ABSTRACT
The Art school of the Slovenska kulturna akcija, which was active between 1995 and 1960 in Buenos Aires presents one of the three attempts to establish art education among Slovene emigrants all over the world. Differently from the other two, which were projects if individual artists, the mentioned is a collective emigrant project based on the model of European art colleges. The founders of the school, particularly the SKA leadership, wished to preserve the continuity of Slovene art tradition and indirectly influence through art on cultural and especially ethnic perception of Slovene emigrants. The outlines of activity of the school and of the position of art within the frame of the SKA are given on the basis of publications in the SKA gazette – GLAS Slovenske kulturne akcije, individual narrations of students, notes by Marijan Marolt, and other sources.

Acknowledged artists were giving lessons at the SKA art school: the painters Bara Remec and Milan Volovšek, sculptor France Ahčin, and art historian Marijan Marolt who were all active members of the SKA fine arts section. The first and the only generation of students of the art school counted eight people. They have organised four annual exhibitions and cooperated several times in artistic equipping of the SKA book editions. In 1960, six students concluded the school of which only one actively creates and exhibits while the rest dropped artistic design. They mostly made for related knowledge such as art history, architecture, art crafts, and similar.

The school was active only five years and the teachers educated only one generation of artists. After that time, the school no more had financial and moral support of the community. We can only guess why. Was it about a conservative attitude of the community or perhaps political aversion to modern art, which because of its universal language and its increasing modelling after non-Slovene motifs could no longer be the tool for manipulation?

Half of the teachers left after a few years and what started as a common enthusiastic project of the SKA fine arts section later reduced to persistent, almost stubborn, idealistic and hard work of one person, Bara Remec. Marijan Remec too persisted with his art history lessons until the end although to his opinion the school became Bara Remec’s school. The sole remain of the initial enthusiasm for asserting Slovene art abroad is the still active SKA fine arts section. Its members organize art exhibitions, report in the SKA newsletters on art events from the world, and help the younger generation of artists in their assertion.

Kristina Toplak, ethnologist, cultural anthropologist and Professor of art history, Inštitut za slovensko izseljenstvo ZRC SAZU, Ljubljana.

ABSTRACT
The Art school of the Slovenska kulturna akcija, which was active between 1995 and 1960 in Buenos Aires presents one of the three attempts to establish art education among Slovene emigrants all over the world. Differently from the other two, which were projects if individual artists, the mentioned is a collective emigrant project based on the model of European art colleges. The founders of the school, particularly the SKA leadership, wished to preserve the continuity of Slovene art tradition and indirectly influence through art on cultural and especially ethnic perception of Slovene emigrants. The outlines of activity of the school and of the position of art within the frame of the SKA are given on the basis of publications in the SKA gazette – GLAS Slovenske kulturne akcije, individual narrations of students, notes by Marijan Marolt, and other sources.

Acknowledged artists were giving lessons at the SKA art school: the painters Bara Remec and Milan Volovšek, sculptor France Ahčin, and art historian Marijan Marolt who were all active members of the SKA fine arts section. The first and the only generation of students of the art school counted eight people. They have organised four annual exhibitions and cooperated several times in artistic equipping of the SKA book editions. In 1960, six students concluded the school of which only one actively creates and exhibits while the rest dropped artistic design. They mostly made for related knowledge such as art history, architecture, art crafts, and similar.

The school was active only five years and the teachers educated only one generation of artists. After that time, the school no more had financial and moral support of the community. We can only guess why. Was it about a conservative attitude of the community or perhaps political aversion to modern art, which because of its universal language and its increasing modelling after non-Slovene motifs could no longer be the tool for manipulation?

Half of the teachers left after a few years and what started as a common enthusiastic project of the SKA fine arts section later reduced to persistent, almost stubborn, idealistic and hard work of one person, Bara Remec. Marijan Remec too persisted with his art history lessons until the end although to his opinion the school became Bara Remec’s school. The sole remain of the initial enthusiasm for asserting Slovene art abroad is the still active SKA fine arts section. Its members organize art exhibitions, report in the SKA newsletters on art events from the world, and help the younger generation of artists in their assertion.

Kristina Toplak, ethnologist, cultural anthropologist and Professor of art history, Inštitut za slovensko izseljenstvo ZRC SAZU, Ljubljana.

ABSTRACT
The article is a survey of the Slovene intellectuals emigrating – from second half of the 17th Century up to 1848 – to Hungary within which Croatia was a separate unit. One of the crucial reasons for the Slovenes to leave their homeland was a severe shortage of schools, either secondary or higher and high schools. Apart from the fact that for many Slovenes, living nearer to Croatian lands, such as those from Lower Steyr, Bela krajina, Haloze, Bizeljsko, Gorjanci, Croatia was the nearest destination, it was also linguistically the closest destination to study.. There they could attend grammary schools, enroled to higher and high schools, after 1874 also to the University of Zagreb. These Slovenes came voluntarily, especially after when successful Illirian movement began in Croatia; others were sent there by the state and church authorities, for example the priests, doctors and, after the reforms of educational system, also teachers and professors. Many Slovenes who have settled there, i.e. emigrated permanently, became honorable members of Croatian society; working there many of them participated a significant contribution to the rise of Croatian national concsiousness, working on the development of Croatian language, literature, or general education. Many of them assimilated, particularly those who created their families there. Although many of them intimately remained Slovenes, yet they worked in accordance with the demands, expectations and interests of the then Croatian society.

Irena Gantar Godina, doctor of historical sciences, assistent professor and research adviser at the Inštitut za slovensko izseljenstvo ZRC SAZU in Ljubljana, Slovenia.

ABSTRACT
The article is a survey of the Slovene intellectuals emigrating – from second half of the 17th Century up to 1848 – to Hungary within which Croatia was a separate unit. One of the crucial reasons for the Slovenes to leave their homeland was a severe shortage of schools, either secondary or higher and high schools. Apart from the fact that for many Slovenes, living nearer to Croatian lands, such as those from Lower Steyr, Bela krajina, Haloze, Bizeljsko, Gorjanci, Croatia was the nearest destination, it was also linguistically the closest destination to study.. There they could attend grammary schools, enroled to higher and high schools, after 1874 also to the University of Zagreb. These Slovenes came voluntarily, especially after when successful Illirian movement began in Croatia; others were sent there by the state and church authorities, for example the priests, doctors and, after the reforms of educational system, also teachers and professors. Many Slovenes who have settled there, i.e. emigrated permanently, became honorable members of Croatian society; working there many of them participated a significant contribution to the rise of Croatian national concsiousness, working on the development of Croatian language, literature, or general education. Many of them assimilated, particularly those who created their families there. Although many of them intimately remained Slovenes, yet they worked in accordance with the demands, expectations and interests of the then Croatian society.

Irena Gantar Godina, doctor of historical sciences, assistent professor and research adviser at the Inštitut za slovensko izseljenstvo ZRC SAZU in Ljubljana, Slovenia.

ABSTRACT
The text presents some auto/biographical books, which were written by the Slovenian women immigrants to the United States or their descendants. The books deal with the immigrant experiences of women from the first and the second immigration waves. From Slovenia to America by Marie Prisland includes considerable information on Slovenian history, Slovenian communities in the United States and notable women and men, but also her autobiography. Immigrant Woman by Mary Molek is a fictionalized biography of author's mother – an immigrant woman at the beginning of the twentieth century, who led an extremely poor but nevertheless uncompromisingly principled and proud life. Irene P. Odorizzi edited a compilation of twenty one life stories, titled The Footsteps through Time. The majority of the narrators, nineteen out of twenty one, were Slovenian immigrant women who had arrived in America with the first immigration wave and they told the stories about the hardships and extremeley hard work. Mirella Besednjak described her immigrant life after the World War II in the book, Roža med trni, published recently in Slovenia. From the same period is also the immigrant experience described in the book by Josephine Janezic, Pepca’s Struggle.

ABSTRACT
The text presents some auto/biographical books, which were written by the Slovenian women immigrants to the United States or their descendants. The books deal with the immigrant experiences of women from the first and the second immigration waves. From Slovenia to America by Marie Prisland includes considerable information on Slovenian history, Slovenian communities in the United States and notable women and men, but also her autobiography. Immigrant Woman by Mary Molek is a fictionalized biography of author's mother – an immigrant woman at the beginning of the twentieth century, who led an extremely poor but nevertheless uncompromisingly principled and proud life. Irene P. Odorizzi edited a compilation of twenty one life stories, titled The Footsteps through Time. The majority of the narrators, nineteen out of twenty one, were Slovenian immigrant women who had arrived in America with the first immigration wave and they told the stories about the hardships and extremeley hard work. Mirella Besednjak described her immigrant life after the World War II in the book, Roža med trni, published recently in Slovenia. From the same period is also the immigrant experience described in the book by Josephine Janezic, Pepca’s Struggle.

ABSTRACT
The goal of the research within which present deliberation arose is to estimate the role and significance women have (had) in migrational contexts for the preservation of source culture of which part is national identity as well, in the new environment. In the period of the national state, national identity and language become the principal symbols of source culture. Frequently the latter is reduced to them, which is characteristic in particular for political discourses that are nationalistically toned. Therefore, I deal in my treatise with the significance of women-emigrants in preserving national identity in immigrant environments.

Socialisation is a process, which is among other of key importance for establishing and preserving ethnic/national/nationality identities within an individual. It is being realized through various socialisation agents. Most significant are its non-conscious aspects of constitution of reality within an individual. Among the most important socializators belongs the family, which is in patriarchal contexts entirely the domain of women. Thus the importance and the role of women for the preservation of national identity are from that viewpoint evident and undisputed. From the viewpoint of preserving the source culture, women are in emigration of key importance in maintaining other socializors and mechanisms of identification: teaching language and mediation of knowledge on source culture (teachers), concern with the young people, publishing newspapers with the young and for them, organising society activities for children and youth, maintaining rituals, myths and symbols that are important for the preservation of group identities …

Furthermore, I am interested in the contribution on whether with them brought patriarchal values remain unchanged, particularly in migrations to less patriarchal environments. For women migration presented a chance to rid of discriminatory patriarchal bonds of the local environment. This is especially valid for women that were coming from the typical rural sphere in the last decades of the 19th and the first decades of the 20th centuries. The majority of them breathed easier in the new environments. They began living more independently and made progress socially. Consequently, partnership relations changed. The latter is not valid for cases of compulsory after-war migrations when women experienced social regression. Specific situation is indicated with mixed marriages where we come across the so-called gender asymmetry, which on the one hand presents weaknesses and on the other the advantages for women migrants in comparison to male migrants. In most cases, women in mixed marriages women see to the children come to know the source culture and acquaint with (or learn) the language, and capture knowledge on their origin.

Let us in the conclusion expose the fact that in researching the role and significance of women we come across great difficulties because of the so-called modesty syndrome. Women have in patriarchal relations, which are pervaded with gender dichotomy, and in which they were socialized, introverted sexual stereotypes as well and the conceptions on insignificancy of some aspects of everyday life (the so-called private sphere versus the public one) that are in women’s domain. The notion of insignificance of everything women did in their lives derives from this conception. History is silent about women who despite everything entered the so-called public life, or masculinisation of their achievements occurs.

Marina Lukšič-Hacin is PhD of Sociology and Political Anthropology, Research Fellow, Head of the Institute for Slovenian Emigration Studies of the Scientific Research Centre of the Slovenian Academy of Sciences and Arts in Ljubljana.

ABSTRACT
The goal of the research within which present deliberation arose is to estimate the role and significance women have (had) in migrational contexts for the preservation of source culture of which part is national identity as well, in the new environment. In the period of the national state, national identity and language become the principal symbols of source culture. Frequently the latter is reduced to them, which is characteristic in particular for political discourses that are nationalistically toned. Therefore, I deal in my treatise with the significance of women-emigrants in preserving national identity in immigrant environments.

Socialisation is a process, which is among other of key importance for establishing and preserving ethnic/national/nationality identities within an individual. It is being realized through various socialisation agents. Most significant are its non-conscious aspects of constitution of reality within an individual. Among the most important socializators belongs the family, which is in patriarchal contexts entirely the domain of women. Thus the importance and the role of women for the preservation of national identity are from that viewpoint evident and undisputed. From the viewpoint of preserving the source culture, women are in emigration of key importance in maintaining other socializors and mechanisms of identification: teaching language and mediation of knowledge on source culture (teachers), concern with the young people, publishing newspapers with the young and for them, organising society activities for children and youth, maintaining rituals, myths and symbols that are important for the preservation of group identities …

Furthermore, I am interested in the contribution on whether with them brought patriarchal values remain unchanged, particularly in migrations to less patriarchal environments. For women migration presented a chance to rid of discriminatory patriarchal bonds of the local environment. This is especially valid for women that were coming from the typical rural sphere in the last decades of the 19th and the first decades of the 20th centuries. The majority of them breathed easier in the new environments. They began living more independently and made progress socially. Consequently, partnership relations changed. The latter is not valid for cases of compulsory after-war migrations when women experienced social regression. Specific situation is indicated with mixed marriages where we come across the so-called gender asymmetry, which on the one hand presents weaknesses and on the other the advantages for women migrants in comparison to male migrants. In most cases, women in mixed marriages women see to the children come to know the source culture and acquaint with (or learn) the language, and capture knowledge on their origin.

Let us in the conclusion expose the fact that in researching the role and significance of women we come across great difficulties because of the so-called modesty syndrome. Women have in patriarchal relations, which are pervaded with gender dichotomy, and in which they were socialized, introverted sexual stereotypes as well and the conceptions on insignificancy of some aspects of everyday life (the so-called private sphere versus the public one) that are in women’s domain. The notion of insignificance of everything women did in their lives derives from this conception. History is silent about women who despite everything entered the so-called public life, or masculinisation of their achievements occurs.

Marina Lukšič-Hacin is PhD of Sociology and Political Anthropology, Research Fellow, Head of the Institute for Slovenian Emigration Studies of the Scientific Research Centre of the Slovenian Academy of Sciences and Arts in Ljubljana.

ABSTRACT
The missionary and fruit grower Franc Pirc wrote and published in Slovene different types of texts, particularly handbooks for fruit growing, poems and letters. It can be seen from the style of writing, forming of texts and use of language means that he aspired to educate in religion and fruit growing, as well in technical texts as in poems. Pirc’s poems are actually prose texts, formed in verses with rhythm and rhyme. In his poems, Pirc used mainly words typical for religious texts. In the fruit growing manuals he wrote down and preserved technical terms used in Carniola. For novelties in fruit growing he presumably created some new terms: posodovci, pritlikavci. There are very few Germanisms in his texts. More noticeable is the positioning of the verb at the end of the sentence. Pirc as well as Franc Mihael Paglovec derives from the tradition of the Carniolian version of literary language; yet the influence of spoken Carniolian language, particularly the writing down of vocal reduction is with him much stronger. A comparison with the first edition of the Kranjski vrtnar (1830, 1834) and the revised edition (1863), which the publishers modernized linguistically, reveals linguistic tendencies of the second half of the 19th century (moving of the verb from the end to the middle of the sentence, clearing out Germanisms, semantic distinction of use of the modal verb moči to morati, treba je, moči, use of unreduced forms, particularly the infinitive).

Marjeta Humar is head of the Section for terminology dictionaries of the Inštitut za slovenski jezik Frana Ramovša of the ZRC SAZU in Ljubljana.

ABSTRACT
The missionary and fruit grower Franc Pirc wrote and published in Slovene different types of texts, particularly handbooks for fruit growing, poems and letters. It can be seen from the style of writing, forming of texts and use of language means that he aspired to educate in religion and fruit growing, as well in technical texts as in poems. Pirc’s poems are actually prose texts, formed in verses with rhythm and rhyme. In his poems, Pirc used mainly words typical for religious texts. In the fruit growing manuals he wrote down and preserved technical terms used in Carniola. For novelties in fruit growing he presumably created some new terms: posodovci, pritlikavci. There are very few Germanisms in his texts. More noticeable is the positioning of the verb at the end of the sentence. Pirc as well as Franc Mihael Paglovec derives from the tradition of the Carniolian version of literary language; yet the influence of spoken Carniolian language, particularly the writing down of vocal reduction is with him much stronger. A comparison with the first edition of the Kranjski vrtnar (1830, 1834) and the revised edition (1863), which the publishers modernized linguistically, reveals linguistic tendencies of the second half of the 19th century (moving of the verb from the end to the middle of the sentence, clearing out Germanisms, semantic distinction of use of the modal verb moči to morati, treba je, moči, use of unreduced forms, particularly the infinitive).

Marjeta Humar is head of the Section for terminology dictionaries of the Inštitut za slovenski jezik Frana Ramovša of the ZRC SAZU in Ljubljana.