1488 KB0 KB199420252020Čeh Steger, Jožicaštevilka:1letnik:30str. 1-12ISSN:1408-5348COBISSID_HOST:14968323URN:URN:NBN:SI:doc-SO40T4JDslInštitut IRRIS za raziskave, razvoj in strategije družbe, kulture in okoljaIstituto IRRIS di ricerca, sviluppo e strategie della societa, cultura e ambienteSocietá storica del LitoraleZgodovinsko društvo za južno PrimorskoAnnales. Series historia et sociologiablack Moorčrn zamorecFair Vidafolk balladKraljevič MarkoLepa Vidaljudska baladaMediterranean balladsPrince MarkoSlovene literatureslovensko slovstvosredozemske baladeLjudska pesem Lepa Vida v kontekstu sredozemskih sorodnic in ljudskih pesmi o Kraljeviču Marku|The present contribution discusses comparisons between variants of the Slovenian ballad of Fair Vida (Lepa Vida), which according to Grafenauer classify into three typological groups (Fair Vida with a tragic outcome, Fair Vida with an elegiac end, and Fair Vida with a happy ending), as well as the variants from Resia. The core of this paper consists of a comparison between the typological group of Fair Vida with a tragic outcome, preserved in Brezniks and Kramar's Fairy Vida from Ihan, and some of its Albanian-Calabrian-Sicilian relatives (Zogna Riin, Donna Candia, La bella, Scibilia Nobili) from Marsala and Borghetto)).This comparison touches upon the smaller differences and the greater similarities concerning the abductor, the way the abduction takes place, the fate of the child, the young woman and mother, and her devotion to Christianity. The Slovenian Fair Vida from the Ihan typological group similarly as her foreign relatives shows preference for volunteering to die, rather than allowing her maritime abductors, the infidels/unbelievers, to take her overseas to serve as a slave/ concubine. She presents herself as the guardian of moral honour, of the sacredness of marriage, of family, and of the Christian tradition. The present contribution also reflects upon the relationship between the black Moor in the Slovenian Fair Vida, and the black Arab depicted in the folk songs of the Serbo-Croatian cultural area where the Arab frequently occurs in binary opposition with Prince Marko. In the context of Fair Vida, two poems are presented, in which Prince Marko rescues two maidens out of the hands of the black Arab. The maidens would, as is the case of the Slovenian Fair Vida of the Ihan type, rather choose death than live in servitude with the black ArabV različnih variantah ohranjena ljudska pesem o Lepi Vidi ima z arhetipsko vsebino in s številnimi literarnimi predelavami od Prešerna naprej razsežnost mita, ki pomembno oblikuje kolektivni spomin Slovencev in se v njem razbirajo prvine slovenstva. Pričujoči prispevek predstavi vse variante ljudske družinske balade Lepa Vida. V njenem variantnem nizu se mlada mati-žena v dveh ihanskih variantah raje odloči za smrt, kot bi odšla z ugrabiteljem na tuje, zato sta ti varianti umeščeni v kontekst albansko-kalabrijsko-sicilskih balad o ugrabljeni mladi ženi-materi, ki prav tako tragično končajo. Variantni niz slovenske Lepe Vide prikazuje različne oblike izgnanstva mlade žene-matere, njeno ponovno vrnitev v razpadli dom, bivanje na tujem in s tem tudi upor proti tradiciji, v obeh variantah s tragičnim koncem pa mlada mati-žena najizraziteje varuje družino, dom in krščansko tradicijo. Ob opisu negativne semantike črnega zamorca in črnega Arabca je nakazana še povezava med Lepo Vido in izbranimi ljudskimi pesmimi o Kraljeviču Marku, v katerih le-ta rešuje mlade sužnje iz rok črnega ArabcaTEXTznanstveno časopisjejournalsSlovenian National E-content AggregatorNational and University Library of SloveniaZgodovinsko društvo za južno Primorsko