
Matej 93
materialno 17, 20-1, 23-4, 31, 56, 78, 137,
145, 150-1, 153, 158, 177, 215
maziljenje 211
meja 18, 23, 30, 43-5, 75-6, 81, 93, 95,
102, 106, 108, 118, 120, 126, 132, 157,
170, 173, 175, 184, 195
Nadiza 17, 30, 46, 81-9, 91, 94-WO, 103,
109-13,115-9, 121, 123-4, 130, 134, 138-
43, 164, 171, 174, 178, 226
nebesa 33, 58, 60, 65, 68-9, 116, 118, 130,
148-9, 153-4, 190, 209
nebesko 33, 59, 66, 68, 70, 95, 140, 149-
odpustek 147
ogenj 33, 71, 75, 92,100,112, 118-22,130,
190, 195, 201-2, 204, 211-2, 219
Oglej 89-92, 96, 162, 164-8, 171-2
olje 211
oltar 49, 58, 67, 69-70, 93, 96, 103, 112,
122, 128, 146, 148, 150, 152, 154, 156,
153, 156-9, 162, 191-2, 194-5, 197-201,
212, 223, 225, 227, 231, 233, 237-8
Logje 43, 81, 88, 98, 111, 113, 124, 126,
130, 133-4,170,173-4,182,184-5,187-
8, 191, 197, 201, 203, 222, 231-2
luna 33, 97, 131-2
Lup 17, 28-9, 35, 81, 99,110-6, 119, 123,
130, 133, 139, 141-3, 176, 203, 226-7
Mihael 29, 66, 77, 127, 180
Mija 81, 83, 94, 96, 98-9, 111, 137-8,
141, 227
misijonaiji 71, 117, 162-3
mis 107, 108
mit 21, 28, 30, 50, 55, 59, 60-1, 65-9, 73-
6, 94-8, 100-6, 117-8, 124, 129, 134-7,
Í39, 153, 155, 191, 209, 221
mitologija 27, 30, 71, 73, 75-6, 95, 97,
99-100, 129, 134, 136, 192
Mitra 83, 97, 100
mitraizem 88, 94
mlin 43
mlinski kamen 97
moö 24, 34, 59, 62-3, 91,122,124,196-9,
201, 205, 240
Mokos 75-6, 99, 105, 143, 239
Molida 86-7, 98
morala 51, 57, 70, 76, 129, 137, 148,
183
moralna skupnost 17, 50
morfologija 28, 63, 77, 81-2, 86, 93,
115, 137
most 68, 91, 117, 209
mracnik 116, 119
50, 153, 162, 165, 212
Nikolaj 82-3, 125-7, 132-3, 156, 174-5,
177, 179-81, 184, 211
novo leto 122, 131
numinozno 51-2
161, 181, 194, 197, 199, 207-10, 219,
234, 237, 240
onstranstvo 52, 68, 97, 108, 116, 123,
131, 151-4, 206,219
opazovanje z udelezbo 9, 193
orientacija 53-4, 58, 150
266
palindrom 15, 67, 118,135
Panjuti 135 7
pastir 97, 148, 188-9
patrocinij 27-9, 74, 77-8, 82, 89-90, 92-
4, 121-2, 129, 156, 174-5, 177, 179,
181-3, 239
pecina 74, 83-4, 86, 89, 91, 95, 106, 114,
121, 142, 183
pekel 65-6, 68-9, 103, 149, 165,190
Perun 75, 77, 95, 97, 99, 102-3, 105-6,
117, 136, 143, 239
Plesisce 125-6,130,132, 231-2, 235-6, 238
Podbela 35, 46, 81-2, 96, 99,110-2,114-5,
117, 119-21, 123, 130-1, 134, 141, 173-4,
182, 184, 190, 201, 203, 224, 226, 236
podkev 95, 100-2, 131
podzemlje 75, 96, 108, 116, 118, 139
pogani 78, 89, 95, 163-4, 185, 188
pogansko 17-8, 25, 27-9, 31-3, 35, 56,
58-60, 62, 68-9, 71-3, 78-9, 89, 92-3,
102-3, 108, 129, 135, 137, 146, 148-9,
151, 160-1, 163-7, 177, 183-4, 191, 200,
206-8, 211, 239
pokopaliSce 15, 23, 59, 93, 112, 114, 119,
126, 130, 133, 154, 161, 176-7, 179-82,
187, 191, 219-20, 237
pokrajina 15-8, 23, 26-35, 60,63, 69, 73-9,
81, 99, 103, 133, 137-8, 145, 156, 194,
219, 228-9, 239-40
pokristjanjevanje 25-6, 77, 137, 162-9,
183
pomen 17-25, 31-2, 45-6, 51-3, 55-8,
61-3, 68, 70-1, 82, 89-91, 94, 99-100,
104-5, 109, 114-6, 120, 136-7, 147-8,
150-1, 153, 155-6, 159, 168, 177, 195-7,
199-200, 205-12, 215-6, 218, 221, 225,
raj 65, 68-9, 190, 209, 211
religija 16-7, 21-8, 31-2, 34-5, 49-65, 67,
73-4, 76-8, 88, 122, 143, 145, 147-50,
157, 160, 194, 198-200, 202, 213, 221,
237, 239-40
religiozni prostor 15-7, 23-6, 28, 33-5, 56-
7, 65, 68, 82, 149, 204, 215-38, 240
relikvije 44, 92, 122, 154, 156, 160-1,
181-2
reprezentacija 19, 21, 50, 156, 177, 197,
206, 216, 221, 225
riba 139, 153, 212
Rim, rimski imperij 19, 25, 44, 55, 58, 67,
71, 83, 85-8,91-2, 101,109, 112-3, 122,
sakralizacija 57, 200, 229
samostan 162-3, 167, 169, 172, 179-80,
227-9, 237
pomlad 102, 105-8, 136
poniznost 198
popek 58, 65, 69, 73
pot 66-9, 93, 96, 99, 106, 141-2, 154,
212-3, 230
Potoki 30, 81-4, 96, 99, 103-4, 128, 170,
173, 178, 184
predilska cesta 105, 171
prezbiterij 83, 93,107, 111,146,150,154,
161, 166, 219
Primoz in Felicijan 174
princ 107, 142
princesa 124
procesija 83, 101, 132, 157, 213, 217,
228, 232,235
profano 27, 50, 53-60, 65-6, 69,148, 152,
194-5, 200, 215-16, 218, 237
propad sveta 116, 134-5
prostor 15-8,21, 23-6, 29-31, 33-5, 53, 55,
58, 64-5, 68, 73-6, 78-9, 81, 86, 94, 98,
100, 102-3, 107-9, 115, 118, 122, 126,
130, 133, 136-9, 141, 143-6, 148-9, 151-
3,155-60, 162-3,165-6, 177,180-1, 195,
198, 200-5, 209, 213, 215-6, 218, 221-2,
225-9, 233, 237, 239-40
-sakralni 16-7,23,28, 31-3, 56,68,123,
145, 157, 162, 173-83, 190-1, 200,
213, 215, 222, 225-6, 240
-sveti 16, 18, 23-7, 30-1, 33, 35, 52-4,
56-73, 75, 79, 81-2, 85, 89, 100,103,
122, 132-5, 137, 142-3, 145-6, 148-
52, 156, 158, 160-2, 167, 179, 194-5,
198, 200, 209, 213, 215, 218-9, 221,
225-7, 237, 239-40
pgenica 101, 109
145, 147, 151, 155, 160, 163-4
ritual 22-3, 32-3, 35, 42-4, 50, 54-8, 60-2,
121, 155-7, 159, 191-8, 200, 207, 218-9,
223, 225, 236-7
Robic 43, 81, 83-9, 96, 98, 103, 112-3,
120, 173, 184
Robidisce 38, 81, 98, 111, 113, 117-9, 126,
133, 141, 170, 173, 201-4, 210
romanje 58, 154, 157, 199, 212-3, 227-
38
Rozac 82-3, 104-5, 169-2, 178, 189
rozaSki samostan 82-3, 104-5, 169, 189
rozni venec 210-1
Rusa 101
184
sedem 67, 115, 165, 207
Sedlo 29, 43-4, 81-2, 97, 111-9, 123-4,
130, 132-3, 161, 170, 173-4, 176-8, 180-
2, 184-5, 190, 201, 204, 210, 213, 217,
220, 226
sedmina 115, 132
sekularizacija 31, 57, 62, 79, 229
semiotika 20-1, 24
simbol 15, 19-4, 27-9, 31-5, 46-7, 50, 52,
55, 60, 62-3, 77-8, 100,103-4,108, 116,
119,121,123,136-7,139,142-3,146-51,
153-9,177,190-1, 194-200, 205-14, 216,
218-9, 228, 239
simbolni sistem 18-25, 63, 110, 143
sinkretizem 29, 73, 78
skala 74, 85-6, 94-5, 98, 115,117,119, 131-
4, 136-7, 141-2, 153
skupnost 17, 25, 32-4, 40-7, 50, 158-61,
195-6, 205, 220-5
slama 120-1
Slovani 17, 16, 25, 27-8, 30-1, 55-6, 63-4,
73-7, 87-8, 95, 97-106, 124, 131-2, 143,
157, 164-6, 182-3, 185, 211, 231, 239
spomin43-4, 155-7, 211
sredisce (center) sveta 27, 53, 65-6, 69,
103, 154-5
Stanovisce 81, 113, 115, 130, 173, 178,
201, 203
Stara gora 30, 141, 230
sajn 116, 119
sibre 128
skrat 85-6, 116
tabu 21, 50, 54-5
tehom 155
tempeIj 58-62, 151-62, 237
temporalnost 61, 157, 191, 213, 239
teologija 50-1, 57-8, 194-6, 240
teren, terensko delo 26, 30, 33, 37, 39,
42, 86-7
teritorij 31, 145, 170, 213
Tonovcovgrad 87-8, 99, 176, 183
topografija 15, 24, 31, 61, 69, 74, 82, 118,
124, 134, 137, 153, 155
toponimi 74-5, 77-8, 86, 88-90, 95, 106,
113-4, 231
toponimija 75, 90
toponomastika 114
Vedomec 108, 117
Veles 75-6, 95, 97, 99, 102-3, 105-6,
143,239
velika noc 33, 41, 69, 71, 132, 157-60,
165, 194, 201-4, 211, 213, 216-7
Stara zaveza 32, 151-2, 159
Staro Selo 81, 85-7, 112, 173, 178, 184,
186
staroselci 55, 87-8, 94, 97, 176-7
steber 51, 152, 154, 209
stensko okrasje 216
stereotipi 39, 46
Stol 17, 28-9, 35, 81-2, 94, 97, 99-100,
110, 112-3, 124-6, 128, 130-3, 137-41,
143, 174, 227, 230-1
stolp 154, 209
stopnice 68, 154-5
strela 75, 95, 97, 100, 102-3, 121, 142,
219
strukturalizem 18, 41, 45
stvarjenje sveta 53, 65-6, 69,98, 117,129,
132, 134, 136-7, 159, 240
Svantevit 77-8, 101, 106
sveca 195, 207-8
svetnik28, 58, 77-9, 88, 92-4,105-8, 112,
120,122,126-7,130,132, 142-3, 155-7,
160-2, 182-3, 191, 200, 228, 235
sveto 17-8, 23-7,49-57,60,65-6, 68-9,107,
146,148-9,153-5,194-201,215-6,218-9,
221, 223-5, 229, 235, 237, 239
Svetovit (glej Svantevit)
Svetovna gora 100, 137, 139, 143
Stefan 35, 224
stevila 67, 70, 150
totem 49-50
totemizem 49-50
trad i cija 21, 52-4, 65-6, 106, 116, 149,
160, 162, 206
transcendenca 27,49, 51-2, 59,61-2,149,
152, 194-5, 237
triadnost 239-40
tridelnost 64, 69, 75-6, 95, 105, 143,
150
Triglav 101
trije kralji 112, 131-2
trkanje (na les) 122
TUijeva jama 84-5, 96, 108, 226-7
Turki 92-3, 98, 106, 109, 172
vesica piséis 151, 206
vice 71, 143, 181,240
Vid 28, 77-8, 107, 128
Vida 109
-Lepa 121
268
vikar 83, 111, 115, 121, 125-6, 168-70, 116, 120, 126, 129-31, 13*, 138, 1*2-3,
173-4, 181-2, 184-5,187, 189-90 176-7, 182-*, 209, 226-7
voda 74-6, 78, 86, 91-3, 98-100,103, 105- vrata 59, 69, 96, 119, 150, 153, 19*, 237
11, 116-24, 153-5, 165, 190, 195, 197, Vsi sveti **-5, 15*, 181, 191, 220
201-2, 204-5, 211-2 vzhod 69, 76, 93, 106, 111, 150, 165
Volar 83-9,91-7,99-103,105,107-8,112-3, Vzhodni Goti 87-8, 162
zaklad 96-7, 102,116, 119, 122-4, 135-7 Zlati ocenas 13*-5
zakrament 126, 173-5, 177, 179-80, 184, zlato 86, 96-7, 99, 107, 116,123-*, 136-7,
191, 195-9, 206-7 1*2-3, 152
Zeleni Jurij 100-1, 103,117 Zlatorog 97, 136
zgodovina 18-9, 21, 25-6, 31-2, 53, 58, zmaj 29-30, 68-9, 7*, 78, 95-6, 102, 107,
63-4, 68, 81-2, 87, 93, 147, 149, 151-2, 117-9, 121, 12*, 127-9, 139-*2
159-60, 165, 167, 182, 188-91, 198-200, znak 20-2, 63, 67, 71, 195, 198-200, 206
205, 218, 221, 229, 239-40 Zoroaster 7*, 76
zima 102, 106-7, 128 zoroastrizem 7*, 106
2etev 127 122, 126-7, 132, 161, 167-71, 173-5,
zupnija 42, 44, 79, 82-3, 105, 112, 115, 179-82, 226, 233
269
Summary
The book “Sacred World: The Topography of Religious Space,
the Case of Breginjski kof is a study of sacred space and place
as perceived through different ideational or mythological and
religious systems. Religious beliefs and sacred places is a hetero-
geneous subject which has to be constantly contextualized in
historical, socio-cultural, political, symbolic and scientific frames.
The picture of the subject is also constantly changing according
to these frames, as well as according to the living conditions of
man in general and the case region in particular.
Like any anthropological research of religion, mythology and
other symbolic systems, the analysis of a sacred place is a synthesis
of descriptions based on fieldworkreseareh and comparisons. The
latter refers not only to comparisons between different symbolic
systems, ideologies and concepts, but also between an analysis
of information obtained from the physical environment and
presumed symbolic systems which, as scientific tools, should be
separated from one another. The analysis of different cases of
sacred place can therefore be carried out through the intertwin-
ing of different symbolic systems that have imbued important
or extraordinary locations of landscapes with their different
meanings throughout history (cf. Kravanja 2005).
The book is divided into three parts: the theoretical part in
the introductory chapters, the empirical part of the mythologi-
cal landscape of the Breginjski kot and the part dealing with the
phenomenology of Christian symbolism in space, with the final
application to living practices, spatial behaviour, and imagination
of religious space in some selected rituals from the field.
I begin with my fieldwork experiences in Breginjski kot and
the changes in my own perceptions of the region throughout
the last decade. I show how “naked” empirical experience is
interwoven with wider knowledge about the region, whether
on the basis of theoretical presumptions about the research
process or historical data. The Catholic community in particular
was a notion which represented itself rather as a dynamic set of
identifications (cf. Cohen 1985) than as a fixed entity of “living
in place”. When I tried to understand the Catholic community
through the processes of emplacement of religious ideas into
the space, place and landscape matrix, it was clear that “locality
and belonging” is not the always universal model of being in the world, even
more so if we conduct our research historically.
In the next part, I examine some basic approaches to the study of religion
with an emphasis on phenomenology of religion and the idea of the sacred
place (Sumner andWalter 1992; Eliade 1991; 1992a; Durkheim 1991; Turner
1979; Smith 1987; Burkert 1996; Wilson 1985). Here, I deal with some ter-
minological problems, mostly connected with the notions of the sacred, the
holy or the sacral. I found relevant insights into these questions within the
philosophy of religion (Otto 1993; Hribar 1990), although also most of the
anthropological authors dealt with relativization of perhaps too essentializing
views on religion and the sacred as well (e. g. Eliade 1992a; Gennep 1960;
Douglas 1999; Powers 1999; Geertz 1973; Turner 1969 etc.).
Here, material-spatial definitions within the religions and boundaries
between the immanent and transcendent are important And, last but not
least, rather than seeing the sacred as something truly present, the rules of
sacredness are a point of departure, in particular, the discussion draws on
the complex relations between paganism and Christianity, especially on the
question of how, in what way and according to what kind of logic it is possible
to replace a pagan sacred place with a Christian “sacred” place.
There are three segments that form thefil rouge of the analysis of this
question: the sacred place, which corresponds to the concept of the “pagan”
(pre-medieval and pre-Christian) notion of the world; the sacral place that
corresponds to the Christian concept of the sacred place; and the religious
space (in the narrower sense of the word) that corresponds to the ritual side
of sacred places in general.
Although the research is done from many aspects and is interdisciplinary,
it would be misleading to favour any dimension or discipline, as a favourable
bias necessarily marginalizes other biases. Making sense of the world is a proc-
ess that forms the basis on which people, whether as individuals or as a group,
form and develop their world views that may overlap, complement, replace,
or contest one another. Rather than analysing the system, the structure, or
even the essence, I am interested in interactions, changes, and relativizations
within the context of power relations in each case or locality. Proceeding
from the study of space and place and their principles of organization, the
text discloses transmissions of the constructions of the sacred through the
dynamics between the “pagan” world and medieval Christianity. The text
refers to cognitive and social (normative) logic on the one hand and to the
actualisation of these concepts and their mutual dynamics with regard to the
relief of the physical environment on the other.
Even though this does not denote simultaneous fetishising of individual
locales, a mere search fora mythological (imaginary) landscape wouldn t suf-
fice. Through the study of a temple, for instance, and the spatial, temporal,
and social characteristics of early and medieval Christianity, it is possible to
272
ascertain a relative unimportance of the topos of the sacred place within this
ideology. In Christianity, the comprehension of the structure of the world and
religion had been transferred from the sacred place to the sacred (historical
linear) time and to the hierarchically structured feudal society. This means
also the transfer of importance from the space and place to the (Christian)
community. The“would-be sacred” places in Christianity are “marked sacred”
places. In this sense, the Christian sacred space is simultaneously a territory.
In other words, the concept of the structure of the world in Christianity is in
practice firstly materialistic and only secondly imaginary, although the basic
(pagan) structure of the heaven, the earth, and the underworld is also there
(see Smitek 2004).
In the following chapters, I discuss universal structures of human experi-
ence and knowledge about sacred places. Here, the most important idea is a
sacred place as the centre of the worid - a widespread cosmological construction
(see Eliade 1992; cf. Smitek 1999b: 100-1 ). I chose the symbol of the labyrinth,
among the others (e.g. the mandala or the cross), to show how its conception
changed according to different frames of interweaving between paganism
and Christianity (see Wright 2001). I focus on some basic research on Slavic
pagan sacred places which was carried out in Slovenian and neighbouring
areas as well (Peisker 1928; Pilar 1932; Pleterski 1996; Smitek 2004a). Here,
the importance of folkloristic, archaeological, historical, and toponymical
material is highlighted, as well as the important signs that Christianity has left
in the landscape, such as architectural monuments and accompanying saints.
In many cases, they are changeable and temporary. The saints are changing
through time, the churches may fall into ruin and then be re-erected, the
same saints may take on different roles, the secular interests may add new
contents to the existing “pure religious” ones etc.
In the empirical part, I first focus on the historical landscape of Breginjski
kot The story is organized chronologically from about the sixth century on,
when the first Slavs inhabited the region, although the research itself was
carried out the other way round: from the life of the people according to
the matrix of sacral places today to the reconstruction of the pagan sacred
landscape from the fragments of interwoven Christian and pagan traditions
in the past. The local specifics according to general research models and in
the context of the wider area are highlighted, and the place in general is
conceptualised in terms of historical religious change. The key locations in
the region of Breginjski kot (Western Slovenia) are three: the location of St.
Hilairus and Tacian near Robic, the location of St Helen above Podbela, and
the church of St Margaret on the slope of the mountain of Stol. The folk stories
often connect them into a meaningful whole, where together with the sacral
273
buildings and changes through time they form a dynamical topography of
religious space. The imaginative matrix of the sacred places can be multiplied
in one and the same landscape in many ways and relations. This means that
different places can easily be ambivalent. For example, a mountain, which
in one relation represents the place of the thunder god Perun can in another
relation represent the place of the dead and the underworld - the god Veles.
We know that the goddess of fertility Mokos is associated with both
Perun and Veles. For she is ambivalent as well, as the question of with which
of the two she is associated depends on the time of the year. On one side,
she represents water, valley and death, on the other fire, mountaintop and
life. According to a local folk tale, St. Hilarius was represented at the same
time in the role of the thunder god who drove local giants (pagan Gejdi) out
of the land by breaking their iron idol with a horseshoe, and in the role of
some god connected with water, as the angry giants threw him into the river
before leaving the land. In this last scene, his story resembles the legend of
St. Florian, while in the first part of the story we can recognize the prototype
of the battle between the Hero and the Dragon.
The monastery of Rozac (Rosazzo), which was founded in 1083, also had
a very important role in this region. The Benedictine monks of the monastery
controlled the villages around the church of St Hilarius and Tadan throughout
the Middle Ages until 1782. The hill of the church was itself strategically very
important already in prehistory. Beneath the hill there is a large cave (“Tuijeva
jama”), where archaeological findings have been documented from as early as
the lithe. BC. The hill itself and the neighbouring hill on the other side of the
Nadiza River called Der were fortified, probably already in the early medieval
period. From both hills it was possible to control the old road between the
Germanic and Roman worlds, which leads through the narrow valley of the
Nadiza River and proceeds towards the Predil mountain pass.
According to further evidence of the mythological meanings of the hill,
the above mentioned giants also lived in the cave, from where they had many
underground tunnels through which they could reach many other places in
the area. They were usually guarding underground treasure, and it was said
that it was possible to find it beneath the altar of the Church of St. Hilarius and
Tacian if one carried out a proper procedure with three rods. In one story, a
shepherd tried to get it from a giant, but a millstone above the treasure scared
him, so he ran away. This detail may indicate a weapon of the thunder god
Perun, or his son Kresnik. Further, in the shepherd it is possible to recognise
an important Slavic mythological figure, the Master of Wolves (see Mencej
2001), one of the substitutes of Veles.
Another important story is the one about a “Mister Slope”, who is lying
on a mountain and watches how the waters flow and gather at his feet. From
his right (the Baba mountain), the waters were plenty and from his left (the
Mya mountain), the waters were poor. In this imaginary picture of the “cor-
274
rected” landscape, the flow of the Nadiza River is reversed, so on its right bank
we can recognize the place of Veles and on its left the place of Perun. These
kinds of relations between the mountains and rivers are multiplied in the
landscape and sometimes put some particular mountains in an ambivalent
position, where the meaning is changed depending on which mountain and
river it is related to. By the same logic, we are able to trace mythical models
in micro-locations such as burial places and positions of stones (see Pleterski
1996; 2006).
We know that the Christians diabolised pagan sacred places by convert-
ing the initial myths and symbols and interpreting them as “the victory of
Christianity over paganism”, as there are for example the saints St. George
and St. Margaret The above-mentioned monastery of Rozac (Rosazzo) had
- for the lands of the Slavs, which they owned above the town of Cividalle (a
medieval local centre of Christianity) - a special coat-of-arms. Two mountains
with the sun in the middle are depicted there. As the monks collected taxes
directly from the people of these villages, they were probably quite familiar
with the local folk beliefs. According to the fact that the hill of St. Hilarius and
Der were the most important strategic places in this area, it is also possible
that the two are depicted in the coat-of-arms. In this case, the meaning of Der
could be a bit clearer as well. But of course we have to remember that most of
such “official” images refer to imaginary worlds and only some of them also
include the particular physical elements. Here we can justifiably assume it,
because we know exactly which villages and area of the region belonged to the
brothers of Rozac. As the area is rather small, there are not many hills in such
a mutual constellation with a river between them as there is in our case.
Throughout the rest of the “mythological” part of the book, I examine
each important location according to different sources of information. The
basis of understanding of different folklore elements is nevertheless the
cosmic fight between the Thunder God and the Dragon. In the folk stories
of Breginjski kot this motif connected the landscape or its parts into a whole.
Through it, it was also possible to understand the roles of other elements, as
for example the above-mentioned giants, or the placements of churches and
saints in the landscape. The oral traditions about the plaices sometimes did
not refer exactly to the places where the churches stood, but to other more
or less exceptional places in the area. This was the case in the chapter about
the Church of St. Helen, where in addition to the literature on folk traditions
(Maticetov 1975; Maticetov and Madotto 198A), I also used materials from
the local parish chronicle.
In the final chapter of the mythological landscape (sacred place), I present
the unified picture of Breginjski kot or the pre-Christian perception of the
“whole world”, localized, materialized, and embodied in the particular
region. This perception is therefore not limited to the visual, but above all to
the experiential and cognitive. The Slavic mythological landscape that was
275
articulated in the works of comparative mythology (Smitek 1998; 2004; Belaj
1998; Peisker 1928; Pilar 1931; Pleterski 1996; Kropej 1995; 1998) was in this
way applied to the particular case region.
In the next part of the book, which is imbued with the concept of the
sacral place, I follow the forms of both the spiritual and the material world
of Christianity. Parallel to this overview of Christian symbolism in space, I
always perceive Christianity also as a historical religion of Biblical stories,
which created not only religious symbolism in space, but also and first of
all a strong empire of power. The localised and “actualised” symbolism itself
was more or less there already before the first missionaries tried to convert
the people into the Christian faith in a single, although tripartite God. What
Christian power did was a mere re-semiologisation of the already existing
matrix of the religious landscape. In this part of the book, I try to show this
widely known and general fact in each and every particular place of the
research region as a process of mutual pervasion between Slavic beliefs and
Biblical and Christian historical stories.
The Christian sacral place is nevertheless usually organized on the
basis of hierarchies, while the pagan sacred place refers more to dual and
tripartite oppositions. The basic difference within Christianity is that the
symbolic organization of place refers above all to pilgrimage places, while
the Christian landscape matrix is in general organized politically and admin-
istratively. Christianity essentially marked the western system of function;
it established a hierarchically and historically oriented civilization and a ter-
ritorial understanding of space. On one hand, I use a theological argument
to reveal a kind of grammar of Christianity. Here the following themes are
examined: liturgy, Christian symbolism and some chosen key symbols (e.g.
the cross, the fish, vesica piscis, the candle, ChiRo etc.), “sacred place” in the
Bible, Gothic architecture and sacral geometry, the Christian calendar, the
importance of Jerusalem etc. On the other hand, I understand the emplace-
ment of Christianity in the landscape through a comparative mythological
view and therefore deal with the question of how Christianity is “something
other” than pre-Christian beliefs at all.
In the next part, I focus on the contemporary “life” of the sacred places in
Breginjski kot. Here, I develop the concept of religious space, which is a kind
of sacred place in the making. In this more ethnographic approach to the
problem, I direct attention to the processes of marking or labelling certain
locales which are connected to human ritual practices. Depending upon
social (community) hierarchy and the power relations within it, as well as
upon other symbolic systems that may not be religious (politics, tradition,
culture, history and heritage, etc.) human beings may equip space in many
different ways: dynamically, temporarily, pragmatically, innovatively, and
discursivelyby employing improvisation, irony and mimicry. In order to study
this complex cross-section of religious rituals, the understanding and feeling
276
of the immanent sacredness of a place, and a more or less habitual labelling
of space with sacral symbolism, I propose a replacement of the concepts of
sacred place and sacral place with the term religious space.
In each of these cases, the sacred place in general is a complex topic that
needs to be studied in an interdisciplinary and holistic manner, through
the dialogue between various dimensions and (historic) worldviews, and by
comparing different locales and spaces. The book therefore shows the ways in
which two different but similar religious systems intertwine with one another
as well as with living practices of contemporary life in the Slovenian-Italian
border region. The reconstruction of the pagan sacred landscape derives
rather from the relationship between both ideational systems than from its
“essence”. The Slavic structure of the world (Perun, Veles, Mokos) may well cor-
respond to the Christian tripartite symbolism (Father, Son, Holy Spirit). These
triad structures can also be traced in social organisation (see e.g. Christian
1972). In the physical environment the signs change, in the ideational space
the concepts and names change, and in the social space the power relations
change. In the whole of space, it is above all the entanglement that changes.
The imprint of religions into space is therefore a way to recognize the space
and place as a whole, which human beings constantly and cyclically change
but never truly transform.
München
277
|
| any_adam_object | 1 |
| author | Kravanja, Boštjan |
| author_facet | Kravanja, Boštjan |
| author_role | aut |
| author_sort | Kravanja, Boštjan |
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| callnumber-search | BL940.S56 |
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| callnumber-subject | BL - Religions, Mythology, Rationalism |
| ctrlnum | (OCoLC)951032676 (DE-599)GBV583757901 |
| format | Book |
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| id | DE-604.BV043332448 |
| illustrated | Illustrated |
| indexdate | 2024-07-10T07:23:18Z |
| institution | BVB |
| isbn | 9789612372248 |
| language | Slovenian |
| lccn | 2009385904 |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-028752592 |
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| physical | 277 Seiten Illustrationen, Karten |
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| publisher | Filozofska fakulteta, Oddelek za etnologijo in kulturno antropologijo |
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| spelling | Kravanja, Boštjan Verfasser aut Sveti svet topografija religioznega prostora na primeru Breginjskega kota Boštjan Kravanja Ljubljana Filozofska fakulteta, Oddelek za etnologijo in kulturno antropologijo 2007 277 Seiten Illustrationen, Karten txt rdacontent n rdamedia nc rdacarrier Zupaničeva knjižnica številka 23 Englische Zusammenfassung Heiligtum (DE-588)4072395-1 gnd rswk-swf Kulturanthropologie (DE-588)4133903-4 gnd rswk-swf Breginj Region (DE-588)1080816488 gnd rswk-swf aSacred spacezSloveniazBreginjski kot aChristianityzSlovenia Breginj Region (DE-588)1080816488 g Heiligtum (DE-588)4072395-1 s Kulturanthropologie (DE-588)4133903-4 s DE-604 Zupaničeva knjižnica številka 23 (DE-604)BV017456045 23 Digitalisierung BSB Muenchen 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=028752592&sequence=000004&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB Muenchen 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=028752592&sequence=000005&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Register // Gemischte Register Digitalisierung BSB Muenchen 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=028752592&sequence=000006&line_number=0003&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Kravanja, Boštjan Sveti svet topografija religioznega prostora na primeru Breginjskega kota Zupaničeva knjižnica Heiligtum (DE-588)4072395-1 gnd Kulturanthropologie (DE-588)4133903-4 gnd |
| subject_GND | (DE-588)4072395-1 (DE-588)4133903-4 (DE-588)1080816488 |
| title | Sveti svet topografija religioznega prostora na primeru Breginjskega kota |
| title_auth | Sveti svet topografija religioznega prostora na primeru Breginjskega kota |
| title_exact_search | Sveti svet topografija religioznega prostora na primeru Breginjskega kota |
| title_full | Sveti svet topografija religioznega prostora na primeru Breginjskega kota Boštjan Kravanja |
| title_fullStr | Sveti svet topografija religioznega prostora na primeru Breginjskega kota Boštjan Kravanja |
| title_full_unstemmed | Sveti svet topografija religioznega prostora na primeru Breginjskega kota Boštjan Kravanja |
| title_short | Sveti svet |
| title_sort | sveti svet topografija religioznega prostora na primeru breginjskega kota |
| title_sub | topografija religioznega prostora na primeru Breginjskega kota |
| topic | Heiligtum (DE-588)4072395-1 gnd Kulturanthropologie (DE-588)4133903-4 gnd |
| topic_facet | Heiligtum Kulturanthropologie Breginj Region |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=028752592&sequence=000004&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=028752592&sequence=000005&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=028752592&sequence=000006&line_number=0003&func_code=DB_RECORDS&service_type=MEDIA |
| volume_link | (DE-604)BV017456045 |
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