OB^INA ^REN[OVCI

OB^INA ^REN[OVCI
THE MUNICIPALITY OF ^REN[OVCI
OB^INA ^REN[OVCI
Zbirka Monografije
OB^INA ^REN[OVCI
Uredil: Franci Just
Pripravili: Karel Bedernjak • [tefan
Fti~ar ({f) • Andrej Hozjan • Jelka
P{ajd (jp) • Sa{a [traus (s{) • Anton
Törnar (at)
Prevod v angle{~ino:
Pika Golob (9-11, 39-80),
Liana Miholi~ (3-7, 12-38),
Fotografije: studio ^erni
Oblikovanje: Igor Ribi~
Grafi~na priprava: Imprimo d.o.o.
Izdalo: Podjetje za promocijo kulture
Franc-Franc d.o.o.
Tisk: MA-TISK d. d., Maribor
Murska Sobota, 2008
CIP - Kataloæni zapis o publikaciji
Univerzitetna knjiænica Maribor
908(497.4Gornja Radgona)(082)
OB»INA Gornja Radgona = Gornja Radgona Commune = Gemeinde
Gornja Radgona / [uredil Franci Just ;
pripravili Janez Balaæic ...[et al.] ;
prevod v nemπËino Andrea Haberl
ZemljiË, prevod v angleπËino Liana
MiholiË ; fotografije Ivo Borko, Damijan Sovec]. - Murska Sobota : Podjetje za promocijo kulture FrancFranc, 2007. - (Zbirka Monografije /
Franc-Franc)
ISBN 978-961-255-000-4
COBISS.SI-ID 58463745
Spomenik prekmurski materi
v ^ren{ovcih
A Monument to the
Prekmurian Mother
he municipality of ^ren{ovci was established in 1995.
It is spread over 33 km2 and includes the settlements
^ren{ovci, Trnje, @i`ki and three Bistricas (Dolnja,
Srednja and Gornja). According to the data from the year
2008 it has 4,401 inhabitants. It lies at river Mura, which
gives it a unique landscape stamp and is at the same time
the border with the Republic of Croatia
T
b~ina ^ren{ovci je bila ustanovljena leta 1995.
Razprostira se na 33 km2 povr{ine in vklju~uje
naselja ^ren{ovci, Trnje, @i`ki in Gornjo, Srednjo
ter Dolnjo Bistrico, v katerih `ivi po podatkih iz leta
2008 skupno 4.401 prebivalec. Ob~ina le`i ob reki
Muri, kar ji daje svojevrsten krajinski pe~at, in ob meji
z Republiko Hrva{ko.
O
@upnijska cerkev sv. Kri`a v ^ren{ovcih
The Parish Church of the Holy Cross in ^ren{ovci
Z nastopa folklorne skupine Kulturnega dru{tva ^ren{ovci
From a performance by the Cultural Association of ^ren{ovci folklore group
Spo{tovani!
Monografija o Ob~ini ^ren{ovci, ki je pred nami, predstavlja prvi resni poskus, da javnosti in pa predvsem tistim, ki nas ne poznate dovolj in bi nas `eleli spoznati, v tiskani obliki predstavimo, kdo smo, ki `ivimo v ob~ini, kak{ne
so na{e korenine, kaj smo ustvarili skozi stoletja in kak{ni so na{i , naravni
ter dru`beni potenciali.
Moram poudariti, da je Ob~ina ^ren{ovci relativno majhno naravno in dru`beno okolje v Prekmurju, ki je sicer primerljivo z bli`njimi ob~inami in kraji na
obmo~ju Dólinskega, na katerem se nahajamo, a hkrati s specifi~nim zgodovinskim, dru`benim in gospodarskim razvojem nakazuje in dokazuje, da so tudi
t. i. majhni prostori lahko zelo raznoliki; njihove posebnosti lahko razbiramo iz
zna~aja ljudi, iz njihove govorice, ustroja gospodarstva, kulturnega bogastva,
ki so ga ustvarili, urejanja narave in tudi iz narodnostne pripadnosti.
Ne vem natan~no, kaj nas je oblikovalo v ljudi {irokih src, predanih bli`njemu in
skupnosti, v kateri `ivimo, toda dejstvo je, da smo tak{ni. Zato je na to vredno opozoriti, kajti ta dragocena lastnost je v preteklosti pripomogla, da smo si ustvarili kolikor toliko primerno `ivljenjsko in dru`beno okolje ter javni in osebni standard. Ustvarjali smo ga s prostovoljnim delom, pa naj je {lo za gradnjo cerkve, {ole ali va{kega doma, desetletja tudi z denarnimi sredstvi iz samoprispevkov, ki so jih pla~evali vsi, bodisi kmetje, delavci ali upokojenci. Pa ne eno ne drugo ni bilo prete`ko,
da se je le v splo{nem napredku kaj poznalo! @elim poudariti, da si je relativno odmaknjeno ruralno okolje najve~krat moralo pomagati sámo in da ve~ja sredi{~a, h
katerim smo gravitirali, praviloma niso imela posluha za probleme t. i. obrobja.
Visoka rodnost, s katero smo se lahko pona{ali v preteklosti, je pustila tudi
nekatere negativne gospodarsko-dru`bene posledice, opazne {e danes. Kmetijsko okolje namre~ ni moglo zagotoviti dovolj kruha in {tevilni prebivalci so se `e
med obema svetovnima vojnama ponj podali v tujino. [e mo~nej{i je bil izseljenski val po drugi svetovni vojni, ko je prakti~no vsaka dru`ina izgubila kakega svojca, ki je v tujini iskal ve~ji in bolj{i kos kruha. Amerika se je tako krepila, na{e
okolje pa - zlasti zaradi kadrovske podhranjenosti - siroma{ilo.
Svoje je dodala tudi na trgu delovne sile vse bolj odpirajo~a se Evropa, ki je
dru`inam na{ih zdomcev v 70. letih prej{njega stoletja omogo~ila gospodarsko
okrepitev. Le-ta pa je spremenila nekdanjo idili~no podobo na{ih vasi, ki so v
dobrih dveh desetletjih vsaj navzven – zlasti z novo zgrajenimi hi{ami po vzoru
mestne arhitekture - dobile pridih urbanega.
^eprav se {e vedno imamo za kmetijsko obmo~je z obse`nimi rodovitnimi
polji med Muro in ^rncem, pa danes od kmetijstva `ivijo le {e redke dru`ine.
Tudi podoba krajine se naglo spreminja. Poko{eni obmurski ni`inski travniki izginjajo, {irijo se pasovi gozda. Njive kljub razdrobljenosti, ki je tipi~na za na{e
obmo~je, {e ostajajo, le polj{~ine na njih se spreminjajo, kmetijstvo te`i h konvencionalni pridelavi. Razdrobljena posestna in lastni{ka struktura zemlji{~ postaja vedno ve~je breme, ~asi, ko je bila zemlja bogastvo in se je zanjo delalo
dolga leta, so za nami. Ljudje `ivijo prete`no od terciarnih dejavnosti, razveseljivo je vedno ve~je {tevilo obrtnikov. Gospodarski optimizem pove~ujejo tudi
vse mo~nej{a in stabilna podjetja v doma~i ob~ini ali v bli`njih mo~nej{ih gospodarskih sredi{~ih, v katerih se zaposlujejo na{i ob~ani.
Zavedamo se, da nikoli ne bomo postali mo~no regionalno gospodarsko sredi{~e, saj zato nimamo niti ~love{kih niti prostorskih in prometnih danosti. Imamo pa naravne in dru`beno-gospodarske potenciale, ki zagotavljajo ohranitev
sedanje stopnje poseljenosti in delajo na{o ob~ino `ivljenjsko privla~no. In imamo voljo, da te potenciale izkoristimo; da torej postanemo za vse generacije,
tako za tiste, ki izvirajo od tod, in tudi za tiste, ki se k nam priseljujejo, spodbudno okolje, ki je ob visoki stopnji ohranjenosti narave komunalno urejeno, ki
nudi primeren dru`beni standard ter omogo~a razvoj razli~nih dejavnosti ({port,
kultura, gasilstvo idr.), ki bogatijo ~loveka in mu omogo~ajo, da izrazi svoj pozitivni odnos do danega in ga ustvarjalno izbolj{uje.
Ponosni smo na doslej ustvarjeno, na ljudi, ki so `iveli v na{em okolju ali so iz
njega iz{li in so s svojim delom pomembno zaznamovali lokalni ali {ir{i slovenski
prostor. Ti so del na{e prepoznavnosti in dajejo pe~at `ivljenjski kulturi na{ega
okolja, ki je v temeljih optimisti~no in perspektivno usmerjeno.
Anton Törnar, `upan
5
Ohranjena stara doma~ija v ^ren{ovcih
An old cottage in ^ren{ovci
Dear readers
The monograph of the municipality of ^ren{ovci is the first attempt in print to give
those, who would like to get to know us, the information about who we are, where
our roots are, what we have achieved through the centuries and what our natural
and social potentials are.
It should be pointed out that the municipality of ^ren{ovci is a relatively small natural and social environment in Prekmurje, which is on the one hand comparable
with other municipalitys and places in the area of Dólinsko, on the other hand it
has a specific historical, social and economic development which proves that also
the so called small places can be really diverse: their specialities can be read from
the peoples’ character, from their language, from the structure of economy, from
their cultural riches, from their relationship to nature and from their national awareness.
I do not exactly know what it is that has made us the people of open hearts, who
have a strong feeling for the nearest and the local community, but that is who we
are. This precious quality has helped us to create a decent living and social environment and a decent public and personal living standard. We have achieved it with
voluntary work: we built the church, the school or the village house. We have made
it with self-imposed financial contributions, which were paid by everybody from
workers and farmers, to pensioners. Nothing was too hard for us to achieve general improvement. What I want to emphasise is that such outlying rural environment,
far away from the centres, mostly has to help itself because the centres, which we
gravitate to, do not.
High birth rate in the past has left some negative economic and social consequences. The rural environment could not provide for everybody and numerous
inhabitants emigrated. It started between WW 1 and WW 2 to reach the peak after
WW2 when practically every family had a member who was trying to find a better
life abroad. This way America was getting richer and our environment was getting
poorer in the sense of skilled workers.
Another change came from Western-European countries which offered work for our
citizens in the 1970s. When our people had earned enough money there, they built
urban style houses back home and this way they gradually changed the old idyllic
form of our villages and made them look more like towns.
Although we still consider ourselves a rural area with fertile fields between river
Mura and the brook ^rnec, there are few families today that live on farming. Also
the landscape is changing: the lowland grasslands along river Mura are getting
smaller, the forests on the other hand are spreading. The typical fields remain, only
the produce is changing and the farmers are turning to conventional growing. The
land as property is broken into pieces and is becoming a burden; times when owning land was opulence that people worked hard for, have passed. People today live
on tertiary activities and more and more become tradesmen. Strong and stable
enterprises in our own municipality and in the neighbouring bigger economic centres where our people get work make the economic optimism grow.
We are aware of the fact, that we will never become a strong regional business centre. However we have natural and social-economic potentials which ensure the present density of population and make our municipality attractive to live in. It is on us
to use these potentials and become an environment that on the one hand has preserved the nature and on the other hand managed to offer a social standard that
promotes the development of other activities like sport, culture, fire fighting brigade
etc, which enrich people and let them express their positive attitude to what they
have and offer the opportunity to creatively improve it. Such environment is stimulating for present and future generations to stay here or to come as new inhabitants.
We are proud of what has been done so far, of the people who have lived in this
area or have roots here and who have significantly marked it with their work. They
have helped this area and the whole Slovenia to become more recognizable and they
stamp the living culture of this area, which in its fundaments is optimistic and
prospective.
Anton Törnar, mayor
7
Na poti v Gornjo Bistrico
On the way to Gornja Bistrica
»[e istega dne zve~er odvezla sva se z bratom Jakobom v ^rensovce … Bila je
nedelja. Mo{ki, `enske in otroci so se soln~ili pred ‘hi`ami’ … Ko smo dospeli
v ^rensovce, krenil je s ceste naravnost k Judu v kr~mo … @elel sem si ve~erje,
no, dobilo se je nekaj … Kar stopijo v sobo trije slovenski kmetje in zahtevajo
tobaka. Bili so to vitki fantje, jedva so se prerili skozi hi{na vrata, a ko so stali v
sobi, segale so jim glave do stropa! To so fantje, to so junaki; bolj{ih in ve~jih
ne rodi niti kr{na Dalmacija …Bela ~rensovska cerkev stoji ravno nasproti Ljutomeru in z ljutomerskih goric je najkrasnej{i pogled na njo …«
(Anton Trstenjak, Slovenci na Ogrskem. Narodopisna in knji`evna ~rtica)
Gor od Fáne, gor po cesti
mi je pout porajhana,
gé se mi je ljuba draga {étala.
Tam moj ljubi kunja ja{e,
kunja ja{e sivega,
kunja ja{e, sablof ma{e, {eju haj!
Ljuba draga trav’co brala,
trav’co brala, {eju haj,
trav’co brala, fküp vézala, {eju haj!
Ljubi dragi, stoupi s kunja,
stoupi s kunja sivoga,
kaj mi trav’co gor pomore{, {eju haj!
Trnárske deklice
kre ^rnca hodijo,
kre ^rnca hodijo
in pesmi pojejo.
Trnárske deklice
maj’ kratke kikelce
pa vsaki se pozna,
ka fanta rada má.
Ljudska pesem, zapisana v Trnju,
sestavila in pela Marija Horvat,
rojena Hozjan 1921 v Trnju
Ljudska pesem, zapisana v ^ren{ovcih,
pel gostilni~ar Josip Kleiderman,
rojen 1927 v ^ren{ovcih
Marko ska~e po zelénoj trati,
v rokaj nosi seden `uti zlati,
to je njemi za devojko dati.
San se {étao gori doli,
gori doli kre Dunája,
gori doli kre Dunája,
ge mi te~e bistra voda.
Gde mi odi{, lübi dragi,
da te dugo k meni nega?
Nega krála, nej cesára,
da bi jemi rada bila.
Ge so tista {örka poula,
ge moj lübi s plügon orje?
On ne orje, on ne plü`i,
samo na mé lübo misli!
Ljudska pesem,
zapisana na Gornji Bistrici,
pel u~itelj in pevovodja Gustav Gonza,
rojen 1911 v Gornji Bistrici
9
Kam mo i{li dale~ po nevesto?
Prejk deveti, prejk deseti mostov,
tan jo vidin, fola{e pome~e.
Njoj na glavi pantliki plahtajo,
njoj na rokaj prsteni svetlijo,
njoj na nogaj {olin~ki brnijo.
»Dajte nam jo, na{a draga mati!«
Ne dam ti je, lagof sin bradati,
raj jo ho~em f {krinjo zaklepati,
naj jo jejo kébri in stenice.
Sneha nam je na senje odi{la,
tan de küpla seden lakti v ritko.
Nesli boudo sen dvanajstin {véljam,
{ivale do la~e no roba~e.
Ljudska pesem, zapisana v @i`kih,
pela Rozina Tibaut,
rojena Hozjan 1925 v @i`kih
Mrtvica »Velika Kocija«
The »Velika Kocija« oxbow
“The same day in the evening my brother Jakob and me drove to ^rensovci … It was
Sunday. Men, women and children were sunbathing in front of their houses ‘hi`e’ …
When we arrived in ^rensovci, he turned straight to Jud’s inn … I wanted dinner, well
something was available … When suddenly three Slovene farmers enter and require
tobacco. They were slim, they could hardly make their way through the street door, but
when they stood in the room, their heads reached to the ceiling! Those are the boys,
those are the heroes, not even the stony Dalmatia can give birth to better and taller
men … The white church of ^ren{ovci is located vis-à-vis Ljutomer and the most beautiful view at this church is from Ljutomer vineyard hills”
Anton Trstenjak: Slovenes in the Hungarian land.
Ethnological and literary work, msrc. 1883-1903.
Up that road, up road from Fána
A path is tread for me
Where my beloved darling strolled.
My beloved rides his horse
Rides his horse of grey
Rides his horse, waves his sword, {eju haj!
My beloved, picked some grass
Picked some grass, {eju haj,
Picked some grass, tied it up, {eju haj!
Oh, beloved, dismount your horse
Dismount your horse of grey
And help me pick the grass, {eju haj!
The Trnjan girls
Walk along the ^rnec brook
Walk along the ^rnec brook
Singing songs
The Trnjan girls
Have short skirts
And you can tell
That each is in love
A folk song, written in Trnje
composed and sung by Marija Horvat,
born Hozjan, in Trnje in 1921.
A folk song, written in ^ren{ovci,
sung by Josip Kleiderman, an innkeeper,
born in ^ren{ovci in 1927.
I walked all round,
all round Vienna
all round Vienna
where the clear waters runs.
Where have you been, oh, my dearest,
Gone so long from my embrace
There’s no king and there’s no Caesar,
That I would wish to be all his.
Where are all those fields, so wide,
Where my darling used to plough?
No more ploughing, no more tilling,
All he does is think of me!
A folk song, written in Gornja Bistrica,
sung by Gustav Gonza, a teacher,
born in Gornja Bistrica in 1911.
11
Marko capers on the verdant grasses,
In his hands there’s seven golden florins,
He will need them to collect his sweetheart.
Where do we go to collect your sweetheart?
Over bridges, over nine, ten bridges
I can see her, sweeping up the hallways
On her head there’s ribbons all a flutter
On her hand there’s ringlets all a glitter
On her feet there’s court-shoes all a whirring.
“Give her to us, oh, our darling mother!”
I won’t give her, bearded wanton sonny,
I would rather lock her in a coffer
Let the beetles and the bedbugs nibble
on her body
Folk song, written in @i`ki,
Sung by Rozina Tibaut, born Hozjan,
in @i`ki in 1925.
Sa{a [traus
Sa{a [traus
Raznovrstnost
`ivljenjskih
prostorov in
biotska pestrost
Varety of
Habitats
and Biotic
Variegation
T
he municipality of ^ren{ovci lies on the left bank of
river Mura, in the centre of Dólinsko. In the south it
has a natural boundary, river Mura, which since 1991 has
been the border river between two countries Slovenia and
Croatia. In the north, east and west side the distinctive flatland
landscape imperceptibly passes over to the land of the neighbouring municipalitys. Contrary to wet and wooded area along
river Mura this area is dry and tilled. The human (administrative)
boundaries were defined by the inhabitants of its 6 settlements,
who in 1995 decided to live together on an area of 33 km2.
It is river Mura that makes the landscape of the whole Dólinsko
as well as the municipality of ^ren{ovci extremely distinctive and
gives a unique stamp to the whole area along it. Unfortunately the
inundated world along the river has shrunk, but still to be found
are the sandbanks and banks, ‘mrtvice’ (lakes, formed in the
remains of the original Mura bed) and wet grasslands inside the
dams which protect the people from the floods. The riverbed, the
sandbanks, the river tributaries, small lakes, inundated forests
and groves are ideal shelters for rare animal species, which is why
this part of the municipality of ^ren{ovci is famous for the variety
of habitats and for biotic variegation. Some rare species that can
still be seen and heard here are: the huchen, the Danube roach,
the loach, the asp, the vairone, the rhodeus, the spined loach, the
mediterranean barbel, the perch, the streber, and the gudgeon in
the water and numerous amphibians e.g. newts, fire-bellied toads
and frogs in the standing waters. The sandbanks in the middle of
the river are inhabited by the white heron, the tern, the marsh
harrier and the hen harrier. Kingfishers, white-tailed eagles,
ospreys and black storks fly over them. Outside the inundated
area, the white stork looks for food together with the brown
butcher-bird. The colour palette is complemented by numerous
butterflies. The otter is a resident of river Mura and its ’mrtvice’
(oxbows). How ecologically natural and exceptional this area is,
was proved when river Mura and its wet grasslands were included into the European net of ecologically important and protected
natural regions Natura 2000. What is more, this area is protected with the Habitats directive and the Birds Directive.
On the other hand, it is the long, oblong fields, mixing with the
vast Prekmurje flatland that give the municipality an important spatial stamp. Already in early spring they are cut into
straight furrows, which the attentive farmers fill with seeds.
The fields are made green first by the corn for bread; wheat,
rape and barley and after that by the green leaves of potato
plant, pumpkin, maize, oats, buckwheat, sunflowers and millet. Late spring and summer change the colour of the fields radiant yellow shines from the rape flowers, white is the buckwheat and red is the fodder clover – until late autumn, when
produce is gathered in and the soil is getting ready for rest.
Dólinsko is an alluvian plain, the zone along river Mura is made
of gravel and sand deposited by the river on its own banks. The
b~ina ^ren{ovci le`i na levem bregu reke Mure,
na osrednjem Dólinskem. Na ju`nem delu je njena naravna meja reka Mura, ki je od leta 1991 na tem
obmo~ju tudi mejna reka med dvema dr`avama, Slovenijo in
Hrva{ko. Na severni, vzhodni in zahodni strani zna~ilna ravninska krajina neopazno prehaja v ravninski svet sosednjih
ob~in. V nasprotju z mokrotnim in gozdnatim obmo~jem ob
Muri je ta svet suh in obdelan. ^love{ke (upravne) meje ob~ine so dolo~ili prebivalci njenih 6 naselij, ko so se leta 1995
odlo~ili za skupno `ivljenje na 33 km2 velikem obmo~ju.
Kot celotno Dólinsko tudi Ob~ino ^ren{ovci v krajinskem
pogledu najbolj zaznamuje reka Mura, ki daje prav poseben
pe~at celotni pokrajini ob njej. Njen poplavni svet je danes
sicer `e mo~no omejen, vendar pa tod {e najdemo prodi{~a, mrtvice in poplavne loke znotraj vodnih nasipov, ki varujejo prebivalce pred v~asih divjo reko. Re~na struga, prodi{~a, rokavi, re~na jezera, poplavni gozdovi in logi so zato~i{~e {tevilnih redkih `ivalskih vrst, zato je za ta del Ob~ine
^ren{ovci zna~ilna raznovrstnost `ivljenjskih prostorov in s
tem tudi visoka biotska pestrost. Med najbolj redkimi vrstami, ki jih tod {e lahko vidimo in sli{imo, so sulec, platnica,
~inklja, bolen, blistavec, pezdirk, ne`ica, pohra, ostri`, upiravec in globo~ek, ki plavajo v reki; v stoje~ih vodah mrestijo {tevilne dvo`ivke, kot so pupki in urhi ter seveda `abe.
Prodi{~a sredi reke naseljujejo bele ~aplje, navadne ~igre,
rjavi in pepelasti lunj, preletavajo jih vodomci, belorepci, ribji orli in tudi ~rne {torklje. Zunaj poplavnega sveta i{~e hrano bela {torklja, dru`bo ji dela rjavi srakoper. Barvno paleto narave dopolnjujejo metulji, med katerimi sta zaradi svoje redkosti zelo dragocena ~rtasti medvedek in petelin~ek.
Tudi vidra je stalna prebivalka Mure in mrtvic ob njej. Ekolo{ko-naravna izjemnost tega obmo~ja je bila potrjena z
vklju~itvijo reke Mure in njenih tukaj{njih poplavnih logov v
evropsko mre`o ekolo{ko pomembnih in varovanih naravnih obmo~ij Natura 2000, obenem pa je obmo~je za{~iteno tudi z Direktivo o habitatih in Direktivo o pticah.
Na drugi strani dajejo pomemben krajinski pe~at ob~ini dolge, pravokotne njive, ki se zlivajo s prostrano prekmursko
ravnico. @e zgodaj spomladi so razrezane v ravne brazde,
kamor skrbni kmetje sejejo, kar ~lovek potrebuje za fizi~ni
obstoj. Najprej ozelenijo njivo kru{na `ita, p{enica, oljna
ogr{~ica in je~men. Kmalu se jim pridru`ijo {e listi krompirja, bu~, koruze, ovsa, ajde, son~nic in prosa. V pozni pomladi in poletju se barve njiv spremenijo, iz njih `arijo rumena barva cvetov oljne ogr{~ice, bela barva ajde, rde~a barva krmne detelje. In tako vse do pozne jeseni, ko za~nejo
pridelke pospravljati, zemlja pa se pripravlja na po~itek.
Dólinsko je aluvialna ravan, pas ob reki Muri je zgrajen iz
proda in peska, ki ga je reka nanosila in odlo`ila na svojih
O
12
bregovih. Pokrajina se postopoma zni`uje proti jugovzhodu, kamor te~e tudi Mura. Povpre~na nadmorska vi{ina je
172 m. Ravninska tla so rodovitna, ponekod na finih glinenih nanosih tudi zamo~virjena. Padavin je malo, vendar
ima mokrotnej{a prst ve~jo sposobnost zadr`evanja vode,
zato posledice su{e (na leto pade okrog 600 mm padavin,
ve~inoma poleti ob ve~jih nalivih) niso tako izrazite, kot bi
lahko bile. Vendar se ta trend spreminja, padavin je vsako
leto manj, zato su{e tod niso ve~ neznan pojav.
Ker je zemlja na obmo~ju ob~ine zelo rodovitna, so ni`inski gozdovi skoraj v celoti izkr~eni. Ostala so le {e manj{a
obmo~ja v okolici Trnja in @i`kov. Zato pa so bogatej{i poplavni logi ob Muri, ki jih sestavljajo mehki listavci, kot so
vrbe, topoli, jel{e, ponekod tudi tr{i listavci, kot so dob, jesen in brest. Obse`nej{i gozd je v Virici, pridru`uje se mu
bogat gozd vzhodno od Dolnje Bistrice, imenovan Orlov{~ek, ki je bil v preteklosti last beltinske gra{~ine.
V preteklosti je bila v Ob~ini ^ren{ovci pomembna kmetijska panoga `ivinoreja, zato so poleg njiv krajinska stalnica
tod travniki. Biotsko so {e posebej pestri in zanimivi manj
gnojeni in s kemi~nimi pripravki manj obremenjeni suhi travniki. Na njih najdemo {tevilne di{avnice in za~imbnice, raznolike trave in mahove, na obrobjih gozdov tudi zeli{~a in grmovnice, kakr{na je npr. robida. Biotsko zanimivi so tudi
mokrotni travniki s {a{jem in mo~virskimi travami, med katerimi najdemo tudi narcise, mo~virske tulipane in rumene
maslenice. Vendar tudi tod biotsko pestrost ogro`a za
dólinski del Prekmurja zna~ilno intenzivno kmetijstvo.
Tri vasi ~ren{ovske ob~ine, ^ren{ovci, Trnje in @i`ki, so tipi~na obcestna panonska naselja. Hi{e so razporejene
predvsem ob glavnih cestah, v ^ren{ovcih npr. ob glavni
prometnici, ki povezuje dve ob~inski gravitacijski to~ki,
Mursko Soboto in Lendavo. Posamezne hi{e se zajedajo
tudi med njive, vendar {e vedno prevladuje tipi~na panonska razporeditev, dolge in ozke parcele, stanovanjska hi{a
ob cesti, za njo pa vrt ali »grede«. Preostale tri vasi, Dolnja, Srednja in Gornja Bistrica, ki so nastale ob starem rokavu Mure, pa so oblikovane kot gru~asta naselja.
Najsi bo razporeditev hi{ tak{na ali druga~na, `ivljenje tukaj{njih ljudi v temeljih dolo~a panonska ravnica, njeno podnebje
ter dru`beno-gospodarske, socialne in kulturne danosti panonskega prostora. Prav ta panonska pokrajina s svojimi krajinskimi, vremenskimi in kulturnimi posebnostmi pa je ~edalje pogosteje cilj obiskovalcev, ki mimo pogosto instantne turisti~ne ponudbe `elijo do`iveti druga~nost in prvinskost.
landscape slowly lowers towards the southeast and that is where
river Mura runs. The average altitude is 172 m. The soil is fertile, also marshy on some fine clayey alluvium. Although there is
little precipitation (600 mm a year, mostly as summer heavy rain
showers), the moist soil has a greater capacity of keeping the
water in, so the draught does not cause too much damage. Yet
the trend is changing, there is less and less precipitation every
year and draughts have become quite frequent.
The soil in the area of the municipality of ^ren{ovci is extremely fertile. That is the reason why lowland forests have almost
completely been cut down – only some small ones are left near
the villages Trnje and @i`ki. The inundated small woods along
river Mura consist of soft deciduous trees such as: willows,
poplars, alders and some hard deciduous tress like oaks,
pedunculate oaks and elms. There are two more spacious
forests: one in Virica and one called Orlov{~ek east of Dolnja
Bistrica, which in the past belonged to the manor of Beltinci.
Another spatial characteristic of the municipality of ^ren{ovci is
the grasslands - a result of the past, when stockbreeding was an
important agricultural branch. Less fertilised and not so chemically polluted dry grasslands are biotically extremely interesting.
They are the habitat for numerous spice and aromatic plants,
various grasses and mosses, and on the border of forests also
herbs and bushes like the blackberry bush. Wet grasslands on
the other hand, offer sedge and marsh grass, narcissus, tulips
(Fritillaria meleagris) and yellow day lily. Unfortunately this biotic variety is endangered by the intensive agriculture which is so
distinctive of Dólinsko part of Prekmurje.
Three villages of the municipality of ^ren{ovci; ^ren{ovci, Trnje
and @i`ki are typical roadside Pannonian settlements. The houses are located mainly along the main road, in ^ren{ovci along
the road connecting two towns; Murska Sobota and Lendava.
Individual houses indent among the fields, still the typical
Pannonian village arrangement prevails: long narrow parcel of
land, residential house by the side of the road and a garden or
‘grede’ behind it. The other three villages; Dolnja, Srednja and
Gornja Bistrica, which were built at the old tributary of river
Mura, are irregular conglomerate villages.
No matter what form the villages have, life of the villagers has
always been defined by the Pannonian flat land, by its climate,
by economic, social and cultural circumstances of life in the
Pannonian space. And it is this superb landscape with its distinctiveness in weather, culture and scenery that is becoming
more and more popular among tourists, who want to experience
something different and unique.
Reka Mura • River Mura
13
Dr. Andrej Hozjan
Andrej Hozjan, Ph. D.
Ob~ina ^ren{ovci The municipality
v valovih zgodovine of ^ren{ovci in
its Historic
Development
Od prazgodovine do vklju~itve
v mad`arsko kraljestvo pred
iztekom 11. stoletja
V
ravninski svet dolnjega Prekmurja med reko
Muro in potokom ^rncem, kjer le`i sedanja Ob~ina ^ren{ovci, so ljudje iz smeri vzhoda prihajali `e pred tiso~letji. Tu so si morda le na kratko odpo~ili in se odpravili naprej ~ez reko na zahod, ali pa se naselili za ve~ let. Ob Muri, ki je bila odli~na naravna pot,
se je pri{lekom na obeh bregovih odpirala ravnina, zelo
primerna za poljedelstvo. Obmo~je tik ob reki je bilo sicer zelo mo~virnato, a razmere so se spreminjale. Pri
Hotizi, nedale~ od ^ren{ovcev, so v reki na{li prazgodovinski deblak (leseno primitivno plovilo, ~oln), star ~ez
6000 let. Z njim so zagotovo lovili ribe in preva`ali ljudi
~ez reko. Danes velja za najstarej{i materialni dokaz
~lovekove prisotnosti na obmo~ju na{e ob~ine in neposredne okolice. Tukaj{nje prvotne naselbine so iz bakrene dobe (4. - 3. tiso~l. pr. n. {t.), npr. majhni naselbini Jagodi{~e v ^ren{ovcih in Pe{~are pri Gomilici, iz
bronaste dobe (2. tiso~l. pr. n. {t.), npr. na travniku
Gosposko pri Hotizi, in iz `elezne dobe (1. tiso~l. pr. n.
{t. – predrimski ~as), npr. znana lokacija Duge njive pri
Trnju. Vse te so izpri~ane le za kratek ~as, a potrjujejo,
da je bilo {ir{e obmo~je ob reki zelo prehodno in kljub
mo~virjem ter gozdovom primerno za `ivljenje.
Anti~na doba se je v teh krajih za~ela z rimsko osvojitvijo okrog za~etka na{ega {tetja. Prinesla je dolgotrajno
oblast in prve pomembnej{e spremembe krajine, ki so
bile delo ~lovekovih rok. Ju`no od ^ren{ovcev pa tudi v
Gomilici in Brezovici ohranjeni deli cestne trase s stranskimi jarki govore o obstoju stranske ceste, ki se je navezovala na osrednjo rimsko prometnico med Panonijo
in Italijo. Ta je vodila do Mure pri vasi Kot in se je na
nasprotnem bregu nadaljevala ~ez Sv. Martin na Muri
(tedanji Halicanum) v smeri proti Poetovioni/Ptuju. Konkretnih dokazov o tedanji stalni poselitvi obmo~ja ni.
Vsekakor pa so ljudje tod bili vsaj popotniki, saj so v Trnju na{li ve~ rimskih antoninianskih kovancev iz 3. stoletja. To pa je `e bil ~as ve~jih nemirov v panonskem bazenu, ki so jih povzro~ali vpadi germanskih ter drugih
plemen z vzhoda in so se pri~eli stoletje prej. Zavoljo
njih se je tukaj{nja rimska dr`avnost kmalu nato sesula. Prihajati so pri~ele razne etni~ne skupine, ki so se
bodisi naselile za stalno bodisi nadaljevale svojo pot ali
pa celo izginile ob prihodu novih ljudi, npr. Avarov. Med
njimi so se na prehodu iz 6. v 7. stol. pojavili tudi pripadniki slovanskih plemen, ki jim je bila pokrajina tako
v{e~, da so se v njej stalno naselili. Bojeviti Avari, `ive~i v osredju Panonske ni`ine, so jih ogro`ali vse dotlej,
ko jih je cesar Karel Veliki med leti 796-803 povsem
razbil in zavzel Panonijo do Donave.
Slovanska poselitev je o~itno bila trajnej{a, saj je mogo~e bli`njo reko Ledavo opredeliti kot naravno pot, ob kateri je v 9. stoletju najverjetneje le`alo nekaj slovanskih
From pre-history to Hungarian kingdom
before the end of the 11th century
T
he flatland of the lower Prekmurje between river Mura
and the brook ^rnec, where today’s ^ren{ovci municipality is located, was visited by people from the east millennia ago. Some people stopped for a short time and crossed the
river to continue towards the west, some stayed. On both sides of
river Mura, which was a natural path, the newcomers found a flatland which was great for agriculture. The area along river Mura
was marsh, but conditions were changing. In Hotiza, not far away
from ^ren{ovci, a pre-historic wooden primitive vessel was found,
which was probably used for fishing and transporting people
across the river. It is supposed to be 6000 years old and is the
oldest material proof of human presence in the area of today’s
^ren{ovci municipality. The first settlements here date from the
Copper Age (4-5 millennia BC) e.g. Jagodi{~e in ^ren{ovci and
Pe{~are near Gomilica, (2.millennia BC), e.g. in the grassland
Gosposko pri Hotizi, and from the Iron Age (1st millennium BC –
pre-Roman time), e.g. a well known location in Duge njive pri
Trnju. This proves that the broader area along the river was passable and convenient for living despite the marshes and forests.
The Antiquity started in this area with the Roman conquest
around the beginning of the Common Era. It brought a long
lasting authority and the first significant changes of the landscape, as result of human work. South of ^ren{ovci and in
Gomilica and Brezovica the preserved parts of road laying with
side ditches give evidence of the existence of a side road,
which led to the main Roman road between Pannonia and Italy.
It went as far as river Mura in the Kot village and continued on
the other side of river Mura via Sv. Martin na Muri (then
Halicanum) in the direction of Poetoviona/Ptuj. Nothing really
shows that this area was inhabited then, but there must have
been people travelling through it, as many Roman Anthonian
coins from the 3rd century were found. This was a time of turmoil in the Pannonian basin, caused by the raids of German
and other tribes from the east which started a century earlier.
They were the reason why the Roman state soon fell to pieces
here. Different ethnic groups came; some stayed, some continued their way, some even disappeared after new tribes
arrived e.g. the Avars. Between the 6th and 7th century Slavic
tribes appeared. They liked this land so much that they inhabited it. However they were threatened by combative Avars who
lived in the centre of the Pannonian lowland, but who were
shattered by the emperor Charlemagne when he conquered
Pannonia as far as the Danube between 796 and 803.
The Slavs stayed longer. In the 9th century there were probably
some Slavic settlements along river Ledava, which was a natural way. In those times, Prekmurje belonged to a bigger principality with the seat in the castle Blatenski kostel/Blatograd at
the west shore of the Lake Balaton. The Franks gave the whole
14
Obmo~je dolnjega Prekmurja na karti z za~etka 19. stoletja • A map of lower Prekmurje from the beginning of the 19th century
Tukaj ima zemlja {e svoj vonj. • Here, the earth still retains its original fragrance.
15
naselbin. Prekmurje je tedaj spadalo v okvir ve~je kne`evine s sede`em v gradu Blatenski kostel/Blatograd ob
zahodni obali Blatnega jezera. Slovanski knez Pribina jo
je prejel od Frankov kot nagrado za zvesto slu`bo. Njegov
sin Kocelj se je osamosvojil od Frankov, a so ga nato premagali in nastavili drugega. Prvi mo~nej{i roparski vpadi
mad`arskih jezdecev konec 9. stol. pa so naznanili prihod Mad`arov v Panonsko ni`ino. Skozi ve~ji del naslednjega 10. stol. trajajo~i mad`arski pohodi na zahod ~ez
Muro so opusto{ili pokrajino in zdesetkali prebivalstvo.
Ka`e pa, da se je nekaj malega Slovanov le ohranilo.
Ozemlje med Slovenskimi goricami ter dana{njo mejo
med Slovenijo in Mad`arsko je bilo nato vse do poznega
11. stol. pravzaprav brez trdne oblasti. Bilo je del {irokega mejnega pasu med Svetim rimskim cesarstvom in
mad`arsko dr`avo, ki je dolgo ostal »nikogar{nja zemlja«.
Mad`arska dr`ava - leta 1000 je postala kraljevina – ga
je z nenadnim mo~nim udarcem osvojila pred koncem
11. stol. vse do ~rte Radgona–Ptuj in ga vklju~ila v dr`avno ozemlje. Prekmurje je tedaj postalo sestavni del kraljevine Mad`arske, to~neje del dveh obmejnih `upanij
Vas/@elezno ter Zala, in to ostalo vse do leta 1919. Prostor Ob~ine ^ren{ovci je kot del `upanije Zala vseskozi
spadal v upravna obmo~ja na skrajnem zahodu `upanije;
sprva je bil to ogromen okraj Kapornak. Cerkveno upravo je tod vse do ~asa Marije Terezije izvajala {kofija Zagreb, ustanovljena l. 1094.
principiality to the Slavic prince Pribina in reward for his loyal
service. His son Chozil attained independence from the Franks
but he was later beaten by them. The first stronger raider incursion by the Hungarian horsemen in the 9th century announced
the arrival of the Hungarians in the Panonnian flat. For a large
part of the 10th century, the Hungarians devastated the country and killed a great number of inhabitants. However it seems
that some Slavs could survive. The land between Slovenske
gorice and today’s border between Slovenia and Hungary
remained without a strong authority as long as the late 11th century. It had been ‘no man‘s land’, a part of a broad border zone
between the Roman empire and the Hungarian state until the
latter became a kingdom in the year 1000 and conquered it as
far as the line Radgona–Ptuj with a sudden strong attack before
the end of the 11th century. Prekmurje became a constituent
part of the Hungarian kingdom, more exactly a part of two border districts; Vas/@elezno and Zala and it remained so until
1919. The area of the municipality of ^ren{ovci as a part of the
district Zala belonged to administrative regions in the west of
the district, first it was a large county Kapornak. The Church
administration till the time of Marie Theresa was performed by
the diocese Zagreb, established in the year 1094.
From the end of the 11th century
to the foundation of the parish and the
^ren{ovci parish school in 1807/1809
The new western border of the Hungarian monarchy was
immediately fortified with a system of watch points (wooden
forts) with soldiers. Such forts were on many locations in
Prekmurje, one of them was in today’s Turni{~e. Then the
state started to systematically inhabit this almost empty
region with Slavic people from today’s Slovakia and just then
conquered Slavonia. As a rule, the places to be inhabited first
were those with forts – they served as safeguard. At the break
of the 12th and 13th century the neighbouring Roman empire
with a counterstroke from the direction Maribor and Ptuj won
back the area as far as river Mura, which then became the
new, final state border in the area between Radgona and outfall of the [~avnica into river Mura. From that time on
Prekmurje was the border region at the fixed border - a fact
that has influenced its historical development since.
Somewhere at that time the area of today’s ^ren{ovci municipality enters into the historical picture of the region. The only
inhabited place in the vicinity was ^rnec (named after the ^rnec
brook). Today the village is called Turni{~e. It has a parish
church, built some decades before the middle of the 13th century. The watch service was probably performed by a Slavic
family Jure, which owned the whole area of the big Turni{~e
parish between river Mura and the Ledava.
A Slavic man Strochona (Strahinja) with a big family lived east
of them until the year 1232. He was probably a guard, who
then sold a part of his land to Hahold from Dolnja Lendava
(today Lendava/Lendva). Some time later, the family Jure came
into conflict with the Haholds, which was then settled and the
family Jure moved from ^rnec to Gornje Prekmurje. In this way,
the Hahold, later Bánfi (slov. Bani~) from Dolnja Lendava, gentlefolk Alsolindvay (slov. Dolnjelendavski), became the new
sole ruler of the area of Turni{~e parish and the parish church.
In the following decades this family made sure that more and
more Slavic people came to live there. Considering that the
natural environment then was completely different from now oak tree forests prevailed and swamp along river Mura - it took
enormous efforts to create a new tillable surface.
Od konca 11. stoletja do ustanovitve
`upnije in `upnijske {ole ^ren{ovci
1807/1809
Novo zahodno mejo je mad`arsko kraljestvo takoj utrdilo s sistemom stra`nih to~k (lesenih utrdb) ter vanje nastavilo vojake. Tudi v Prekmurju so bile na ve~ to~kah,
npr. v dana{njem Turni{~u, tak{ne stra`nice. Nato je dr`ava za~ela v ta skoraj prazen prostor na~rtno naseljevati slovanski `ivelj iz drugih predelov, npr. iz dana{nje
Slova{ke ali iz pravkar osvojene Slavonije. Obi~ajno so
se najprej naselili v kraje s stra`nicami ter bli`njo okolico, saj so tako imeli zagotovljeno za{~ito. Na prelomu
12. in 13. stol. si je sosednje cesarstvo s protiudarcem
iz smeri Maribora ter Ptuja povrnilo ozemlje vse do
Mure, ki je tedaj postala nova, dokon~na dr`avna meja
na delu med Radgono in izlivom [~avnice vanjo. Prekmurje je bilo od-tlej obmejna regija ob fiksirani meji. Ta
okoli{~ina je vplivala na njen zgodovinski razvoj in vpliva
{e dandanes.
Nekako tedaj vstopi v zgodovinsko podobo regije tudi
ozemlje Ob~ine ^ren{ovci. Dotlej edini `e naseljen kraj v
neposredni bli`ini je bil ^rnec (danes Turni{~e), imenovan po istoimenskem potoku, s staro `upnijsko cerkvijo,
zgrajeno vsaj nekaj desetletij pred sredo 13. stol. Stra`no slu`bo je tam tedaj opravljala verjetno slovanska rodbina Jure, ki je hkrati imela v lasti celotno obmo~je velike turni{ke `upnije med Muro in Ledavo.
Do leta 1232 je vzhodno od njih `ivel slovanski prebivalec Strochona (Strahinja) z ve~jo dru`ino, verjetno tudi
stra`nik, ki pa je tedaj prodal del svoje zemlje Haholdu iz
Dolnje Lendave (danes Lendava/Lendva). Malo pozneje
se je dru`ina Jure s Haholdom zapletla v spore in se po
zgladitvi le-teh odselila iz ^rnca v gornje Prekmurje. Dru`ina Hahold, pozneje Bani~/mad`. Bánfi iz Dolnje Lendave, gospodje Dolnjelendavski, je tako postala novi edini
16
gospodar obmo~ja turni{ke `upnije ter same `upnijske
cerkve. V naslednjih desetletjih je poskrbela za nove in
nove naseljence slovanskega rodu. Vsekakor je treba
upo{tevati, da je tedanje naravno okolje tod bilo povsem
druga~no: prevladovali so hrastov gozd in ob Muri mo~virja, vsako novo obdelovalno povr{ino je bilo treba pridobiti z nemajhnimi napori.
Najverjetneje je zelo ugodna prometna lega tik ob srednjeve{ki poti med Dolnjo Lendavo, Beltinci in Mursko Soboto vplivala tudi na nastanek zaselka ^ren{ovci
(Chremsouc, Chrensouch) na lokaciji sedanjega kraja.
Najstarej{i zapis krajevnega imena je iz leta 1322. To pomeni, da so se prve dru`ine naselile semkaj `e vsaj dve
generaciji poprej – torej v 2. polovici 13. stol. Odtlej je
kraj stalno naseljen. Sredi 14. stol. je tu `e stala tudi lesena kapela, posve~ena sv. Kri`u. Postavili so jo za versko oskrbo ljudi v jugovzhodnem delu `upnije ^rnec med
Muro ter za obmo~je Trnja, @i`kov in Polane. Pri kapeli so
do konca srednjega veka uredili stalno pokopali{~e za to
obmo~je, dotlej pa je temu namenu slu`ilo le pokopali{~e ob `upnijski cerkvi. Iz 14. stol. je va`en tudi podatek,
da so dolnjelendavski gospodje v ^ren{ovcih imeli sede`
ve~jega upravnega urada z imenom Kendinci/Kendynch,
kar pa ni bilo ime samega zaselka, temve~ obmo~ja.
Urad je namre~ pobiral vse dajatve in izvajal ni`jo upravno ter sodno oblast na obmo~ju dana{njih krajev ^ren{ovci, @i`ki/1389: Markushaza (= Markova hi{a), Trnje/1381: Tarnolch, Jula marof/1381: Velkhaza, obe
Polani in Brezovica. Vsaj od zgodnjega 14. stol. naprej so
gotovo obstajali tudi zaselki na obmo~ju dana{njih Bistric. Nesmiselno se je poglabljati v analize zgodovinskih
virov, a ka`e, da je bilo najzgodneje poseljeno ozemlje v
okoli{u Dolnje Bistrice, tik ob reki.
Ime ^ren{ovci skoraj zagotovo izhaja iz doma~ega izraza
~rensa za nekdaj tu zelo raz{irjeno rastlino. Vse do danes doma~ini v govoru in tudi tukaj{nja `upnija bolj uporabljajo starej{o uradno obliko imena ^rensovci. Do spremembe ene ~rke v uradnem imenu pa je pri{lo po drugi
svetovni vojni. Izvor imena Trnje je razumljiv vsakomur,
medtem ko je sedanje ime @i`ki malce nenavadno. Nastalo naj bi po imenu ve~ tukaj{njih starih dru`in @i`ek,
lahko pa bi izhajalo tudi iz doma~ega izraza `i`ek (= `itni molj). Prostor sedanje Gornje in Srednje Bistrice je v
14. stol. dobil dve imeni: Bistrica oz. Obe Bistrici, saj sta
bila s tem mi{ljena oba zaselka. [e v istem stoletju sta
posebej za Gornjo Bistrico znani imeni Zunanja in Velika
Bistrica. Sam izraz Bistrica je seveda pomenil ~isto, bistro vodo, ki je je bilo tu ogromno. Enotno krajevno ime
Bistrica se je {e dolgo vrsto let uporabljalo kar za vse tri
Bistrice skupaj. Natan~neje jih moremo lo~evati {ele od
~asa nekako pred 300 leti, saj se je ime Dolnja Bistrica
pojavilo dokaj pozno.
Tedanje prebivalstvo je bilo v najve~ji meri slovanskega
izvora. Bili so podlo`niki gospodov Bani~, a ne vsi; posamezni kmetje so bili osebno svobodni. Huje sta jih
prizadela velika epidemija kuge sredi 14. stol. in vojna
med mad`arskim kraljem ter cesarjem Friderikom
Habsbur`anom v letih 1479-1480, ko so cesarski vojaki tod po`gali ve~ krajev, tudi ^ren{ovce. Nekaj desetletij pozneje, okrog 1520, so bile v spopadih med velika{i na obeh straneh Mure opusto{ene vse tri Bistrice,
precej tukaj{njih ljudi je bilo pobitih; tisti, ki jim je uspelo pobegniti, so se po kon~anih spopadih postopoma
vra~ali.
It was probably the good location – next to the Middle Age road
between Dolnja Lendava, Beltinci and Murska Sobota that influenced the foundation of the settlement ^ren{ovci/Chremsouc,
Chrensouch. The oldest written record of the name dates back
to 1322, which means that the first families had moved there at
least two generations earlier – in the middle of the second half
of the 13th century and the place has been permanently inhabited since. A wooden chapel, dedicated to the Holy Cross was
there already in the middle of the 14th century. It was built to provide religious service for the people in the southeastern part of
the ^rnec parish, and for the areas of Trnje, @i`ki and Polana.
There was also a permanent graveyard for this area built around
it at the end of the Middle Ages. Before that there had been a
graveyard around the parish church. Some important data from
the 14th century is that in ^ren{ovci the gentlefolk Dolnjelendavski had the seat of a bigger administrative office called Kendinci/Kendynch which was the name of the region. This office collected duties and was a lower administrative and judicial authority for today’s ^ren{ovci, @i`ki/1389: Markushaza (= Marku’s
house), Trnje/1381: Tarnolch, Jula marof/1381: Velkhaza, both
Polanas and Brezovica. Settlements in the area of today’s both
Bistricas are supposed to have existed from the 14th century on,
and it is believed that the earliest populated area was around
Dolnja Bistrica at the river.
The name ^ren{ovci almost certainly comes from ~rensa, a
popular plant. The name Trnje means thorn bushes and the
name @i`ki is supposed to come from the name of some old
local families or from `i`ek (= corn moth). The location of
today’s Gornja and Srednja Bistrica got two names in the 14th
century: Bistrica or Obe Bistrici (both Bistricas) as it meant
both settlements. In the same century Gornja Bistrica was
Zunanja and Velika Bistrica. Bistrica means pure clear water
which was in abundance here. The unified local name Bistrica
was long used for all three Bistrica together. The differentiation of the three started 300 years ago as the name Dolnja
Bistrica appeared much later.
The population then was mostly of Slavic origin. People were
the Báfi’s subjects however, individual farmers were personally independent. Plague struck in the middle of the 14th century and in the war between the Hungarian king and the emperor Frederick Habsburg (1479-1480) the emperor’s soldiers
burnt down many places, among them ^rensovci. Around
1520, all three Bistricas were destroyed in battles among
lords on both sides of river Mura. Many inhabitants were
killed – those who managed to escape slowly returned after
the conflicts had finished.
Until the beginning of the 16th century the so called ’`elirji’ - cottagers, subjects without their own farm arrived. Much about the
everyday life can be learned from the Dolnja Lendava land register dating from 1524, with listed farms and obligations of the
farmers towards the gentlefolk: payments of farm duties, tithe
from the pigs, payment to the church, tillage and fertilisation of
the land and vineyards, food for the landlords’ hunters, paying
the watchers and much more. The region’s administration was
different from the one in the 14th century, the administrative
office Kendinci ceased to exist, ^ren{ovci, which included
today’s Trnje and @i`ki, belonged to the big administrative office
Bogojina, all three Bistricas – with one name Bistrica –
belonged to the administrative office Melinci.
When Hungarian army was defeated by the Turks at Mohás in
1526 the, the winners opened doors for occupying Hungary.
The Turks came closest to Prekmurje in 1600 when they conquered the near fortification Nagykanizsa, from where it was
only a 3 day horse ride to ^ren{ovci. This is why the whole 17th
17
Do za~etka 16. stol. se je tu oblikoval {e sloj ko~arjev (`elirjev) – podlo`nikov brez lastne kmetije. O kme~kem vsakdanjiku nam govori npr. urbar posesti Dolnja Lendava iz
leta 1524, v katerem so popisane tukaj{nje kmetije in na{tete dol`nosti kmetov do fevdalne gospode: pla~ilo davka
od vsake kmetije ter cerkvene desetine od pra{i~ev, obdelovanje in posebej tudi gnojenje njihove zemlje ter vinogradov, prehranjevanje gosposkih lovcev, pla~evanje paznikov
pri delu idr. Prav tako so morali kmetje upo{tevati ve~ prepovedi. Upravno je bilo obmo~je urejeno druga~e kot v 14.
stol.: urada Kendinci ni bilo ve~, ozemlje ^ren{ovcev (obsegalo je {e sedanje Trnje in @i`ke) je spadalo pod velik
upravni urad Bogojina, vse tri Bistrice – z enim imenom Bistrica – pa so spadale pod upravni urad Melinci.
Poraz mad`arske vojske proti Turkom pri Moha~u leta 1526
je zmagovalcem na {iroko odprl mo`nosti za osvajanja Mad`arske. Prekmurju so se najbolj pribli`ali, ko so leta 1600
zavzeli bli`njo utrdbo Velika Kani`a/Nagykanizsa, od koder
so na konjih jezdili do ^ren{ovcev najve~ tri dni. Zato je bilo
celotno 17. stoletje ~as vojn, strahu, ropanj, teroriziranja in
zasu`njevanja tukaj{njega prebivalstva. Najhuj{a so bila
leta med 1640 in 1690. Turkom so morali prebivalci oddajati posebne dajatve v poljskih pridelkih, da so jih pustili pri
miru, hkrati pa seveda {e poravnavati redne obveznosti do
zemlji{ke gospode. V tem ~asu so dobili nove gospodarje:
grofje Bani~i Dolnjelendavski so 1645. leta izumrli in naslednik grof Franc Nádasdy je prav na obmo~ju celotne turni{ke `upnije ustvaril novo zemlji{ko gospostvo s sede`em
v gradu Beltinci. A zaradi organiziranja zarote zoper kralja je
bil usmr~en, njegova posest pa zaplenjena. Beltin{ko
ozemlje je zakupil znameniti {kof Jurij Széchény, nakar sta
jo pridobila njegova sorodnica Julija in mo` baron Ladislav
Ebergényi, po njuni smrti (1724) pa njuna h~i Helena, poro~ena Csáky. Ta dru`ina je gospodarila tudi na obmo~ju
~ren{ovske ob~ine, in to vse do leta 1816.
Po letu 1550 je bil po volji zemlji{kih gospodov na sede`u `upnije v Turni{~u odstranjen rimokatoli{ki `upnik in
nastavljen luteranski, prebivalstvo pa je ho~e{ no~e{ moralo sprejeti spremembo in je samodejno postalo luteransko. Ali se je nova vera med ljudmi hitro utrdila ali ne,
ne vemo. Dejstvo je, da je grof Kri{tof Bani~ `e leta 1608
zavrgel protestantizem in prestopil v katoli{tvo. Nato je –
kljub nevarnim ~asom – poskrbel, da so se tudi njegovi
tukaj{nji podlo`niki spreobrnili in da je v Turni{~e znova
pri{el katoli{ki duhovnik. Do konca 17. stoletja je protestantizem v teh krajih povsem izginil. Kmalu po veliki kugi
(1679/1680), ki je tu prav tako terjala nekaj smrti, se je
za~ela dolgotrajna vojna za izgon Turkov in po njenem uspe{nem koncu {e ve~letni upor Franca Rákóczyja zoper
kralja. Tako je {ele v zgodnjem 18. stol. naposled napo~ila doba miru.
A vsakdanjik ljudi se ni dosti razlikoval od `ivljenja pred
nekaj stoletji. Spreminjale so se le njihove obveznosti in
bremena, saj sta dr`ava in zemlji{ka gosposka od njih
zdaj hoteli dobiti mnogo ve~ kot neko~. Kot novost, katere pomen se je pokazal {ele pozneje, moramo omeniti
uvedbo pridelave koruze in krompirja ter nato {e bu~.
Zemlji{ki gospod je {e naprej imel skorajda popolno oblast nad svojimi podlo`niki. Ve~ina ljudi je morala od rojstva do smrti `iveti na isti kmetiji, za preselitev na drugo
kmetijo ali npr. za poroko so ga morali prositi. Zavoljo ~love{kih izgub v nemirnih ~asih in s porokami so v vas prihajali {tevilni novi ljudje. Starej{i priimki so ve~inoma izginili, pojavili so se novi.
century was the time of wars, fear, and plunder, terrorizing and
enslaving the local people. The worst years were between 1640
and 1690. The Turks demanded special tribute in produce and
in return they would leave the locals alone. Landlords, however, demanded their own regular share. In that time, counts
Bánfi Alsolindvay died out in 1645, so their successor, count
Ferencz Nádasdy, organized a new land - estate here with its
seat in the castle of Beltinci. As Nádasdy organized conspiracy against the king he was executed and his land was confiscated. The Beltinci land was leased by the famous bishop
GeorgSzéchény, then passed to his relative Julie and her husband baron Lásoló Ebergényi and after their death in1724 it
was their daughter Helena, married Csáky, who administered
it. This family was also in the area of ^ren{ovci municipality
until 1816.
After 1550 the landlords in the seat of the parish Turni{~e
had the Roman Catholic priest removed and a Lutheran pastor appointed. The people had to accept the change so they
became Lutherans. Whether the new religion established
itself quickly or not is not known. The fact is that the count
Christopher Bánfi discarded Protestantism and converted to
Christianity already in 1608. Despite the time being dangerous, he succeeded in converting his local subjects. A Catholic
priest came to Turni{~e, with the result that Protestantism
completely disappeared from those places by the end of the
17th century. Shortly after the Great Plague between 1679 and
1680, a long-term war started to drive out the Turks. When
this was done, there was a yearlong rebellion of Franc
Rákóczy against the king. It was not until the early 18th century that a period of peace finally started.
However, everyday-life did not differ much from the one some
centuries ago. It was only the obligations and burdens that
were changing as the state and the landlords wanted to have
more and more. A novelty was the introduction of maize and
potato growing and later also of pumpkins. The landlords continued to have almost full power over their subjects. The
majority of people were obliged to live at the same farm from
their birth to their death – they had to ask for permission if
they wanted to move or to marry. Because of casualties in the
troubled times and with marriages, more and more new people arrived in the village with the result that the older surnames disappeared and new ones were introduced.
Administratively, nothing changed much in those times:
Trnje and @i`ki still belonged to ^ren{ovci, all three
Bistricas were together under the name of Bistrica.
However, by the time of Marie Theresa, each settlement
became an independent village municipality with the village
clerk/judge (called ’rihtar’). The social differences became
more obvious. The farmers in the village tilled whole, three
quarters, half, quarter or eight part of the farm, some of
which were already independent (without a master). At the
same time the number of cottagers, who exclusively lived
from working on hired (dominical) land, work on farms or
at craftsmen’ workshops was increasing. There were craftsmen in every village and each of them also owned a farm,
but they were most numerous in ^ren{ovci. In the second
part of the 17th century, a famous lower nobel family Godina
lived in a stone manor house while all other houses in the
village were still wooden or made of clay. The place became
more and more important because of the previously mentioned road, which offered possibilities for earnings with
trade and offering accommodation for the travellers. In the
18th century, another lowerfamily, the Szalays (Slov. Salaj,
today Selaj), came to live in ^ren{ovci.
18
Spominski park v ^ren{ovcih
The memorial park in ^ren{ovci
Najstarej{i znani priimki v krajih ob~ine ^ren{ovci iz 16. in 17. stoletja (originalni izpis/dana{nja oblika)
The oldest known surnames in the places of ^ren{ovci municipality in the 16th and 17th century: (Original/today’s form
Vir, leto • source, year
Urbar gospostva
Dolnja Lendava 1524
Land register
of the gentlefolk
^ren{ovci, Trnje in @i`ki
Arah/Oreh, Bede/Bedö, Bogath/Boga~, Bogdan, Dodor,
Gorychanacz/Gori~anec, Janes/Jane`, Jwrgnyth/Jurgeni~,
Kamenych/Kameni~, Kranecz/Kranjec, Lephar/Lebar
Vara`dinski mestni zapisnik 1589
Protocol of the town Vara`din 1589
Od Turkov prizadeti 1626-1630
Harmed by the Turks 1626-163
Popis prebivalstva
`upnije Turni{~e 1669
Census of the parish
Turni{~e 1669
Marton
^ergöl, Zorko, @i`ek
Bogdan, Csih/^eh, Bukachich/Buka~i~, Czopot/Cipot,
Densa/Den{a, Donkis/Donki{, Felitar/Feletar,
Fotiuicz-Fotiwecz/Fotivec, Gabor, Gibicsar/Gibi~ar,
Glauacs/Glava~, Godina, Gorich/Gori~, Hallasz/Halas,
Hilla/Hila, Horuath/Horvat, Hozian/Hozjan, Janis/Jane`,
Karlouich/Karlovi~, Krampacs/Krampa~, Korcz/Kor~,
Kouachich/Kova~i~, Kraniecz/Kranjec, Laczko/Lacko,
Loncsar/Lon~ar, Marton, Mayerich/Majeri~,
Martonich/Martoni~, Miklosko/Miklo{ko, Mocsnik/Mo~nik,
Nimicz/Nemec, Podliszek/Podlesek, Radoha,
Richtaricz/Rihtari~, Ritos-Ritoz/Rito{, Scalina(!),
Schirbich/[~erbi~, Sisik-Sisek/@i`ek, Sostar/[o{tar,
Szalay/Salaj-Selaj, Szaryas/Sarja{, Szenicza/Senica,
Sinkouich/Sinkovi~, Szusinicz/Su{inec, Tiuadar/Tivadar,
Tkalicz/Tkalec, Tompa,Toplak, Traybar/Trajbar,
Turnar/Törnar, Vugrinicz/Vugrinec
19
Vse tri Bistrice • all three Bistricas
Balkwsthak/Balku{~ak, Bartholstak/Bartol{~ak, Bede/Bedö,
Cyk/Cik, Drawecz/Dravec, Ersek/Er{ek, Forgach/Forga~,
Kryplyn/Kriplin, Maghyar/Magyar, Matheycz/Mataji~,
Nawlas/Navlas, Nethemen/Netemen, Panych/Pani~,
Pynthek/Pintek, Petrycz/Petri~, Plepelycho/Prepeli~, Urban,
Wgrynych/Vugrini~-Vugrinec, Zabo/Szabo,
Zakhowecz/Sakovec, Zornych/Zorni~, Ztepko/Stepko
Boghdan/Bogdan, Chychek/^i~ek, Forczagh/Fo(e!)r~ak,
Kozar, Krapecz/Krapec, Ribich/Ribi~, Zadrawecz/Zadravec
Bedernjak, Petkovi~, Rigl, [~ap
Cziglar/Ciglar, Czopot/Cipot, Dolincsich/Dolin~i~, Donko,
Ferczak/Fer~ak, Ferbesar/Ferbe`ar, Fratar, Hrin/Hren,
Horuath/Horvat, Jagar(!), Jankowich/Jankovi~,
Juran/Gjuran-D`uran, Koros/Koro{, Kouacs/Kova~,
Kouachich/Kova~i~, Krapecz/Krapec, Lapossa/La(e!)po{a,
Mayerich/Majeri~, Magiar(!), Meszar/Mesar,
Mihalicz/Mihali~, Mikouich/Mikovi~, Mlinar, Mrak,
Pesznicsar/Pesni~ar, Perssowicz/Pr{ovec, Pucz/Puc,
Puczonia/Puconja, Raunicz/Ravni~, Reczek/Recek,
Righil/Rigl,Roosz/Rous, Schap/[~ap, Sisik/@i`ek,
Stayericz/[tajeri~, Sztranschak/Stran{~ak,
Tkalcsicz/Tkal~i~, Vucsko/Vu~ko, Zawecz/Zavec,
Zelkowich/Zelkovi~, Zklidar/Skledar, Zlatar
Upravna slika je v tem ~asu skoraj enaka: Trnje in @i`ki {e
naprej spadata v upravno obmo~je ^ren{ovcev, vse tri Bistrice so zajete z imenom Bistrica. Vendar so se nato vsa
naselja do ~asa Marije Terezije »osamosvojila« - prav vsaka vas je postala samostojna va{ka ob~ina z va{kim uradnikom/sodnikom (po doma~e »rihtarjem«). Pove~ale so se
socialne razlike. V vasi `ive~i ljudje so obdelovali cele, tri~etrtinske, polovi~ne, ~etrtinske in celo osminske kmetije,
od katerih so nekatere `e bile svobodne, torej brez gospoda nad seboj. Hkrati pa se je pove~alo {tevilo ko~arjev, ki
so se pre`ivljali izklju~no z najemni{kim delom na gosposki (dominikalni) zemlji, na kmetijah ali pri obrtnikih. Obrtniki so bili v vsaki vasi, vsak je seveda imel tudi kmetijo, a
najve~ jih je bilo v ^ren{ovcih. Tu je v 2. polovici 17. stol.
`e stal tudi ve~ji zidan dvor (vse druge hi{e so bile {e ali
lesene ali ilovnate), v katerem je `ivela znana ni`jeplemi{ka dru`ina Godina. Kraj je postajal vse pomembnej{i zaradi lege ob `e omenjeni prometnici, ki je nudila mo`nost zaslu`ka s trgovino in preno~evanjem popotnikov. V naslednjem, 18. stol., se je semkaj naselila {e ni`jeplemi{ka dru`ina Szalay (slov. Salaj, danes tudi Selaj).
Nobody could foresee what social changes Marie Theresa of
Austria would bring in the following 5 decades when she
became the Hungarian queen in 1741. After about ten
years, a census of population of the Turni{~e parish was
carried out and more followed in the following years. In
1759, the Turni{~e parish was divided and the new parish
Beltinci was established. All three Bistricas belonged to the
latter. Some time later, the first cadastral register was
established and with it the landlords of Beltinci and each
village municipality in this frame got the first publicly verified land register with detailed lists of farmers’ obligations.
The old district Kapornak had been divided before and the
district Dolnja Lendava controlled the whole lower
Prekmurje. In the late Theresian time the seat was
changed, now it was the district Lövõ.
In 1777 the queen founded a new diocese - Szombathely/
Sombotel which included the whole of Prekmurje. It was
probably then that a notary (private) started to work in
^ren{ovci. Many changes occurred during the time of
Joseph II, Maria Theresia’s son: he granted the freedom of
religion and made the life of subject farmers at least a bit
Podatki o prebivalstvu na podlagi dr`avnega {tetja 1784/1787• Inhabitants according to the state count of population in the years 1784 to 1787
Data
Skupaj • Total
^ren{ovci
Gornja Bistrica Srednja Bistrica Dolnja Bistrica
Trnje
@i`ki
[t. hi{ • Houses
277
90
63
43
49
73
59
471
112
87
54
67
80
71
[t. dru`in • Families
2255
555
427
212
295
421
345
[t. prebiv. • Inhabitants
Ko je leta 1741 Marija Terezija postala mad`arska kraljica,
ni prav nih~e slutil, kak{ne in kolik{ne bodo dru`bene
spremembe v naslednjega pol stoletja. ^ez dobro desetletje je bilo temeljito popisano prebivalstvo turni{ke `upnije, temu popisu so sledili {e drugi. Leta 1759 je bila s prvo
delitvijo `upnije Turni{~e ustanovljena nova `upnija Beltinci, ki so ji dodelili vse tri Bistrice. Nekaj zatem so s postavitvijo prvega katastra za~eli urejati dav~na in druga bremena prebivalstva. Gospostvo Beltinci in vsaka va{ka ob~ina v njegovem okviru so z njim dobili sploh prve javno
overjene urbarje z natan~nimi zapisi kme~kih obveznosti.
Tudi {ir{a javna uprava je bila spremenjena: stari ogromni
okraj Kapornak so `e prej razdelili in celotno dolnje Prekmurje je nadziral okraj Dolnja Lendava. Poznoterezijanski
~as je spremenil sede` okraja: zdaj je to postal Lövõ.
Leta 1777 je kraljica ustanovila {e novo {kofijo Sombotel
in vanjo vklju~ila celotno Prekmurje. Verjetno je `e tedaj v
^ren{ovcih za~el delovati javni (zasebni) notar. Spremembe so se kar vrstile tudi med vladanjem njenega sina Jo`efa II., ki je mdr. odobril svobodno izbiro vere in podlo`nim kmetom vsaj malo olaj{al `ivljenje – odslej so se lahko prosto preseljevali. Dr`ava je potrebovala ter iskala
vse ve~ informacij o ozemlju in ljudeh, njihovih `ivljenjskih
razmerah, veri, jeziku … Glede jezikovnih in etni~nih oznak v na{ih vaseh so mad`arski popisovalci praviloma zapisali novej{i mad`arski izraz Vend, medtem ko je popis iz
1808. leta namesto tega uporabljal starej{i izraz Tót. Prvi
izraz je Mad`arom tedaj `e pomenil tedanji prekmurski
slovenski jezik, drugi pa splo{ni slovanski jezik. Le v ^ren{ovcih je popisovalec tistega leta sli{al (ali zvedel za) oba
tam govorjena jezika: magyar, tót. V teh letih so nastale
tudi prve natan~ne, ro~no izrisane specialne karte mad`arskega ozemlja. Obmo~je Ob~ine ^ren{ovci je vrisano
na dveh kartah, ki ka`eta nekaj bistvenih potez in zna~ilnosti teh krajev pred dobrimi 220 leti.
easier – they could move house without special permission.
The state sought more and more information on the land,
the people, their life standard, their faith, their language.
The Hungarians used the Hungarian expression Vend to
name the language spoken in our villages, while in 1808,
the older expression Tót was used. Vend meant the
Prekmurian dialect of the Slovene language, Tót however,
meant Slavic languages in general. Only in ^ren{ovci were
the two spoken languages catalogued: Magyar and Tót. In
this period, the first precise, hand drawn maps of the
Hungarian land were created. The area of the municipality
of ^ren{ovci is drawn on two maps, which show the essential characteristics of these places more than 220 years
ago.
After years of requests from believers and because of the
growing number of inhabitants, the landlord of Beltinci count
Lajos Csáky decided to support the foundation of the new
parish in ^ren{ovci. With the separation of the three villages;
^ren{ovci, Trnje and @i`ki, from the parish Turni{~e and all
three Bistricas from the parish Beltinci, it was founded in
1807 and has administratively stayed the same until today.
The count donated some of his land for the parish fields and
his – previously Godina’s - manor for the new priest’s house
and it was not long before a wooden school was built next to
it. The first parish priest was Peter Borkovi~, who had been a
curate in Dolnja Lendava before.
The foundation of the parish and its regular school changed
the life and the perception of the inhabitants of ^ren{ovci,
who from that time on preferred to introduce themselves as
people from a parish village. This, together with the later
building of new church, was certainly the most important
event in the entire 19th century. About a year later, an independent mixed guild was founded, including the most important craftsmen: weavers, millers, smiths, cart wrights, barrel
makers, butchers and locksmiths.
20
Obmo~je ob~ine ^ren{ovci na jo`efinskih kartah
1783/1784 • Iz smeri Odrancev je tik do starega mlina na
potoku ^rnec (danes ga ni ve~) ob cesti v ^ren{ovce segal {irok pas gostega gozda. Tam so se za~enjale prve ~ren{ovske
hi{e, ki so stale na obeh straneh ceste. Najve~ jih je bilo med
dana{njim gasilskim domom (pribli`no tam je stal tudi velik
lesen kri` - »pio«) ter staro cerkvijo. Skozi vas sta tekla dva
poto~ka, pritoka ^rnca, tako da je bilo ozemlje dokaj vodnato. Enako je bilo tudi v @i`kih. Zato je bilo v obeh vaseh ve~
manj{ih mostov, ~ez ^rnec pa je vodil ve~ji mosti~ na zahodnem robu Trnja. V tej vasi je na ^rncu deloval ve~ji, {e danes
stoje~i mlin z vodno zapornico, pred katero je vidna ve~ja vodna povr{ina. V kri`i{~u za Trnje in @i`ke je prav tako `e stal
»pio« ter {e eden na odcepu poti proti Gornji Bistrici. Tudi ob
poti med Gornjo in Srednjo Bistrico je stal kri`, pa {e eden na
bregu pred dolnjebistri{kimi mlini. Cesta je od ~ren{ovske
cerkve naprej vodila naravnost proti brodu ~ez Muro pred Hotizo, a ob njej ne stoji Jula marof, temve~ le gostilna malo
pred samim brodom. Mlinov na Muri je tu obratovalo precej,
na Gornji Bistrici kar {tirje in za Dolnjo Bistrico {e trije. Na
Srednji Bistrici je ~ez reko vozil {e en brod.
The area of ^ren{ovci municipality on the maps from
1783/1784 (time of Joseph II) • A large zone of thick forest
reached from the direction Odranci as far as the old mill on the
brook ^rnec along the road to ^ren{ovci. The first houses on
both sides of the road started there, most of them were located between a high wooden cross “pio”- today there is the fire
brigade house - and the old church. Two tributaries of the brook
^rnec ran through the villages ^ren{ovci and @i`ki, which made
the area rather rich with water. There were many small bridges
in both villages and a bigger bridge over the brook ^rnec on the
west side of the village Trnje, where there was also mill with
water barrier, which created a bigger water surface in front of
it. A ’pio’ (cross) was located in the crossing for Trnje and @i`ki,
another was at the branch of the way to Gornja Bistrica, one at
the path between Gornja and Srednja Bistrica and one on the
hill in front of the mills of Dolnja Bistrica. The road from the
church of ^ren{ovci took straight forward towards the ferry over
river Mura before Hotiza. There is no Jula marof there, only a
guesthouse in front of the ferry. There were quite many mills on
river Mura: four at Gornja Bistrica and three after Dolnja
Bistrica. Srednja Bistrica had another ferry over river Mura.
Fotka
21
Po dolgoletnih pro{njah vernikov ter zavoljo pove~anja
spremenila `ivljenje, predvsem pa zavest prebivalcev
prebivalstva se je beltinski zemlji{ki gospod grof Lud^ren{ovcev. Ti so se npr. odslej radi predstavljali kot
vik Csáky odlo~il podpreti ustanovitev nove `upnije v
ljudje iz `upnijske vasi. Hkrati s poznej{o zgraditvijo no^ren{ovcih. Nova `upnija je nastala leta 1807 z izlo~ive cerkve je bil to zagotovo najpomembnej{i tukaj{nji
tvijo vasi ^ren{ovci, Trnje in @i`ki iz `upnije Turni{~e ter
dogodek v vsem 19. stol. Káko leto zatem je kot izraz
z izlo~itvijo vseh treh Bistric iz `upnije Beltinci. Njeno
mo~ne obrtni{ke dejavnosti v kraju in okolici tu nastal
upravno ozemlje je isto {e danes. Grof je daroval nesamostojni me{ani ceh, v katerega so se zdru`ili najkaj svoje zemlje za `upnijske njive in svoj - nekdaj Gopomembnej{i obrtniki: tkalci, mlinarji, kova~i, kolarji,
dinov - dvor za novo `upni{~e. Kot prvi `upnik je sem
sodarji, mizarji, mesarji in klju~avni~arji.
pri{el Peter Borkovi~, dotedanji kaplan
v Dolnji Lendavi.
Ustanovitvi `upnije je
hitro sledila {e ustanovitev osnovne {ole,
ki je po dolgih stoletjih
~ren{ovskim in okoli{kim otrokom omogo~ila izobra`evanje v neposredni bli`ini. Do leta 1808/1809, ko so
ob `upni{~u zgradili
{olsko poslopje, je
bila namre~ edina
mo`nost pridobitve
kakr{nekoli izobrazbe v dokaj oddaljenem Turni{~u. Tam
so redno luteransko
{olo imeli `e v poznem 16. stol., po rekatolizaciji pa je na
`upni{~u redno u~il
vsaj en katoli{ki u~itelj. Novoustanovljena ~ren{ovska {ola
je imela naziv »rimokatoli{ka« in je bila
pod neposredno pristojnostjo `upnijskega vodstva. Nastop
redno zaposlenega in
v ^ren{ovcih stalno
`ive~ega u~itelja je
za kraj pomenil ogromno pridobitev. Leseno {olsko poslopje
je bilo zelo tesno, saj
sta bila v njem le dva
prostora - u~ilnica in
u~iteljevo stanovanje.
Sprva je torej {ola imela le eno u~ilnico in
vsi u~enci, ne glede
na starost in `e zaklju~ena {olska leta,
so bili hkrati skupaj
pri pouku. Tako je
bilo do leta 1860, ko
je bila zgrajena nova
{olska stavba.
Ustanovitev `upnije in
Zapisnik {kofovega obiska in izvedenega nadzora `upnije ^rensovci leta 1830
k njej pripadajo~e redProtocol of the bishop’s visit and the inspection of the parish ^ren{ovci in 1830
ne {ole sta nekoliko
22
From the early 19th century until
the annexation of Prekmurje
to Kraljevina SHS (The Kingdom of
Serbs, Croats and Slovenes) in 1919
Time before the March Revolution had literary stopped in
the borderland of Hungary, especially in the economic
sense, as it was only the continuation of quite an invariable
period of the 18th century. The most important people – the
landlords and the proprietors – showed no interest in the
development and did not invest into any early industrial
work. As a result, the state control over the population
became stronger, which made the situation of farmers even
worse. They got a new landlord, as the Csákys sold their
land in Beltinci to the Romanian nobleman Konstantin
Emanuel Gyika in 1816. In the second half of the century,
the rule was given to his heiress Yphigenie Gyika, married
to the rich baron Simon Sina. As the couple had no male
successors, the property was inherited by the daughters.
Their daughter Anastasia Sina married count Victor
Wimpffen and gave birth to daughter Hedwig, who in 1881
got married to count August Zichy of a famous noble family. The land was inherited by her husband Avgust when she
died in 1892 after giving birth to three daughters.
Od zgodnjega 19. stoletja do priklju~itve
Prekmurja h Kraljevini SHS leta 1919
^as pred mar~no revolucijo se je v tem obmejnem delu
Mad`arske preprosto »ustavil«, saj je – predvsem v gospodarskem smislu – pomenil le nadaljevanje dokaj enoli~nega 18. stol. Zaradi nezainteresiranosti odlo~ujo~ih ljudi, lastnikov zemlje in kapitala, tu ni bilo nikakr{nega gospodarskega napredka: niso uvajali novih oblik gospodarstva in tudi ne vlagali v zgodnjeindustrijske obrate. Tako se
je le {e naprej krepil nadzor dr`ave nad prebivalstvom, kar
pa seveda ni moglo pripomo~i k izbolj{anju polo`aja
kme~kih slojev. Ti so {e naprej `iveli v podrejenem odnosu do zemlji{kega gospoda. Dru`ina Csáky je 1816. leta
prodala beltinsko gospostvo in v Beltince je pri{el nov
gospodar, romunski plemi~ Konstantin Emanuel Gyika.
Kot dedinja te dru`ine je v 2. polovici stoletja gospostvo
dobila Gyika, poro~ena z bogatim baronom Simonom
Sina. A tudi ta par ni imel mo{kih naslednikov in posest
se je znova dedovala le po h~erkah; njuna h~i Sina se je
poro~ila z grofom Viktorjem Wimpffnom. V zakonu se jima
je rodila le h~i Hedvika, ki so jo 1881. leta poro~ili z grofom Avgustom Zichyjem iz znane plemi{ke dru`ine. Po `eni, ki je po rojstvu treh h~era leta 1892 zelo mlada umrla, je posest prevzel vdovec Avgust.
Gibanje {tevila prebivalstva ob~ine med zgodnjim 19. in zgodnjim 20. stoletjem • The population between the early 19th and early 20th century
Leto • Year
Skupaj • Total
^ren{ovci
Gornja Bistrica
Srednja Bistrica
Dolnja Bistrica
1811
2368
604
440
262
275
1830
2813
873
494
291
290
1869
3273
856
684
354
343
1889
4369
1029
901
523
517
1900
4393
1069
1015
474
489
1910
4592
1094
1028
522
521
Trnje
473
508
623
829
802
826
@i`ki
314
357
413
570
544
601
Spominski park v ^ren{ovcih,
v ospredju spomenik padlim
v 1. svetovni vojni
The memorial park in ^ren{ovci
with the memorial to those
that died in the 1st World War
in the foreground
Splo{no nezadovoljstvo ljudi z `ivljenjskimi razmerami je
povzro~ilo mad`arsko revolucijo marca 1848, ki jo je dunajski cesarsko-kraljevski dvor po letu in pol zadu{il ter
uvedel strogo nadziran dr`avnoupravni sistem. Sledile so
nadaljnje upravne spremembe: starodavne va{ke ob~ine
so postale krajevne in katastrske male ob~ine, ki so jih
bolj kot dotlej kontrolirali na sede`ih `upanijskih okrajev.
Iz okraja Lövõ se je odcepil manj{i okraj Dolnja Lendava,
ki je pokrival celotno dolnje Prekmurje. Dolnja Lendava je
postala tipi~en okrajni sede` z okrajnim glavarjem, sodi{~em, dav~nim uradom in `andarmerijo. Nova mala ob~ina ^ren{ovci je kot tukaj{nje najve~je naselje hkrati dobila sede` dr`avnega notarja za podro~je malih ob~in Trnje, @i`ki in vse tri Bistrice. Tako je nadaljevala vlogo
upravnega sredi{~a za ta prostor. Notarju je bil dodeljen
tudi nov mati~ni urad, ki tu deluje {e danes. Glede na sede` notarja se je kraj enakovredno pridru`il Beltincem,
Turni{~u, Dobrovniku in Dolnji Lendavi.
Na beltinskem gospostvu so po letu 1848 odpravili ve~stoletno osebno in sodno podrejenost kmetov zemlji{kemu gospodu ter fevdalne obveze, predvsem tlako, uvedli so izklju~no denarne davke dr`avi. V letih 1861-1871
so tudi dokon~no lo~ili kme~ko zemljo od gosposke –
grofovske in vse skupaj vpisali v novo zemlji{ko knjigo. A
kmetje niso dobili toliko `elene zemlje, niti koli~insko niti
kakovostno, saj je gospostvo obstajalo {e naprej in obdelovalo svojo preostalo zemljo s pomo~jo revnih malih
kmetov in najemni{kih delavcev – ko~arjev. [tevilo ko~arjev je sicer glede na prej{nja obdobja zelo upadlo, saj so
se spremenili v male kmete.
General dissatisfaction over the living conditions resulted in the
Hungarian Revolution in March 1848, which was terminated by
the Vienna imperial-royal court. A strictly controlled state-governmental system was introduced, which was followed by many
administrative changes: the old village municipalities became
local and cadastral small municipalities, which were controlled
from the countries’ seats of parish districts more
than before. The smaller country Dolnja Lendava, which covered the whole lower Prekmurje, seceded from the country
Lövõ. Dolnja Lendava became a typical country seat with country head, the court, the tax office and the gendarmerie. As the
largest settlement, the new municipality of ^ren{ovci got the
seat of the state notary for the area of the small municipalities
Trnje, @i`ki and all three Bistricas, which made it possible to
keep the role of the administrative centre of the area. The
notary was allocated a new registry, which is still in operation.
Considering the seat of the notary, ^ren{ovci became equivalent to Beltinci, Turni{~e, Dobrovnik and Dolnja Lendava.
After the year 1848, many centuries of personal and juridical
subjection of the farmers to the landlords, their feudal obligations, especially statute labour, were abolished, and exclusively monetary taxes to the state were introduced. In the
period between 1861 and 1871 the farmers’ land was finally
separated from the landlords’ and counts’ land and entered
into the new land register. However, the farmers were not satisfied with the given land – neither with the amount of it nor
with its quality. The landlords had their land tilled with poor
small farmers and hired workers – cottagers. However, compared with earlier times, their number decreased, as many of
them became small farmers.
[tevilo ko~arskih dru`in na obmo~ju ob~ine ^ren{ovci za ~asa Marije Terezije (1773) in takoj po revoluciji – 1850
Number of cottagers in the area of ^ren{ovci municipality in the period of Maria Theresia (1773) and shortly after the revolution – 1850:
^as • Year
Skupaj • Total
^ren{ovci
Gornja Bistrica
Srednja Bistrica
Dolnja Bistrica
Trnje
@i`ki
1773
155
33
18
23
30
21
30
1850
117
16
17
13
22
13
16
Reka Mura • River Mura
Obojih, predvsem revnih kmetov, je bilo v vsaki vasi mnogo,
zato so med seboj »tekmovali« za pridobitev kakr{negakoli
pla~anega dela. Posledice so bile nenehno padanje cene
delovne sile in seveda manj{i zaslu`ek. Hkrati je vseskozi
nesorazmerno hitro nara{~alo {tevilo prebivalstva. Verjetno
tedaj ali `e prej so se na obmo~ju ob~ine pojavila prva, {e
za~asna ciganska/romska naselja. Nara{~ala pa je tudi
vsesplo{na rev{~ina, zaradi katere je vse ve~ ljudi odhajalo
na za~asno, sezonsko delo izven doma~ih krajev: v notranjost Mad`arske, Avstrije ali celo v zahodno Evropo. Ko pa
je v te kraje pri{lo ve~ ponudb za odhod preko oceana, so
se za~eli izseljevati celo v Zdru`ene dr`ave Amerike.
Zaradi hitrega nara{~anja prebivalstva je `upnik Matija
Borovnjak za~el razmi{ljati o gradnji nove `upnijske cerkve, saj stara nikakor ni ve~ zadostovala potrebam. @upnija je tedaj {tela `e malo ~ez 3.000 du{. V postopku na~rtovanja gradnje – o tem se je odlo~alo v prestolnici Budimpe{ti – je najverjetneje pri{lo do ve~je napake - zamenjave krajev novih cerkva: namesto manj{e so za
^ren{ovce dolo~ili veliko cerkev za okrog 2000 ljudi, kar
je pomenilo, da je naenkrat lahko pri{lo vanjo kar 2/3
vseh vernikov. Za izgradnjo je bilo zato treba zbrati
ogromno vsoto denarja in prispevati precej dodatnega
nepla~anega dela, ki so ga opravili doma~ini.
Druga polovica 19. stol. je bila tudi doba organiziranega
dela za izbolj{anje vernosti, izobrazbe in kulture tukaj{njih ljudi. To se je videlo v ustanavljanju novih {ol v ob~ini, izgraditvi nove velike `upnijske cerkve in ve~ va{kih
kapel, pozneje tudi v nastanku prvih dru{tev.
Takoj po sredini 19. stol. so v vaseh za~ele nastajati nove
{ole. Leta 1856 so dobili novo {olo na Srednji Bistrici: sprva je imela eno u~ilnico, kmalu so dodali {e drugo. V to {olo so morali hoditi otroci iz vseh treh Bistric in tako je ostalo vse do leta 1902. Tedaj je bila na Dolnji Bistrici odprta osnovna {ola le za tamkaj{nje u~ence. Manj{i {oli s po
eno u~ilnico sta v teh letih dobili tudi vasi Trnje (1894) in
@i`ki (1906). ^ren{ovci so leta 1860 dobili novo {olo, ki je
svojemu namenu slu`ila ~ez sto let. Pouk je dolgo potekal
izklju~no v doma~em jeziku, nato pa ga je od 1880 naprej
popolnoma izpodrinil mad`arski jezik. Oblast je namre~
kmalu za~ela nastavljati izklju~no mad`arske u~itelje. O uspe{nosti pou~evanja je zelo te`ko soditi, saj zgodnje obdobje {ole ni raziskano. Na prisotnost otrok je zelo vplivalo sezonsko delo na zemlji, tako so bolj redno hodili v {olo le pozimi. Zato pa je treba omeniti, da je sicer malo znani redovnik Franc Markoja (rojen 1811 v ^ren{ovcih), poznej{i doktor znanosti in rektor univerze v Budimpe{ti, zagotovo prav tu dobil prva znanja. Med u~itelji v 19. stol. so
nekateri pri{li iz [tajerske, iz slovenskega prostora ~ez
Muro, in so zato znali spodbujati narodnozavedna ob~utja
med doma~ini. Tak je bil tudi Franc Ro`man, ki je na {oli
pou~eval ve~ kot 30 let; od 1883 je bil nadu~itelj, kmalu
nato pa ga je oblast zaradi neopravljenega obveznega izpita iz mad`arskega jezika upokojila. Hkrati je do smrti izredno intenzivno narodnozavedno deloval v ^ren{ovcih.
Zaradi nara{~anja {tevila prebivalstva in s tem tudi {oloobveznih otrok so u~ilnice {ole postajale premajhne. [e zlasti
~ren{ovska ni mogla sprejeti vseh u~encev. Dobila je sicer
{e dodatno u~ilnico ter ve~ u~iteljev/u~iteljic, vendar jo je
kljub temu omejevala prostorska stiska. [ele 1884. leta je
dobila dodatno u~ilnico. A najbolj mote~a okoli{~ina za u~ence je zagotovo bilo vse huj{e vsiljevanje mad`arskega jezika
kot edinega dovoljenega jezika v {oli. Za morebitno govorjenje v doma~em nare~ju v u~ilnici so bile predvidene stroge
There were many small farmers and many cottagers in every village and they were rivals in their search for any paid work, as
the result the price of the workforce was continuously falling.
On the other hand, the number of people grew disproportionately quickly and constantly. It was probably at that time or
even earlier that the first Gipsy/Romani temporary settlements
sprang up in the municipality of ^ren{ovci. Increasing general
poverty made people leave their hometown in the search for
work: they left for inner Hungary, for Austria and for West
Europe. When offers for work in the United States came, they
started emigrating there.
The parish priest Matija Borovnjak, started thinking about
building a new church as there were already more than
3000 people in the parish and the old church could not satisfy the needs of all of them any more. During the planning
in the capital Budapest it must have come to some major
mistake with places and churches – instead of a smaller
church ^ren{ovci was given a large church for about 2000
people - as many as two thirds of all believers could fit in.
That is why an enormous sum of money had to be collected
and the locals did a lot of voluntary work.
The second part of the 19th century is the period of organized
efforts for improving the faithfulness, education and culture of
the local people. It was reflected in the founding of new schools,
the building of a large new parish church and many small village
chapels and later in the foundation of the first associations.
Shortly after the mid-19th, century new schools were built.
Srednja Bistrica got a new one in 1856, initially with one
classroom, later another was added. Children from all three
Bistricas were obliged to visit this school until 1902 when
a primary school was opened in Dolnja Bistrica. Two more
villages: Trnje (1894) and @i`ki (1906) got their school,
each with one classroom. In 1860, ^ren{ovci got a new
school, which was used for the following hundred years. At
the beginning, lessons were taught in the native language,
only to be completely replaced by Hungarian from 1880 on,
as the government employed exclusively Hungarian teachers. It is hard to tell how successful they were, as the early
times of the school have not yet been researched. Children
were helping their parents in the fields during the season,
so their presence at school was more regular during the
winter times. Nevertheless, this is where the not so famous
monk Franc Markoja, Ph.D., (born 1811 in ^ren{ovci)
gained knowledge before becoming Chancellor of the
University of Budapest.
In the 19th century, some teachers came from Styria, from the
Slovene area across river Mura. They knew how to promote
national awareness among the locals. One of them was Franc
Ro`man, who was a teacher at the school for more than 30
years; in 1883 he was promoted to the head teacher, only to
be retired by the government shortly after that, because he
did not manage to pass an obligatory examination in
Hungarian language. He stayed in ^ren{ovci and continued
his calling – promotion of national awareness.
Growing population made the schools’ classrooms too
small, especially the school in ^ren{ovci did not have
enough places for all the children, despite an additional
classroom and more teachers. It was not until 1884 that
the school got another classroom. The most disturbing for
the schoolchildren was the fact that the only language
allowed at school was Hungarian and the consequence of
speaking the local dialect was harsh punishment. Until the
end of Hungarian state, the schools were the worst means
of denationalization. Not only at school but also everywhere
25
kazni. [ole so tako bile do konca mad`arske dr`ave najhuj{i dejavnik raznarodovanja. Ne le v {olah, tudi na drugih podro~jih – tako so `elele mad`arske oblasti - naj bi ljudje opu{~ali doma~i govor in prevzeli mad`arski jezik kot jezik medsebojnega sporazumevanja, ali druga~e - ljudje naj bi se pomad`arili. Mad`arsko kraljestvo, ki mu je tedaj in vse do 1. svetovne vojne vladal cesar in kralj Franc Jo`ef, je namre~ 1867.
leta doseglo znameniti sporazum o dr`avni enakovrednosti
Mad`arske z Avstrijo, t.i. dualizem. Odtlej je lahko samostojno urejalo skoraj vse svoje notranje zadeve. Med drugim je
za~elo izvajati mad`arsko nacionalisti~no politiko do vseh nemad`arskih prebivalcev. Me{~anska miselnost in vodilni plemi{ki sloji pa so hkrati z mo~no pomo~jo vseh ve~jih verskih
skupnosti na ~elu z rimokatoli{ko cerkvijo uresni~evali ta cilj
z vsiljevanjem in uveljavitvijo izklju~no mad`arskega jezika in
kulture v cerkvah, {olah in vseh upravnih uradih. Pred koncem stoletja so v svoji vnemi celo spremenili prastara
slovenska imena vasi in si izmislili nova, mad`arska.
else the government wanted the people to give up their
local dialect and adopt the Hungarian language – thus
’become Hungarian’. The Hungarian kingdom, ruled by the
emperor and king Franz Joseph then and until the WW1,
reached the famous agreement on state equality of
Hungary and Austria, the so called ’dualism’. From that
time on, Hungary could independently regulate almost all
its inner affairs – among other things, it started the
Hungarian nationalistic policy towards all non-Hungarian
inhabitants. The bourgeois mentality and the leading noble
stratum of society with the help of all major religious communities and the Roman Catholic Church started to bring
this aim to effect by forcing exclusively Hungarian language
and culture in the churches, the schools and all governmental offices.
In their eagerness, they abolished the old Slavic names of villages and made new Hungarian ones towards the end of the
century.
Oblike imen v virih/uradnih imen krajev v ob~ini ^ren{ovci od srednjega veka do 1991
Names of places in the sources /official names of the places in the municipality of ^ren{ovci from the Middle Ages to 1991
^as/leto • Time/year ^ren{ovci
G. + Sr. Bistrica
Dolnja Bistrica
Trnje
@i`ki
14. stol.
Chremsouc, Chrensouch, Chremsouch Bistricha, uterque Bisstricha,
¯
Tarnolch
Markushaza
Bistrica, Belseubezterche +
14th century.
Nogbezterche,
Belseubestriche +
Kylseubreztriche
15. stol.
Cheremchowcz
utraque Bestrize,
¯
Tarnolch
¯
utraque Byztriche
15th century.
16. stol.
Chernzowcz, Czernesocz
Biztricze, Bistricza, Bizericze
Biztricze, Bistricza, ¯
¯
Bizericze
16th century.
17. stol.
Crénczocz,Chrenszolz, Csrenszocz,
Biztricza, Bisztricza, Bisstricza,
¯
¯
Sisek
Csrenssocz, Cssrensocz, Crenszolcz,
Bisstriczé, Bittricza
17th century.
Chrénszocz, Crenszolcs
18. stol.
Cserencsócs, Cserenczócz, Cserencsócz, Bisstricza,Bisztricza
Unter Bistritz oder
Ternya, Ternya (iz) Siskov,
Cserencsovetz, Cserenysocz,Chrencsocz, Bisstricz, Biztricz;
Alsó Biztritz
vel Spinis,
Tschischa
18th century.
Cherenchovcze, Tschernschowcze,
Ober Bistritz oder Felsõ Bistritz;
Ternye, Terny
Tsernschowcze
Mittel Bistritz oder Kõzép Bisztritz
1830
Cserencsócz
Felsõ Bisztricza,
Alsó Bisztricza
Tûskeszer
Zsisekszer
Kõzép Bisztricza
1890
Cserföld
Felsõbesztercze, Kõzépbesztercze
Alsóbesztercze
Tûskeszer
Zsizsekszer
1910
Cserencsoc
Felsõbistrice, Kõzépbistrice
Alsóbistrice
Trnje
Zsiski
1919/1920
^rensovci
Gornja Bistrica, Srednja Bistrica
Dolnja Bistrica
Trnje
@i`ki
1950, 1991
^ren{ovci
Gornja Bistrica,
Dolnja Bistrica
Trnje
@i`ki
Srednja Bistrica
Reka Mura • River Mura
Po ukinitvi ~ren{ovskega ceha so se {tevilni obrtniki z
obmo~ja ob~ine in {e iz sosednje Hotize reorganizirali v
me{ano obrtno dru{tvo. V doma~e nare~je prevedena
pravila so – seveda obvezno dvojezi~no – natisnili leta
1880. Ustanovitev dru{tva je pomenila tudi za~etek `ivahnej{ega dru`abnega `ivljenja v ob~ini.
^ren{ovci so od leta 1883 `e imeli po{to in tudi prvo trgovino ter gostilno, ki so ju vodili tedaj `e tu `ive~i Judje,
namre~ {tiri judovske dru`ine.
[e pred koncem stoletja so za~ele nastajati tudi religiozne dru`be. ^eprav so morale zagotavljati lojalnost oblasti in dr`avi, je nato dr`ava v strahu pred protimad`arskim delovanjem izredno poostrila mo`nost ustanavljanja dru{tev, tako da tu ni nastalo nobeno novo. Z eno izjemo: Mad`arsko narodno izobra`evalno dru{tvo je lahko
v ^ren{ovcih ustanovilo svojo podru`nico, ki pa je seveda slu`ila raznarodovanju.
Do tistega ~asa je vsaka vas `e dobila svoje pokopali{~e. Leta 1910 se je v ^ren{ovce za stalno naselil upokojeni `upnik Jo`ef Klekl st. (1874-1948) in kmalu se je njegovo delo poznalo na mnogih podro~jih. Kraj je hitro postal eno od sredi{~ prekmursko-slovenske zavesti, ki so
jo tudi v sosednjih `upnijah zavestno spodbujali doma~i
prekmurski `upniki. A kmalu nato sta za~etek in potek 1.
svetovne vojne popolnoma spremenila tukaj{nje `ivljenje. Nastopila so leta vse huj{ega pomanjkanja tistih industrijskih in prehrambnih proizvodov, na katere se je
prebivalstvo dotlej `e mo~no navezalo (sol, sladkor, v`igalice, petrolej, tobak idr.). Pomanjkanje so bla`ile redke
trgovine - prvo trgovino so tudi v @i`kih dobili {e pred
1900. Vojna je vsekakor terjala `rtve, saj je dr`ava mobilizirala mo{ke v mad`arsko vojsko in kar nekaj jih je za
vedno ostalo na boji{~ih, predvsem na vzhodni fronti.
After the ^ren{ovci guild was abolished, numerous craftsmen
from this municipality and the neighbouring Hotiza reorganized themselves into a Mixed Tradesmen Association. In 1880
they translated the rules into their local dialect and had them
printed also in the obligatory Hungarian language. The founding of the Association meant the beginning of a more animated social life in the municipality.
In 1883, ^ren{ovci had a Post Office, a shop and an inn. The
shop and the inn were run and owned by the Jews. At that time
four Jewish families lived in the municipality of ^ren{ovci.
Already before the end of the century, religious societies
were set up. Of course they were obliged to be loyal to the
state, but still the state feared anti-Hungarian activities and
made the foundation of the societies so strict that no new
society was founded in the municipality with one exception:
the Hungarian National-Educational Society could bring its
branch to ^ren{ovci – with one reason – denationalization.
By that time, every village already got its cemetery. In 1910
the retired parish priest Jo`ef Klekl Sr. (1874-1948) moved to
^ren{ovci and soon his presence was obvious in many areas.
The place quickly became one of the centres of PrekmurianSlovene awareness, also consciously advocated by local
Prekmuian priests in other parishes. However, life was thoroughly changed with WW1. During the war, there was a great
shortage of industrial products and food which the people
found hard to live without (salt, sugar, matches, petroleum,
tobacco etc). There were few shops (the first also in @i`ki
already before 1900). The state made the men join the
Hungarian army and many never returned. It was the east
front that demanded most victims.
The time between 1919
and founding of the
Republic of Slovenia in 1991
^as med 1919 in ustanovitvijo
Republike Slovenije 1991
The War ended, but the locals were mourning for the victims.
The following year 1919 was a year of some unbelievable
changes in Prekmurje. The defeated Hungary fell into a deep
crisis. Local priests around Klekl decided to support the idea of
annexation of Prekmurje to the newly founded state Kraljevina
Srbov, Hrvatov in Slovencev – the Kingdom of Serbs, Croats and
Slovenes (from 1931 on Kraljevina Jugoslavija – The Kingdom
of Yugoslavia). The peace conference in Trianon near Paris
approved it and at the end of July and August, the troops of
Kraljevina Srbov, Hrvatov in Slovencev marched into Prekmurje,
and gave the authority to the head of civil administration.
The new Slovene speaking government made big changes in the
living conditions. The most important event until the beginning
of WW2 was the day, when the partial agrarian reform gave the
larger part of previously counts’ land to the people – the state
nationalized the property of Beltinci lords. The whole administration was changed: instead of ’Komitats’ and districts as
superior seats, the whole Prekmurje became a part of a large
administrative region with the seat in Maribor ’Mariborska
ôblast’, and in its frame a judicial and tax political district in
Dolnja Lendava was established for Dolnje Prekmurje. Later, it
was abolished and for the whole Slovene area in the Kraljevina
Jugoslavija, the Dravska banovina (The Drava Banovina) was
established. The state notary in ^ren{ovci was closed in 1919
and replaced by a municipal secretary, whereas the small local
municipalities continued to exist. They were abolished in 1935
when a new united ^ren{ovci municipality, a forerunner of
today’s municipality was established. However, the registry
office stayed and was not changed.
Po koncu vojne je – ob `alovanju za umrlimi doma~ini –
sledilo leto 1919, leto skorajda neverjetnih preobratov v
Prekmurju. Pora`ena Mad`arska je padala v vse globljo
krizo, nato pa je bila meseca marca oklicana celo komunisti~na oblast. Zbor doma~e duhov{~ine okrog Klekla se
je odlo~il podpreti idejo o priklju~itvi Prekmurja k novoustanovljeni dr`avi Kraljevini Srbov, Hrvatov in Slovencev
(od 1931 Kraljevina Jugoslavija). Mirovna konferenca v
Trianonu pri Parizu je to dejansko odobrila, konec meseca julija in avgusta so ~ete Kraljevine SHS vkorakale v
Prekmurje, nato pa oblast predale {efu civilne uprave.
Z novo, slovensko govore~o oblastjo so se za~ele povsem
druga~ne `ivljenjske razmere. Najpomembnej{i dogodek
tja do za~etka 2. svetovne vojne je zagotovo bil dan, ko so
ljudje z delno agrarno reformo dobili ve~ji del prej grofovske zemlje – dr`ava je nacionalizirala beltinsko gospostvo.
Spremenjena je bila tudi celotna uprava: namesto `upanije in okraja kot dotedanjih vi{jih upravnih sede`ev je celotno Prekmurje postalo del velikega upravnega obmo~ja s
sede`em v Mariboru - Mariborske ôblasti, v njenem okviru
pa je bil za dolnje Prekmurje ustanovljen sodni in dav~ni
srez Dolnja Lendava. Pozneje je ôblast ukinjena, za celotno slovensko ozemlje v okviru Kraljevine Jugoslavije pa je
bila ustanovljena Dravska banovina. Tukaj{nji ~ren{ovski
dr`avni notarski urad je bil odpravljen 1919. leta in nato
nadome{~en z ob~inskim tajnikom, male krajevne ob~ine
pa so delovale naprej. Ukinili so jih 1935. leta in ustanovi27
li novo zdru`eno Ob~ino ^ren{ovci, ki je neposredna predhodnica sedanje ob~ine. Ostal je tudi mati~ni urad.
Ustanovljenih je bilo ve~ dru{tev, ljudska hranilnica in posojilnica ter agrarna zadruga. Novozgrajeni Dom sv. Fran~i{ka
je postal tudi prosvetni dom (»Na{ dom«) in sede` krajevne
knji`nice ter ponos ob~ine. Nova jugoslovanska dr`ava je
vsa podro~ja javnega `ivljenja hotela predruga~iti dobesedno v trenutku, npr. s hitrim uvajanjem slovenskega knji`nega
jezika v vse ustanove. Tega pa so tukaj obvladali le redki, govoril ga ni nih~e. Najo~itneje se je to kazalo v {oli, kjer je na
samem za~etku zelo primanjkovalo slovenskih u~iteljev. Pri
pouku se je otrok sre~al ne ve~ z mad`ar{~ino, temve~ s sicer razumljivim jezikom, katerega pravila pa se je moral {ele
nau~iti. Tedanja u~enka osnovne {ole v @i`kih se tako spominja prvih {olskih dni: »Jaz sem za~ela obiskovati prvi razred osnovne {ole v {olskem letu 1937/38. Kak{nih posebnih priprav na ta dogodek doma ni bilo. Za pouk v prvem razredu smo potrebovali torbo, cekar, tablico, gobo za brisanje,
ki je bila obi~ajno `e privezana na tablico, leseno {katlico, v
kateri je bil kremen~ek - kamen~ek, s katerim smo pisali.
Imeli smo slabo, staro poslopje z dvema u~ilnicama ter posebej zgrajena strani{~a na {trbunk izven {olske zgradbe,
seveda brez teko~e vode. Lo~ena so bila za de~ke in deklice. [olska oprema je bila dotrajana. Klopi so stale v dveh
vrstah. V eni klopi so lahko sedeli {tirje u~enci. Bila je v
enem kosu, sede` in naslon za pisanje pa zato zelo te`ka
za premikanje, kar smo posebej ~utili, ko smo pometali in
smo jo morali otroci premikati. Vsaka u~ilnica je imela oder,
nekoliko dvignjen prostor, na katerem je bila miza s stolom
za u~itelja, tablo in stojalo z umivalnikom. Poleg je visela brisa~a za u~itelja. Pouk je bil ves dan s kombinacijo po dva
razreda v dveh u~ilnicah. Mislim, da je bil v vi{jih razredih
celo kombiniran pouk s tremi razredi. Nad tablo je visel kri`
in zraven slika kralja Petra II. (Karadjordjevi}a, nepolnoletnega prestolonaslednika Kraljevine Jugoslavije, op. A. H.), ko
je bil {e rosno mlad. Kolikokrat smo morali gledati njegovo
sliko in prepevati: ’Petr~ek, kako smo mladi, mlad je mili tvoj
obraz. Sr~no te imamo radi, radi zdaj in slednji ~as.’ Sicer
se pa nobenih drugih u~il iz {ole v @i`kih ne spomnim. Le
meter smo imeli stalno v razredu in palico za kazanje na tabli. Preden smo za~eli pouk, smo molili. Zdi se mi, da smo
tudi zapeli, verjetno dr`avno himno, ali pa `e navedeno pesmico o kralju Petru. ^e smo zamudili, smo morali skleniti
roke, prositi za odpu{~anje in navesti vzroke zamude. [olskih malic v tistem ~asu ni bilo. Otroci smo prina{ali v {olo
najve~krat kos kruha in jabolko, marsikdo pa {e tega ne. Bili
so primeri, ko so fantje in deklice drug drugega prosili za
ko{~ek kruha.«
To {olo so takoj po priklju~itvi Prekmurja leta 1919 na
Kleklovo povabilo prevzele tri redovnice, sestre fran~i{kanke Brezmade`ne Marije, in kmalu pri~ele u~iti. Vse
druge {ole so po za~etnih te`avah normalno delovale naprej. Pred za~etkom druge svetovne vojne je imela ~ren{ovska {ola `e pet oddelkov, na njej je u~ilo pet u~iteljev/u~iteljic, vodil jo je ravnatelj.
Le nekaj dni po vzpostavitvi jugoslovanske oblasti je bilo v
@i`kih ustanovljeno katoli{ko telovadno dru{tvo Orli za ~ren{ovsko `upnijo. Dru{tvo, delujo~e na verski podlagi, je bilo
prvi orlovski odsek v Prekmurju. Zasluge za ustanovitev gredo tedanjemu kaplanu [tefanu Bakanu in tudi Jo`efu
Kleklu. Prvi predsednik dru{tva je postal trgovec in mizar
Martin @erdin iz @i`kov, v njem pa so od za~etka sodelovali fantje in mo`je, pozneje tudi dekleta – orlice iz prav vseh
vasi. Orli so bili med najaktivnej{imi dru{tvi vse do ukinitve.
New societies, a folk savings bank which makes loans, and an
agricultural cooperative society were set up. The newly built St.
Fran~i{ek Home became an educational home (’Na{ dom’), the
seat of the local library and the pride of the municipality. The
new Yugoslav state wanted to change all spheres of public life
– with fast introduction of Slovene standard language to all
institutions. Few people here could understand it, nobody could
speak it. This was most obvious in schools which at the beginning lacked Slovene teachers. Slovene was a language they
could understand, but whose rules they had to learn first. There
was no Hungarian in the lessons anymore. A pupil of the primary school in @i`ki remembers: “I was in the first grade of primary school in 1937/38. At home we had no special preparations for this occasion. What I needed for school was a bag, a
two handled straw bag called ‘cekar’, a small board, a sponge
for wiping, it was usually tied on the small board and a wooden
box with a stone for writing .The old school building was in bad
shape. There were two classrooms. The toilet was outside the
building and separated for boys and for girls and of course
without flushing. In the classroom, there were two rows of
desks, each desk was for four pupils. It was in one piece, it
included a seat and a rest for writing and it was extremely hard
to move. We realized that when we had to sweep the classroom
and had to move the desks. Each classroom had a stage, some
elevated space for a desk and a chair for the teacher, for the
blackboard and a stand for the washbowl. Next to the bowl was
the hanger with a towel for the teacher. We stayed in school in
the morning and in the afternoon and lessons for two, in higher grades even three grades were combined in one classroom.
There was a cross on the wall above the blackboard and next to
it was the picture of King Peter II in his early youth
(Karadjordjevi}, minor crown prince of the Kingdom of
Yugoslavia, note by A. H.). How many times did we have to look
at his picture and sing: ’Petr~ek, kako smo mladi, mlad je mili
tvoj obraz. Sr~no te imamo radi, radi zdaj in slednji ~as.’ (Peter,
how young we are and young and gentle is your face. We love
you dearly now and we will always do.) I cannot remember any
other teaching aids in the school of @i`ki. Only the wooden ruler
was always in the classroom and a stick for showing things on
the blackboard. We prayed before we started lessons, it could
be that we also sang, probably the national anthem or the previously mentioned song about the king Peter. If we were late, we
had to clasp our hands, ask for forgiveness and explain why we
were late. There were no school lunches at that time. We usually brought a slice of bread and an apple from home, but many
did not even have that. There were cases when boys and girls
asked each other for a piece of bread.”
After the annexation of Prekmurje to the Kingdom of SHS in
1919 the school in @i`ki was taken over by three Franciscan
nuns, sisters of Maria Immaculata. They were invited by Klekl
and they soon started to teach. After minor starting difficulties all other schools went on normally. By the time WW2
started, the school in ^ren{ovci had five classes, five teachers and was lead by a headmaster.
The Catholic gymnastic association called Orli (Eagles) was
founded for the ^ren{ovci parish only a few days after the
new Yugoslav government took over. In Prekmurje, this was
the first branch of Orli, a gymnastic association on religious
basis. The main credit for its foundation goes to [tefan
Bakan and Jo`ef Klekl. Its first president was a merchant
and carpenter Martin @erdin from @i`ki. At first, only men
and boys were accepted as members, but later, also girls
from all the villages joined. Orli was the most active association. After two years however the members became
28
somehow discouraged, but the most faithful ones did not
give up, on the contrary, they invited girls to the association and made it even stronger. The girl- ORLI, most members came from @i`ki and Trnje, were founded in 1924 and
were the first in Prekmurje. They actively co-operated with
Franciscan sisters in @i`ki. Orli regularly gave gymnastic
performances and other public meetings like drama performances, bonefire nights and raffles. Articles and photos
in the ^ren{ovci newspaper Novine prove that already in
1919 this association had a regular theatre group and
some time later also a male choir. In addition, there was a
brass band of 24 musicians from @i`ki and ^ren{ovci, led
by the parish curate, but as it had a religious character and
thus strict rules, it could only perform at religious events
and in Orli performances. Gradually they began playing at
some events in public houses, mostly at weddings, so they
could make money. The other gymnastic association called
Sokol was not established in ^ren{ovci.
The last significant performance of Orli from @i`ki was organized on September 12, 1928 in ^ren{ovci, which in the same
year founded an autonomous section of Orli. Another section
was planned for Gornja Bistrica, home of numerous active Orli
members; however, the king inducted dictatorship, which prohibited all forms of organizing on a religious basis which
included Orli as well. They got the opportunity to become a
group member in the new state association Sokol Kraljevine
Jugoslavije, but the Orli members rejected it and preferred to
abolish their association, as joining Sokol would mean the
betrayal of all Orli ideals. There were no other gymnastic associations at the time.
^eprav jih je po dveh letih zajelo malodu{je, so najzvestej{i vztrajali in kmalu nato s priklju~itvijo deklet v dru{tvo {e
okrepili delovanje. Za `i`kovske orlice in mladinke, ustanovljene 1924., prav tako velja, da je bila njihova sekcija sploh
prva v Prekmurju, ~lanice pa so prihajale najve~ iz @i`kov in
Trnja. Zelo aktivno so sodelovale s sestrami fran~i{kankami v @i`kih. Orlovsko dru{tvo je prirejalo redne telovadne nastope, ob njih pa {e mnoga druga javna sre~anja in zabave, od gledali{kih iger do kresovanj in tombol. Poro~ila in fotografije v ~ren{ovskem ~asopisu Novine pri~ajo, da je
dru{tvo imelo `e leta 1919 tudi svojo redno delujo~o gledali{ko skupino in malo pozneje {e mo{ki pevski zbor~ek. Ustanovili so celo svojo godbo na pihala, ki je hitro po za~etku delovanja imela `e 24 godbenikov iz @i`kov in ^ren{ovcev. A zaradi verskega zna~aja – tudi u~il jih je `upnijski kaplan - je imela godba stroga pravila - nastopala je le na verskih in orlovskih prireditvah. Vendar so s~asoma za~eli igrati tudi na denarno donosnih dogodkih v gostilnah, najve~krat na porokah. Druge telovadne organizacije, Sokola, tu
ni bilo. Zadnjo ve~jo prireditev so Orli iz @i`kov organizirali
12. septembra 1928 v ^ren{ovcih. To leto se ustanovi `e
tudi samostojen Orlovski odsek ^ren{ovci. Pripravljali so {e
ustanovitev odseka na Gornji Bistrici, kjer je `ivelo ve~ aktivnih ~lanov, a prehitel jih je kralj, ki je z uvedbo diktature
na za~etku naslednjega leta prepovedal vse oblike zdru`evanja na verski podlagi, mdr. tudi Orle. Dobili so sicer mo`nost skupinske v~lanitve v novi dr`avni Sokol Kraljevine Jugoslavije, a so tukaj{nji ~lani to takoj zavrnili, saj bi jim tak
korak predstavljal izdajo vseh idealov Orla, in so se raje samoukinili. Drugih {portnih dru{tev tu tedaj ni bilo.
Preteklost v sedanjosti: ohranjeni stari kme~ki pripomo~ki
Past in present: old rural tools
Preteklost
v sedanjosti:
bosman/{trücai
Past in present: the bosman/{trücai
Tudi dve tukaj{nji izobra`evalni dru{tvi, Katoli{ko prosvetno
dru{tvo ^ren{ovci in Katoli{ko prosvetno dru{tvo @i`ki, ustanovljeni 1927. leta, sta bili ukinjeni hkrati z Orli. [ele leta
1936 je bila znova dovoljena ustanovitev Katoli{ke prosvetne zveze in v ^ren{ovcih so naslednje leto znova organizirali prosvetno dru{tvo ter v njegovem okviru fantovski odsek ter dekli{ki kro`ek. Oba sta nadaljevala dejavnost Orlov
in organizirala slovesne telovadne akademije ob verskih ter
dr`avnih praznikih. Sicer sta prosvetni dru{tvi prirejali {e
dru`inske ve~ere – kar na dvori{~u katerega od ~lanov -, jubilejne proslave, gledali{ke igre, predavanja, razstave, ~ren{ovsko dru{tvo pa je ustanovilo tudi knji`nico.
Kot prva interesna zdru`enja brez o~itne verske podlage
so hkrati v posami~nih vaseh nastala tudi prostovoljna
gasilska dru{tva. Gasilsko dru{tvo @i`ki je celo eno najstarej{ih {e delujo~ih sploh v Prekmurju. Najbolj zagreti
za gasilstvo so bili obi~ajno prav ~lani Orlov.
Two more societies were abolished together with Orli: Catholic
educational associations Katoli{ko prosvetno dru{tvo
^ren{ovci and Katoli{ko prosvetno dru{tvo @i`ki, founded in
1927. It was not until 1936 that Katoli{ka prosvetna zveza in
^ren{ovci was allowed again. The following year, the
Educational association with a boy section and girl circle was
organized. Both continued the activities of Orli and organized
ceremonial gymnastic performances on religious and state
holidays. Besides this, they organized family evenings – usually in the backyards of individual members – commemorations, drama performances, lectures and exhibitions. The
association in ^ren{ovci also founded a library.
As the first interest groups without a religious basis, some voluntary firefighters’ associations came to existence simultaneously in individual villages. The one in @i`ki is one of the oldest still active in Prekmurje today. It was the members of Orli,
who were the most dedicated fire fighters.
Najmno`i~nej{e javne prireditve v ob~ini v letih 1919–1941
Dan
Prireditev/organizator
21. 9. 1919
tabor Orlov v ^ren{ovcih s soudele`bo Orlov iz Ljutomera (55) in njihovo godbo / Orli iz @i`kov
27. 4. 1924
prihod in blagoslovitev novih zvonov v `upnijski cerkvi v ^ren{ovcih / `upnija, Orli
20. 9. 1925
telovadni nastop Orlov ob `upnijskem pro{~enju in zaklju~ku misijona za fante v ^ren{ovcih / `upnija, Orli
11. 9. 1938
proslava jubilejev: 20 let osvoboditve in zdru`itve z Jugoslavijo, 25 let izhajanja Novin / J. Klekl, `upnija, Orli
4. 9. 1940
postavitev spomenika `rtvam prve svetovne vojne ob `upnijski cerkvi v ^ren{ovcih / Prosvetno dru{tvo ^ren{ovci
Glede na `upnijski praznik - povi{anje sv. Kri`a (14. september) september kot osrednji prireditveni mesec ne presene~a.
[tevilo udele`encev
ve~ tiso~
ve~ tiso~, tudi {kof dr. Andrej Karlin
pribl. tiso~
okrog 20.000
5.000 – 6.000
Public mass meetings in the municipality between 1919 and 1941
Day Event Organized by
Participants
21. 9. 1919 Mass meeting of Orli in ^ren{ovci together with Orli from Ljutomer (55) and their band / Orli from @i`ki
A few thousand
27. 4. 1924 Blessing of new church bells in the parish church in ^ren{ovci / parish, Orli
A few thousand including Andrej Karlin, Ph. D.
20. 9. 1925 Gymnastic performance of Orli at the parish wake and close of mission for boys in ^ren{ovci / parish, Orli
approximately thousand
11. 9. 1938 Celebration of: 20th anniversary of liberation and annexation to Yugoslavia,
approximately 20,000
25th anniversary of the newspaper Novine / J. Klekl, parish, Orli
4. 9. 1940 Putting up the monument for the victims of WW1 at the parish church in ^ren{ovci / Prosvetno dru{tvo ^ren{ovci
5,000 – 6,000
As the parish feast, the Exaltation of the Cross, is on 14th of September, it is no wonder that September is the central event month
30
^ren{ovci, Srednja Bistrica, Trnje and @i`ki got the youth section of the Red Cross.
All the mentioned activities of associations and organizations
and the constant presence of Klekl gave ^ren{ovci the stamp
of a strong popular, religious and cultural centre. It soon
received electricity, road connections got better, some people
could already afford the wireless, Klekl with his adherents
founded a political party called Kme~ka zveza, (Farmers’
union) which had its seat in ^ren{ovci for some time.
The dynamic economic and social life was the reason why
emigration came to a halt after the war; some emigrants actually returned after the agricultural reform. Yet the general
improvement of everyday life did not last long. The economic
crisis in 1929 caused prices to rise. As a result, there was
great poverty in the early 1930s and emigration started again,
especially among the small farmers’ families.
Comparing the number of inhabitants in the municipality of
^ren{ovci in the first and second half of the century, it can be
estimated what percentage of population left their homes in the
times of crisis to get a better life abroad. The first crisis was
definitely the 30s; the second was the longer post-war period.
The number of inhabitants in 1961 did not reach the number
from 1931. The comparison between the years 1961 and 1991
shows a drastic decrease in population, as a result of lower
birth rate and moving to other parts of Slovenia and Yugoslavia.
The first longer description of today’s municipality, together with
all settlements was published in 1937 in the gazetteer of
Dravska banovina. Some important facts about the municipality
from those times are: there were 4912 residents (the informa-
V ^ren{ovcih, Srednji Bistrici, Trnju in @i`kih so dobili
podmladek Rde~ega kri`a.
Omenjene dejavnosti dru{tev in organizacij ter Kleklova
stalna prisotnost so ^ren{ovcem dali pe~at mo~nega javnega, verskega in kulturnega sredi{~a. Kraj je v tem ~asu
dobil tudi prvo elektri~no napeljavo, izbolj{ale so se cestne
povezave, posamezniki so si `e lahko kupili radijske sprejemnike. Ob~ina se je za~ela konkretno povezovati s {ir{im
okoljem. Klekl je s somi{ljeniki ustanovil politi~no stranko
Kme~ka zveza, ki je nekaj ~asa imela sede` prav tu.
Spri~o razgibanega gospodarskega in sploh dru`benega
`ivljenja se je izseljevanje po vojni za~asno ustavilo, kar
nekaj izseljencev se je ob agrarni reformi celo vrnilo domov. Vendar splo{no in konkretno izbolj{anje vsakdanjika ni trajalo dolgo. Nasprotno, v zgodnjih 30. letih se je
gospodarski polo`aj zaradi izbruha svetovne gospodarske krize leta 1929 zelo poslab{al glede na razmere v
prej{njem desetletju, nastopila je huda draginja in z njo
rev{~ina. Posledi~no se je znova okrepilo izseljevanje,
predvsem iz {tevilnih dru`in malih kmetov.
S primerjavo gibanja {tevila prebivalcev ob~ine v prvi in
drugi polovici stoletja je mogo~e pribli`no oceniti, kolik{en
dele` prebivalcev je v kriznih ~asih zapu{~al domove in se
v `elji po bolj{em `ivljenju podal v izseljenstvo. Prvo od
kriznih obdobij so bila vsekakor 30. leta, nato pa dalj{e
povojno obdobje, saj {tevilo ljudi {e leta 1961 ni doseglo
tistega iz leta 1931, kaj {ele, da bi ga preseglo. Primerjava med letoma 1961 in 1991 pa ka`e mo~no zni`anje,
kar gre pripisati zlasti zmanj{anju rodnosti v primerjavi s
Gibanje prebivalstva ob~ine med zgodnjim in poznim 20. stoletjem • Residents in the municipality between the early and late 20th century
Leto • Year Skupaj • Total
^ren{ovci
Gornja Bistrica
Srednja Bistrica
Dolnja Bistrica
Trnje
@i`ki
1921
4816
1127
1106
506
681
812
584
1931
5080
1167
1220
505
759
839
590
1961
4931
1127
1075
507
865
747
610
1971
4554
1093
957
487
762
651
604
1981
4511
1218
881
474
728
582
628
1991
4435
1218
815
469
659
610
664
Kolenkov mlin v Gornji Bistrici
The Kolenko mill in Gornja Bistrica
predvojnim ~asom, in seveda vse pogostej{emu odhajanju v druge predele Slovenije in tudi Jugoslavije.
Prvi dalj{i opis sedanje ob~ine z vsemi naselji sploh je leta
1937 iz{el v Krajevnem leksikonu Dravske banovine. Nekaj
najpomembnej{ih dejstev iz tistega ~asa: ob~ina je imela
(podatki so veljali za kako leto poprej) 4912 prebivalcev, ki
so `iveli v 821 hi{ah, 826 je bilo kmetov – posestnikov,
eden je bil ko~ar in 40 je bilo najemnikov. Celotna povr{ina
ob~ine je zna{ala 3160 ha, od tega je bilo 1615 ha njiv/vrtov, 708 ha travnikov/pa{nikov, 188 ha sadovnjakov, 337
ha gozdov, 312 ha pa ostalih povr{in. Opisovalec je ugotavljal, da je bil, kljub kar polovici obdelane zemlje, tedanji »prese`ek poljskih pridelkov nad doma~o porabo zaradi znatne
obljudenosti majhen.« Glavne dohodke kmetom sta dajala
`ivinoreja in sadjarstvo: v ob~ini je bilo okrog 1.700 glav goveje `ivine, nad 2.000 svinj in nad 8.000 kosov razne perutnine ter okrog 10.000 sadnih dreves, predvsem jablane,
slive, breskve in tudi orehi, kar izpri~uje za tisti ~as intenzivno sadjarstvo. @ivino in sadje so v veliki meri kupovali trgovci in izva`ali v tujino. Zelo malo je bilo ~ebelarstva, pa~ pa
je v Bistricah izdaten ribolov na Muri. Tam je mlelo ve~ re~nih mlinov, trije pa so delali tudi na ^rncu – eden v ^ren{ovcih ter dva v Trnju. Najve~ obrtnikov in trgovcev je `ivelo v
^ren{ovcih, kjer so stale tudi gostilne s preno~i{~i. Ob njih
so bile obrtne vasi {e Trnje, Gornja Bistrica s proizvodnjo lesenega pohi{tva (nekaj so ga celo izva`ali v Italijo) in @i`ki
z mo~nim mizarstvom. Na Dolnji Bistrici je delovala podru`nica Zadru`ne kmetijske dru`be.
Aprila 1941 spro`en nem{ki napad je pomenil za~etek
druge svetovne vojne za Jugoslavijo. Nemci, ki so najprej
zasedli Prekmurje, so ga kmalu prepustili mad`arski dr`avi. Ta je tu ponovno vzpostavila `e prej osovra`eno oblast in pokrajino vklju~ila v dr`avni okvir izpred leta 1919.
Uvedla je iste oblike javnega `ivljenja vklju~no z mad`arskim {olstvom, mo~no mad`arizacijo ter agresivno dr`avno propagando. Podobno kot v prvi svetovni vojni je tudi
tokrat mobilizirala doma~e mo{ke v mad`arsko vojsko in
v delovne enote. Najhuje pa je tukaj{nje ljudi prizadel teror mad`arske policije in lokalne oblasti. Ob prvih pojavih
odpora zoper njo je preganjala vsakogar, ki ga je sumila,
da bi ji lahko {kodoval. Na Kamen{~icah pri Trnju so se
namre~ konec avgusta 1941 zbrali aktivisti in privr`enci
OF (Osvobodilne fronte – slovenske odporni{ke organizacije) in ustanovili odbor OF za Prekmurje ter se dogovorili o nadaljnjih odporni{kih akcijah. To pa ni ostalo skrito
Mad`arom, ki so ve~ ljudi – predvsem iz vseh treh Bistric –
izgnali, odpeljali na streljanje ali v tabori{~a; odvzeli so
jim tudi premo`enje. Nekaj doma~inov se je neposredno
vklju~ilo v partizansko gibanje onstran Mure, v skoraj
vsaki vasi pa so od poletja 1944 znova delovale skrivne
odporni{ke celice. Do ve~jih spopadov tu ni pri{lo.
Mad`arska oblast je 15. oktobra 1944 morala odstopiti,
nadomestila jo je mad`arska fa{isti~na stranka, vdana Hitlerju, z vzhoda pa se je Prekmurju bli`ala Rde~a armada. Z
osvoboditvijo maja naslednje leto je nastopila nova dr`ava,
najprej {e pred koncem vojne v obliki va{kih odborov OF, ki
so nato postali narodnoosvobodilni odbori (NOO), prvi organi nove ljudske oblasti. Prekmurje je bilo odslej sestavni del
Socialisti~ne republike Slovenije v okviru Socialisti~ne federativne republike Jugoslavije. Ta, v svojem bistvu komunisti~na oblast, je znova ukinila ~ren{ovsko ob~ino in vse kraje direktno podredila Lendavi. Tu je od leta 1955 bil sede`
velikega okraja, nato pa od 1963 sede` nove Ob~ine Lendava, ki je obsegala enako veliko ozemlje kot prej{nji okraj.
tion dates from a year earlier), who lived in 821 houses. 826
were farmers – owners, one was a cottager, and 40 were tenants. The municipality was spread over 3160 hectares, of which
1615 ha were fields/gardens, 708 ha were grasslands/pastures,
188 ha were orchards, 337 ha were forests, and 312 ha was the
rest. The author established that “although more than half of the
area was farmed and cultivated, there was not much excess in
produce because the municipality was quite populous”. The
main source of income was stockbreeding and fruit growing;
there were approximately 1.700 head of cattle, more than 2.000
pigs, more than 8.000 pieces of different poultry and 10.000
fruit trees (apple trees, plum trees, peach trees and chest nut
trees) which prove that fruit growing was quite intensive for that
time. Both cattle and fruit was purchased and exported by merchants. There was some bee-keeping, whereas fishing in river
Mura was very popular and abundant. River mills were numerous on river Mura, on the brook ^rnec there were three – one in
^ren{ovci and two in Trnje. Most craftsmen and merchants lived
in ^ren{ovci, where there were many inns with accommodation.
Other craft villages were Trnje, Gornja Bistrica, which manufactured wooden furniture and even exported some to Italy, and
@i`ki which had strong carpenters’ trade. There was even a
Cooperative Agricultural Association branch in Dolnja Bistrica.
The German attack in April 1941 was the beginning of WW2 in
Yugoslavia. However, the Germans had to surrender the occupied Prekmurje to the Hungarian state, which re-established
the unpopular authority from the past and included Prekmurje
to the state frame which was in effect before 1919.
Corresponding forms of public life were re-introduced; there
was Hungarian school education, strong state propaganda and
Hungarization on all levels. As in WW1, the state immediately
called up the men from Prekmurje. They had to join the army
or the working units. The locals were most shocked about the
terrorization of Hungarian Police and local authorities. They
persecuted anyone who was suspected of any action against
the state. At the end of August 1941 a committee of OF
(Slovene resistance organization) for Prekmurje was founded
in Kamen{~ice pri Trnju and the members planned their activities against the occupying forces. When the Hungarians found
out about it, they took revenge upon the people. Numerous
locals, especially from all three Bistricas, were deported, shot
or taken to concentration camps and their property was
seized. Some locals joined the resistance partisan movement
on the other side of river Mura. From the summer of 1944
there was an active secret resistance cell in each village; however there were no major combats in the area.
On 15th October 1944 the Hungarian government had to resign
and it was replaced by the Hungarian Fascist Party, which was
loyal to Hitler. The Red Army was approaching from the East.
After the liberation, the new state started with OF village committees, which had been active before, however they turned into
National liberation committees (NOO), the first agencies of the
new people’s authorities. Prekmurje became a part of the
Socialist Republic of Slovenia, which was one of the six republics
of the Socialist Federal Republic Yugoslavia. The new communist
authority abolished the municipality of ^ren{ovci and subordinated all the villages directly to Lendava, which from 1955 was
the seat of a great district and from 1963, the seat of the new
Lendava municipality of the same size as the district. ^ren{ovci
was left with a registry office, a parish and a school. Church and
State were strictly separated. Each village – they have always
been cadastral areas – established a local community. ^ren{ovci
had been the seat of local cadastral office for all villages until
the establishment of today’s municipality.
32
Immediately after the end of WW2, the economic and social situation worsened and a lot of injustice was done. The state
quickly conducted another partial agricultural reform.
Prekmurian farmers suffered most because of the dispossession of their land and the compulsory contribution of a part of
produce. What is more, they had to become members of one of
the new associations – cooperatives: Kmetijsko-obdelovalna
zadruga (KOZ) – F. [kobernot ^ren{ovci (14 families), KOZ F.
Pre{eren Dolnja Bistrica (25 families), v Nabavno-prodajna
zadruga (NAPROZ) Lendava – Zadru`na ekonomija (ZE) @i`ki
and ZE Srednja Bistrica, work in them for the ’common good’
and offer produce for compulsory sale. Dissatisfied people supported ’Markojeva skupina’, an illegal body, active in Lendava
district, especially in the area of the three Bistricas until the
end of 1946 and what is more, emigration increased again,
especially overseas. It was at the end of the 50s that life started to improve, due to new work possibilities, offered by the
state, the locals, local emigrants and first small enterprises in
the neighbouring villages, outside today’s municipality: in
Turni{~e (Planika), in Velika Polana (Deloza), in Beltinci
(Beltinka), or a big textile company Mura in Murska Sobota with
works in Lendava. In the 70s @i`ki got a small branch of the
company manufacturing leather product TOKO from Dom`ale,
which immediately became the biggest employer in the municipality. Unlike many others, this company did not close after the
fall of socialism, on the contrary – it has prospered and today
it is still one of the biggest employers in the municipality.
There was an enormous improvement in agriculture and stockbreeding. The state started to determine the prices for the produce and cattle. The Pomurske mlekarne dairy built milk banks
in every village, farmers got access to synthetic fertilizers and
feeding stuff. Individual farmers built bigger stables and started
Reka Mura
River Mura
V ^ren{ovcih je ostal le {e mati~ni urad, poleg njega tudi
`upnija in {ola, a sedaj seveda strogo lo~eni. Nato so bile
v vsaki vasi – te so bile in vseskozi ostale katastrske ob~ine – ustanovljene krajevne skupnosti, v ^ren{ovcih pa ob
tem {e sede` krajevnega katastrskega urada za vse vasi.
Tako je ostalo do ustanovitve sedanje ob~ine.
Gospodarske in `ivljenjske razmere so se takoj po koncu
druge svetovne vojne sprva zelo zaostrile. Storjenih je
bilo mnogo dru`benih krivic. Dr`ava je tu hitro izvedla {e
eno delno agrarno reformo. Tukaj{nje velike kmete sta
najhuje prizadela dr`avno odvzemanje zemlje in obvezno
oddajanje dela pridelka, zaradi ~esar je marsikatera dru`ina {e dolgo trpela pomanjkanje. Morali so se celo obvezno v~lanjevati v eno od novih zdru`enj: bodisi v Kmetijsko-obdelovalno zadrugo (KOZ) F. [kobernot ^ren{ovci
(14 dru`in) ali KOZ F. Pre{eren Dolnja Bistrica (25 dru`in), v Nabavno-prodajno zadrugo(NAPROZ) Lendava – oddajali{~e je imela v ^ren{ovcih – bodisi v Zadru`no ekonomijo (ZE) @i`ki ali ZE Srednja Bistrica. V njih so morali
delati »za skupno dobro«, oddajati pridelke v obvezni odkup itd. Nezadovoljstvo z razmerami so ljudje izra`ali med
drugim tudi s tajnim podpiranjem »Markojeve skupine«,
ilegalne zdru`be, ki je v lendavskem okraju delovala od
konca 1946, {e posebej aktivno na obmo~ju vseh treh
Bistric. Posledice so bile pri~akovane – znova se je pove~alo izseljevanje v ~ezoceanske dr`ave.
Od konca 50. let naprej se je z novimi mo`nostmi zaposlovanja `ivljenje za~elo najprej zelo postopoma, nato pa tudi
opazno izbolj{evati. K temu so prispevali tako dr`ava, doma~ini kot tudi tukaj{nji izseljenci in nato {e prva manj{a
podjetja v okoli{kih vaseh izven dana{nje ob~ine, npr. v Turni{~u (Planika), Veliki Polani (Deloza) in Beltincih (Beltinka),
ki so prera{~ala v vse ve~ja, ali pa ogromna tekstilna tovarna Mura v Murski Soboti ter obrati v Lendavi. V 70. letih je
v @i`kih nastal manj{i gospodarski obrat za usnjeno galanterijo tovarne TOKO iz Dom`al, ki je s tem takoj postal najve~ji posami~ni delodajalec v ob~ini. Za razliko od mnogih
drugih v okolici pa ta tovarnica v letih po padcu socializma
ni propadla – postopoma se je ve~ala in je do danes postala po {tevilu zaposlenih najve~je podjetje v ob~ini.
Precej{nje izbolj{anje je sledilo tudi v poljedelstvu in `ivinoreji. Dr`ava je za~ela urejati odkupne cene pridelkov in
`ivine, mlekarna Pomurske mlekarne je poskrbela za na~rtno oddajanje mleka in v vsaki vasi uredila zbiralnico
mleka, olaj{al se je dostop do umetnih gnojil, krmil itn.
Posamezniki so zgradili ve~je hleve in se za~eli ukvarjati
z intenzivno govedorejo ali pra{i~erejo. Hkrati se je ponekod prej, drugod pozneje urejala elektri~na, prometna,
vodovodna in telekomunikacijska infrastruktura. Za ve~ino teh novosti so mnogo sredstev prispevali sami krajani. Tako skupni kot osebni standard ljudi se je od srede
70. let naprej opazno dvigal. Skozi ^ren{ovce je tedaj `e
vodila nova asfaltirana cesta Murska Sobota-Lendava,
osnova bodo~ih povezav s svetom. Postavljena je bila
ve~ja trgovina podjetja Univerzal, ki je nato prerasla v blagovnico, semkaj je pri{la banka, ve~ novih storitvenih lokalov … Tudi po va{kih poteh, nekaterih `e asfaltiranih,
je vozilo zmeraj ve~ osebnih in tovornih avtomobilov. Izginjali pa so vozovi s konjsko in kravjo vprego, ki so bili dotlej vsakdanji prizor. Dotlej opazna rev{~ina je pojenjala,
nekdanje majhne, nizke hi{ice iz naravnih materialov so
nadome{~ale moderne zidane hi{e, na posodobljenih
pokopali{~ih so gradili mrli{ke ve`ice. Nova delovna mesta so od za~etka 80. let naprej odpirali obrtniki. Razme-
roma veliko denarja so v lokalno okolje prina{ali aktivni
zdomci in povratniki, ki so se vrnili za vedno. Od klju~nih
infrastrukturnih potreb pa ena vse do nastanka Republike Slovenije 1991. leta ni bila zadovoljena – nobena vas
ni dobila kanalizacije.
Na izobra`evalnem podro~ju je obmo~je ob~ine po svoje
nazadovalo, zlasti na podro~ju srednjega izobra`evanja.
Leta 1948 so sestre fran~i{kanke, ki so v predvojnem
obdobju sodelovale v izobra`evanju, od{le iz @i`kov, saj
so {olo ukinili zaradi prostorske raz{iritve ~ren{ovske {ole, prav tako tudi {olo v Trnju. Na Gornji Bistrici je nekaj
let po vojni delovala nova za~asna {ola, a le do zgraditve
povsem nove osnovne {ole Pre`ihovega Voranca na
Srednji Bistrici. Kon~no je leta 1965 bila zgrajena {e
nova ~ren{ovska {ola, poimenovana po Francetu Pre{ernu. V njej so u~encem omogo~ili tudi dejavnosti, ki jih
dotlej niso poznali: {olsko kuhinjo in redno prehrano med
poukom, telovadnico … [tevilo u~encev v ob~ini pa je
proti koncu 80. let pri~elo upadati.
Po kon~ani osnovni {oli je imela mladina `e pred prvo
svetovno vojno mo`nost obiskovanja me{~anske {ole v
Murski Soboti, seveda izklju~no z mad`arskim u~nim jezikom. Po prvi svetovni vojni je tam nastala gimnazija.
Hkrati so v ^ren{ovcih za nekaj ~asa uredili celo dvoletno strokovno {olo za obrtni{ke poklice, kar pri~a o tukaj{nji mo~ni obrtni{ki tradiciji. Socialisti~na oblast je v
srednjem {olstvu ustvarila druga~ne razmere: ob obnovljeni murskosobo{ki gimnaziji so pozneje nastale
gimnazije {e v Lendavi (dvojezi~na) in v Ljutomeru,
hkrati pa {e ve~ strokovnih tri- in {tiriletnih {ol. Iz gimnazije je bilo mogo~e oditi na {tudij, sprva le v Ljubljano ali na mariborsko u~itelji{~e, nato od konca 50. let
naprej tudi na ve~ visokih {ol v Mariboru. To pa je postal razlog za vedno opaznej{i »odhod mo`ganov« v ve~ja slovenska mesta, kjer so si mladi izobra`enci ustvarjali dru`ine ter se niso ve~ vra~ali, saj zanje tu ni bilo
ustreznih delovnih mest.
Nova doba po vojni je zelo postopoma ustvarjala razmere za obnovo dru{tvene dejavnosti. Vsekakor pa se
niso ve~ obnovili Orli, saj dru`enje na verski podlagi izven verskih objektov ni bilo ve~ mo`no. Nastajati so za~ela krajevna in ob~inska zdru`enja ter zveze na komunisti~no-socialisti~ni ideolo{ki podlagi: Komunisti~na
partija Slovenije - pozneje Zveza komunistov Slovenije,
Socialisti~na zveza delovnega ljudstva, socialisti~ni sindikat, Zveza borcev 2. svetovne vojne idr. organizacije,
na osnovni {oli pa organizacije {oloobveznih otrok. Obnovljena so bila gasilska dru{tva, ki {e danes delujejo
v vseh vaseh. Na novo so ponekod ustanovili tudi
{portna in kulturna dru{tva, ki so danes spodbujevalci
javnega in kulturnega `ivljenja. Ljudje so v organizacijo
dru`abnosti znova pri~eli vlagati lastno energijo in prosti ~as. Sami so tudi zgradili zadru`ne, pozneje pa va{ke in gasilske domove.
Vse mo~nej{a gospodarska kriza v socialisti~ni Jugoslaviji proti koncu 80. let ni zaob{la obmo~ja ob~ine, vendar
se je bilo prebivalstvo dotlej `e utrdilo v marsikateri krizi,
tako da je tudi to prebrodilo brez huj{ih posledic. Nikakor
pa niso mogli odpraviti zaskrbljujo~e te`ave, ki pesti ve~ino vasi {e danes - upadanja prebivalstva. @i`ki so edini kraj v ob~ini, v katerem je {tevilo prebivalstva v zadnjih
200 letih postopoma, a nenehno nara{~alo. Izseljevanje
in mo~an upad natalitete se tu nista poznala, drugod pa
so padci o~itni.
intensive cattle breeding and pig breeding. At the same time, the
infrastructure was improved. A lot of this was due to the efforts
of the locals themselves. Common and personal standard has
been rising from the mid 70s on. ^ren{ovci already had the
asphalt road Murska Sobota-Lendava, which was the basis for
future connections to the world, the enterprise Univerzal built a
bigger shop that turned into a department store, a bank opened
its branch and the service sector grew. There were more cars
and trucks, and less and less horse-drawn vehicles and cowdrawn vehicles. The povert, which had been visible until then,
vanished, small houses made of natural materials were replaced
by large modern ones, and modern graveyards had mortuary
chapels. From the beginning of the 80s, employment was offered
by tradesmen. Migrant workers and those who returned for good
brought a lot of money in the area. However, despite all the
improvement, no village got the sewage system until the formation of the Republic of Slovenia in 1991.
Regrettably the education in the municipality at the upper secondary level somehow regressed. In 1948 the school was
closed and sisters Franciscan, who in the pre-war time cooperated in the education, left @i`ki. Also the school in Trnje was
closed. Both schools were closed due to the expansion of the
school in ^ren{ovci. There was a temporary school in Gornja
Bistrica for some years after the war as long as the new primary
school Pre`ihov Voranc in Srednja Bistrica was built. In 1965
^ren{ovci finally got a new school named after the Slovene poet
France Pre{eren. The school had a gymnasium and a school
kitchen, which provided regular meals. Unfortunately the number of students started to fall towards the end of the 80s.
Already before WW1, young people had the possibility of
attending a higher primary school in Murska Sobota, which at
that time was exclusively in Hungarian language. After WW1,
it turned into a gymnasium. For some time, ^ren{ovci had a
two-year vocational school. The socialist government re-organized the secondary education; besides the gymnasium in
Murska Sobota, two new ones were founded: gymnasium in
Ljutomer and bi-lingual gymnasium in Lendava. Having finished their upper secondary education, students could study in
the capital Ljubljana and from the 50s on also in Maribor. Brain
drain started; young educated people stayed in bigger Slovene
towns as there were no adequate jobs for them back home.
The new era after WW2 slowly re-established conditions for
activities of different societies. ORLI, however, could not be
re-established, as gathering on religious basis outside religious buildings was not possible anymore. There were local
associations and associations on communist-socialist ideological basis; the Communist Party of Slovenia – later the
Association of Slovene Communists, the Socialist Association
of Working People, Socialist Trade Union, Association of WW2
Veterans and other organisations, even organisations of primary school pupils. Firefighters’ associations were re-established and have been active in all villages since. Some gymnastic and cultural associations started again, which still promote public and cultural life. People again invested their own
energy and free time into organizing social life and building
firefighters’ homes, village homes and cooperative homes.
The economic crisis in socialist Yugoslavia at the end of the 80s
did not elude the municipality of ^ren{ovci, but the locals were
already toughened by the crises that came before. What they
have not been able to eliminate until the present time is the
continuous decline in the birth rate. @i`ki is the only village in
which the population has gradually but constantly risen in the
last 200 years. Neither emigration nor declines in the birth rate
have struck this place as they have other villages in the region.
34
So`itje generacij
Young and old living side by side
Dodatek o religiozni in kulturni
podobi ob~ine skozi ~as
Appendix on the religious
and cultural image of the municipality
through history
Novoustanovljena `upnija sv. Kri`a v ^ren{ovcih je {e desetletja po koncu prve svetovne vojne – vsaj formalno – spadala v sombotelsko {kofijo in v arhidiakonat Dolnja Lendava.
Leta 1923 je bilo celotno Prekmurje delno izvzeto iz okvira
te {kofije in Sveti sede` je za to ozemlje ustanovil posebno
apostolsko upravo v Beogradu. Njen izvajalec je postal mariborsko-lavantinski {kof. Po za~etku 2. svetovne vojne so Mad`ari `upnijo znova neposredno vklju~ili v sombotelsko {kofijo. Od konca vojne naprej je `upnijo znova upravljala mariborska {kofija, medtem ko je formalno {e naprej spadala
pod Sombotel. Tako je bilo vse do leta 1968, ko je bila dokon~no vklju~ena v mariborsko {kofijo. Ob razdelitvi te {kofije leta 2006 je `upnija ^ren{ovci postala del nove {kofije
Murska Sobota. Od ustanovitve `upnije leta 1807 do danes
so bili `upniki v njej Peter Borkovi~ (1807-1830), Matija Borovnjak (1830-1859), Jakob Sabar (1859-1863), Marko Kova~i~ (1864-1877), Bolte`ar Vogrin~i~ (1878-1914), Jo`ef
^a~i~ (1914-1933), Matija Zadravec (1933-1941), Ferdinand Herman (1941-1966), Franc Tement (1966-2002),
Ivan Krajnc (2002-2008) in [tefan Grabar (2008).
Vse do srede 19. stol. je bila stara `upnijska cerkev edini verski objekt na ozemlju ob~ine. Tedaj so za~eli postavljati tudi manj{e kapele po vaseh. Okrog l. 1853, le
malo pred za~etkom gradnje nove `upnijske cerkve, je
bila na Srednji Bistrici sezidana kapela sv. Marije Pomo~nice, 1881. leta pa so na Dolnji Bistrici postavili kapelo
sv. Nikolaja (sedaj kapela srca Jezusovega). V @i`kih je
bila 1936. leta postavljena kapela sv. Florijana.
Najintenzivnej{e obdobje gradnje cerkva so bila 70. leta
20. stol. Leta 1972 so na Gornji Bistrici po nekajletnem
zbiranju denarja med izseljenci zgradili podru`ni~no cerkev sv. Antona Padovanskega, ki so jo pred nekaj leti
preimenovali in posvetili bla`enemu Antonu Martinu
Slom{ku. Zahvaljujo~ posebni knjigi, ki opisuje zbiranje
denarja in samo gradnjo, se je ohranil spomin na tedanje
napore ter odrekanja doma~inov in njihovih sorodnikov –
izseljencev. Leta 1976 je bila postavljena {e podru`ni~na cerkev sv. Janeza Krstnika v Trnju. Zadnja ve~ja gradnja religioznega objekta je bila postavitev novega, prostornega `upnijskega doma pred nekaj leti.
[e iz ~asa pred ustanovitvijo `upnije je znano odlo~anje doma~ih fantov in deklet za duhovni{ke in redovni{ke poklice.
To je bil seveda odraz globoke zasidranosti vere v `ivljenju
tukaj{njih ljudi, hkrati pa ena od redkih mo`nosti osebnega
dviga iz rev{~ine ter zaostalosti. Zbrani podatki od leta
1920 naprej ka`ejo, da je {tevilo novoma{nikov {e posebej
nara{~alo od za~etka mariborske apostolske uprave, torej
od leta 1923 naprej. Tudi po drugi svetovni vojni se je ta
trend nadaljeval. Podobno je veljalo za redovnike in redovnice. Omenjene sestre fran~i{kanke Brezmade`ne Marije
ali {olske sestre iz Slovenske Bistrice so bile v @i`kih pomemben dejavnik verskega in {ir{ega dru`benega dogajanja. Razen religioznih (miklav`evanja, bo`i~nice …) dogodkov so organizirale tudi proslave, dramske predstave, {tevilne gospodinjsko-kuharske te~aje idr. Kot je `e bilo omenjeno, so nekaj let po koncu druge svetovne vojne ob zaprtju {ole v @i`kih od{le. Leta 1967 se je v Trnje naselila nova
manj{a stalna skupina tega reda. Sestre so pomagale starej{im in osamljenim ter tu delovale do leta 1993.
Religioznost so utrjevali z mnogimi oblikami duhovnosti
v cerkvi in po domovih, npr. z rednimi molitvenimi dru`e-
Even decades after WW1, the newly established parish of St.
Kri` in ^ren{ovci formally belonged to diocese of
Szombathely and to archdeaconship Dolnja Lendava. In
1923, the whole of Prekmurje was partly taken out of this
diocese’s frame and the See of Rome established a special
apostolic administration in Belgrade with the MariborLavantinian bishop as its administrator. At the beginning of
WW2, the Hungarians once again annexed the parish to the
Szombathely diocese. From the end of WW2, it was administrated by Maribor diocese, however formally it still belonged
to Szombathely. This situation lasted until 1968 when the
parish was finally included into the Maribor diocese. When
this diocese was divided in 2006, the ^ren{ovci parish
became a part of the new Murska Sobota diocese.
Since its foundation in 1807, the parish was led by following
parish priests: Peter Borkovi~ (1807-1830), Matija
Borovnjak (1830-1859), Jakob Sabar (1859-1863), Marko
Kova~i~ (1864-1877), Bolte`ar Vogrin~i~ (1878-1914), Jo`ef
^a~i~ (1914-1933), Matija Zadravec (1933-1941),
Ferdinand Herman (1941-1966), Franc Tement (19662002), Ivan Krajnc (2002-2008) and [tefan Grabar (2008).
Until the mid 19th century, the old parish church was the only
religious building in the area of the municipality of
^ren{ovci. It was then that the building of many smaller
chapels in the villages became quite common. Around 1853,
the Chapel of Our Lady of Mercy was built in Srednja
Bistrica, in 1881 the Chapel of St. Nicholas (now the Sacred
Heart of Jesus Chapel) in Dolnja Bistrica and in 1936 the
Chapel of St. Florian in @i`ki.
The churches were most frequently built in the 70s of the
20th century. In 1972, the emigrants raised money to build
the Church of St. Anton Padovanski in Gornja Bistrica,
which was turned into the Celestial Church of Anton Martin
Slom{ek a few years ago. Thanks to his book, describing
the raising of money and the actual building, we know how
much endeavour and renunciation of the emigrants and
their relatives was needed to build it. In 1976 the St. Janez
Krstnik Church (John the Baptist Church) was constructed
in Trnje. The latest bigger religious building is the new, spacious parish home, which is only a few years old.
Many local boys and decided to be priests and monks already
before the parish was founded. There were two reasons for it:
first was the deep embedding of religion into the life of people, and second – this was one of the few possibilities of
escaping poverty and backwardness. The data from 1920
show that the number of new priests constantly grew after
1923 when the apostolic administration was moved to
Maribor. This trend continued after WW2. Sisters Franciscan
of the Mary Immaculate or school sisters from Slovenska
Bistrica were an important factor of religious and social activity in @i`ki. Apart from religious events (St. Nicolas Day,
Christmas…) they organized drama performances, celebrations, courses in domestic economy and cooking. In 1967, a
new small group of this order settled in Trnje and was active
in helping the elderly until 1993.
Religious spirit was strengthened with different forms of spirituality in the church and in the people’s homes. People gathered for: group praying, when there was a death in the family, for different public events, and for religious events. Already
before the end of the 19th century, the Marian society of
36
nji, ob raznih dru`inskih (smrti) in javnih dogodkih ter
tudi z verskimi zdru`enji. V ^ren{ovcih se `e pred koncem 19. stol. ustanovili marijansko dru`bo ro`nega venca (Sestre ro`nega venca) od I. do V. stopnje, po prvi
svetovni vojni tudi druge. Ljudje so pogosto odhajali na
romanja. Kot naklju~ni popotnik je Anton Trstenjak zapisal: »… Pred cerkvijo je stalo nekaj ljudi, kateri so, kakor sem opazil, nekoga pri~akovali. Pod zvonikom so trije de~ki dr`ali vajeta in ~akali znamenja, da bi za~eli zvoniti. Kaj pa bode? upra{am jih. ’Romarje pri~akujemo!’
Va{~ani so {li na bo`jo pot v Maribor in se morajo vsak
trenotek povrniti. V zvoniku pri zvonovih ~epí `e od ranega jutra de~ek in gleda skozi okno tja proti Belotincem,
a {e ne vidi romarske procesije. Mudil sem se tu {e nekaj ~asa, a ~rensovski zvonovi {e niso peli. Neobi~no
radi hodijo Slovenci na bo`ja pota. Iz Gomilic, to je koj iz
sosednje `upnije, romalo je isti ~as trinajst romarjev v
Marije Celje (Mariazell na avstrijskem [tajerskem, op. A.
H.) in jih ni bilo osem dni domu«.
Jo`ef Klekl je uvajal nove in nove oblike duhovnosti, npr.
misijone, procesije, duhovne obnove fantov, deklet in
mladih zakoncev ... Dodatna spodbuda je postala cerkvena uprava slovenske mariborske {kofije od 1923. leta
naprej, saj so odslej ljudje odhajali na romanja in {tevilne duhovne te~aje v Maribor oz. k letni {kofijski rezidenci v dvorcu Betnava pri Mariboru. Morda je `e tedaj za`ivel tudi `upnijski cerkveni pevski zbor. Po drugi svetovni
vojni se je to opustilo, saj se je tudi Cerkev – in z njo vera –
zna{la v povsem novem polo`aju. Ostale pa so mnoge
oblike dru`inske pobo`nosti.
Ljudska kultura je bila vseskozi `iva med tukaj{njimi ljudmi
in podobno je {e danes, seveda v druga~nih oblikah. Le
zelo redki posamezniki so bili pismeni. Stalna prisotnost hrva{ke duhov{~ine v `upniji Turni{~e in nato {e v Beltincih,
vse do leta 1777, je zelo vplivala na jezikovni razvoj. Tudi
nenehno priseljevanje ljudi iz hrva{ko govore~ih pokrajin, ki
so tu dobivali vzdevek Horvat in ga prevzemali kot dru`inski
priimek, je sooblikovalo tukaj{nje obi~aje in kulturo.
Kdor si je pridobil nekaj izobrazbe, je znal za silo brati mad`arsko in posamezniki tudi slovensko. ^ren{ovski u~itelji so o~itno dobro narodnozavedno delovali. Veselje do
branja prekmurskih in osrednjeslovenskih knjig ter sploh
do slovenskega jezika je v vaseh ~ren{ovske ob~ine od 2.
polovice 19. stol. naprej vsekakor nara{~alo. ^eprav je bil
ljudem slovenski knji`ni jezik malce te`je razumljiv, so v
njem tiskane knjige radi jemali v roke. Dobivali so jih preko po`rtvovalnih posameznikov, zlasti knjige Dru`be sv.
Mohorja iz Celovca, najve~je slovenske zalo`be verskega
in nabo`nega tiska (poznej{e Mohorjeve dru`be). Naro~ali so jih pri `upnijskih poverjenikih. V ~ren{ovski `upniji so
to bili: kot prvi `upnik Marko Kova~i~ (1876/77), u~itelj
Franc Ro`man (1878-1884 in 1886-1899), kmet Mihael
[kafar (1885), trgovec Jurij Tomec (1900-1905), Mihael
Ütro{a (1906-1911), Jo`ef Klekl (1911-1917) in `upnik
Jo`ef ^a~i~ (1918). Mad`arske oblasti so nakup knjig zavirale, nato pa od poznega 19. stol. odkrito preganjale
tako knjige kot poverjenike. Predstavljali so jim eno najresnej{ih ovir pri mad`arizaciji prebivalstva.
rosary (Sisters of rosary) was founded, level I to level V, after
WW1, there were also other levels. People liked going on pilgrimages. As a coincidental traveller, Anton Trstenjak wrote:
“… There were some people standing in front of the church,
who, as I noticed, were waiting for somebody. Under the belfry, three boys were holding the reins and waiting for the sign
to start ringing the bells. ”What is going on” I ask them. “We
are waiting for the pilgrims!’ The villagers had left for the pilgrimage to Maribor and were about to come back. There was
a boy at the bells in the belfry, watching in the direction of
Beltinci, to see if they were coming. I stayed with them for
some time, but the bells of ^ren{ovci did not start ringing.
Slovenes are exceptionally fond of pilgrimages. At that time,
13 pilgrims from the Gomilice village in the neighbouring
parish went to Marija Celje (Mariazell in the Austrian Styria A.
H.) and they were away from home for 8 days.”
Jo`ef Klekl introduced new forms of spirituality; missions, processions and spiritual resumptions of boys, girls and newly
married couples. From 1923 on, the church administration of
the Slovene Maribor diocese was another stimulation. People
started going on pilgrimages and to numerous spiritual courses to Maribor and to the summer diocese residence in the
Betnava manor near Maribor. Probably at the same time the
parish church choir was founded. After WW2, this was discontinued as the Church, and with it, religion as a whole,
found themselves in a completely new position. However many
forms of family religiousness remained.
Folk culture has always been alive among the locals. In the
past, however, it was different – few people were literate.
Constant presence of Croatian priests in the Turni{~e parish
and later in Beltinci until 1777 had a great impact on the
development of language. What is more, many people immigrated from the Croatian side. They got the nickname Horvat
(person of Croatian nationality) and later took it as the family surname. They influenced and co-shaped local customs
and culture.
People who got some education could to a certain degree
read Hungarian and even Slovene. Teachers in ^ren{ovci promoted standard Slovene language by encouraging pupils to
read books in Prekmurian dialect and standard Slovene language. As a result, reading started increasing in the villages
of ^ren{ovci municipality from the second half of the 19th
century on. Although standard Slovene was a bit difficult to
understand, people still liked Slovene books. They received
books - especially those from Dru`ba sv. Mohorja in Celovec
(the St. Mohor Association in Klagenfurt), the biggest Slovene
publisher of religious and spiritual press (later Mohorjeva
dru`ba – Mohor Society) - from devoted individuals. They
could order them at the parish commissioners. In ^ren{ovci
parish those were: the first parish priest Marko Kova~i~
(1876/77), the teacher Franc Ro`man (1878-1884 and
1886-1899), the farmer Mihael [kafar (1885), the merchant
Jurij Tomec (1900-1905), Mihael Ütro{a (1906-1911), Jo`ef
Klekl (1911-1917) and parish priest Jo`ef ^a~i~ (1918).
Hungarian authorities were hindering the purchase of books,
from the late 19th century however, they were openly proscribing books as well as commissioners, as both presented a
serious obstacle in the Hungarization of the locals.
Gibanje {tevila letnih naro~nikov knjig Dru`be sv. Mohorja v `upniji ^ren{ovci od prvega naro~nika do konca 1. svet. vojne
Annual purchasers of the books published by Dru`ba sv. Mohorja from the first one to the end of WW1 in ^ren{ovci parish
Leto • Year
^lani • Members
1873
1875
1877
1886
1892
1895
1896
1899
1902
1917
1
4
20
25
30
50
48
39
43
51
37
Krajevne pristojnosti ~lanov ne poznamo, a po priimkih sode~ so bili iz prav vseh vasi. 51 naro~nikov v letu 1917 je seveda `e rezultat narodnozavedne aktivnosti Jo`efa Klekla st.
Ob ^ren{ovcih so na za~etku 20. stol. dobili majhno knji`nico tudi na Dolnji Bistrici. Zavzeto izdajateljsko in publicisti~no
delo Jo`efa Klekla je izredno dvignilo kulturno `ivljenje. Po prvi
svetovni vojni je {tevilo razli~nih kulturnih prireditev in sre~anj
mo~no naraslo; veliko jih je bilo na verski podlagi. Organizirala so jih `e omenjena dru{tva. Tudi po drugi svetovni vojni se
je v vasi v ob~ini, ~eprav sprva obotavljivo, vrnilo kulturno `ivljenje, h katerega razmahu so veliko pripomogli novozgrajeni
va{ki domovi. V njih so namre~ lahko potekale mno`i~nej{e
prireditve tudi v slabem in hladnej{em vremenu.
Od kulturnih ustvarjalcev z obmo~ja ob~ine je seveda najbolj
znan pisatelj in publicist Ferdo Godina (1912, Dolnja Bistrica – 1994, Ljubljana), ki ga slovenska literatura pozna kot
romanopisca, novelista, mladinskega pisatelja in avtorja
kraj{ih zgodb - predvsem iz tukaj{njega okolja. Poleg leposlovja je pisal tudi esejisti~na, memoarska in zgodovinopisna besedila, med njimi npr. prvi obse`nej{i pregled vojnega dogajanja in oboro`enega odpora v Prekmurju med drugo
svetovno vojno. Manj znani sta dve pisateljici, rojeni v teh
krajih. Pesnica Vera Brolih Horvat (1926, Trnje – 1999, Maribor) se je po tukaj pre`ivetih mladostnih letih preselila v
Maribor. Tam je {ele po upokojitvi za~ela aktivno pisati poezijo. Izdala je pesni{ko zbirko Stopil si na moj prag in objavljala pesmi v raznih glasilih, revijah in drugih publikacijah. Cilka Dimec @erdin (1935, @i`ki -) je prav tako za~ela aktivno
pisati in objavljati po upokojitvi. Pi{e predvsem biografsko in
memoarsko prozo ter mladinsko literaturo. [ir{i slovenski
javnosti se je predstavila z genealo{ko-biografskim delom
Oj, hi{ica o~etova … Prispevek k `ivljenjepisu dr. Antona Trstenjaka. Zanj je gradivo zbirala v vasi Rodmo{ci pri Gornji
Radgoni, v rojstnem kraju znanega slovenskega akademika,
kjer tudi sama `ivi ve~ji del `ivljenja.
Besides ^ren{ovci also Dolnja Bistrica got a small library at
the beginning of the 20th century. Dedicated publishing work
of Jo`ef Klekl greatly improved the cultural life. After WW1
the number of different cultural events and meetings grew
enormously, many had religious background and were organized by already mentioned societies. Cultural life returned to
the villages of the ^ren{ovci municipality after WW2. This
was partly due to newly built village homes, as bigger events
could take place in the colder season and in bad weather.
One of the most prominent inhabitants of the municipality
is the author and publicist Ferdo Godina (1912, Dolnja
Bistrica – 1994, Ljubljana), known in Slovenia for his novels, novellas, youth fiction and short stories – mostly based
on the life in the area. Besides literature, he also wrote
essays, memoirs and historical texts, among them also the
first comprehensive review of the war and the activities of
the armed resistance movement in Prekmurje during WW2.
We should mention two women writers, born in the municipality of ^ren{ovci, which are not so well known: the first is
the poet Vera Brolih Horvat (1926, Trnje – 1999, Maribor)
who moved to Maribor after she had spent her youth in
Prekmurje, and only began writing poetry more actively in
her retirement years. She published a collection of poems
Stopil si na moj prag (You stepped on my doorstep) and had
her poetry published in different gazettes and magazines.
The second is Cilka Dimec @erdin (1935, @i`ki, -), another
author who started writing only after she had retired. She
wrote biographies, memoirs and youth literature. She introduced herself to Slovene public with genealogical – biographic work Oj, hi{ica o~etova … Prispevek k `ivljenjepisu
dr. Antona Trstenjaka. (Oh, house of my father’s … A contribution to the biography of Anton Trstenjak, Ph. D.). She
collected material for this book in the village of Rodmo{ci
near Gornja Radgona, the birthplace of the famous Slovene
academician, where she has lived most of her life.
@upnijski dom v ^ren{ovcih
in `upnijska cerkev sv. Kri`a
The parish seat in ^ren{ovci
and the parish church
of the Holy Cross
38
Karel Bedernjak, Ph. D.
Dr. Karel Bedernjak
The Timeless
Value of the
Creations of the
Human Spirit
Nad~asna
vrednost
stvaritev duha
^
e ho~emo spoznati preteklost Ob~ine ^ren{ovci, se
moramo ozreti na zgodovino ~ren{ovske `upnije, ki je
v daljni preteklosti spadala v turni{ko pra`upnijo, tako
da pogled v zgodovino ~ren{ovske `upnije pomeni tudi pogled v preteklost turni{ke pra`upnije. Meje sedanje Ob~ine
^ren{ovci se pokrivajo z mejami sedanje ~ren{ovske `upnije in preteklost ob~ine je tesno povezana z zgodovino `upnije. Prav zaradi tega velja za obe enoti isti podatek, ki ga je
zapisal prekmurski pokrajinski tednik Novine 28. maja leta
1933, da je ~ren{ovska fara v preteklosti dala malo {olanih
ljudi. V tistem ~asu je bilo le nekaj lai~nih izobra`encev. Bili
pa so {tirje duhovniki, dva {kofijska in dva redovni{ka. Tistega leta je fara dala dva novoma{nika in imela dva {tudenta
teologije, dva akademika ter 26 dijakov in dijakinj. Hkrati pa
velja poudariti, da je bila v tistem ~asu ~ren{ovska fara po
{tevilu dijakov na prvem mestu v »Slovenski krajini« (tako so
v preteklosti pogosto imenovali obmo~je Prekmurja). V isti
{tevilki Novin je tudi zapisano, da se je v tistem ~asu v ~ren{ovski fari mo~no razvila slovenska narodna zavest.
Ljudi, ki so bili vedno slovenski, je bilo treba le prebuditi
in potem je vsakdo spoznal, kateremu narodu pripada.
Narodnostno in versko jih je `e kot kaplan osve{~al tukaj
`ive~i Jo`ef Klekl st. in pisec je ~lanek sklenil z ugotovitvijo, da je ~ren{ovska fara med narodno najbolj zavednimi farami v Slovenski krajini.
Ta podatek nam omogo~a, da lahko ocenimo in razumemo pomen ter veli~ino duhovnega in kulturnega razvoja
~ren{ovske ob~ine. Njene najzaslu`nej{e duhovne pionirje v glavnih potezah predstavljam v pri~ujo~em prispevku.
I
f we want to get to know the history of the municipality
of ^ren{ovci, we must turn first consider the history of
the ^ren{ovci parish, which once belonged to the ancient
parish of Turni{~e, since looking at the history of the ^ren{ovci
parish also means looking at the history of the ancient parish of
Turni{~e. The borders of today’s municipality of ^ren{ovci correspond with the borders of today’s ^ren{ovci parish and so the
history of the municipality is closely connected with the history
of the parish. For this reason, the information, posted in the
Prekmurian rural weekly paper ’Novine’ on 28th May 1933, stating that the ^ren{ovci parish had not produced many intellectuals, is true for both these units. In that time, there were but several layman intellectuals in the area. However, there were three
priests – two diocesan priests and two monastic priests. That
year, the parish produced two new priests and possessed two
students of theology, two academicians and 26 students. We
should also mention that at the time, the ^ren{ovci parish had
the highest number of students in the ‘Slovene province’ (as the
area of Prekmurje was often referred to in the past). In the same
issue of Novine, it is also stated that Slovene national awareness
became quite strong around that time. It did not take much to
remind the people, who had always felt Slovene, which nationality they belong to. Jo`ef Klekl, then a curate residing in the area,
helped raise their national and religious awareness. The writer
concludes the article with the inference that the ^ren{ovci
parish has one of the highest levels of national awareness of all
the parishes in the Slovene province.
This piece of information allows us to asses and to understand
the significance and magnitude of the spiritual and cultural
development of the municipality of ^ren{ovci. Its most meritorious pioneers are concisely presented in the text that follows.
Dr. Franc Markoja–Márkfi (1811-1861)
Dr. Franc Markoja (p. Samuel, OSB) benediktinec, velja
za velikega ~ren{ovskega rojaka, ki je dosegel polo`aj
rektorja univerze. Do nedavna o tem velikem Prekmurcu,
ki je edini med na{imi rojaki dosegel tako visoko akademsko stopnjo na tako imenitni univerzi, kot je bila budimpe{tanska, nismo vedeli veliko. Morda tudi zato, ker
je `e v mladih letih od{el na Mad`arsko, tam `ivel in tudi
umrl. Dr. Franc Markoja je svoj `ivljenjepis spisal sam v
latinskem jeziku in mu dal naslov Recordationes praeteritorum (Spomini na preteklost). Ohranjen je v benediktinskem samostanu v Pannonhalmi na Mad`arskem in iz
njega je mogo~e natan~no razbrati podatke o Markójevem `ivljenju, {olanju in delovanju.
Franc Markoja (p. Samuel, OSB) se je rodil 29. marca
1811 v ^ren{ovcih, takrat {e v mad`arski dr`avi in sombotelski {kofiji. Njegovi star{i so bili Franc in Barbara, roj. ^ura. Krstil ga je prvi ~ren{ovski `upnik Peter Borkovi~. Njegov o~e je bil zelo spo{tovan, dober in pobo`en dru`inski
o~e. V vasi so ga hoteli imeti za `upana, a je to ~ast zmeraj odklonil. Osnovno {olo je mladi Franc obiskoval v ^ren{ovcih, me{~ansko pa v Lendavi. [tiri razrede gimnazije, ki
so jo vodili redovniki premonstratenci, je obiskoval v Sombotelu, hitro napredoval in dosegal odli~ne uspehe. ^etrti
Franc Markoja – Markfi, Ph. D. (1811-1861)
Franc Markoja, Ph. D., a Benedictine, is known as the great
inhabitant of ^ren{ovci, who succeeded in becoming a university chancellor. Until recently, not much was known about this
great Prekmurian, who was the only local inhabitant to reach
such a high academic level on such an esteemed university as
the one in Budapest. Perhaps this is due to the fact that he had
moved to Hungary at a young age and lived there until his death.
Franc Markoja, Ph. D., wrote his own biography in Latin and
entitled it Recordationes praeteritorum (Memories of the
Past). It is preserved in the Benedictine monastery in
Pannonhalma in Hungary and includes exact information
about his life, education and work.
Franc Markoja was born on 29th March 1811 in ^ren{ovci,
which at the time still belonged to the Hungarian diocese of
Szombately. His parents were Franc and Barbara, born ^ura.
He was baptised by the first ^ren{ovci priest, Peter Borkovi~.
His father was a highly respected man and a good and devout
father and husband. The villagers repeatedly tried to appoint
him mayor of ^ren{ovci, but he always declined the honour. As
39
razred gimnazije je obiskoval v Koszegu, ki so jo vodili benediktinci. V tem letu je zbolel in se spominja, kako je za
njegovo zdravje skrbel ravnatelj Jona Henz. Vsak dan ga je
obiskoval in poskrbel, da so dijaki zanj molili. 9. septembra
1826 je v Pannonhalmi skupaj z drugimi dijaki opravil slovesni izpit pred samostanskim zborom. Danes bi temu rekli, da je opravil maturo pred komisijo. Po kon~ani gimnaziji, {e istega leta, je vstopil v benediktinski samostan in tam
dobil ime Samuel. Kakor sam pravi, je tam za~el novo `ivljenje, ki naj bo v ve~jo Bo`jo ~ast. Let redovnega noviciata
se spominja kot najbolj zveli~avnih in blagodejnih v `ivljenju. Po kon~anem {tudiju filozofije leta 1830 in teologije
leta 1834 je prejel ma{ni{ko posve~enje. Prvo sveto ma{o
je opravil 15. marca 1835 v sestrski cerkvi sv. Elizabete na
Dunaju. Leta 1837 je v vi{jem vzgojnem zavodu na Dunaju
kon~al triletni te~aj. Na podlagi doktorske dizertacije »O
spreobrnjenju Mad`arov h kr{~anski veri« je dobil na Dunaju naslov doktorja teologije. Ko se je vrnil z Dunaja, je postal profesor bibli~nih ved v Pannonhalmi, leta 1846 pa je
bil imenovan za profesorja svetopisemskih ved Nove zaveze na pe{tanski univerzi. V svojem `ivljenjepisu tudi pravi,
da je z `alostjo od{el iz Pannonhalme v Pe{to. A vendar je
tam ostal do smrti. [est let je bil dekan teolo{ke fakultete, eno leto pred smrtjo pa je bil imenovan za rektorja budimpe{tanske univerze. Umrl je 1861. leta in je pokopan
na budimpe{tanskem pokopali{~u.
Ne poznam dovolj njegovega znanstvenega udejstvovanja, vendar bi bilo vredno raziskati vsaj obe njegovi doktorski dizertaciji, ki gotovo pomenita pomembno znanstveno raziskavo. Sam sem prepri~an, da je kot profesor
bibli~nih ved na tako imenitni univerzi moral veliko ustvarjati in pisati, da je dosegel tako visoko akademsko
~ast. Poleg njegovega znanstvenega dela bi vsekakor
bilo zanimivo pregledati in oceniti tudi korespodenco
med njim in Markom Kocetom. Kocet je bil njegov gimnazijski so{olec, doma iz Trnja, sicer pa `upnik v Beltincih
in nekaj let dekan lendavske dekanije.
a child, Franc attended primary school in ^ren{ovci and higher
primary school in Lendava. He then attended the gymnasium in
Szombathely, which was run by monks of the Premonstrate
order, where he made quick progress and achieved excellent
results. He attended the fourth year of gymnasium at the gymnasium in Koszeg, which was run by the Benedictines. That
year, he fell ill and he reminisces how the principle, Jona Henz,
helped him get well. He would visit him every day and made sure
that the students prayed for him. On 9th September 1826,
Franc, along with other students, passed the ceremonial exam
before the monastic assembly. It was similar to today’s Matura
exam before the Commission. Within a year of graduating from
the gymnasium, he entered the Benedictine monastery where
he received the name Samuel. As he points out himself, this is
where he started a new life, for the greater glory of God. He
recalls the years spent in the monastic novitiate as the most
beatific and beneficent years of his life. After finishing his philosophy studies in 1830 and his theology studies in 1834, he
received an ordination. He conducted his first holy mass on 15th
March 1835 in the subsidiary church of St. Elisabeth in Vienna.
In 1837, he concluded a three-year course at the higher pedagogical institute in Vienna. On the basis of his doctoral dissertation ’About the Conversion of Hungarians to the Christian
Faith’, he was given the title of Doctor of Theology. Upon his
return from Vienna, he became a professor of biblical sciences
in Pannonhalma, and in 1846, he received the title of professor
of biblical sciences of the New Testament at the University of
Pe{ta. He also mentions in his autobiography that he experienced great sadness when moving from Pannonhalma to Pe{ta.
Nevertheless, he remained there until his death. He was the
dean of the Theological Faculty for six years and received the
title of Rector of the University of Budapest. He died in 1861
and is buried in the Budapest cemetery.
Not much is known about his scientific activity, but it would be
beneficial to carry out research on his doctoral dissertations,
since it would surely represent an important scientific investigation. Personally, I believe that being a professor of biblical sciences on such an esteemed university, he must have been very
prolific to be awarded such a high academic honour. In addition
to his scientific work, it would also be intriguing to look into his
correspondence with Marko Kocet. Kocet came from Trnje and
was his classmate at the gymnasium. He was also a parish priest
in Beltinci and the dean of Lendava deanery for a few years.
Jo`ef Klekl st. (1874-1948)
Jo`ef Klekl st. sicer ne izhaja iz ~ren{ovske `upnije, vendar
lahko mirne du{e re~emo, da je prav v ^ren{ovcih zorel, tu
je slovstveno in publicisti~no najve~ ustvarjal in pre`ivel
najve~ let. Njegovo `ivljenje in delo na za~etku 20. stoletja
je globoko zaznamovalo kulturno, socialno, dru`beno, politi~no, duhovno, moralno in versko `ivljenje ~ren{ovske ob~ine in - lahko dodamo - celotnega Prekmurja. ^e ho~emo
objektivno videti in oceniti kulturno in duhovno podobo
~ren{ovske ob~ine, ki je nastajala v preteklosti in so njeni
sledovi opazni {e danes, ne smemo mimo osebnosti in
vsestransko razgibanega delovanja Jo`efa Klekla st.
Nekateri njegovi sodobniki, zlasti levo usmerjeni ideologi
in komunisti~ni veljaki, so sicer v svojem ~asu sku{ali razvrednotiti Kleklov pomen za prekmursko ljudstvo, vendar
ostaja neizpodbitno dejstvo in zgodovinska resnica, da
noben duhovni velikan, ki je kakorkoli povezan s ^ren{ovci, ni toliko naredil na razli~nih podro~jih kakor prav on.
Slovenski biografski leksikon J. Klekla st. ozna~uje kot nabo`nega pisatelja, politika in rodoljubnega pesnika. Prof.
Matija Slavi~ je o Kleklu zapisal, da je s svojim Kalendarjem, Marijinim listom in tednikom Novine najve~ storil, da
so Prekmurci ohranili svojo narodno zavest. Kleklovo pastoralno, kulturno in politi~no delovanje med obema svetovnima vojnama v ^ren{ovcih je bilo v zadnjem ~asu
predmet ob{irnih {tudij, ki dokazujejo, da je med obema
Jo`ef Klekl Sr. (1874-1948)
Jo`ef Klekl Sr. is not originally from the ^ren{ovci parish, but it
can be said with complete certainty that this is where he spent
his most prolific years, since this is where most of his literary
and journalistic works were created and also where he stayed
the longest. His life and work in the beginning of the 20th century has left a lasting mark on the cultural, social, political, spiritual, moral and religious life of the municipality of ^ren{ovci and
also the whole of Prekmurje. If we are to objectively observe and
evaluate the cultural and spiritual fabric of the municipality of
^ren{ovci which developed through the years and traces of
which are still seen today, we must not overlook the personality
and the manifold activity of Jo`ef Klekl Sr.
Some of his contemporaries, especially left-wing ideologists and
communist magnates, have tried to diminish the significance
Klekl’s work for the Prekmurain people, but the indisputable fact
and historical truth remains – no other great spiritual man, connected with ^ren{ovci in any way, has ever made such a contribution and in so many different areas as he has. The Slovene
Biographic Lexicon describes him as a religious writer, politician
40
vojnama v ^ren{ovcih `ivel in deloval
duhovni in kulturni velikan, eden najzaslu`nej{ih Prekmurcev. [kof dr. J. Smej
je v uvodu v Kleklov simpozij v Rimu zapisal: »Klekla je sicer mogo~e minimalizirati, ironizirati, nikakor pa ga ne moremo ignorirati. Seveda bi Kleklovo delo v
^ren{ovcih gotovo zaslu`ilo ve~ pozornosti in ~asa, kakor ga dopu{~a obseg
na{ega zbornika. ^eprav je Klekl v ~asu
pred osamosvojitvijo Slovenije s strani
uradnih zgodovinarjev in literarnih kritikov zamol~an ali predstavljen le v negativni lu~i, `ivi vendar {e v zavesti vernih
in drugih dobro misle~ih ljudi kot duhovni velikan, saj so ga prav zaradi tega
mnogi njegovi sodobniki imenovali kar
veliki Kleklin.«
O Kleklu so za~eli odkrito govoriti v
^ren{ovcih najprej, ko je bil leta 1993
ustanovljen Kleklov odbor z namenom,
da bi osebnost in delo Jo`efa Klekla
pribli`ali tudi sedanji generaciji, ki ga
skoraj ne pozna ali mnogi zanj celo
niso niti sli{ali. Ta odbor je v ^ren{ovcih pripravil prve Kleklove dneve, za naslednje leto pa je dal pobudo za Kleklov simpozij v Rimu, ki ga pripravlja
vsako leto Slovenska bogoslovna akademija v Rimu. Na tem simpoziju jeseni leta 1994 je ve~ strokovnjakov spregovorilo o osebnosti, veli~ini in o zgodovinskem pomenu Kleklovega dela za
Prekmurje. Naslednje leto je o tem zborovanju iz{el tudi zbornik. Zanimivo ali
pa tudi `alostno je, da do Kleklovih
dnevov mnogi mlaj{i izobra`enci iz ^ren{ovcev in okolice
pravzaprav niso kaj dosti vedeli o svojem zaslu`nem
Prekmurcu. To je tem bolj nerazumljivo, saj je v ^ren{ovcih Kleklov dom, v katerem je zdaj sede` ob~ine in {e nekaterih drugih ustanov, nekdaj pa je tukaj delovala ni`ja
gimnazija, ki sem jo obiskoval tudi podpisani. Komunisti~na ideologija in oblast je morala svoje napake zakriti
in delo, ki so ga snovali in izvajali druga~e misle~i ljudje,
je morala zabrisati, da bi tako la`e ostalo v spominu tisto, kar je zgradil socialisti~ni re`im. Resnica pa vendar
prej ali slej pride na dan in je zmeraj izzivalna.
Kdor ho~e razumeti Kleklovo osebnost, delo in prizadevanje, uspehe in neuspehe, odobravanja in zavra~anja,
mora vsaj nekoliko poznati kulturne, narodnostne, politi~ne in gospodarske razmere v Prekmurju tistega ~asa, ki
so odlo~ilno vplivale in pogojevale Kleklovo vsestransko
dejavnost. Tiso~letna pripadnost Prekmurja mad`arski
dr`avi je na{i pokrajini vtisnila svojstveni pe~at, ki ga ni
mogla povsem izbrisati skoraj devetdesetletna vklju~enost v drugo narodno in dr`avno skupnost.
Velja pa povedati, da Prekmurci pred prvo svetovno vojno niso imeli lastnega me{~anstva pa tudi ne lastnega
industrijskega delavstva, kakor je to bilo drugje po Evropi, kjer so se oblikovale politi~ne elite. V tem ~asu v Prekmurju skoraj ni bilo pravih izobra`encev, razen duhovnikov, ki so se poleg svojega du{nopastirskega dela mnogi posve~ali tudi kulturnemu in dru`benemu delovanju.
Pod vplivom mad`arske oblasti so tudi v Prekmurju bili te-
and a patriotic poet. Prof. Matija Slavi~ wrote that Klekl, with his “Kalendar srca Jezu{ovega’ (Almanac of the Heart of Jesus) the
monthly paper ’Marijin list’ (The Paper of St.
Mary) and the “Novine’ weekly contributed
greatly to the preservation of the Prekmurian
national awareness. Klekl’s pastoral, cultural
and political activity between the two world
wars has been the subject of many discussions, which points to the fact that a great
religious and cultural individual and one of
the most meritorious Prekmurians, was
active in ^ren{ovci between the two world
wars. Bishop J. Smej, Ph.D., wrote as an introduction to the Klekl convention in Rome:
“Klekl has been minimalized and ironicized,
but he cannot be ignored. His work in
^ren{ovci definitely deserves more attention
and time than we have at our disposal.
Although official historians and literary critics either present him in a negative light or
disregard him completely, Klekl is still considered a great spiritual man in the eyes of
devout souls and other well-meaning people
and was even referred to as “the Great
Kleklin by some of his contemporaries.”
Klekl first began to be discussed openly in
1993, when the Klekl Committee was founded with the purpose of bringing Klekl’s life
and work closer to today’s generation, which
either did not know much about him or have
not even heard of him. The committee organized the first ’Kleklovi dnevi’ (the Klekl
Festival), and suggested that a Klekl convention be held in Rome the following year. It is
now being held every year by the Slovene
Theological Academy in Rome. In 1994, several experts spoke
about the nature, greatness and historical importance of his work
for Prekmurje. The next year, a convention report was also published. It is interesting, and somewhat sad, to note that until the
Klekl Festival, not many young intellectuals from ^ren{ovci and
the surrounding villages knew much about this important man.
This is quite understandable, as the Klekl house in ^ren{ovci,
which is now the seat of the municipality and some other institutions, used to be a junior gymnasium, which I (signed below) also
attended. The communist ideology and authority had to cover up
their mistakes and the work of those who had a different outlook
on life had to be erased, so that the people would only remember
the achievements of the socialistic regime. However, the truth
always comes out eventually and it is always provocative.
In order to understand the essence of Klekl’s character, his
achievements and his failures, his acceptances and rejections,
we must take into account the cultural, national, political and
economic circumstances in Prekmurje at the time, as they had
a profound effect on all his activities. The millennia of years that
Prekmurje was a part of Hungary left a unique mark on the area
and even the nearly ninety year annexation to a different ethnic
and national community could not erase it completely.
We should note here that before the First World War,
Prekmurians had no middle class or industrial working class of
their own, as was the case in other European countries where
political elites had formed. At that time, Prekmurje basically
lacked any real intellectuals, with the exception of priests, who,
in addition to their pastoral work, also took part in cultural and
41
sno povezani kulturni, narodnostni in verski tokovi. Zaradi mad`ar{~ine v {oli prizadevanja za dvig narodne zavesti niso rodila obilnih sadov. Uspehi so bili skromni. Med
uradno in {olsko kulturo, ki je zmeraj hotela biti mad`arska, in kulturo preprostega ljudstva, ki je gradila na ustnem izro~ilu, je zijal velik prepad. In v ta svet preprostega ljudstva stopijo slovensko zavedni katoli{ki in evangeli~anski duhovniki. Miselno, kulturno in politi~no stanje
na Ogrskem ob koncu 19. in {e na za~etku 20. stoletja
je dolo~al miselni in politi~ni liberalizem, ki se je mo~no
odra`al tudi v dru`benem `ivljenju v Prekmurju. K temu
so veliko prispevali liberalni u~itelji, ki so semkaj prihajali iz drugih krajev.
other social activities. The Hungarian rule greatly affected the
cultural, ethnic and religious life in Prekmurje. Due to the lessons in schools being conducted in Hungarian, the efforts to
strengthen national awareness did not show much success.
Victories were small. There was a wide gap between the official,
educational culture, which strived to be Hungarian, and the culture of the common folk, which was built on the basis of oral
tradition. And into this world of the common folk, the nationally aware Catholic and Evangelical priests entered. The cultural
and political situation in Hungary at the end of the 19th century and the beginning of the 20th century was determined by
political liberalism, which was also reflected in the social life of
Prekmurje. This was mostly on account of the liberal teachers
who arrived here from elsewhere.
@ivljenje Jo`efa Klekla
J. Klekl izhaja iz `upnije Ti{ina, kjer je vrsto let deloval njegov vzornik dr. Franc Ivanocy, ki ga Josip Gruden imenuje
za o~eta ogrskih Slovencev. Rodil se je v vasi Krajna 13.
oktobra 1874. Osnovno {olo je obiskoval na Cankovi, kjer
so pou~evali zavedni slovenski u~itelji. Gimnazijo je kon~al v Sombotelu, kjer je tudi {tudiral bogoslovje. Duhovnik
je postal leta 1897. Po novi ma{i je najprej slu`boval v doma~i `upniji Ti{ina, kjer je kaplanoval pet let pri `upniku
dr. Francu Ivanocyju. Pri svojem `upniku se je navdihoval
za ideje, ki jih je sku{al vse `ivljenje uresni~evati. Ob njem
je dozoreval v pokon~no in narodno zavedno duhovni{ko
osebnost. Ob istem voditelju je snoval svoj `ivljenjski program, ki mu je ostal zvest vse `ivljenje. Leta 1903 je bil
preme{~en za kaplana v ^ren{ovce, kjer je ostal le 3 leta.
@e kot kaplan je veliko naredil za notranjo obnovo ~ren{ovske cerkve. Kot `upnik pri Sv. Sebe{~anu (Pe~arovci)
je hudo zbolel in zato se je `e leta 1910 upokojil in naselil v ^ren{ovcih v hi{i Ivana Bedernjaka. In tukaj se za~ne
njegovo veliko in vsestransko delo. Tu je bil zanj neupokojen oz. delovno nemiren pokoj. Zanj so bili ^ren{ovci ustrezen kraj za bivanje in delovanje, kajti ljudje na Dólinskem so bili izklju~no katoli~ani in versko zavedni ljudje.
@ivljenje v ^ren{ovcih je bilo najbolj plodno, pestro in razvejano. Na videz se je nekoliko odmaknil od svojega duhovni{kega poklica, kakor se izra`a {kof dr. J. Smej, toda
vse njegovo publicisti~no, vodstveno, politi~no in karitativno delovanje je bilo le odraz njegove duhovni{ke osebnosti.
The Life of Jo`ef Klekl
Jo`ef Klekl comes from the Ti{ina parish, where his mentor,
Franc Ivanocy, Ph. D., whom Josip Gruden refers to as the father
of Hungarian Slovenes, worked for many years. Klekl was born in
Krajna on 13th October 1874. He went to primary school in
Cankova, where he was taught by nationally minded Slovene
teachers. He finished the gymnasium in Szombathely where he
studied theology. He became a priest in 1897. After his first
mass, he worked in his local parish of Ti{ina, where he was a
chaplain with the parish priest Franc Ivanocy, Ph. D. Ivanocy
helped him form the ideas that would later prove to be his life’s
missions. Working with Ivanocy, he developed into a confident
and nationally minded clerical individual. This mentor also
helped him plan his life programme to which he remained true
all his life. In 1903, he was transferred to ^ren{ovci, where he
was a chaplain for 3 years. Already as a chaplain, he played a
vital role in renovating the interior of the ^ren{ovci church. In his
years as a parish priest in St. Sebe{~an (Pe~arovci), he fell seriously ill and, as a result, retired already in 1910. He then settled
in ^ren{ovci in the house of Ivan Bedernjak. This is where he
spent his not-so-retired retirement, during which he was very
active. ^ren{ovci was a suitable place to live and work, as the
people of Dólinsko were exclusively Catholic and very devout. In
^ren{ovci, his life was very productive, lively and diversified. At
first sight, he seemed to have moved away from his clerical work,
as Bishop J. Smej, Ph.D., puts it. However, all his journalistic,
administrative, political and charitable activity was a reflection of
his clerical personality.
Klekl Caught between Heaven and Earth
Although devoted to spiritual life and a personal relationship
with God, Klekl had his feet firmly on the ground. He empathised
and thought with the true Prekmurian man of his time. He was
deeply concerned with the spiritual, religious, moral, cultural,
ethnic and political problems of the Prekmurian people. He
would always try to approach them, understand them and solve
them with his ever-priestly heart. One could say that Klekl
evolved and grew between God and man and built a world
between heaven and earth. Klekl understood the gentle, feeling,
romantic soul of the Prekmurian man. His facial features
revealed an earnest, strict, disciplined and rational man. His
compassionate and understanding heart lead him to always
empathize with the Prekmurian man. Being a good priest, Klekl’s
primary concern were the social problems of the Prekmurian
people, which were being exploited by their rulers. He was active
in extremely complex and momentous times for Prekmurje.
Already as a student, he showed interest in Christian social teachings. This can be observed in his first journalistic texts, with which
he tried to lift and strengthen the national awareness of his readers. All the time during and after the war, he would help those in
Klekl razpet med nebom in zemljo
^eprav povsem usidran v duhovno `ivljenje in v oseben
odnos z Bogom je Klekl stal trdno na tleh. ^util in mislil je s konkretnim prekmurskim ~lovekom, ~lovekom
svojega ~asa. Zelo so ga zanimali duhovni, verski, moralni, kulturni, narodnostni, politi~ni in gospodarski
problemi prekmurskega ljudstva. Sku{al se jim je pribli`ati, jih razumeti in re{evati zmeraj z duhovni{kim srcem. Lahko bi rekli, da je Klekl nastajal in zorel med
Bogom in ~lovekom in gradil svet med nebom in zemljo. Klekl je poznal mehko, ~ute~o, romanti~no in ranljivo du{o prekmurskega ~loveka. Poteze njegovega
obraza pa so razodevale resnega, strogega in {partansko vzgojenega ter racionalnega ~loveka. Njegovo ~ute~e in razumevajo~e srce mu je narekovalo, da se je
v stiku s prekmurskim ~lovekom mo~no oziral na njegovo notranjo stisko. Kot dober duhovnik je najprej ~util s socialnimi stiskami prekmurskega ljudstva, ki so
ga tuji oblastniki izkori{~ali. Deloval je v izjemno zapletenih in usodnih letih za Prekmurje.
42
@e v {tudijskih letih se je navdu{eval za kr{~anski socialni
nauk. V tem duhu je za~el pisati svoje prve prispevke, s katerimi je sku{al dvigati in utrjevati narodno zavest svojih bralcev. Med vojno in po vojni je ves ~as pomagal ljudem v stiski z besedo in dejanji. Vojake je opozarjal na nevarnosti goljufije in jih spodbujal k izmenjavi dobrin. Ranjene na boji{~ih je tola`il in jim svetoval v njihovih potrebah s pismi. V
~lankih v Novinah je ponovno razmi{ljal o vzrokih, posledicah in mo`nostih vojne. Kmetom je odsvetoval prodajo zemlje in spodbujal nakup zemlje od tujcev. Ponuja se nam vpra{anje, kaj bi danes Klekl rekel o prodaji doma~ij tujcem. Velika prilo`nost za Klekla je bila agrarna reforma, ki je kmetom dajala ve~ samostojnosti in trdnosti, da ostanejo na
svoji zemlji. Pri zaposlovanju je dajal prednost doma~inom
in je jasno povedal, da bi priseljevanje tuje delovne sile bilo
{kodljivo. Zato je zelo podpiral gospodarsko dejavnost.
Posebno skrb je Klekl namenjal tudi organizaciji {olstva.
Dobro se je zavedal pomembnosti znanja in ni mu bilo
vseeno, kdo pou~uje, ker je u~itelj tisti, ki vzgaja mlado
osebnost. Dijakom je organiziral podporo. Veliko pa si je
prizadeval za srednje {ole v Prekmurju.
Boj proti alkoholizmu, rev{~ini in razvratnosti je bil prisoten v vsem Kleklovem delu. Dobro je tudi vedel, kak{en
simboli~en, politi~ni in gospodarski pomen imajo mostovi ~ez Muro. Zato si je veliko prizadeval za novo `eleznico in je tudi v tem uspel. Za re{evanje socialnih problemov si je Klekl prizadeval na vseh ravneh, od parlamenta in vlade v Beogradu in v Ljubljani do okrajnih oblasti.
need with his words as well as his actions. He warned the soldiers
of the dangers of fraud and encouraged them to exchange goods.
He comforted the wounded on the battlefields and advised them
on their needs in letters. In the articles he published in Novine, he
contemplated on the motives, consequences and possibilities of
war. He advised the farmers against the selling of their land, and
encouraged them to buy land from foreigners. One could ask oneself what Klekl would say to today’s habit of selling the local
manors houses to foreigners. The land reform presented an
important opportunity for Klekl as it gave the farmers more independence and an assurance that they would keep their land. He
showed strong support for local employment and said that the
employment of foreign workforce would be disadvantageous. He
also supported the local economic activity.
Klekl gave special attention to the organisation of education. He
was well aware of the importance of knowledge and who conveys
it. He saw the teacher as the person who plays a vital role in the
formation of a young individual. He organized support for the
students and worked to establish a gymnasium in Prekmurje.
The fight against alcoholism, poverty and immorality was constantly present in Klekl’s work. He also understood both the
symbolic and the concrete political and economic significance
of the bridges over river Mura. This is why he worked to have
a new railway built, at which he also succeeded. In his quest
to solve the social problems of the people, he worked on many
levels – from the parliament and the government in Belgrade
and Ljubljana to the local authorities.
Klekl as a Politician
Klekl had a simple understanding of politics. To him, it represented the endeavour to make a country as well-functioning
as possible. He personally fought against corruption in politics. In his opinion, the purpose of politics is not solely the act
of describing certain political activities, but also performing
the Christian duty of changing the social circumstances of the
people for the better.
With this approach, he entered the world of politics on several different levels. He felt personally responsible for entering
politics, so that he could be more efficient in helping the people. Klekl, along with other priests, was well aware of the
political responsibility – would the people of Prekmurje stay
under Hungarian rule, or would they join the Slovenes. At the
time, priests were the only group of people to fight for the
annexation of Prekmurje to Slovenia, as they possessed
enough national and political feeling.
As a politician, Klekl kept close contact with the people in many
ways. With his speeches and writings, he effectively strengthened the confidence of the people, who began to be publicly
active. In election time especially, he devoted his attention to
the people by carefully explaining the programmes of individual
political parties. He understood that theory alone was not
enough, but that what was needed were concrete social and
economic institutions, educational facilities, banks, savings
banks, cooperatives and a chamber of commerce and industry.
He was a member of parliament in Belgrade for two mandates. To
him, this meant a great challenge and an opportunity, since this
was where the legal foundations of the country were established.
In the parliament in Belgrade, Klekl saw for the first time how
strongly other members of parliament supported liberal ideas. As
a politician, Klekl played a vital role in the annexation of Prekmurje
to the then Yugoslavia, as the first petitions for the annexation
were signed at his home in ^ren{ovci. He was the one to bring the
Prekmurian people out of the political vacuum and into a community which established its own democratic institutions.
Klekl kot politik
Klekl je politiko razumel zelo preprosto. Pomenila mu je
prizadevanje za dobro delovanje dr`ave. Sam se je osebno boril proti zlorabam v politiki. Po njegovem politika ni
v opisovanju nekega politi~nega delovanja, ampak tudi
kr{~anska naloga v istem poslanstvu, da se nekaj spremeni v dobro dr`avljanov.
S takim svojim prepri~anjem je Klekl vstopil v politiko na
razli~nih ravneh. ^util se je osebno zadol`enega, da vstopi v politiko, ker bi s tem la`e pomagal ljudem. Skupaj z
drugimi duhovniki se je dobro zavedal politi~ne odgovornosti, ali bodo Prekmurci ostali pod mad`arsko oblastjo
tudi v prihodnosti ali pa se bodo priklju~ili Slovencem.
Duhovniki so v tistem ~asu bili edina skupina ljudi, ki se
je borila za priklju~itev Prekmurja k Sloveniji, ker so imeli dovolj narodnostnega in politi~nega ~uta.
Klekl kot politik je imel vsestranski stik z mno`icami. Mojstrsko je utrjeval z govorjeno in pisano besedo samozavest ljudi, ki so za~eli delovati v javnosti. Zlasti pred volitvami je ljudem namenjal veliko pozornosti, ko je natan~no razlagal programe posameznih strank. Zavedal se je,
da ni dovolj samo teorija, ampak so potrebne konkretne
dru`bene in gospodarske ustanove, vzgojni zavodi, banke, zadruge, hranilnice in gospodarska zbornica.
Kot poslanec v dveh mandatih je deloval v parlamentu v
Beogradu. Zanj je to poslanstvo pomenilo izziv in prilo`nost, saj so se tamkaj postavljali pravni temelji dr`ave. V
parlamentu v Beogradu je zaslutil, kako mo~ne so liberalne ideje med poslanci.
Kot politiku je Kleklu treba jasno priznati velike zasluge,
da je Prekmurje bilo priklju~eno takratni jugoslovanski dr`avi, saj so se prve peticije za priklju~itev podpisovale
prav na njegovem domu v ^ren{ovcih. On je bil tisti, ki je
Prekmurce iz politi~ne praznine popeljal v dru`bo, ki si ji
ustvarila lastne demokrati~ne ustanove.
43
Klekl as a Journalist
The evaluation of Klekl’s activity would not be complete without considering his journalistic work, especially his periodicals. The years between 1904 and 1944 could be referred to
as the golden period of Klekl’s periodical publications. With
his periodicals, which were all religiously oriented, he wished
to reduce the influence of the liberalist press, which was very
popular in Hungary at the time and also influenced the thinking of the Prekmurian people.
Klekl was one of the founding members and also the editor of
the ’Kalendar srca Jezu{ovega’ (the Almanac of the Heart of
Jesus) for many years. The paper began its publication in
1904 and was published for 40 years. As the editor, Klekl
chose associates, decided which direction the paper would
take and also wrote quite a number of articles for it. He was
the driving force which kept the workers motivated and active.
The main purpose of the Almanac was to help preserve and
strengthen the culture of the Prekmurian people. With it,
Klekl also endeavoured to awaken the Slovene consciousness
in the Prekmurian people, as all of his associates were motivated mostly by their love of slovenehood. They wished to help
their people develop a pride and respect for their homes, the
Slovene language, customs and values. The Almanac, too,
deserves credit for our people remaining Slovene.
Klekl was most definitely a charismatic individual and as such,
came up with an idea to first offer the Prekmurian people printed text in their native tongue, which they could understand. He
achieved this on 8th December 1904 with the publication of the
monthly paper ’Marijin list’ (the Paper of St. Mary). He was still
a chaplain in ^ren{ovci at the time. The content of the paper was
primarily of a religio-spiritual nature, but it also offered other
types of ‘nourishment’, which was suitable for everyone. Klekl
worked very hard to make the paper reach as many Prekmurians
as possible. In order to do this, he would choose several people
in every parish to go from door to door and recommend the
paper to the locals. He often held meetings with these helpers,
where he would encourage them and prepare them for their
apostolate of good print. He wrote to bishop Karlin that ’Marijin
list’ is the soul food for 65 thousand Catholics.
Klekl encountered a lot more difficulty with the publication of the
Novine weekly, which was not primarily of a religious nature. The
Hungarian authorities did give him a publishing licence, but warned
him that he is to follow all the instructions of the authorities. Klekl
took quite a chance when he published Novine without a licence for
several months. One issue was even confiscated. Nevertheless,
even with the disapproval of the Hungarian authorities, the paper
quickly became popular among the people. Already at the time of
the First World War, it reached a circulation of 6.200.
The subtitle of Novine was ’the pious paper’ and every issue
also included a spiritual thought, although this was not its main
purpose. It covered different themes, e.g. culture, child rearing,
economy, politics and human relationships. Its purpose was
mostly the advancement and an all-round education of the
Prekmurian people. Through it, Klekl successfully strengthened
the national and political awareness of his readers.
Moreover, we should not underestimate the vital role of the
Novine weekly in the annexation of Prekmurje to the Slovenia.
The paper helped the people internalize the fact that
Prekmurje belonged to Slovenia. It also introduced the idea of
an independent gymnasium. Numerous articles encouraged
the readers to send funds for the extension of the high school
dormitory in Murska Sobota, which was founded by the
Salesians and called Martini{~e. We can be certain that Klekl’s
Novine reached its goal of making us Prekmurians aware, that
Klekl kot publicist
Klekla ne bi mogli pravi~no oceniti, ~e ne bi poznali njegovega publicisti~nega delovanja, predvsem njegove periodike. Obdobje od 1904 do 1944 bi lahko imenovali obdobje izhajanja njegove periodike. Z izklju~no katoli{ko usmeritvijo svoje periodike je hotel zajeziti vpliv liberalisti~nega
tiska, ki je v njegovem ~asu na Ogrskem bil zelo raz{irjen
in je vplival tudi na miselnost prekmurskega ljudstva.
Klekl je bil vsekakor karizmati~na osebnost in kot takemu
se je porodila ideja, da prekmurskemu ljudstvu ponudi
tisk najprej v doma~em jeziku, ki ga to ljudstvo razume.
Njegova `elja se mu je izpolnila, ko je kot ~ren{ovski kaplan 8. decembra 1904 za~el izdajati Marijin list. Vsebinski namen tega lista je bil vsekakor versko-duhovni. Vendar je v njem tudi druga~na hrana, za vse. To je bil mese~nik. Klekl se je zelo trudil, da bi se ta list ~imbolj raz{iril
med prekmurske ljudi. V ta namen je zbiral v vsaki `upniji ljudi, ki so hodili od hi{e do hi{e in priporo~ali list. S
temi {iritelji je imel pogosto sestanke in jih spodbujal ter
vzgajal za apostolat dobrega tiska. [kofu Karlinu je zapisal, da je Marijin list du{na hrana za 65 tiso~ katoli~anov.
Nekoliko ve~ te`av in zapletov pa je za Klekla predstavljajo izdajanje tednika Novine, ki pa niso bile toliko verskega
zna~aja. Mad`arska oblast je sicer dala dovoljenje za izdajanje Novin, vendar je opozorila, da se mora dr`ati vseh navodil oblasti. Klekl je precej tvegal, ko je izdajal Novine nekaj mesecev brez dovoljenja. Pri{lo je celo do zaplembe
ene {tevilke. List pa se je kljub temu, da ga je mad`arska
oblast te`ko prena{ala, hitro raz{iril med mno`ice. @e med
prvo svetovno vojno je dosegel naklado 6.200 izvodov.
Novine so se sicer razgla{ale za »pobo`en list«, kakor je
bilo zapisano v podnaslovu, ker je vsaka {tevilka imela
tudi duhovno misel, vendar to ni bil njihov glavni namen.
Obravnavale so razli~ne teme, npr. kulturo, vzgojo, gospodarstvo, politiko in med~love{ke odnose. Tudi Novine
so bile namenjene predvsem napredku in vsestranski
izobrazbi prekmurskega ljudstva. Z njimi je Klekl uspe{no
prebujal narodno in politi~no zavest.
Ne gre pa zanemariti velikega pomena Novin za priklju~itev Prekmurja k Sloveniji. V njih se je utrjevala zavest, da
Prekmurje pripada Sloveniji. V njih se je razvijala ideja o
samostojni gimnaziji. Mnogi prispevki so navdu{evali
bralce, da so zbirali sredstva za dograditev dija{kega
doma v Murski Soboti, ki so ga odprli salezijanci in mu
dali ime Martini{~e. Lahko smo prepri~ani, da so Kleklove Novine v tistem ~asu dosegle svoj namen, da smo se
Prekmurci mo~neje zavedli, da smo Slovenci in da moramo prenehati s hlap~evanjem tuji oblast in da smo Slovenci na obeh bregovih Mure istega rodu.
^eprav o Kleklu ne bi mogli re~i, da je bil pedagog v o`jem pomenu besede, ki bi dobro poznal teorijo pedagogike, pa vendar smemo re~i, da je bil vzgojitelj svojega
ljudstva. Lotil se je vzgoje zelo namensko, kakor trdi prof.
T. Ciglar. Njegove pedago{ke ustanove so bile ~asopisje,
posojilnice, zadruge, siroti{nice in drugi domovi. S svojim u~enjem in po~etjem je ustvarjal javno mnenje, prepri~anje in miselnost, ki so po svoje vplivali na celotno
vzgojo prekmurskega ljudstva. Za vzgojo otrok in mladine
je za~el izdajati Marijikin ogra~ek, ki pa je izhajal samo
nekaj let. O vzgoji otrok in mladine je veliko pisal v drugih svojih periodi~nih tiskih. Vsekakor bi veljalo zapisati,
da je Klekl postal vzgojitelj prekmurskega ljudstva, saj je
celotno njegovo delovanje bilo naravnano na vsestranski
napredek in vzgojo prekmurskega ljudstva.
44
Klekl je bil brez dvoma velik ~lovek na{e zemlje, ki je
mislil, pisal, govoril in delal lep{o prihodnost na{ega
malega naroda. Morda v vseh ozirih ni uspel in tudi ni
imel zmeraj posre~ene roke, vendar nameni in nagibi
so bili zmeraj ~isti in dobrohotni.
we are Slovenes and that we should no longer let a foreign
authority intimidate and take advantage of us and that we are
all Slovenes, no matter which side of river Mura we live on.
Although Klekl was not a pedagogue in the strict sense of the
word and was not an expert in the field of pedagogical theory, he was an educator of the people. As T. Ciglar states, Klekl
conducted his pedagogical work very purposely. His pedagogical establishments were his papers, the savings banks, cooperatives, orphanages and other institutions. With his teachings and with his actions, he helped create public opinion, as
well as a belief system and mode of thinking, which in their
own way affected the evolution of the Prekmurian people. He
published the ‘Marijikin ogra~ek’ for children and youngsters
for a few years and also wrote many articles on child-rearing
in other periodicals. We can truly call him the educator of the
Prekmurian people, as his entire activity was aimed at the allround advancement and education of the Prekmurian people.
Klekl was, without a doubt, a great Prekmurian, who thought,
wrote, spoke and worked for a better future of our people. His
efforts were not always successful or well executed, but his
intentions and motives were always noble and benevolent.
Jo`ef Godina (1898–1986)
Med velike in zaslu`ne Prekmurce ter rojake iz ~ren{ovske ob~ine prav gotovo sodi tudi duhovnik, publicist, urednik, Maistrov borec za priklju~itev Prekmurja Jo`ef Godina.
Ne dale~ od {epetajo~e Mure le`i prijazna in mirna vasica Dolnja Bistrica, kjer sta se rodila o~etu Marku in materi Mariji dva velika sinova prekmurske ravnine Jo`ef in
Ferdo Godina. Prvi se je rodil 12. marca 1898, drugi pa
leta 1912. O~e Marko je svojemu prvorojencu namenil
gostinsko obrt, zato ga je poslal v mad`arsko in nem{ko {olo, toda njegov birmanski boter in duhovnik Jo`ef
Klekl ga je preusmeril v slovensko {olo, kjer se je mladi
Godina navzel slovenske zavesti. Pri Kleklu se je kot dijak in prvi predsednik Dru{tva prekmurskih dijakov ogreval za rodoljubne ideje.
Kot gimnazijec na prvi slovenski gimnaziji v [kofovih zavodih v [entvidu pri Ljubljani je moral med prvo svetovno vojno na rusko in italijansko fronto in tam je postal podporo~nik. Po kon~ani vojni, ko je utihnilo oro`je, so za~ele na
podlagi Wilsonove ideje o samoodlo~bi narodov nastajati
nove dr`ave, med njimi tudi Kraljevina Srbov, Hrvatov in
Slovencev. Te so ~akale na izide mirovne konference v Parizu o dolo~anju dr`avnih meja. Mladi Jo`ef Godina, navdu{en za priklju~itev Prekmurja k Jugoslaviji, je videl re{itev svojega ljudstva izpod mad`arske oblasti le v voja{ki
zasedbi Prekmurja, kar je na~rtoval `e general Rudolf Maister. Sam se je pogumno odlo~il, da pripelje jugoslovanske ~ete ~ez Muro na prekmurska tla. To je storil 24. decembra 1918 in tako osvobodil svojo rojstno vas.
Potem je bil izdan, ujet in obsojen na smrt. Iz sombotelskega zapora je u{el in se nato prijavil za prostovoljca v
jugoslovansko vojsko. V zahvalo Bogu za re{itev se je odlo~il za duhovni{ki poklic. Z Ivanom Jeri~em in Mihaelom
Kuharjem je bil voditelj prekmurskih legionarjev. Bili so
prepri~ani, da se bo Prekmurje na konferenci v Parizu la`je re{evalo, ~e bo `e prej v jugoslovanskih rokah. Zato so
na pobudo generala Maistra pripravljali vstajo, drugi poskus voja{ke zasedbe Prekmurja.
Jo`ef Godina je bil skupaj z Jo`efom Kleklom in Ivanom
Jeri~em sopodpisnik Spomenice o Slovencih v Prekmurju, ki je bila v francoskem in angle{kem jeziku poslana
na mnoge merodajne naslove v Parizu. Kot prekmurski
legionar in soustanovitelj prekmurskega orlovskega odseka je 12. avgusta 1919 v Beltincih organiziral prvi ljudski tabor. Bil je tudi ~lan delegacije iz Prekmurja, ki je v
Beogradu s prof. dr. Matijem Slavi~em in ljutomerskim
mentorjem prekmurskih legionarjev Viktorjem Kukovcem
zahtevala enotno slovensko upravo za Prekmurje.
Po opravljeni maturi l. 1920 na {kofijski gimnaziji v Ljubljani je stopil k lazaristom. Bogoslovje je {tudiral na teolo{ki
fakulteti v Ljubljani. Duhovnik je postal 29. junija 1925,
novo ma{o je imel 19. julija istega leta v ^ren{ovcih. Lazaristi so mu kmalu zaupali Misijonsko tiskarno v Grabljah pri
Dom`alah, ki jo je kot ravnatelj odli~no vodil. Tu je urejal in
skrbel za izdajanje katoli{kih misijonov, misijonarskih koledarjev in druge literature. Leta 1938 ga je {kof Ro`man
sprejel med duhovnike ljubljanske {kofije. Kot jeseni{ki ka-
Jo`ef Godina (1898–1986)
When we speak of great Prekmurians and memorable inhabitants of the municipality of ^ren{ovci, we should not forget
the priest, journalist, editor and one of Maister’s followers,
who fought for the annexation of Prekmurje, Jo`ef Godina.
Not far from the whispers of river Mura, there lies a peaceful
village named Dolnja Bistrica, where two sons of the
Prekmurian plane were born to father Marko and mother
Marija. These sons were Jo`ef and Ferdo Godina. The former
was born on 12th March 1898, while the latter was born in
1912. Father Marko wanted his firstborn to work in the catering industry, so he sent him to a Hungarian and a German
school. However, his confirmation godfather and priest Jo`ef
Klekl directed him to a Slovene school, where the young Godina
imbibed the Slovene spirit. Under Klekl’s guidance, as a pupil
and as the first president of the Association of Prekmurian
pupils, he developed further interest in patriotic ideas.
Being a student at the first Slovene gymnasium in the diocesan
institute in [entvid near Ljubljana, he had to leave for the
Russian and Italian front during the First World War. There, he
became second lieutenant. After the war, when the shooting
died down, countries began to be formed on the basis of
Wilson’s idea of national self-determination – among them also
the Kingdom of Serbs Croats and Slovenes. The countries were
waiting for the results of the Paris Peace Conference on the
subject of national borders. The young Jo`ef Godina, enthusiastic about the annexation of Prekmurje to Yugoslavia, saw the
solution to the problem of the Hungarian rule in the military
occupation of Prekmurje, which had been previously planned by
General Rudolf Maister. He daringly decided to lead the
Yugoslavian troops over river Mura to Prekmurje. He did this on
24th of December 1918 and, by this, freed his native village.
He was then betrayed, caught and sentenced to death. He
escaped from the Szombathely prison and applied as a volunteer
in the Yugoslavian army. To thank God for saving him, he decided to become a priest. Ivan Jeri~, Mihael Kuhar and himself
became the leaders of the Pekmurian legionaries. They were
convinced that the question of Prekmurje had more chances of
being resolved at the conference in Paris, if Prekmurje was
already in Yugoslavian hands by then. For this reason, they were
preparing an uprising on the initiative of General Maister, which
was the second attempt at a military occupation of Prekmurje.
45
plan je leta 1940 dobil kraljevo odlikovanje – kraljevi orden
jugoslovanske krone. V drugi svetovni vojni ga je nem{ki
okupator izgnal z Jesenic, nakar se je Godina umaknil v
Rim, kjer se je posve~al predvsem karitativnemu delu, dokler ni od{el v Severno Ameriko. V Ljubljani je bil v odsotnosti obsojen na {tiri leta prisilnega dela.
V Clevelandu je ustanovil sobotno slovensko {olo in vodil
slovensko pisarno, ki je veliko pomagala slovenskim izseljencem. Tu je tudi izdajal dru`inski list Ozare in veliko pisal v Ameri{ko domovino in koledar Ave Marija. Ker je znal
druge jezike, je tudi veliko pomagal Mad`arom in Italijanom. Du{nopastirsko je bil dejaven v razli~nih slovenskih
`upnijah. Tudi v tujini je pokazal veliko narodno zavest.
Zanj je slovenstvo predstavljalo stvar zavesti in srca. Pripadnost narodu je zanj bila Bo`ji dar. Ostati zaveden Slovenec je pomenilo zanj biti zvest samemu sebi. Po upokojitvi leta l964 se je preselil v Baragovo mesto Marquette,
da bi tam pomagal v postopku za beatifikacijo Friderika
Barage. ^ez nekaj let je od{el bli`e domovini, na Koro{ko, kjer je bil duhovnik pri {olskih sestrah v Pliberku. Ob
zlati ma{i leta 1975 mu je mariborski {kof dr. M. Dr`e~nik zapisal: »Noben zgodovinar, ~e ne bo pristranski, ne
bo mogel iti mimo Va{ega imena«. Umrl je v gra{ki bolni{nici 16. januarja 1986 in je pokopan na pliber{kem pokopali{~u. Jo`ef Godina se je zavedal globin slovenskega
naroda onstran Mure ter z zvestobo svojemu `ivljenjskemu poslanstvu u~inkovito pomagal malemu ~loveku.
Jo`ef Godina, together with Jo`ef Klekl and Ivan Jeri~, was a
co-signatory of the ’Spomenica o Slovencih v Prekmurju’ (A
Memorandum of Slovenes in Prekmurje). It was translated
into French and English and sent to a number of important
people and institutions in Paris. As a Prekmurian legionary
and a co-founder of the Prekmurian Eagle movement, he
organized the first people’s camp. He was a member of the
Prekmurian delegation, which, at its visit to Belgrade,
demanded a unified Slovene administration for Prekmurje.
This demand was supported by prof. Matija Slavi~, Ph. D., and
the mentor of the Ljutomer legionaries, Viktor Kukovec.
Upon finishing his Matura exams at the Diocesan Gymnasium in
Ljubljana in 1920, he joined the Lazarites. He studied theology at
the Faculty of Theology in Ljubljana. He became a priest on the
29th of June 1925 and held his first mass on the 10th of July that
same year in ^ren{ovci. The Lazarites soon entrusted Godina, now
a principal, with the missionary printing house in Grablje near
Dom`ale, which he conducted very well. This is where he arranged
and edited catholic mission statements, missionary calendars and
other kinds of literature. In 1938, he was accepted as one of the
priests of the diocese of Ljubljana by bishop Ro`man. As the chaplain of Jesenice, he received an Order, conferred by the Crown –
the Order of the Yugoslav Crown. During the Second World War,
the German army made him leave Jesenice, upon which Godina
retreated to Rome, where he was mostly involved in charitable
work, until he left for North America. In his absence, he was sentenced to four years of forced labour.
In Cleveland, he founded a Slovene Sunday school and directed a
Slovene office, which offered a lot of assistance to Slovene emigrants. This is also where the family paper ’Ozare’ and the calendar ‘Ave Maria’ were published. Knowing other languages as well,
he also helped the Hungarians and Italians. He conducted his
pastoral activities in many different Slovene parishes. Even in his
time abroad, he remained loyal to his Slovene heritage. He
believed that national pride is in one’s conscience and in one’s
heart. He considered belonging to a nation a gift from God. To
him, staying a nationally conscious Slovene meant staying true to
himself. After retiring in 1964, he moved to Friderik Baraga’s
town, Marquette, to help in the process of the beatification of
Friderik Baraga. Some years later, he moved closer to his homeland, to Carinthia, where he was a priest at the Convent of the
School Sisters (denominational private school) in Pliberk. For his
’golden’ mass, celebrating his 50 years of priesthood, the bishop
of Maribor, M. Dr`e~nik wrote: “No historian, unless he is biased,
will be able to overlook your name”. He died in the Graz hospital
of 16th January 1986 and was buried in the Pliberk cemetery.
Jo`ef Godina was aware of the depths of the Slovene nation
beyond river Mura and, always staying faithful to his life’s mission, he effectively helped the common man.
Dr. Franc Cigan (1908–1971)
V ~ren{ovski `upniji deluje me{ani cerkveni zbor, povsem
upravi~eno poimenovan po glasbenem pedagogu in narodnem buditelju dr. Francu Ciganu. Franc Cigan se je rodil v skromni hi{ici v @i`kih 18. septembra 1908. leta
o~etu Jo`efu in materi Tereziji kot prvi otrok v {tevilni dru`ini. Star{a sta bila zelo verna, narodno zavedna, delavna in za tisti ~as razgledana. Vzgoja v dru`ini je bila posebna skrb njegovih star{ev. Po nekaj letih se je dru`ina
preselila v ^ren{ovce, kjer so si ustvarili dobro materialno eksistenco. Star{i so se zavedali pomena izobrazbe,
zato so svoje otroke redno po{iljali v {olo.
Franc je ljudsko {olo za~el v @i`kih, nadaljeval pa jo je v Ljubljani. Gimnazijo je obiskoval pri salezijancih v Ver`eju. Maturiral je na klasi~ni gimnaziji v Mariboru. V letih 1931-1936
je {tudiral teologijo na teolo{ki fakulteti v Ljubljani in leta
1935 postal duhovnik - ~lan salezijanske dru`be. Za dobro
vzgojo mladega Franca ima zasluge Jo`ef Klekl, ki je v tistem
~asu v ^ren{ovcih bil najbolj aktiven. Znano je, da je Klekl
svoje ljudstvo narodnostno osve{~al. S Kleklom pa je najtesneje sodeloval, zlasti v prizadevanju za priklju~itev Prekmurja k mati~ni domovini, prav Francov o~e Jo`ef. Za Ciganovo
dru`ino je veljalo, da je bila zelo narodno zavedna.
V Ciganovi dru`ini je bila doma pesem. Vsi v dru`ini so
bili pevci in prav tukaj je Franc dobil prve navdihe in
spodbude za poznej{e glasbeno udejstvovanje, ki ga je
tudi ustvarjalno povezalo s Kleklom. Klekl je namre~
avtor besedila dveh zelo znanih prekmurskih pesmi,
bo`i~ne Jezer i jezerkrat sre~na bojdi, o bla`ena no~ in
domoljubne Slovenska krajina, mili moj dom, ki je postala nekak{na prekmurska himna. Obe pesmi je uglasbil prav Franc Cigan.
Med vojno ga je doletela usoda izgnanca, tako kot mnoge
slovenske zavedne duhovnike ali {tudente. Po vojni je v Padovi kmalu doktoriral iz teologije. Pribe`ali{~e je na{el med
Franc Cigan, Ph. D. (1908–1971)
There is a mixed church choir in the municipality of ^ren{ovci,
named after the musical pedagogue and a national awakener
Franc Cigan, Ph. D. Franc Cigan was born in a humble house in
@i`ki on 18th September 1908 to father Jo`ef and mother Terezija
as the first of many children. His parents were very devout, nationally conscious, hardworking and also quite well-informed for that
time. They took special care in raising their children. After a few
years, the family moved to ^ren{ovci, where they managed to
achieve material success. They were aware of the importance of
education and regularly sent their children to school.
Franc first attended primary school in @i`ki and then in Ljubljana.
He went to gymnasium at the Salesian insitute in Ver`ej. He grad46
koro{kimi Slovenci, ki jim je vse do
smrti posve~eval svoje bogate talente. Med izgnanstvom v Avstriji je
{tudiral glasbo v Gradcu, kjer je tudi
diplomiral. Na Koro{kem je deloval
v ve~ `upnijah in vsepovsod je organiziral ter pospe{eval cerkveno in
ljudsko petje. Vneto je zbiral nabo`ne in ljudske pesmi. Veliko skrb in
ljubezen je namenjal odkrivanju in
zbiranju narodnih pesmi, narodnih
motivov in melodij. V letih od 1958
do 1971 je v gimnazijskih »Letnih
poro~ilih« objavil {tirinajst svojih zapisov ljudskega pesemskega gradiva. Strokovno je razlo`il in komentiral 187 slovenskih koro{kih ljudskih
pesmi, ki jih je sam zbral in zapisal.
Nedvomno najva`nej{e in najve~je
delo je Franc Cigan opravil kot glasbeni pedagog in narodni buditelj na
celov{ki gimnaziji, na kateri je deloval od njene ustanovitve pa vse do
svoje smrti. Izredno pomembno je
bilo njegovo narodnobuditeljsko
delo med koro{kimi dijaki. Skoraj
vsej sedanji generaciji politikov, kulturnikov, znanstvenikov in gospodarstvenikov na Koro{kem je bil u~itelj in vzgojitelj. Prav s tem si je dr.
Cigan postavil trajen spomenik na
Koro{kem. Njegovo ime in glasbenovzgojno delovanje bo ostalo zapisano z zlatimi ~rkami v zgodovini celov{ke slovenske gimnazije. Bil je
navdu{evalec in pobudnik {iroke palete vokalnega in vokalno-instrumentalnega ustvarjanja dijakov. S svojim vztrajnim
delom je znal razgibati mladino in ji vcepiti globoko ljubezen
do slovenske pesmi in naroda. V gimnaziji je ustanovil in vodil ve~ zborov, ki so se lotili tudi zelo zahtevnih skladb. Svojim dijakom na Slovenski gimnaziji v Celovcu je pripravil u~benika Izbrana poglavja iz glasbene zgodovine, I. in II del.
Ohranjenih je ve~ zvezkov njegovih nadvse vestno in skrbno
izdelanih priprav na posamezne {olske ure glasbenega
pouka na tej gimnaziji.
Cigan pa ni samo pospe{eval zborovskega petja in zbiral
slovenskih ljudskih pesmi, ampak je tudi avtor mnogih
skladb tako za zborovsko kakor za ljudsko petje. Naj
omenim le glavne zbirke njegovih zborovskih priredb ljudskih pesmi: Me{ani pevski zbor – posvetne pesmi (76
pesmi), Me{ani zbori – duhovne pesmi (114 pesmi),
Mo{ki zbori – posvetne pesmi (67 pesmi), Mo{ki zbori –
duhovne pesmi (72 pesmi), Otro{ki in mladinski zbori –
posvetne pesmi (127 pesmi), Otro{ki in mladinski zbori
– duhovne pesmi (65 pesmi). Njegovo najobse`nej{e
glasbeno delo pa je gotovo Ustoli~enje karantanskega
kneza. Cigan upravi~eno velja za dinami~nega in neutrudnega glasbenega ustvarjalca.
Pot v mati~no domovino mu je bila zaprta vse do nekaj let
pred smrtjo. Zaradi politi~nega enoumja ni smel domov
niti na pogreb star{ev. [ele ko se ga je lotila zahrbtna bolezen, se je smel zdraviti v ljubljanski bolni{nici. @elel je
biti pokopan v doma~i zemlji in ta `elja se mu je izpolnila,
ko so ga leta 1971 pokopali na ljubljanskih @alah.
uated from the Classical Gymnasium in
Maribor. In the years 1931-1936, he
studied theology at the Faculty of
Theology in Ljubljana and in 1935 he
became a priest – a member of the
Salesian Society. The quality of his education is mostly due to Jo`ef Klekl, since
he was at the peak of his activity in
^ren{ovci at that time. Klekl is known
for raising national awareness among
his people. Franc’s father Jo`ef worked
closely with Klekl, especially in the
effort to join Prekmurje with the motherland. The Cigan family was known for
being very nationally minded.
The Cigan household was full of song.
All the members of the family were
singers and this is where Franc got his
first inspirations and the incentive for
further musical activity. This presented
a creative link between him and Klekl.
Klekl wrote the lyrics for two well
known Prekmurian songs, the Christmas carol Jezer i jezerkrat sre~na bojdi,
o bla`ena no~ (May You be Ten-times
Felicitous, Oh, Holy Night’) and the
patriotic song Slovenska krajina, mili
moj dom (’Slovene Province, My Sweet
Home’), which became somewhat of a
Prekmurian hymn. Both songs were
later composed by none other than
Franc Cigan.
During the war, a fate of an exile had
befallen him, as it did many other
nationally minded Slovene priests and
students. After the war, he soon took his doctorate in theology in
Padova. He sought refuge among the Carinthian Slovenes, to
whom he then devoted his many talents for the rest of his life.
During his exile in Austria, he studied musicology in Graz, where
he also graduated. He worked in several different parishes in
Carinthia and organized and promoted hymn singing and folk
singing wherever he went. He eagerly collected hymns and folk
songs. He devoted much of his concern and love to the discovery
and collection of folk songs, folk motifs and melodies. In the years
1958-1971, he published fourteen of his collections of folk song
material in the gymnasium’s ’Annual reports’. He wrote a professional interpretation and commentary of 187 Slovene Carinthinan
folk songs, which he collected and wrote down himself.
His most important work was undoubtedly done in his time as a
musical pedagogue and a national awakener at the Klagenfurt
Gymnasium, where he worked from its beginning to his own
death. His contribution to the national awareness among
Carinthian students is of utmost importance. He was the teacher
and educator of most of the politicians, culture professionals, scientists and economists of Carinthia today. Consequently, Franc
Cigan left a permanent mark in Carinthia. His name, as well as his
musical and pedagogic activity, will never be forgotten, and will
represent an essential part of the history of the Slovene gymnasium in Klagenfurt. He was an enthusiast and the initiator of a wide
range of vocal and vocal/instrumental musical activities of the
students. Working diligently, he had the ability of stirring up the
minds of the students and implanting in them a profound love for
the Slovene song and nation. He founded and directed several
choirs in the gymnasium, which would endeavour to sing even
47
Njegovo glasbeno delovanje bo ostalo zapisano z velikimi ~rkami v slovenski glasbeni zgodovini, zaradi njegovega glasbenega ustvarjanja pa so tudi ^ren{ovci poznani
med slovenskimi rojaki na avstrijskem Koro{kem.
some of the more demanding songs. He prepared two workbooks
for his students at the Slovene gymnasium in Klagenfurt - Izbrana
poglavja iz glasbene zgodovine, (The Collected Chapters from the
History of Music) part one and two. Several notebooks of his carefully and diligently prepared notes for some of the musical lectures on this gymnasium have been preserved.
However, Cigan did not only promote choir singing and collect
folk songs. He was also the author of many musical compositions for choirs and for folk singing. Let us mention the main
collections of folk songs which he edited to be sung by a choir:
Me{ani pevski zbor – posvetne pesmi (Mixed Choir – Secular
Songs; 76 songs), Me{ani zbori – duhovne pesmi (Mixed
Choirs – Hymns; 114 songs), Mo{ki zbori – posvetne pesmi
(Male Choir – Secular Songs; 67songs), Mo{ki zbori – duhovne
pesmi (Male Choir – Hymns; 72 songs), Otro{ki in mladinski
zbori – posvetne pesmi (Children and Youth Choir – Secular
songs; 127 songs), Otro{ki in mladinski zbori – duhovne pesmi
(Children and Youth Choir; 65 songs). His most comprehensive
musical work is definitely Ustoli~enje karantanskega kneza
(The Inauguration of the Carantanian Prince). Cigan is justifiably known as a dynamic and tireless musical creator.
He was not allowed to return to his homeland until just a few
years before his death. Due to the obtuse politics of the time,
he was not allowed to come home even for his parents’ funeral. It was not until he was struck by an insidious disease that he
was allowed treatment in the Ljubljana hospital. He wished to
be buried in his native soil and this wish was granted in 1971,
when he was buried on the @ale Central Cemetery in Ljubljana.
His musical creation will be cherished as an important part of
the Slovene musical history. Moreover, his musical activity
also helped ^ren{ovci become more recognizable among
Slovenes living in the Austrian part of Carinthia.
Daniel Halas (1908–1945)
Daniel Halas ni bil velik kulturnik, umetnik ali politik, bil
pa je tako odli~en duhovnik, tako pokon~na in zrela osebnost, tako predan svojemu ljudstvu in tako gore~ duhovnik, da `e te~e postopek za njegovo beatifikacijo. ^e bo
razgla{en za bla`enega, bo njegovo ime z zlatimi ~rkami
zapisano v svetovno cerkveno zgodovino. O njem bo takrat spregovorila vesoljna Cerkev, ki jo zastopa vsakokratni pape`. ^e bo razgla{en za bla`enega, bo gotovo
najslavnej{a osebnost, ki izhaja iz ^ren{ovcev.
Daniel Halas se je rodil 24. junija 1908 v ^ren{ovcih. Po gimnaziji je {tudiral bogoslovje v Mariboru. Leta 1933 je postal
duhovnik. Kaplanoval je v Ljutomeru in Lendavi in potem je
postal `upnik v Veliki Polani. Med drugo svetovno vojno, leta
1941, so ga Mad`ari aretirali pod obto`bo, da sodeluje s komunisti. Leta 1945 je eden od doma~ih aktivistov v gomili{ki {oli zahteval Halasovo likvidacijo. Ko se je 16. marca
1945 vra~al iz Lendave, so ga neznanci zajeli in pri brodu na
Muri ustrelili v glavo ter njegovo truplo vrgli v reko.
Ferdo Godina (1912–1994)
Ferdo Godina je bil rojen 17. oktobra 1912 v Dolnji Bistrici kot sin kme~ke dru`ine, kjer je bilo 11 otrok. Dija{ka leta
je pre`ivel v Mariboru ob rev{~ini, kjer je moral skrbeti sam
zase. Po srednji {oli se je vpisal na pravno fakulteto v Ljubljani, toda veliko bolj se je zavezal pisateljevanju, saj je pisal od rane mladosti do smrti. @e v dija{kih in {tudentskih
letih se je vklju~eval v razli~ne odseke komunisti~nega gibanja in sodeloval npr. v Slovenskem klubu ter v Zvezi
kme~kih fantov in deklet. Leta 1941 je skupaj s [tefanom
Kova~em in drugimi tovari{i v Prekmurju organiziral OF. Ko
so le-to Mad`ari razbili, je od{el v Ljubljano in tam pomagal organizirati OF na Dolenjskem in Notranjskem. Med vojno je bil sekretar OK Skoja za Notranjsko. Med vojno je bil
nekaj ~asa tudi ravnatelj Vi{je partijske {ole pri CK KPS.
Po osvoboditvi Prekmurja je postal glavni in odgovorni
urednik dnevnika Novi ~as. Pozneje je postal ~lan kulturne
redakcije pri Ljudski pravici. Bil je nosilec partizanske spomenice in upravnik Slovenske matice. Deloval je tudi kot
dramaturg pri Triglav filmu. Vse te slu`be je opravljal pred
letom 1948, zato ni ~udno, da se ob Titovem sporu z Rusijo ni mogel takoj odlo~iti, s kom bi potegnil. Zaradi tega
so mu odvzeli majorski ~in. Svojo takratno stisko je opisal
v knjigi Mol~e~i orkester, ki velja za eno najbolj{ih njegovih
del, ~eprav nekateri literarni zgodovinarji dajejo prednost
{estkrat ponatisnjenemu romanu Bele tulpike, morda tudi
zaradi tematike (lik duhovnika, ki s svojim vedenjem kr{i
pravila poklica in je tragi~ni ujetnik ljubezenske strasti).
S svojim knji`evnim delom se je Godina prvi~ predstavil javnosti leta 1937 v glasilu Mladi Prekmurec, ki ga je nekaj ~asa tudi urejal. Napisal je veliko. Poleg `e omenjenih romanov
naj omenimo {e npr. Babilon sovra{tva in ljubezni, ^lovek `ivi in umira, Jaz sem njegova mama, Zaklenjeni dom, Nada,
vrni se, Glas samotne ptice. V njih je zelo stvarno presojal
povojno `ivljenje v Prekmurju, prikazoval napa~no ravnanje
takratnih oblastnikov, hlepenje zdomcev po denarju in zapu{~anje na{ih vasi, neurejeno dru`insko `ivljenje in zapu{~eno
mladino. Skratka, ~util je s prekmurskim malim ~lovekom.
Daniel Halas (1908–1945)
Daniel Halas was a great culture professional, artist and politician. He was also such an excellent priest, such an upright and
mature individual, such a fervent priest and so devoted to his people that the process of his beatification is already underway. If he
is beatified, his name will be written in the ecclesiastical records
in golden letters. He will be the talk of the universal Church, which
is represented by the pope. If he is beatified, he will definitely be
the most famous individual to come from ^ren{ovci. Daniel Halas
was born on 24th June in ^ren{ovci. After his graduation, he studied Theology in Maribor. In 1933, he became a priest. He was a
chaplain in Ljutomer and Lendava and then became the parish
priest in Velika Polana. During the Second World War, in 1941,
the Hungarian authorities arrested him, claiming he was collaborating with the communists. In 1945, one of the local activists in
the Gomilice School demanded that he be liquidated. When he
was returning from Lendava on 16th March 1945, unknown assassins caught him near Brod na Muri (Ferry on river Mura), shot
him in the head and dumped his body in the river.
Ferdo Godina (1912–1994)
Ferdo Godina was born on 17th October 1912 in Doljna Bistrica
to a rural family of 11 children. He spent his high school years in
poverty in Maribor, where he had to provide for himself. After finishing high school, he enrolled in the Faculty of Law in Ljubljana,
but he was becoming more and more dedicated to writing, as he
had been writing from his early childhood and wrote until his
death. Already in his high school years and his years at the faculty, he got involved in different sections of the communist movement and cooperated, e.g., in ’the Slovene Club’ and in the
Coalition of the Boys and Girls of Rural Slovenia. In 1941, togeth48
er with [tefan Kova~ and other comrades in Prekmurje, he
organized a Liberation Front (OF). When it was nullified by the
Hungarians, he left for Ljubljana and helped organize an OF in
Lower and Inner Carniola. During the war, he also worked as a
principle of the Higher Party School of the Central Committee of
the League of the Communists of Slovenia. After the liberation of
Prekmurje, he became the responsible editor-in-chief of the daily
paper ’Novi ~as’ (New Times). He later became a member of the
editorial staff for the cultural section at ’Ljudska pravica’ (The
People’s Right). He was awarded the ’Partizanska Spomenica’
medal and was also the director of ’Slovenska matica’ (The
Slovene Literary Society). He worked as a stage manager at
Triglav film (A Slovene production and distribution house). All
these jobs were performed before the year 1948 and so it is no
surprise that after Tito’s dispute with Russia, he could not decide
right away who to side with. For this, he was stripped of his rank
as a major. He described his distress in the book ’Mol~e~i
orkester’ (The Silent Orchestra), which is known for being one of
his best works, although some literary historians favour his sixtimes reprinted novel ’Bele tulpike’ (Little White Tulips), perhaps
also because of its theme (a priest, who brakes the rules of his
profession with his behaviour and is a tragic prisoner of love).
His first written works were published in 1937 in the gazette
’Mladi Prekmurec’ (The Young Prekmurian), which he also
edited for some time. He was very prolific. In addition to the
aforementioned novels, he also wrote ’Babilon sovra{tva in
ljubezni’ (The Babilon of Hate and Love), ’^lovek `ivi in umira’
(Man Lives and Dies), ’Jaz sem njegova mama’ (I am His
Mother), ’Zaklenjeni dom’ (The Locked Home), ’Nada, vrni se’
(Hope, Return to Me) and ’Glas samotne ptice’ (The Song of a
Lonely Bird). In them, he realistically portrays the post-war life
in Prekmurje, describes the wrongful doings of the ones in
power, the migrants’ wish for money and the process of leaving their native villages, the dysfunctional family life and the
deserted youth. In short, he empathizes with the common man.
It is interesting to note that he was quite critical towards the
religious life of the Prekmurian man, but in his later years, he
became more understanding and open. We should also add
that in his evaluation of the role of Prekmurian priests in the
preservation of slovenehood in the area, he was much more
impartial than Mi{ko Kranjec, whose opinion of Christianity
Hi{a Ferda Godine
Ferdo Godina’s house
Zanimivo je, da je v svojih mladostnih delih kar precej kriti~en do verskega `ivljenja prekmurskega ~loveka, v poznej{ih letih je glede tega bil veliko prizanesljivej{i in {ir{i.
Vsekakor velja pripomniti, da je bil v ocenjevanju vloge
prekmurskih duhovnikov pri ohranitvi slovenstva v na{i pokrajini veliko pravi~nej{i od Mi{ka Kranjca, ki je o kr{~anstvu govoril z nekim posmehom in celo omalova`evanjem.
V vseh svojih delih Godina ka`e veliko zanimanje za `ivljenje, kakr{no v resnici je. V svoji ~rtici Norost je zapisal.
»Resnica prina{a mir in zadovoljstvo, odpravlja krivico …
Ravnati se je treba po svoji vesti, ki je zrasla iz globine ~lovekovega bistva. ^lovek je v svoji bogati, ~udoviti notranjosti dober, iskren, la`i in hinav{~ine ne pozna …«.
Knji`evno delo Ferda Godine, ki je vse `ivljenje sodeloval
v kulturni javnosti, je dokaj obse`no, {e bolj pa zanimivo
in privla~no. Njegovemu literarnemu snovanju dajejo trajno vrednost globoka humanost, ki se ka`e v opisovanju
malih ljudi, in velika zvestoba po{tenju in resnici. Njegova umetni{ka izpoved ni vedno enako intenzivna in nekatera njegova dela niso enako dognana, vendar je treba
priznati, da je na{ pisatelj veliko povedal. Zato je mogo~e re~i, da je Godina s svojim pisateljskim delom veliko
prispeval v zakladnico slovenskega leposlovja.
Dr. Ivan Zelko (1912– 1986)
Ivan Zelko je prvi znanstveni raziskovalec prekmurske zgodovine. O zgodovini Prekmurja je bilo sicer precej napisanega `e pred njim, vendar ti zapisi {e zdale~ niso bili tako
strokovni in sistemati~ni, zato nobeno sodobno raziskovanje prekmurske zgodovine ne more mimo Zelkovega dela.
Rodil se je 14. maja 1912 kme~kim star{em v ^ren{ovcih.
Ni {el v mad`arsko ljudsko {olo, ampak je sedem razredov
gimnazije kon~al v Murski Soboti, osmega pa na dr`avni gimnaziji v Ljubljani. Na tej gimnaziji je bil njegov profesor tudi
Ivan Dolenec, ki je v njem vzbudil ljubezen do zgodovine.
Po maturi je za~el {tudirati bogoslovje v Mariboru in ga dokon~al leta 1936. Vmes je bil posve~en za duhovnika.
Med {tudijem se ni seznanjal samo s cerkveno zgodovino, temve~ se je za~el vse bolj zanimati za preteklost
prekmurske pokrajine. Spodbudo za to je `e kot dijak dobival v prekmurskem katoli{kem periodi~nem tisku (Kalendar srca Jezu{ovoga, Novine in Marijin list). @e v prvem
letniku bogoslovja je objavil prvi strokovni ~lanek ^rensovska `upnija. Isto~asno je vneto zbiral stare prekmurske knjige, molitvenike in u~benike ter koledarje. Najprej
ga je mikala slovstvena zgodovina, predvsem prvi prekmurski katoli{ki pisec Miklo{ Kuzmi~. Svoja prva dognanja o njem je `e kot bogoslovec predstavil v ~lanku, ki mu
ga je objavil ^asopis za zgodovino in narodopisje.
Kot duhovnik je najprej bil kaplan v Dobrovniku, kjer se je
za~el seznanjati z mad`ar{~ino, obenem pa se zavzel za ustanovitev nove `upnije v Kobilju. Nato je nekaj ~asa kaplanoval pri Svetem Jakobu v Slovenskih goricah, kjer je zbolel
za tuberkulozo. Zato je bil preme{~en za kaplana v Dvorjane, od koder se je hodil zdravit v vurber{ko bolni{nico. Bolezen ga je spremljala do konca `ivljenja in le s treznim in
doslednim zdravljenjem si je podalj{al `ivljenje do starosti
74 let. @e med slu`bovanjem v Dobrovniku v letih 19371938 se je vpisal na teolo{ko fakulteto v Ljubljani z namenom, da bo doktoriral iz zgodovinskih znanosti. Ko pa je
pri{la mad`arska oblast, je bil preme{~en v notranjost Mad`arske. Kot kaplan je slu`boval v dveh mestih na Mad`arskem in pozneje {e pri Gradu in na Cankovi. ^as bivanja na
Mad`arskem je izkoristil za u~enje mad`ar{~ine in za {tudij mad`arske
slovstvene zgodovine.
Po vojni je za kratek ~as bil v Gornji
Radgoni, potem pa je leta 1946 postal
najprej `upnijski upravitelj in pozneje
`upnik v [pitali~u pri Slovenskih Konjicah, kjer je ostal do smrti 13. avgusta
1986. Pokopan je v rodnih ^ren{ovcih.
Ivan Zelko se je kot `upnik docela v`ivel v hribovito {pitali{ko `upnijo, ki ni
bila lahka za bolehnega ~loveka. Kot
zgodovinarja ga je pritegnila tudi preteklost [pitali~a s srednjeve{ko cerkvijo, posebej pa z ostanki slavne `i~ke kartuzije. Kot poznavalec zgodovine je lahko bil velik pomo~nik in svetovalec pri restavriranju samostanskih stavb, zlasti razpadajo~e cerkve.
V prvih letih svojega raziskovalnega
dela je Zelko objavljal poljudno
pisane ~lanke v Novinah in Kalendaru, pridru`il jim je prispevke o
prekmurski zgodovini v ^asopisu za
zgodovino in narodopisje. Od mad`arske zasedbe do leta 1957 ni
ve~ objavljal, temve~ se je ukvarjal z
zbiranjem gradiva za tehtnej{e razprave. Tako se je kmalu po vojni za~el dogovarjati z dr. M. Miklav~i~em
na teolo{ki fakulteti in snovati doktorsko dizertacijo Sledovi slovenstva v nekdanji Kocljevi kne`evini. Vendar je
zaradi izklju~enosti teolo{ke fakultete iz univerze doktoriral {ele leta 1974 z dizertacijo Gospodarska in dru`bena struktura turni{ke pra`upnije po letu 1381.
Dr. Zelko je potem od leta 1968 do 1974 predaval cerkveno zgodovino na mariborskem oddelku teolo{ke fakultete. Od konca 60. let je bil stalni zunanji sodelavec Zgodovinskega in{tituta Milka Kosa pri SAZU in skoraj vsako
leto je v arhivih v Budimpe{ti iskal gradivo za zgodovino
Prekmurja. S svojimi predavanji je nastopil na ve~ simpozijih in znanstvenih sre~anjih.
V letih 1957-1984 je svoje prispevke o prekmurski srednjeve{ki zgodovini redno objavljal v Kroniki. V njih je
obravnaval zemlji{ke razmere in poimenovanja krajev ter
pokrajine, medtem ko je v ostalih revijah pisal tudi o drugih zgodovinskih temah.
S podro~ja cerkvene zgodovine je vredno omeniti njegove
objave vizitacijskih zapisnikov v prekmurskih `upnijah v 16.
in 17. stoletju. Vsekakor njegove {tevilne razprave, objave
zgodovinskega gradiva in poljudni ~lanki predstavljajo velik
in nenadomestljiv prispevek k zgodovini Prekmurja. Z
vztrajnim, vestnim in visoko strokovnim delom, katerega
najpomembnej{i del je zbran v knjigi Zgodovina Prekmurja
si je pridobil priznanja doma~ih in tujih zgodovinarjev.
Predstavljene osebnosti ka`ejo, da so se tudi v na{ih
krajih rodili in v njih `iveli sposobni ter nadarjeni ljudje.
Marsikdo od tukaj{njih ljudi pa tudi ni imel mo`nosti, da
bi se izobrazil in razvil svoje talente. ^e bi rev{~ina manj
pestila tukaj{nje prebivalstvo in ~e bi star{i lahko otroke
ve~ po{iljali v {ole, bi bil seznam vélikih rojakov zagotovo dalj{i. Na{a ob~ina sme in mora biti ponosna na svoje vélike rojake. Vrednost njihovega dela je nad~asna, ne
politika ne ideologija je ne moreta izni~iti.
was filled with derision and even disdain. In all of
his works, Godina exhibits an interest in life as it
truly is. In his short story ’Norost’ (Madness) he
writes: “Truth brings contentedness, brings an
end to injustice … One must act according to his
own conscience, which has grown from the
depths of human essence. On the inside, man is
rich and wonderful, sincere, and knows no lies or
hypocrisy…”
The body of work of Ferdo Godina, who played an
active part in the cultural public sphere all his
life, is quite extensive, as well as very interesting
and enticing. His profane humanity, which is
seen in the depictions of the common people,
along with his commitment to integrity and truth,
give his literary works a lasting value. His artistic
expression varies in intensity and not all his
works have been understood to the same extent,
but we must admit that our writer had a lot to
say. For this reason, we can honestly say that
with his writing, Godina has made an important
addition to the treasury of Slovene literature.
Ivan Zelko, Ph. D. (1912– 1986)
Ivan Zelko was the first person to scientifically
explore the history of Prekmurje. Much had been
written about the history of Prekmurje until then,
but nothing came close to the professional and
systematic writing of Ivan Zelko. This is why any
kind of modern exploration of the history of Prekmurje would
not be complete without including Zelko’s work.
He was born on 14th May 1912 to a family of farmers in
^ren{ovci. He did not go to the middle school in Hungary, but
attended the gymnasium in Murska Sobota for seven years,
and then went to the state gymnasium in Ljubljana for his
eighth year. One of the professors at this gymnasium was Ivan
Dolenec, who awoke in him the love for history.
After graduation, he began to study theology in Maribor and
finished in 1936. During that time, he was ordained a priest.
In his years as a student, he did not only get acquainted with
ecclesiastical history, but also grew increasingly interested in
the history of Prekmurje. He had received motivation for his
studies already in his earlier years, in the Prekmurian
Catholic periodicals (Kalendar srca Jezu{ovoga, Novine and
Marijin list). Already in his first year of studying theology, he
published a professional article ^rensovska `upnija (The
^ren{ovci Parish). At the same time, he diligently collected
all kinds of old Prekmurian books, e.g. prayer books, workbooks, calendars, and others. At first, he was interested
mostly in the history of literature, particularly in the work of
the first Prekmurian Catholic writer Mikli{ Kuzmi~. Already a
practicing theologian, he published his first thoughts on
Kuzmi~ in an article, which was published in the paper
’^asopis za zgodovino in narodopisje’ (A Paper for History
and Ethnography).
As a priest, he was first a chaplain in Dobrovnik, where he first
came in contact with the Hungarian language, while also working to establish a new parish in Kobilje. After that, he was a
chaplain in Sveti Jakob (St. Jacob) in Slovenske gorice for a
while, where he was stricken with tuberculosis. As a result, he
was transferred to Dvorjane, where he was closer to the Vurberk
hospital, where he could receive treatment. The disease
accompanied him until the rest of his life and it was only the
50
diligent and consistent medical treatment that prolonged his
life to 74 years. Already in the years 1937-1938, when he
worked in Dobrovnik, he enrolled in the Faculty of Theology in
Ljubljana with the intention of graduating in historical sciences.
However, when Hungary took power, he was transferred to inner
Hungary. He was a chaplain in two towns there and later also at
Grad near Cankova. He made good use of his time by learning
Hungarian and by studying Hungarian literary history.
After the war, he briefly stayed in Gornja Radgona and then in
1946 first became the parish clerk and later the parish priest in
[pitali~ near Slovenske Konjice, where he remained until his
death on the 13th of August 1986. He was buried in his native
^ren{ovci. As a priest, Ivan Zelko got fully accustomed to the
hilly [pitali~ parish, which was not an easy task for a sickly man.
As a historian, he was also enticed by the history of [pitali~ with
its mediaeval church and especially with the remnants of the
famous Seiz Charterhouse. As an expert on history, he offered
vital assistance and advice with the restoration of the monastery
buildings, especially the church, which was in bad condition.
In the first years of his research, Zelko published non-technical articles in ’Novine’ and ’Kalendar’, along with articles
about the history of Prekmurje in ’^asopis za zgodovino in
narodopisje’. After the Hungarian occupation, he did not publish any more of his work and instead focused on collecting
material for more weighty disquisitions. And so, soon after the
war, he began consulting with M. Miklav~i~, Ph. D., of the
Faculty of Theology and preparing for a doctoral dissertation
Sledovi slovenstva v nekdanji Kocljevi kne`evini (The Traces of
Slovenehood in the Former Principality of Prince Kocelj).
However, due to the Faculty of Theology being excluded from
the University of Ljubljana, he only graduated in 1974 with the
doctoral dissertation Gospodarska in dru`bena struktura
turni{ke pra`upnije po letu 1381 (The Economic and Social
Structure of the Ancient Parish of Turni{~e after 1381).
From 1968 to 1974, Zelko, Ph. D., held lectures on history at
the Maribor branch of the Faculty of Theology. In the late
1960s, he was already a permanent external consultant of the
Milko Kos Historical Institute at the Slovene Academy of
Science and Arts, and every year, he would search for material on the history of Prekmurje in the archives in Budapest. He
gave lectures at many conventions and scientific meetings.
In the years 1957-1984, he regularly updated his articles on
the mediaeval history of Prekmurje in the Chronicles. In the
articles, he discussed the distribution of the land and the
naming of the towns and regions, whereas in other magazines
he also wrote about other historical themes.
On the subject of ecclesiastical history, we should mention his
publication of the land registers of Prekmurian parishes from
the 16th and 17th century. His numerous disquisitions, the publications of historical material and his non-technical articles
present a large and irreplaceable addition to the history of
Prekmurje. Through diligent, conscientious, and highly professional work, the gist of which can be found in the book
Zgodovina Prekmurja (The History of Prekmurje), he acquired
the recognition of local and foreign historians alike.
We can see from these presentations that our region, too, is
a place where talented and gifted people are born and live.
Moreover, many of the people living here never had the
chance to become educated and develop their talents. If there
were less poverty in the area and the parents could send their
children to school more, the list of prominent individuals
would be much longer. Our municipality can and should be
proud of its great individuals. The value of their work is timeless and neither politics nor ideology can diminish it.
Zadnje po~ivali{~e ~ren{ovskih `upnikov
The last resting place of the parish priests of ^ren{ovci
Gornjebistri{ko »tiho‘itje«
The »still life« of Gornja Bistrica
Jelka P{ajd
Jelka P{ajd
»Annie, Annie,
Little Annie
How That Garb
Becomes you…«
»Ana, Ana,
An~ika, na tebi
lejpo gvant
stoji …«
T
T
ako se za~enja ena mnogih ljudskih pesmi, ki so
jih priznanemu zbiralcu ljudskega slovstva Josipu
Dravcu zapeli {tevilni ljudski pevci in godci iz ~ren{ovske ob~ine, kjer je – tako kot drugod na Dólinskem –
ljudsko izro~ilo zelo bogato in pestro. Poleg ljudskih pesmi pa je v ~ren{ovski ob~ini bogato tudi drugo etnografsko izro~ilo, katerega del se je ohranil vse v dana{nji ~as.
his is the first line of one of the many folk songs which
have been sung to the renowned collector of folk literature, Josip Dravec. He gathered information from
numerous folk singers and musicians of the municipality of
^ren{ovci, where folk tradition is very rich and variegated, as
it is in other parts of Dólinsko. In addition to the folk songs, the
municipality of ^ren{ovci is also rich in other kinds of ethnographic tradition, part of which has been preserved until today.
The inhabitants of the municipality, who live in the villages of
Dolnja Bistrica, Gornja Bistrica and Srednja Bistrica, @i`ki,
^ren{ovci and Trnje, are called the Dolnjebistri~ans (Dolnjebistri~anci) Gornjebistri~ans (Bistri~ánci), Srednjebistri~ans/Bistri~ans (Bistri~ánci), @i`kovcis (@i`kánari), ^ren{ov~is (^rén{ov~ari) and Trnj~anis (Trnjár~ari). A local taunting, derisive way to refer to the inhabitants of Gornja Bistrica, Dolnja Bistrica and
Srednja Bistrica is Dolnji Marki, and when referring to the inhabitants of Trje, @i`ki and ^ren{ovci, it is Vesní~ari.
Architectural heritage is quite difficult to find nowadays,
however, there are still signs of ingenuity, with the help of which
the local people skilfully made use of the material from their
immediate surroundings. In the past, houses were built in the
shape of a key, ’cimpred’ (made from wooden logs, plastered with
clay earth, painted with lime and then covered with straw) with a
clay floor; other types of houses had a wooden floor. A ’Cimprana’
house had a living area with a hallway, a front/large room, a
kitchen and a smaller room (or cellar) and an outbuilding with a
stable, a ’gümla’ (an area for storing hay, leaves or cereals) with
an extended projecting roof, a barn (parma) and several pigpens.
The outbuildings were small, there was a muckheap in the yard,
the toilets were next to the pigpens or on the muckheap, and the
wells were opened with keys. After the Second World War, they
built brick houses with brick outbuildings.
Food was quite scarce due to the bad social conditions. It was
prepared on a hearth in a black kitchen. In front of the oven
doors, there was an area (istovje) for dishes and for food. The
kitchen ceiling was arched and under it, they smoked meat. The
food for the pigs was prepared in an earthen pot called krompja~a, different ’poga~as’ (round, unleavened flat cakes) were
made in the earthen tepsija and ’mo~nik’ (a warm dish made of
groats and milk or water) in the metal labo{ka. During the holidays and at the end of more intensive farm work, the food was
more abundant, with more meat, whereas everyday food was
simpler and scarcer. They ate the following dishes: blood pudding (with buckwheat, millet or black), fanka (a type of flat
cake), reta{ (a strudel-type pastry), vrtanka (braided bread),
fresh and leavened ’poga~as’ filled with poppy seeds, walnuts or
cottage cheese, chicken soup, pork, poultry; kva{ene ugurke
(leavened cucumbers), pajani krüj (toasted black bread with
minced lard and garlic), pre`ganke (simple flour soups), sour
milk (sedeno mleko), mlej~ne ugurke (milky cucumbers), zlejvanka (a thin pastry made of buckwheat flour, milk and salt) with
Prebivalci ob~ine, ki bivajo v vaseh Dolnja, Gornja in Srednja Bistrica, @i`ki, ^ren{ovci in Trnje, se imenujejo Dolnjebistri~ani (Dolnjebistri~anci), Gornjebistri~ani (Bistri~ánci),
Srednjebistri~ani/Bistri~ani (Bistri~ánci), @i`kovci (@i`kánari), ^ren{ov~ani (^rén{ov~ari) in Trnj~ani (Trnjár~ari). Doma~a zbadljivka, posmehljivka (couna) za prebivalce Gornje, Dolnje in Srednje Bistrice je Dolnji Marki, za prebivalce
Trnja, @i`kov in ^ren{ovcev pa Vesní~ari.
Stavbna dedi{~ina je danes v naravi `e redka, je pa {e mogo~e najti sledi, ki pri~ajo o iznajdljivosti, s katero so znali tukaj{nji ljudje dodobra uporabiti in izkoristiti gradivo, ki jim ga
je ponujalo neposredno okolje. Hi{e so bile v preteklosti grajene v obliki klju~a, cimprane (grajene z lesenimi brvmi, ometane z ilovico in pobeljene z apnom ter krite s slamo), z ilovnatim podom; zidane hi{e pa z lesenim podom. Cimprana hi{a je imela pod eno streho stanovanjski del s hodnikom,
prednjo/ve~jo sobo, kuhinjo ter malo sobico (ali klet) in gospodarski del s hlevom, gumnom (gümlo) s podalj{anim nadstre{kom in skednjem (parma) ter svinjskimi hlevi. Gospodarska poslopja so bila majhna, na dvori{~u je bilo gnoji{~e,
strani{~a na prostem so bila pri svinjakih ali na gnoji{~u,
vodnjaki so bili odprti na klju~. Po drugi svetovni vojni so gradili zidane hi{e z zidanim gospodarskim poslopjem.
Prehrana je bila v preteklosti zaradi slabih socialnih razmer skromna. Hrano so pripravljali v ~rni kuhinji na ognji{~u. Pred vratci pe~i je bil prostor (istovje) za odlaganje posode in hrane. Kuhinjski strop je bil obokan, zidan
in pod njim so dimili meso. Za svinje so kuhali v pe~i v
lon~eni krompja~i, v lon~eni nizki tepsiji so pekli razli~ne
poga~e, v kovinski labo{ki so pripravljali mle~ni mo~nik.
Ob praznikih in zaklju~ku ve~jega kme~kega dela je bila
prehrana obilnej{a in bolj bogata z mesom, vsakdanja
hrana je bila preprostej{a in skromna. U`ivali so naslednje pripravljene jedi: krvavice (ajdove, prosene, ~rne),
fanke, reta{e, vrtanke, presne in kva{ene poga~e, nadevane z makom, orehi ali skuto, kurjo juho, svinjsko, pi{~an~je meso; kva{ene ugurke, pajani krüj, pre`ganke,
kislo (sedeno) mleko, mlej~ne ugurke, zlejvanke s kislim mlekom, bu~no olje, zaseko, presno zelje, krompirjevo zelje, mle~ni mo~nik, krompirjeve (dödöli) in koruzne `gance, proseno in ajdovo ka{o …
53
Poroka (gostüvanje) in pred njo snubljenje (vôgledi) sta
potekala po ustaljenih obi~ajih. Vabil je stare{ina (me{etar), z njim je {el `enin. Stare{ina je moral biti dober govornik, ki se je pogajal z nevestinim o~etom oz. star{i, s
seboj pa sta imela kola~ (~rnega) kruha, zavitega v bel
prt, v preteklosti tudi sol. V ~etrtek so kuharice pripravljale hrano, v petek so svatje (gostüvanci) prina{ali smetano, skuto, jajca, moko … Glavni udele`enci na poroki
so bili nevesta (sneja), `enin (mlado`enec), pri~a (stare{ina) in njegova `ena (posnehalija), drug/i (drü`ban/i),
dru`ica/e (posvalbica/e), pozva~in, star{i in ostali svatje (gostüvanci). Po polno~i sta mladoporo~enca smela
prvi~ zaplesati, nevesti je venec z glave vzela posnehalija (botra). Naslednji dan so se pozva~in in muzikantje oblekli v ma{kare in vküp gonili tiste svate, ki so bili vabljeni, da se ponovno zberejo in nadaljujejo gostüvanje. Prve{~e je bilo prvo nedeljo ali praznik po poroki, ko so se
zbrali na nevestinem domu bli`nji sorodniki, glavni s
svatbe ter star{i; pojedli so hrano, ki je ostala od svatbe,
ponekod je igral tudi harmonikar.
sour milk, pumpkinseed oil, minced lard, fresh cabbage, stewed
cabbage with potatoes, milk ’mo~nik’, dödöli (hard-boiled potato and flour mush), corn ’`ganci’ (chunks of cooked flour), millet and buckwheat porridge...
The wedding ceremony (gostüvanje) and the wooing (vôgledi) before it were carried out according to traditional customs.
The doyen (me{etar), with the groom at his side, was the one to
invite the people. The doyen had to be a good speaker, since he
had to negotiate with the father of the bride, that is, with the parents. With them, the two had a cake of (black) bread, wrapped
in a white cloth, and occasionally, salt. On Thursday, the cooks
would prepare food, on Friday, the wedding guests (gostüvanci)
brought cream, cottage cheese, eggs, flour ... The main participants of the wedding were the bride (sneja), the groom
(mlado`enec), the best man (stare{ina) and his wife (posnehalija), bridesman/men (drü`ban/i), bridesmaid/s (posvalbica/e),
the summoner (pozva~in), the parents and other guests (gostüvanci). After midnight, the newlyweds were allowed their first
dance and the posnehalija removed the wreath from the bride’s
head. The next day, the summoner and the musicians dressed in
costumes and vkup gonili (gathered together) all the guests that
were invited to the wedding, to gather once more and continue
the gostüvanje (celebration). On the first Sunday or on the first
holiday after the wedding, the prve{~e took place – close relatives, the main wedding guests and parents gathered at the
bride’s home, ate the food that was left over from the wedding,
and sometimes a man with an accordion would entertain them.
Up until the Second World War, a bosman ({trüca) (a type of
ceremonial bread) was obligatory at every wedding. It is a type
of nuptial bread, oblong in shape, made from eight strips of
dough and decorated with dough figurines and paper flowers. At
the end, the doyen would cut it and distribute it among the
guests. With the distribution of the bosman, the guests were
symbolically joined together into a matrimonial union, whereas
the cut piece of the bread represented a gift for the groom and
bride upon their entrance into a new life, which is to be filled with
happiness, wealth and children.
The pozva~in also represents an important part of the local
wedding traditions. The pozva~in is an inviter that invites (pozava) people to the marriage feast from Candlemas day until
Shrovetide. From Monday to Wednesday, the pozva~in would
walk from door to door and invite people to the wedding, whereas on Thursday, he would help prepare the food. The bride and
groom each had their own pozva~in. He had to be a good speaker and be able to walk and drink for longer periods of time. He
wore high boots, bells, an ornamented cane/axe with hedgehog
skin, four decorative towels with paper ribbons of different
colours fastened to his shoulders, a large paper flower (cmejr)
on the left side of his chest, two flasks (kula~), one containing
snejino mlejko (millet) and the other containing wine; he also
had a top hat, decorated with paper ribbons of different colours,
which fell down to his face, as well as different kinds of feathers
and a bag with a map. With a humorous speech, called ’the
Gospel’ (from the booklet ’Stari{instvo in zva~instvo’ (For
Parents and Summoners)) and with his behaviour, he summoned
the people from each house he visited to the gostüvanje. On the
eve of the wedding, he and the drü`ban carried a cock and a
young hen (jarika) – which symbolised a young couple – to the
bride. In the same way, the pozva~in and the musicians carried
a bale with a shirt (ròba~o), which the bride prepared for the
groom, to the groom’s house on the eve of the wedding (zdavanje). The gostüvanje lasted for two days, from Sunday to
Monday, and at the wedding, the pozva~in was responsible for
keeping the guests happy and brought food and drink to the
Na poroki vse do druge svetovne vojne ni smel manjkati
bosman ({trüca). To je `enitovanjski kruh podolgovate
oblike, osemkrat pleten in okra{en z iz testa izdelanimi
figuricami svatbe in papirnatih ro`. Na koncu ga je stare{ina razrezal in ga razdelil med vse svate. Z razdelitvijo
bosmana so bili svatje simbolno povezani med seboj v
ob~estvo zakonskega para, odrezani kos pa je bil tudi popotnica `eninu in nevesti v novo skupno `ivljenje, ki naj
bi bilo obdarjeno z veliko sre~e, bogastva in otrok.
S poro~nimi obi~aji je tesno povezan tudi lik pozva~ina.
To je mo{ki vabovec, ki vabi (pozava) na poro~no gostijo
od sve~nice pa do pusta. Hodil je pe{ vabit tri dni (od ponedeljka do srede), v ~etrtek je pomagal kuharicam pripravljati hrano. Nevesta in `enin sta imela vsak svojega
pozva~ina. Pozva~in je moral biti dober govorec in imeti
kondicijo za hojo in pitje. Oble~ene je imel visoke {kornje,
obe{ene zvon~ke, okra{eno palico/sekirico z je`evo ko`o,
prek ramen pripete {tiri okrasne brisa~e s pripetimi papirnatimi barvnimi trakovi, na levi strani prsi je imel veliko
papirnato ro`o (cmejr), dve ~utarici (kula~) – v eni snejino
mlejko (proso), v drugi pa vino, visok klobuk, okra{en s pisanimi papirnatimi trakovi, ki so mu segali preko obraza,
in razli~nimi peresi ter torbo z zemljevidom. S {aljivim govorom Evangelija (iz knji`ice Stari{instvo zva~instvo) in obna{anjem je vabil prebivalce hi{e, h kateri je pri{el, na
gostüvanje. Na predve~er poroke sta z drü`banom nesla
petelina in mlado koko{ (jariko) – ki sta simbolizirala mlad
par – nevesti. Prav tako je pozva~in z muzikanti na predve~er poroke (zdavanja) peljal nevestino ali `eninovo balo
s srajco (ròba~o), ki jo je pripravila nevesta za `enina.
Gostüvanje je trajalo dva dni, od nedelje do ponedeljka,
na sami svatbi je pozva~in skrbel za dobro razpolo`enje,
na mizo je nosil jeda~o in pija~o. Z denarjem, ki ga je dobil pri vabljenju, je pla~al muzikante.
Koledovanje je bilo nekdaj obredni obhod od hi{e do hi{e, pri katerem so koledniki – polà`i~i (ki so polagali v hi{o vse dobro) s petjem in vo{~ili `eleli doma~im ter hi{i
dobro letino, zdravje, blaginjo ... Najbolj znani so bili zimski koledniki. Polà`i~i so s seboj nosili torbe za darove.
Na dan sv. Barbare (barbarinje, 4. decembra) so otroci
hodili vo{~it: »Bog vam daj toliko gudekov, kak na moji
54
glavi lasi~kov, p{enice, prosa, kure.« V dar so najpogosteje dobivali suho sadje. ^e pa niso dobili darov, so takole vo{~ili: »Bog vam daj sto livóf, pa edino prasé, pa
tisto naj vam volk odnesé!« Tudi na {tefanovo ({tefanje,
vla`i~ovo na Dòlinskem 26. decembra) so otroci hodili k
sosedom vo{~it tako, da so polena drv vrgli v hi{i na tla,
pokleknili nanje, mahali s klobukom in govorili: »Bog vam
daj toliko pi{~ancev, kot je las na moji glavi; Bog vam daj
toliko teli~kov, kot je na moji glavi las; Bog vam daj toliko
pra{i~ev, kot je las na moji glavi.« Za novo leto so okrog
hodili pet samo fantje, dekleta ne.
table. He used the money he received during the summoning to
pay the musicians.
The koledovanje was an old tradition, where the ’koledniki’
- polà`i~i (the ’placers’, which would ’place’ good wishes ’into’
the houses) would walk from door to door, singing and wishing
the inhabitants a good harvest, health, wealth and so on. The
winter koledniki were the most famous. The polà`i~i would carry
bags for donations with them. On St. Barbara’s Day (barbarinje, December 4th), the children would sing: “Bog vam daj toliko
gudekov, kak na moji glavi lasi~kov, p{enice, prosa, kure”
(“May God grant you as many piglets as there are hairs on my
head and wheat and millet and chickens”). As a donation, they
usually received dried fruit. When they received no donations,
they would sing: “Bog vam daj sto livóf, pa edino prasé, pa tisto
naj vam volk odnesé!” (May God give you a hundred stables and
only one pig, and let it be taken by wolves!”. On St. Stephen’s
Day (December 26th, called {tefanje or vla`i~ovo in Dòlinsko),
the children would carry logs of wood from door to door, throw
them on the floor, kneel on them, wave their hats in the air and
say: “Bog vam daj toliko pi{~ancev, kot je las na moji glavi; Bog
vam daj toliko teli~kov, kot je na moji glavi las; Bog vam daj
toliko pra{i~ev, kot je las na moji glavi.” (“God grant you as
many chickens as there are hairs on my head; God grant you as
many calves as there are hairs on my head; God grant you as
many pigs as there are hairs on my head”. On New Years, only
the boys would go sing from door to door.
There were different kinds of annual traditions. From St.
Barbara’s Day (barbarinje, December 4th) until Christmas, girls
would hem handkerchiefs. At the Christmas Eve Midnight
Mass, they would use the handkerchiefs to strike the boy they
wished to marry. On St. Nicholas Day (Miklo{i, December 6th)
a mass for millers, büjra{es (men who regulated the flow of
river Mura to prevent inundation) and ferrymen was held at the
chapel in Dolnja Bistrica. At Christmas, a visitor was not
allowed inside the house (or into the main room called ’predja
i`a’) until he was fed, because it was believed that otherwise,
someone from the household would die. On St. Stephen’s Day
({tefanovo, December 26th), the boys would throw oat apples
at girls during mass, in memory of the stoning of St. Stephen.
The young would then go to the local festivity; the young men
who had girlfriends would pay a “{tefan” – 2 litres of drink –
and if the girlfriend was from another village, this payment
meant that the young man was allowed to visit her and be with
her ’publicly’. On the day of the Epiphany (January 6th), water
was brought to the church to be blessed.
On Candlemas Day (February 2nd) candles were brought to the
church to be blessed and people from the ^ren{ovci parish
went to Turni{~e to ’sing Candlemass hymns’. At Shrovetide
(faj{~enek), people were encouraged to walk around a lot, as
it was believed this would keep them healthy. The ones called
’vêlki faj{~eki’ walked around on Shrovetide Tuesday, whereas
the ones called ’mali faj{~eki’ walked around the day after Ash
Wednesday. Women were not allowed to sew in the time of
Shrovetide, so as not to knit together the chicken bottoms. On
St. Valentine’s Day (February 14th) and on St. Gregory’s Day
(gregórjevo, March 12th), the mothers would plant poga~as on
the trees for their children, as the children believed that the
birds are having weddings and the poga~as were left over from
the wedding feasts. On Palm Sunday, they took ’the prêsmec’
(a bundle of greenery, willow switches and ribbons) to the
church to be blessed and threw it on the roof – if it turned
downwards, it meant that someone from the household would
die that year. With it, they smoked the cattle as it was leaving
the stable for the first time and with it they smoked when it
Letne {ege so bile raznolike. Od dneva sv. Barbare (barbarinje, 4. decembra) in do bo`i~a je dekle robilo robec in
z njim pri polno~nici udarilo fanta, ki ga je `elelo za mo`a.
Na dan sv. Miklav`a (miklo{i, 6. december) je bila na Dolnji Bistrici v kapeli ma{a za mlinarje, büjra{e in brodarje.
Za bo`i~ v hi{o (prostor predja i`a) pri{leka niso spustili,
dokler se ni najedel, ker so verjeli, da bo v nasprotnem
primeru eden iz hi{e umrl. Na dan sv. [tefana ({tefanovo,
26. decembra) so v cerkvi med ma{o fantje na dekleta
metali ovsena jabolka, v spomin na kamenjanega sv. [tefana. Mladina je {la na veselico; fant, ki je imel dekle, je
v gostilni pla~al »{tefana« - 2 litra pija~e in ~e je bilo dekle iz druge vasi, je pla~ilo pija~e pomenilo, da je mladeni~ lahko »javno« hodil k njej in z njo. Na dan sv. treh kraljev (6. januarja) so nosili v cerkev blagoslavljat vodo. Na
sve~nico (2. februarja) so nosili v cerkev blagoslavljat sve~e, iz ~ren{ovske fare pa so v Turni{~e hodili »sve~nico
pet«. Na pusta (faj{~enek) si moral hoditi okrog, ker si bil
potem zdrav. Poznali so vêlke faj{~eke, ki so hodili okrog
na pustni torek, in male faj{~eke, ki so hodili okrog dan
po pepelnici. Na pusta `enske niso smele {ivati, ker bi s
tem kuram zavezale riti. Na dan sv. Valentina (14. februarja) in sv. Gregorja (gregórjevo, 12. marca) so matere nastavljale svojim otrokom na drevesa in ograje poga~e, saj
so otroci verjeli, da se pti~ki `enijo in so od pti~je gostije
ostale poga~e. Na cvetno nedeljo so nesli v cerkev blagoslovit prêsmec in ga vrgli na streho – ~e se je obrnil navzdol, je pomenilo, da bo tisto leto nekdo pri hi{i umrl. Z
njim so pokadili `ivino, ko je {la prvi~ iz hleva, z njim so
kadili, ko je grmelo. Od velikono~ne sobote zve~er dalje
so tudi streljali z mo`narji in kurili ognje. Do druge svetovne vojne so v ~asu velike no~i (vüzen) zakurili ogenj
(vüzmenka) in mladina je hodila po vasi od enega do drugega ognja. K blagoslovu so v ko{ari, pokriti z okrasnim
prti~kom, nesli pisanice (remenke), hren, klobase, meso,
sol, beli kruh. Na dan sv. Jedrti (jedertovo, 17. marca)
`enske niso smele {ivati in prati; pono~i so na okna nastavljale krpo za umivanje posode: ~e je zmrznila, so sejale lan 99. dan po novem letu, druga~e pa en teden pozneje. Na dan sv. Jurija (jürjovo, 23. aprila) so okrasili hi{na vrata in vrata hleva; s ~renso so okrasili lesene kravje jarme ter kurili kresove. Na dan sv. Marka (markovo,
25. aprila) in telovo so bile procesije. Za prvi maj so okra{evali vrata in postavljali pri kapeli v Dolnji Bistrici oltar~ek
z Marijinim kipcem in belim prtom, da so tja hodile `enske molit. Na binko{ti (risali) so z blagoslovljeno vodo
po{kropili njive in kobile; po drevesih so lovili male vrane
in jih cvrli; na ta dan naj bi se `enske za svetlo polt umivale z vodo od pranja posode. Po malem {marnu (mala
mê{a, 8. septembra) naj se ne bi ve~ kosilo: »[to po mali
me{i kosi, tisti na pe~i si{i.« Po sv. Mihaelu (miholje, 29.
septembra) se je lahko povsod paslo. Na dan vseh svetih
55
(vsi sveci, 1. november) naj bi v daljni preteklosti nastavljali na mizo hrano za mrtve du{e, pokojnike.
thundered. From the evening of Easter Saturday forward, they
would also shoot mortars and make fires. Until the Second
World War, they would make a fire (vüzmenka) at Easter
(vüzen) and the young would go around the village, from one
fire to the next. To the Easter service, they would bring baskets, covered with an ornamental handkerchief, containing
coloured eggs (remenke), horseradish, sausages, meat, salt
and white bread. On St. Jedrt’s Day (jedertovo, March 17th)
women were not allowed to sew or wash clothes and at night,
they placed the dishwashing cloth on the windowsill: if it froze,
they sowed flax on the 99th day after New Year; otherwise they
sowed a week later. On St. George’s Day (jürjovo, April 23rd),
they decorated the house entrances and the entrances to the
stables; they decorated the wooden ox yokes with ~rensa
(black cherry) and made bonfires. On St. Mark’s Day (markovo, April 25th) and at the time of Corpus Christi, processions
were held. On the first of May, entrances were decorated and
a small altar with a statuette of Mary and a white cloth was set
up at the chapel in Dolnja Bistrica, where women could pray.
At Pentecost (risali) fields and mares were sprayed with holy
water, young crows were caught and fried, and to make their
skin fair, the women washed with dishwashing water. After The
Nativity of the Theotokos (mala mê{a, September 8th) there
was to be no more mowing: “[to po mali me{i kosi, tisti na
pe~i si{i.” (“Those who mow after mala me{a, have to dry it on
the stove.”). After St. Michael’s Day (miholje, September
29th), the cattle was allowed to graze everywhere. On All
Saints’ Day (vsi sveci, November 1st), our distant ancestors
supposedly put food for the dead on the table.
Witches, or more precisely, the belief in their existence and
power, was very strong and was present for a long time. By
performing different rituals, people tried to protect themselves from evil forces. Before the Christmas Eve Midnight
Mass, they would cook `egnane rou`e (flowers that were
blessed at the Mass on the Feast of the Assumption) and the
whole family washed themselves in this water to protect themselves from witches. On the eve of St. George’s Day, children
stuck ~rensove (bird cherry) branches into the fences, so that
their smell would prevent the witches from entering the house
all year long. They believed that the witches took the milk
from the cows by stealing one item from the property at a time
and by this, taking the milk from the cows. They also believed
that diseases, especially those of young children, were caused
by an evil look given by certain people. An afflicted child was
zvör~en (cursed) and did not eat, cried incessantly and had
diarrhoea. The cure for this affliction was water, in which the
people threw charcoal and pondered who the ’culprit’ for the
affliction could be.
@egnanje (pro{~enje) is a celebration of the name day of
the church’s patron saint or the celebration of the consecration of the parish church, which includes fairs and festivities.
People, mostly relatives and friends, gather from nearby villages. The ^ren{ovci church, consecrated in the name of the
Exaltation of the Holy Cross, became the parish church in
1807 and celebrates its ’pro{~enski day’ on 14th September.
On the Feast of the Assumption (vêlka me{a, August 15th),
flowers were blessed in the local church and put in the wheat
boxes. The people of ^ren{ovci also went elsewhere to celebrate pro{~enje: on jo`efovo (March 19th) they went to
[trigovo by foot, crossing river Mura with the Gibinsko ferry,
on pêtrovo (June 29th), they went to Hotiza, on the feast of St.
John the Baptist (June 23rd) they made a fire and went to
Razkri`je to get water, which was good for the eyes, and on
the Feast of the Assumption they went to Turni{~e.
Coprnice oz. vera v njihovo delovanje in mo~ se je ohranjala dolgo in je bila zelo mo~na. Z raznimi (obrednimi)
dejanji so se sku{ali braniti in prepre~evati vplive zlih sil.
Pred polno~nico so v vodi skuhali `egnane rou`e (ki so
bile blagoslovljene na veliko ma{o) in s to vodo se je umila vsa dru`ina, da bi bili varni pred coprnicami. Na predve~er sv. Jurija so otroci natikali po ograjah ~rensove vejice, da bi njihov vonj vse leto prepre~eval ~arovnicam dostop v hi{o. Verjeli so, da so coprnice kravam jemale mleko tako, da so vzele eno stvar s posestva in na ta na~in
kravam vzele mleko. Verjeli so tudi, da bolezni, posebej
pri majhnih otrocih, povzro~ajo nekateri ljudje z zlim pogledom. Tak otrok je bil zvör~en in ni jedel, nenehno je
jokal in imel drisko. Pozdravili so ga z vodo, v katero so
metali oglje, in iskali »krivca« za bolezen.
@egnanje (pro{~enje) je praznovanje godu zavetnika
cerkve ali proslavljanje posvetitve `upnijske cerkve, zdru`eno s sejmi in dru`abnostjo. Na pro{~enju se zberejo
ljudje iz okolice, predvsem sorodniki in prijatelji. ^ren{ovska cerkev, posve~ena povi{anju sv. Kri`a, je leta 1807
postala `upnijska in svoj »pro{~enski dan« praznuje 14.
septembra. V doma~i cerkvi so na veliki {maren (vêlka
me{a, 15. avgusta) blagoslavljali ro`e, ki so jih polagali
v skrinje s p{enico. Iz ^ren{ovcev so na pro{~enja hodili tudi drugam: na jo`efovo (19. marca) v [trigovo pe{
preko Mure z gibinskim brodom, na pêtrovo (29. junija)
na Hotizo, na dan Janeza Krstnika (24. junija) so kurili
ogenj in {li v Razkri`je po vodo, ki je bila dobra za o~i, v
Turni{~e so {li za veliki {maren.
Pozva~in
»The pozva~in«
56
The Tableaux
of ^ren{ovci
^ren{ovske
slike
Cultural heritage
Kulturna dedi{~ina
The Church of the Holy Cross in ^ren{ovci was originally a wooden church. In 1698, a brick church was built and in
1807, it became the parish church. The church we see today,
built in the Neo-Romanesque style, received its present
appearance in 1860. It has four altars, of which the one built
in 1907 is the most prevalent and the most elaborate. On the
walls, we can observe scenes from the Stations of the Cross.
The Chapel of St. Nicholas in Doljna Bistrica was built around
1881 and later renovated. The Church of St. Anthony of
Padua in Gornja Bistrica was built in 1972, and today bears
the name of Anton Martin Slom{ek. The Chapel of St. John the
Baptist in Trnje received its present appearance in 1976. The
Chapel of St. Florian in @i`ki was built in 1936.
Cerkev sv. Kri`a v ^ren{ovcih je bila prvotno lesena
cerkev. Leta 1698 so postavili zidano cerkev, ki je leta
1807 postala `upnijska. Sedanja cerkev, zgrajena v
neoromanskem slogu, je bila dograjena leta 1860.
Ima {tiri oltarje, od katerih je najopaznej{i in najbolj
dodelan glavni oltar iz leta 1907. Na stenah so slike
kri`evega pota. Kapela sv. Nikolaja v Dolnji Bistrici je
bila zgrajena okrog leta 1881 in nato obnovljena. Cerkev sv. Antona Padovanskega na Gornji Bistrici je bila
zgrajena leta 1972, danes pa nosi ime Antona Martina Slom{ka. Kapelica sv. Janeza Krstnika v Trnju je
bila dograjena leta 1976. Kapela sv. Florijana v @i`kih
je bila zgrajena leta 1936.
The Klekl house • In the building of today’s Klekl house,
there used to be a junior gymnasium, but after the arrival of
Jo`ef Klekl, it became somewhat of a religio-cultural centre for
Prekmurian Catholics, as this is where Klekl prepared and published the monthly paper Marijin list as well as the weekly paper
Novine. Nowadays, the building is the seat of the municipality
and several other institutions, organisations and societies.
Kleklov dom • V hi{i, danes imenovani Kleklov dom,
je svoj~as delovala ni`ja gimnazija, z nastanitvijo Jo`efa
Klekla v njej pa je postala svojevrstno versko-kulturno
sredi{~e prekmurskih katoli~anov, saj je Klekl tukaj pripravljal in izdajal mese~nik Marijin list in tednik Novine.
Danes je v stavbi sede` ob~ine in nekaterih drugih ustanov, organizacij ter dru{tev.
A Monument to the Prekmurian Mother • On the
main square in ^ren{ovci stands a monument to the
Prekmurian mother. It is 2,3 m high and was made by the
sculptor Stane Ker{i~. The verses of Karl Destovnik Kajuh
engraved on the monument preserve the memory of the
Prekmurian resistance against the occupying forces, and
especially, the preservational role of the Prekmurian mothers in times of grave social distress, when many of the local
people immigrated abroad, mostly to America.
Spomenik prekmurski materi • Na osrednjem trgu
v ^ren{ovcih stoji 2,3 m visok spomenik prekmurski
materi, ki ga je izdelal kipar Stane Ker{i~. Verzi pesnika Karla Destovnika Kajuha, vklesani v spomenik,
ohranjajo spomin na prekmurski odpor proti okupatorjem, predvsem pa spomenik obele`uje ohranitveno vlogo prekmurskih mater v ~asih najhuj{ih socialnih stisk,
ko so se tukaj{nji ljudje mno`i~no odseljevali v tujino,
predvsem v Ameriko.
The Memorial Park • Next to the ^ren{ovci church and
cemetery, there is a memorial park, containing a memorial to
those that died in the two world wars, as well as busts of two
great men, who left a permanent mark on the spiritual history of the municipality (Franc Cigan, Ph. D., Ivan Zelko Ph. D.).
There is a memorial plaque for those that died in the world
wars in every village of the municipality of ^ren{ovci.
Spominski park • Ob ~ren{ovski cerkvi in pokopali{~u je spominski park, v katerem so poleg spomenika
padlim v svetovnih vojnah {e doprsni kipi osebnosti, ki
so zaznamovale duhovno zgodovino ob~ine (dr. Franc
Cigan, dr. Ivan Zelko). V vseh vaseh ~ren{ovske ob~ine so spominske table padlim tako v prvi kot v drugi
svetovni vojni.
The Firefighters’ Museum in @i`ki • This museum is
one of the most beautiful local firefighters’ museums in
Slovenia and is definitely the finest of its kind in Prekmurje.
There is also a memorial plaque on the side of the building,
dedicated to a fallen soldier, a local named Ivan ^uri~.
s{
Gasilski muzej v @i`kih • Muzej je eden lep{ih lokalnih
gasilskih muzejev v Sloveniji, vsekakor pa prednja~i med tovrstnimi muzeji v Prekmurju. Na stavbi je tudi spominska
plo{~a padlemu borcu doma~inu Ivanu ^uri~u.
s{
Natural Heritage
Naravna dedi{~ina
River Mura • On its 95 km journey across the area of the Republic
of Slovenia, river Mura creates a river basin area of 1375 km2.
River Mura has two faces: from its spring until it reaches the village of Ver`ej, it is channelled, while from Ver`ej on, past ^ren{ovci
and Doljna Bistrica to its mouth, it is livelier and more vivacious.
In the area of the municipality of ^ren{ovci, it turns into a lowland
river with many meanders and inundated grasslands, oxbows and
tributaries. In this area, it is characterised by a biotic and visual
Reka Mura
Na svoji 95 km dolgi poti po ozemlju Republike Slovenije,
kjer ustvarja 1375 km2 povodja, ka`e reka Mura dva obraza: od vstopa v Slovenijo do Ver`eja je kanalizirana, rado`ivej{a in bolj razgibana pa je od Ver`eja naprej mimo ^ren{ovcev in Dolnje Bistrice do izliva. Na obmo~ju ~ren{ovske
ob~ine je pravcata ni`inska reka s {tevilnimi okljuki, poplav57
Kleklov dom v ^ren{ovcih
The Klekl House in ^ren{ovci
Gasilski dom v @i`kih
The fire station in @i`ki
nimi logi, mrtvicami in rokavi. Tod jo karakterizirata biotska
in tudi vizualna pestrost: samo reko so si za domovanje izbrale predvsem ribe, in to kar 43 vrst, prevladujejo pa vrste
iz reda krapovcev; njene mrtvice, prodi{~a in logi pa so bivali{~e {tevilnih drugih `ivalskih vrst (glej str. 12).
diversity. It provides a habitat for 43 species of fish, mostly from
the Cyprinidae family; while its oxbows, sandbanks and wet grasslands are the natural environment of numerous other animal
species (see page 12).
Inundated Forests • Inundated forests stretch between the
highwater embankments and form a clump of soft and hard
deciduous trees. Forests of soft trees (willow, poplar, alder tree)
usually grow in the wettest areas, among the old oxbows. They are
also called ’murski logi’ (the groves of Mura) and stretch all the
way to Spodnja Bistrica. The hard trees, like oak and hornbeam,
rarely feel the water of river Mura on their trunks. The most common deciduous shrubs are the hawthorn, black elder and the
Japanese Snowball bush. Due to the abundant herbal and shrub
vegetation, these inundated forests sometimes give the impression of tropical rainforests. The most common representatives of
the animal kingdom are birds, among them the black stork, which
is much rarer than the white stork. The most numerous among
those that stay here all year long are the tits, woodpeckers, birds
of prey, finches and thrushes. On the oaks, we can observe one of
our largest beetles, the stag beetle. The European garden spider
weaves its net in the shrubs and we may also encounter a tick or
two. The most interesting mammal inhabiting in the area is the
water shrew, which is the largest of the shrew family living in
Slovenia and one that is most fond of water.
Poplavni gozdovi
Poplavni gozdovi se razprostirajo znotraj visokovodnih nasipov in tvorijo zdru`bo mehkolistnih ali trdolistnih listavcev. Gozdovi mehkolistavcev (vrba, topol, ~rna jel{a) so
raz{irjeni na najbolj mokrih tleh, ki se prepletajo s starej{imi mrtvicami. Imenujejo se tudi murski logi in se razprostirajo vse do Spodnje Bistrice. Med trdolistavce spadata
npr. hrast dob in gaber, ki jima murska voda redko namo~i deblo. Med listavci se razra{~a zna~ilno grmovje, npr.
glog, ~rni bezeg in navadna brogovita. Zaradi izdatne zeli{~ne in grmovne vegetacije tukaj{nji poplavni gozdovi mestoma dajejo videz tropskega pragozda. Od `ivalskih predstavnikov so tod naj{tevil~nej{e ptice, med njimi tudi ~rna
{torklja, ki je veliko redkej{a od bele. Naj{tevil~nej{e med
tistimi, ki vse leto pre`ivijo ob Muri, so sinice, `olne, ujede, {~inkavci in drozgi. Ob hrastu naletimo na enega na{ih
najve~jih hro{~ev, roga~a. Na grmovju plete mre`e pajek
kri`evec, precej pogost pa je tudi klop. Med sesalci je najzanimivej{a povodna rovka, ki je najve~ja med rovkami na
na{em obmo~ju in ima med njimi najraje vodo.
Oxbows • Oxbows or oxbow lakes are formed when the water
level is high, and the meandering river finds an alternative route
due to a larger quantity of water. By this, it cuts off the meander
and leaves an oxbow. The only contact the oxbow has with the river
is at times of inundation, when the river introduces fresh water, preventing the oxbow from growing over too quickly. Those oxbows
which are out of reach of the river, only receive water through rainfall and groundwater and they have also been known to dry up and
give way to forests. Oxbows are a unique biotope, abundant in all
kinds of plant and animal species. The typical plant species that
grow here are the famous water lily, the spatterdock, the meat eating common bladderwort, the arrowhead, the water soldier, occasionally also the frogbit, the water caltrop, the floating Salvinia and
many others. These oxbows are also abundant in animal species
which choose standing water as their habitat: dragonflies, water
scorpions, water-boatmen, snails (the great pond snail), leeches,
different kinds of frogs, the newt (which has a distinct characteristic – after mating, it leaves the water and lives on land until the next
mating season) and the European fire-bellied toad. There are also
different kinds of birds living in the oxbows, like the great reed warbler, the little bittern, the little grebe, the coot, and the common
moorhen. The most famous oxbow in the area of the municipality
of ^ren{ovci is Velika Kocija near Dolnja Bistrica, which is known
for its rare species of plants. It used to be the location of the koli{~e
Bobri (the Bobri crannog) a popular tourist spot, which attracted
many tourists and other guests. Unfortunately, the area is no longer
in operation, as is the nearby floating mill on river Mura.
Mrtvice
Mrtvice ali mrtvi rokavi nastanejo ob visokih vodah, ko si
reka, ki meandrira, zaradi ve~je koli~ine vode najde novo
pot. Pri tem preseka meander in tako nastane mrtev rokav. Z mati~no reko ima mrtvica stik komaj ob naslednji
povodnji, ko reka s sve`o vodo poskrbi, da se mrtvica ne
zaraste prehitro. Mrtvice, ki jih mati~na reka ve~ ne dose`e, pa napajajo le padavine in podtalnica, lahko se zgodi,
da tudi presahnejo in na njihovem mestu nastane gozd.
Mrtvice so poseben biotop, kjer mrgoli razli~nih rastlinskih
in `ivalskih vrst. Med rastlinskimi je najbolj znamenit lokvanj, rastejo pa tudi rumeni blatnik, navadna me{inka, ki je
mesojeda rastlina, strelu{a, {karjica, ponekod tudi `abji {ejek, vodni ore{ek, plav~ek in mnoge druge. @ivalske vrste,
ki jim je bivalno okolje stoje~a voda, so v tukaj{njih mrtvicah {tevilne: ka~ji pastirji, vodni {~ipalci, hrbtoplovke, pol`i
(veliki mlakar), pijavke, razli~ne vrste `ab, npr. pupek, katerega posebnost je, da po parjenju zapusti vodo in do naslednjega parjenja biva na kopnem, ali pa ni`inski urh. V mrtvicah `ivijo tudi razli~ne vrste ptic, kot so rakar, mala bobnarica, mali ponirek, ~rna liska, zelenonoga tukalica. Najbolj znana mrtvica na obmo~ju ~ren{ovske ob~ine je Velika
Kocija ob Dolnji Bistrici, ki slovi po redkih rastlinskih vrstah.
Na njenem obmo~ju je stalo koli{~e Bobri, nekdaj znana turisti~na to~ka, ki je privabljala {tevilne turiste in goste. Objekt je `al propadel, tako kot tudi bli`nji mlin na Muri.
Prodi{~a
The Sandbanks • On its journey, River Mura constantly lifts
and deposits gravel, sand and other particles. As a result, sandbanks are formed. These represent very dynamic ecosystems, as
they are inhabited by pioneering species of plants and animals.
We can observe them in several locations in the municipality.
Those that are most often submerged by river Mura offer a
refuge for birds like the little ringed plover, the common sandpiper and the marsh hen. The sandbanks with more vegetation,
on the other hand, are perfect for birds like the little bittern,
which is the smallest of the heron family.
Reka Mura na svoji poti vedno odna{a in odlaga prod, pesek in druge delce. Tako nastanejo prodi{~a, ki so zelo
dinami~ni ekosistemi, saj jih naseljujejo pionirske `ivalske in rastlinske vrste. Tudi v ~ren{ovski ob~ini lahko
vzdol` Mure opazujemo prodi{~a in `ivljenje na njih. Tista, ki jih Mura pogosteje preplavi, so zato~i{~e npr.
malemu de`evniku, malemu martincu in vodni koko{ki.
Tista, ki so `e bolj zara{~ena, pa so tudi bivali{~e ptic,
npr. male bobnarice, ki je najmanj{a ~aplja.
59
Stoletna drevesa
The Hundred-year-old Trees • There are 64 trees in
Slovenia that have been designated as valuable natural features
due to their size and age. Among them is the ginkgo tree, which
has been growing in the Orlov{~ak forest for hundreds of years.
It is the only ginkgo tree in the area of the Republic of Slovenia
to be put on the Slovene list of valuable natural features. There
are many other old trees in the municipality of ^ren{ovci, among
them mostly lime trees. They are usually located in the most
prominent spot in the village, most commonly on the main village square, or they mark some other important spot, like a
crossroads. One such tree is the lime tree in front of the Church
of the Holy Cross in ^ren{ovci with a trunk circumference of 370
cm.
s{
V Sloveniji je med naravne vrednote vpisanih kar 64 dreves, ki izstopajo po svojih dimenzijah in starosti. Med njimi je tudi ginko, ki `e stoletja raste pred logarnico v gozdu Orlov{~ak. Je edino drevo te vrste na ozemlju Republike Slovenije, ki je uvr{~eno na slovenski seznam naravne dedi{~ine. Sicer pa je v Ob~ini ^ren{ovci {e ve~
starih mogo~nih dreves, med njimi najve~ lip. Te obi~ajno zasedajo najmarkantnej{a mesta v naselju, najpogosteje na glavnem va{kem trgu, ali pa ozna~ujejo kak{no
drugo pomembno to~ko, npr. kri`i{~e. Tak{na je tudi lipa
pred cerkvijo svetega Kri`a v ^ren{ovcih z obsegom debla 370 cm.
s{
Stoletna drevesa med ~ren{ovskim
`upni{~em in cerkvijo
The hundred-year-old trees
between the rectory
and the church
60
The Technical Heritage
Tehni~na dedi{~ina
The Mills and Ferries • There used to be several mills on river
Mura (near Bistrice) and on the ^rnec brook, e.g. the Vu~ko and
Smodi{ mill (one of them was on the other side of river Mura and had
its water wheel in the water, whereas the rest of the mill was on the
riverbank), two Kreslin mills, the Kolenko mill and the Ifko mill. The
milling business used to be an important activity in the past and also
played a role in the development of the distinct cultural heritage and
folklore, which are being preserved and revived by the local cultural
associations for the purpose of cultural tourism. Not long ago, the
ferries were an important means of transport, as they enabled a –
not uncommonly the fastest – connection between the villages and
between the people on the left bank and the people on the right bank
of River Mura. Of course, the preserved mills and the ferries which
are still in operation no longer hold the same economic importance;
however, they are an interesting ’document’ of the technical culture
of the past and an enticing part of the local tourist offer.
jpj
Mlini, brodi • Na Muri (ob Bistricah) in na ^rncu je bilo
nekdaj ve~ mlinov, npr. Vu~kov in Smodi{ev (eden je bil na
drugi strani Mure z mlinskim pogonom na vodi, drugi del
mlina pa je bil na nabre`ju), dva Kreslinova, Kolenkov in Ifkov. Mlinarstvo je bilo v tem prostoru svoj~as pomembna
gospodarska dejavnost, ob kateri se je izoblikovalo tudi
prepoznavno folklorno in kulturno izro~ilo, ki ga danes
ohranjajo in v turisti~no-kulturne namene o`ivljajo tukaj{nja
kulturna dru{tva. Brodi pa so bili v ne tako daljni preteklosti pomembno transportno sredstvo, saj so omogo~ali –
nemalokrat najbli`jo – povezavo med kraji in ljudmi na levem in desnem bregu Mure. Ohranjeni mlini in {e delujo~i
brodi danes seveda nimajo ve~ nekdanjega gospodarskega pomena, so pa zanimiv »dokument« tehni~ne kulture in
zlasti atraktiven del tukaj{nje turisti~ne ponudbe.
Economy
Gospodarstvo
The economy of the municipality of ^ren{ovci is not autonomous and
self sufficient in the sense that it could offer employment to all its
residents. Most of the employed inhabitants and generally all the
active inhabitants are employed outside the municipality and tend to
gravitate towards the regional centres Murska Sobota and Lendava.
Taking into account the only relevant information which indicates the
general economic state of development of the municipality, the index
of economic development, which was compiled by the Government
of the Republic of Slovenia in 2008 and includes the indicators of
development, the indicators of endangerment and the development
potential of the municipality (the index is 124, while in Murska
Sobota it is 75), it is evident that the municipality is an underdeveloped area. This can also be observed when comparing it with the
Slovene average. Not only is the entire region below the Slovene average, but the municipality of ^ren{ovci is also the sixteenth of the
twenty-four Pomurian municipalities. The unemployment rate also
speaks for itself – the average unemployment rate in the country was
’only’ 7,6% at the end of 2007, whereas in the municipality of
^ren{ovci, it was 13,3% in the same period. Nevertheless, there are
several industries in the municipality which could represent the basis
for further economic development; mostly the agricultural sector
and the craft and service sector.
at
Gospodarstvo Ob~ine ^ren{ovci ni samostojno in samozadostno v tem smislu, da bi lahko ponudilo zaposlitev vsem
ob~anom. Ve~ina zaposlenih ob~anov in nasploh aktivnega
prebivalstva je namre~ vezana na delovna mesta izven ob~ine in gravitirajo v gospodarska sredi{~a regije, to je v Mursko Soboto in Lendavo. ^e upo{tevamo edini relevantni podatek, ki ka`e na splo{no gospodarsko razvitost ob~ine, to
je indeks razvojne ogro`enosti, ki ga je za leto 2008 objavila Vlada Republike Slovenije in ki vklju~uje kazalnike razvitosti, ogro`enosti in razvojne mo`nosti ob~ine (indeks je
124, Murska Sobota npr. 75), je evidentno, da ob~ina spada med gospodarsko nerazvita obmo~ja. O tem jasno pri~a
tudi primerjava s slovenskim povpre~jem, ki ka`e, da za
njim zaostaja `e regija sama, znotraj regije pa je ~ren{ovska ob~ina med sedemindvajsetimi pomurskimi {ele na
{estnajstem mestu. Tudi podatki o stopnji brezposelnosti
so zgovorni: dr`avno povpre~je je ob koncu leta 2007 zna{alo »le« 7,6 %, v ~ren{ovski ob~ini pa v istem obdobju
13,3 %. Kljub temu je v ob~ini nekaj gospodarskih panog,
na katere je mogo~e opreti nadaljnji gospodarski razvoj. To
sta zlasti kmetijstvo in obrtno-storitveni sektor.
jp
at
61
Kmetijstvo
Agriculture
Glede na naravne danosti je kmetijstvo {e vedno ena najpomembnej{ih gospodarskih dejavnosti v ob~ini. Skupne
obdelovalne povr{ine zna{ajo kar 49 % celotnega obmo~ja ob~ine. Prevladujejo njivske povr{ine in travniki. Travniki so v ni`jih, bolj mokrotnih predelih, vendar se zaradi
upadanja `ivinoreje spreminja njihova prvotna namembnost
in jih vse bolj zara{~ata grmi~evje in gozd, ali pa jih ljudje spreminjajo, tam, kjer je to mogo~e, v njivske povr{ine. Vse to vpliva tudi na spremembe v biotski raznovrstnosti. Intenzivnega sadjarstva in vinogradni{tva pa zaradi reliefnih in klimatskih danosti prakti~no ni. Na njivskih
povr{inah se intenzivno pridelujejo gojene polj{~ine, {e
zlasti ozimna `ita, koruza in do nedavnega tudi sladkorna pesa. Zrnje ozimnih `it in koruze kmetje ve~ji del pokrmijo `ivini ali prodajo neposredno na trgu, saj je Slovenija neto uvoznik zrnatih `it in koruze. Spremembe v kmetijski politiki vplivajo na to, da se v kolobarju pridelave ob
tradicionalno najobse`nej{i pridelavi p{enice in koruze
znova pojavljajo tudi za to obmo~je tradicionalne kulture,
ki so pred ~asom »izpadle« iz kolobarja, to pa so stro~nice, oljnice in `e skoraj pozabljene kulture, kot so son~nice, soja, konoplja, lan, ajda in proso.
@ivinoreja na obmo~ju ob~ine `e nekaj let stagnira, kar {e
posebej velja za govedorejo. Razpr{ena reja krav, ki so v
preteklosti bile prakti~no v vsakem kme~kem gospodarstvu, ni ve~ aktualna in so jo ljudje opustili, tako da v nekaterih naseljih, ki so {e pred leti imele ve~ sto krav, teh prakti~no ni ve~. Ohranja se {e delno koncentrirana reja krav
molznic, vendar tudi ta iz ekonomskih razlogov izginja. Vse
to vpliva na stale` goveda, ki je nizek, posledi~no pa pomeni dohodkovni izpad na kmetijah in spreminja kulturno krajino. Tradicionalno stalna pra{i~ereja se {e ohranja, vendar
tudi tu vedno bolj prevladuje koncentrirana reja.
Statisti~ni dele` kme~ke populacije je v primerjavi z dr`avnim (7,4 %) {e vedno velik in zna{a 17,5 %, vendar
prevladuje v njej razmeroma staro prebivalstvo, mladih
kmetov je relativno malo. Razlog za to je mdr. tudi posestna struktura, saj med kme~kimi gospodarstvi s 45 %
{e vedno prevladujejo kmetije, ki imajo do 2 ha obdelovalnih povr{in. V praksi to negativno strukturo »dopolnjuje« {e razdrobljenost kme~kih posesti, ki je dedi{~ina mad`arskega dednega prava in {tevil~nosti
dru`in v prvi polovici 20. stoletja. Kmetij, ki imajo ve~
kot 10 ha obdelovalnih povr{in, je le 7,8 %, razveseljivo pa je, da njihov dele` nara{~a. Prav na njih bo temeljil prihodnji razvoj kmetijstva v ob~ini.
Favourable natural conditions enable one of the most important
economic activities in the municipality – agriculture. The overall cultivable area covers 49% of entire area of the municipality. The area is mostly covered by fields and grasslands. Due to
the decline of cattle breeding, the original purpose of the grassy
wet lowlands is changing and they are gradually overgrown by
shrubs and trees, or they are converted into fields where possible. All this has an effect on the biotic diversity. Moreover, due
to the topography of the land and the climatic conditions, there
is virtually no intensive fruit growing or viticulture in the area.
On the fields, there is an intensive production of crops, especially winter cereals, corn and, until recently, sugar beet. The
grains of winter cereals or corn are mostly used for feeding cattle or they are sold directly at the market, since Slovenia is a
net importer of grain cereals and corn. Due to changes in agricultural policies, the traditional local crops, which were recently left out of the crop rotation, are once again being grown
beside the widespread fields of wheat and corn. These are
legumes, oilseeds and some of the almost forgotten crops, like
sunflowers, soy, hemp, flax, buckwheat and millet.Cattle breeding has been stagnating for several years now. Cows used to be
present in every agricultural enterprise, however, cow breeding
is not popular anymore and we only rarely still encounter it.
Only recently, some villages had hundreds of cows, but today,
there are practically none left. A partly concentrated breeding
of milking cows is still present, however, it too is dying out on
account of economic reasons. All these factors affect the cattle
numbers, which are low, and as a consequence, there is a loss
of income for the farms and the cultural heritage is changed.
The traditional pig breeding remains alive, although it is also
becoming more and more concentrated in certain areas. The
statistical percentage of the agricultural population, which is
17,5%, is still high, when compared to that of the whole country (7,4 %). However, it mostly includes older population; young
farmers are relatively rare. One of the reasons for this is the
land holding structure, as 45% of the agricultural undertakings
are those of farmers with 2 ha of arable land. In practice, this
negative structure is ’helped’ by the dispersed state of the agricultural property, which is a remnant of the Hungarian law of
succession and the large families in the first half of the 20th
century. Only 7,8% of farms have more than 10 ha of arable
area, but the good news is, their number is growing. It is they
who represent the basis for future development of agriculture
in the municipality.
at
There are around 1500 bee families in the municipality, but the
precarious financial situation of the beekeepers force them to
limit or even abandon their activity completely. In addition to
this, there has been an increased occurrence of bee diseases all
over Slovenia. To try to overcome this, the ^ren{ovci Beekeeping
Association was founded and has over 30 members. The association helps the beekeepers in many ways, e.g. by supplying
them with medicine and sugar and by organizing a theoretical as
well as a practical education. In addition to this, the association
conducts different promotional activities in kindergartens and in
schools, with which they try to stress the importance of honey in
our nutrition. It also publishes brochures on the subject and participates in different camps for schoolchildren. The association
has fashioned its own banner and registered all the beehives as
well as all the bee pastures.
at
Beekeeping
^ebelarstvo
V ob~ini je pribli`no 1500 ~ebeljih dru`in, vendar neugoden
finan~ni polo`aj marsikaterega ~ebelarja sili v zmanj{evanje
dejavnosti ali celo k njeni opustitvi. Poleg tega pa ~ebelarje
pestijo vse pogostej{e bolezni ~ebel. Da bi te`ave la`e prebrodili, so zdru`eni v ^ebelarsko dru{tvo ^ren{ovci, ki {teje preko 30 ~lanov. Dru{tvo jim pri za{~iti ~ebel pomaga na
razli~ne na~ine, mdr. tudi z nabavo zdravil in sladkorja ter z
organizacijo teoreti~nega in prakti~nega izobra`evanja. Poleg tega dru{tvo izvaja razli~ne promocijske dejavnosti v vrtcih in {olah, s katerimi izpostavljajo pomen medu v ~lovekovi prehrani. V ta namen izdaja zlo`enke in sodeluje na razli~nih taborih {olskih otrok. Dru{tvo je razvilo svoj prapor,
uredilo register ~ebelnjakov in pa{ni kataster.
{f
{f
62
Eden od {tevilnih
~ebelnjakov v ob~ini
One of the many apiaries
in the municipality
Fishing
Ribi{tvo
River Mura used to be rich in fish, as well as in the selection of
fishing methods that the people used. Despite the changes in the
water and the banks, some of the former fish population has
remained stable until today. To keep it this way, the local fishermen have founded The Lendava Fishing Association – principal
office in ^ren{ovci. The association includes fishermen of different ages from ^ren{ovci, Odranci and from Velika Polana. It
often organizes cleaning and working campaigns around the
fishing areas and works to spread awareness among the people
to help them develop a more respectful attitude towards their
environment. It takes care of the fish population and has its own
fishing hut with pleasant surroundings. The association organizes fishing competitions and social gatherings, the so called ’fishing picnics’, at which it offers local fish specialties.
Reka Mura je bila v preteklosti zelo bogata z ribami in
tudi oblike ribolova na njej so bile zelo pestre. Kljub spremenjenim vodnim in obre`nim razmeram je nekaj nekdanjega ribjega bogastva ohranila tudi {e v dana{nji ~as.
Da bi tako ostalo, skrbijo tukaj{nji ribi~i, organizirani v Ribi{ko dru{tvo Lendava - temeljna enota ^ren{ovci.
Dru{tvo zdru`uje ribi~e iz ob~in ^ren{ovci, Odranci in Velika Polana, njegovi ~lani so iz vseh generacij. Dru{tvo
namenja veliko ~asa ~istilnim in delovnim akcijam v okolici ribolovnih obmo~ij in si prizadeva za osve{~anje ljudi
in njihov kulturnej{i odnos do okolja. Redno skrbi za ribji zarod, ima svoj ribi{ki dom z urejeno okolico. Prireja ribi{ka tekmovanja in dru`abna sre~anja, t.i. ribi{ke piknike, na katerih ponudi doma~e ribje specialitete.
{f
{f
Viticulture
Vinogradni{tvo
The configuration of the terrain, the composition of the
ground and the climatic conditions are not entirely suitable
for intensive viticulture, nevertheless, several individuals
still engage in this activity. They belong to the Viticulture
Association of Bistrica, which offers its members professional courses and professional excursions and works to
revive and cherish the old ways of making wine.
Konfiguracija terena, sestava tal in klimatske razmere na
obmo~ju ~ren{ovske ob~ine sicer ne omogo~ajo intenzivnega vinogradni{tva, kljub temu pa se nekaj posameznikov
ukvarja s to dejavnostjo. Ti so zdru`eni v Vinogradni{ko
dru{tvo Bistrica Velika Polana, ki ~lanom nudi strokovno
izobra`evanje, organizira strokovne ekskurzije ter obuja in
neguje obi~aje, vezane na pridelavo vina.
{f
{f
63
Nosilci gospodarskega razvoja
The pillars of Economic Development
Relativna odmaknjenost od regijskih gospodarskih sredi{~, mo~na obrtno-storitvena tradicija {e iz ~asov avstroogrske monarhije (o njej mdr. pri~ajo podatki o cehovski
organiziranosti obrtnikov po bran`ah) in sorazmerno mo~an pritok zdomskega kapitala, ustvarjenega v tujini, so
prispevali k temu, da je obmo~je ob~ine `e v 70. letih preteklega stoletja - za razliko od primerljivih pode`elskih obmo~ij v regiji – postalo pomembno podjetni{ko okolje. Po
ustvarjenem bruto produktu statisti~no sicer ni izstopalo,
je pa izstopalo po {tevilu podjetnikov, ki so sebi in svojim
dru`inam ter seveda zaposlenim, ki so prete`no izhajali iz
doma~ega okolja, nudili primerno eksistenco, ki je bila
praviloma vi{ja od ostalega prebivalstva.
Prizadevanja, da bi v kraj pripeljali mo~nej{i gospodarski
obrat, so bila uresni~ena v @i`kih, ko je v 70. letih prej{njega stoletja v va{kem domu, ki so ga krajani sami postavili in ga nato brezpla~no odstopili, za~el delovati obrat dom`alskega Toka, podjetja za proizvodnjo usnjene galanterije.
Ta je doma~inom in okoli~anom prinesel ve~ kot sto delovnih mest in s tem bistveno prispeval k dvigu splo{nega
standarda in k ohranjanju najbolj vitalne generacije v ob~ini, ki se je do takrat prete`no iz ekonomskih razlogov odseljevala v ve~ja urbana sredi{~a in deloma tudi v tujino.
Prav iz tega podjetja so kasneje, v ~asu tranzicije, nastala
nova podjetja, ki {e danes uspe{no delujejo na isti lokaciji in s prete`no istim proizvodnim programom, namenjenim
zahtevnim zahodnoevropskim trgom. Trenutno zaposlujejo
ve~ deset ljudi in glede na {tevilo zaposlenih gre za najpomembnej{e podjetje na obmo~ju ob~ine. Poudariti velja
tudi pozitiven vpliv podjetja na ostalo podjetni{ko okolje v
@i`kih, ki so dolgo sloveli kot kraj z najve~ obrtniki v celotnem pomurskem pode`elskem okolju.
Na razvoj lokalnega gospodarstva `e desetletja pomembno vpliva lokalna kmetijska zadruga, ki predvsem s svojimi storitvami servisira primarni sektor.
V zadnjem desetletju je opazen tehnolo{ki in tr`ni
vzpon podjetij, ki se ukvarjajo z lesno-predelovalno dejavnostjo. Med njimi izstopa Pohi{tvo Horvat d o.o.,ostalih pet podjetij, ki se ukvarjajo z isto dejavnostjo, pa
prav tako presega lokalne okvirje.
Mo~na so tudi kovinsko-predelovalna podjetja, kot so Tolerance in TPM iz Doljne Bistrice ter KIT iz @i`kov, ki vsako zaposluje ve~ deset delavcev, s svojim proizvodnim
programom pa so prodrli tudi na {ir{e evropsko tr`i{~e.
Pomembne so tudi prevozni{ke firme, {e posebej prevozniki naftnih derivatov, med ostalimi storitvenimi dejavnostmi pa kot perspektivna izstopajo podjetja s podro~ja
gradbeni{tva, krovstva in kleparstva. Rahel upad do`ivljajo gostinska in trgovska podjetja, ki jih je med ve~ kot sto
dru`bami, ki delujejo na obmo~ju ob~ine, najve~.
Ob~ina si prizadeva, da bi postala ~im bolj privla~na za nove
gospodarske programe in v ta namen intenzivno ureja infrastrukturne in prostorske danosti za razvoj gospodarstva.
The relative remoteness from regional economic centres, a strong
tradition in the craft and service business, which has been present since the times of the Austro-Hungarian Empire (it is also
mentioned in the records of the mediaeval trade corporation,
where craftsmen were sorted according to their trades) and the
relatively strong influx of migrant capital from abroad, helped the
area to become – unlike other rural areas in the region – an
important business environment already in the 1970s.
Statistically speaking, its gross product did not stand out, however, the number of entrepreneurs did. These entrepreneurs were
mostly locals, who enabled themselves, their families and, of
course, their employees to enjoy better living conditions, which
were normally higher than that of the rest of the population. The
efforts to introduce larger industry into the area proved successful in 1970s, when ’Toko’, a company from Dom`ale which produces leather goods, began its operation in @i`ki. It offered over
a hundred workplaces for the local inhabitants and their neighbours and contributed to the improvement of the general welfare
of the people. It also put an end to the migration of the most vital
generation in the municipality, which had been forced by economic reasons, to move to larger urban centres and partly also to
other countries. In the time of transition, it was from this company that new companies were created. These companies still operate in the same location with more or less unchanged production
programmes, intended for the more demanding West European
markets. Currently, they employ around a hundred people and,
considering the number of employees, it is the most important
company in the municipal area. We should also note the company’s positive influence on other businesses in @i`ki, which was
long known for having the highest number of craftsmen in the
entire rural area of Pomurje. The local agricultural cooperative,
which offers its services mostly to the primary sector, also has a
positive effect on the development of the local economy. In the
last decade, the wood-processing companies have experienced an
improvement in terms of technology and marketing. The most
successful is Pohi{tvo Horvat d.o.o., whereas the remaining five
wood-processing companies are also among the more successful
in the area. The metal-processing companies, like Tolerance and
TPM from Dolna Bistrica and KIT from @i`ki, each of which
employs tens of people, have managed to break through to the
wider European market with their production programmes.
Transportation businesses, especially those that deal with the
transportation of petroleum products, also play an important role.
Other service businesses which show promise are construction
companies, roofing companies and sheet metal companies.
Catering and trading companies, which represent most of the
companies in the area (there are more than a hundred overall),
are experiencing a slight decline. The municipality is trying to create an environment that would attract new economic programmes
and with this in mind, it is arranging all that is needed for its economical development in terms of infrastructure and business
premises.
at
Kulturno `ivljenje
Cultural Life
at
The municipality of ^ren{ovci has always had s rich and manifold cultural life, especially in the time between the two world
wars. In the socio-cultural circumstances of today, this heritage
is being actively preserved by the numerous cultural associations. In recent years, many of the cultural associations, especially those that work to preserve and revive the folklore tradition and the ethnographic tradition, have been incorporating
their activity into the tourist offer of the municipality.
Bogato in raznoliko kulturno `ivljenje je bilo za kraje ~ren{ovske ob~ine zna~ilno `e v preteklosti, {e zlasti v obdobju med
obema svetovnima vojnama. To je dedi{~ina, ki jo v novih
dru`beno-kulturnih razmerah nadaljujejo in razvijajo {tevilna
kultura dru{tva v ob~ini. V zadnjih letih se {tevilna kulturna
dru{tva, zlasti tista, ki ohranjajo in o`ivljajo folklorno in etnografsko izro~ilo, s svojo dejavnostjo vklju~ujejo v turisti~no
64
ponudbo ob~ine. Kulturno dru{tvo ^ren{ovci s svojimi razli~nimi sekcijami dolo~a kulturni in dru`abni utrip v samih
^ren{ovcih in tudi v bli`nji in {ir{i okolici. Z organizacijo gostovanj ljubiteljskih in poklicnih gledali{~ ter posameznih
igralcev bogati kulturno ponudbo v ob~ini ^ren{ovci. Organizira tudi predstave za otroke, ena od takih prireditev je npr.
miklav`evanje. Dru{tvo ob~asno izdaja oz. podpira izdajo
publikacij o svojem delovanju na podro~ju ohranjanja kulturne dedi{~ine. Ob gledali{kih dogodkih so pomembne tudi likovne in druge razstave. Obujeni likovna in rezbarska
sekcija skrbita za razvoj tega podro~ja v ob~ini in za prenos
znanja ter ve{~in na mlade. Raznolikim kulturnim potrebam
je pred leti slu`ila prirejena mala dvorana v zadru`nem
domu, sedaj pa temu namenu slu`i ob~inska dvorana v Kleklovem domu. Tam potekajo predstavitve knjig, literarni
ve~eri in druga sre~anja z ob~ani. V dru{tvu je dolgo delovala kinematografska sekcija kot edina tovrstna na pode`elju v Pomurju, prav tako tudi mo{ki pevski zbor, ki je prirejal samostojne koncerte in sre~anja z drugimi zbori ter sodeloval na reviji slovenskih pevskih zborov v Sti~ni. Folklorna sekcija deluje konstantno in v glavnem goji prekmursko
plesno izro~ilo. S svojimi nastopi obogati marsikatero prireditev in proslavo, nekajkrat pa je uspe{no gostovala tudi v
tujini. Skupino ljudskih pevk sestavljajo v glavnem upokojenke, ki jih dru`i ljubezen do lepe pesmi. Nastopajo na proslavah in prireditvah, ki jih organizirajo dru{tva upokojencev,
Zavod Svete dru`ine in kulturna dru{tva, ter se udele`ujejo
revij upokojenskih zborov in ljudskih pevcev. S svojim prepevanjem ohranjajo ljudsko izro~ilo, saj so {tevilne zbrane pesmi posnele na nosilce zvoka in natisnile v pesmaricah. Kulturno ponudbo v ob~ini dopolnjuje vokalno-instrumentalni
trio s citrami, za katerega nastope vlada velik interes v
okoli{kih dru{tvih. Pred leti zelo aktivna in kvalitetna dramska sekcija je to sezono ponovno za~ela delovati. Pomlajena igralska ekipa se je lotila priprave nove gledali{ke igre.
Predstave doma~ih dru{tev in njihovih sekcij ter gostujo~ih
profesionalnih slovenskih gledali{~ tvorijo gledali{ki abonma, ki je svojevrsten kulturni dose`ek, saj so zelo redka pode`elska kulturna dru{tva, ki bi imela tak{no gledali{ko ponudbo. Odziv na abonmajske predstave zelo dober.
Skupina ^rensa je bila ustanovljena leta 1998 in jo sestavljajo ljudski godci. Njen namen je ohranjanje tradicionalnih obi~ajev in kulturne dedi{~ine. Na{tudirali in prikazali so jih `e ve~, npr. »Vougledi«, »Kak se je nekda `ivelo« ipd. Skupaj z lendavsko izpostavo Javnega sklada za
kulturne dejavnosti so se vklju~ili v organizacijo sre~anja
ljudskih pevcev in godcev pod naslovom »Pozdravljam te,
cveto~i maj«. Organizirajo tudi sre~anja folklornih, gledali{kih in lutkovnih skupin.
»Jenamena fest« je festival rokodelstva, doma~e obrti in
kulinarike. Nastal je iz `elje, da bi ob~ina dobila v {ir{em
prostoru prepoznavno kulturno prireditev. Festival ni
samo relativno mno`i~no dru`abno sre~anje, ampak tudi
prilo`nost za o`ivljanje in obujanje doma~ih kulinari~nih
zanimivosti ter nekdanjih dejavnosti (npr. pre{anje jabolk).
Sestavni del festivala so delavnice, v katerih si lahko obiskovalci ogledajo ali pa se sami preizkusijo v raznih ve{~inah, kot so npr. izdelovanje ro` iz krep papirja, rezbarjenje, izdelava lesenega orodja, metel iz brezovih vej, vlivanje okraskov iz ~ebeljega voska, predenje, vezenje, na{ivavanje, izdelovanje izdelkov iz koruznega bilja ipd.
Teden duhovnosti in kulture je tradicionalna prireditev,
ki jo organizira Zavod Svete dru`ine. Razvila se je iz
Kleklovih dnevov, ki jih je po osamosvojitvi Slovenije
The Cultural Association of ^ren{ovci and its different
sections defines the cultural and social activity in ^ren{ovci and
in the neighbouring villages. By inviting amateur and professional theatre groups and individual guest actors to come and
perform here, it enriches the cultural life of the municipality. It
also organizes theatre performances for children, like the
’miklav`evanje’ (the St. Nicholas celebration). The association
occasionally publishes or helps with the publication of written
works about their activity in the sphere of cultural heritage
preservation. In addition to the theatre performances, we should
also mention the art exhibitions and other kinds of exhibitions.
The revived painting section and carving section ensure the
development of these two artistic activities and work to pass
the knowledge and skills on to the young. In the past, the small
hall in the cooperative extension building was used for different
cultural events. Today, however, the municipal hall in the Klekl
house is used for these purposes. It features book presentations, literary evenings and other municipal gatherings. For
quite a long time, a cinematographic section was active here,
which was the only one of its kind in rural Prekmurje, as was
the male choir, which held independent performances as well as
performances together with other choirs and also took part in
the Slovene Choirs Meeting in Sti~na.
The folklore section has been continually active ever since its
foundation and mostly cultivates the Prekmurian dance tradition. With its performances, it enriches many an event and
celebration; it has even had several successful performances
abroad. The Women’s Folk Singing Group consists mostly of
pensioners which share the love for beautiful songs. They perform at celebrations and events organized by different pensioners’ organisations, the Institute of the Holy family and
other cultural associations. They also take part in the meetings of the pensioners’ choirs and folk singers. Through their
singing, they are preserving folk tradition, as many of the
songs they sing have been recorded onto sound storage mediums and printed in songbooks. The cultural offer in the
municipality is supplemented by the vocal/instrumental trio
with a zither, which is in high demand in the neighbouring
associations. The drama section, which was very active some
years ago, is resuming its activities this season. The acting
group, now with some fresh young members, has started
preparing for new theatrical plays. The performances of the
local associations and their sections as well as the performances of professional theatre groups, which perform as
guests, are all included in the season subscription offer, which
is its own cultural achievement, as not many cultural associations in the countryside have such an offer of theatrical performances. People are responding very well to the season
subscription offer. The ^rensa Group was founded in 1998
and consists of folk musicians. Its purpose is to preserve the
traditional customs and cultural heritage. Several of these
customs, e.g. ’Vougledi’ and ’Kak se je nekda `ivelo’ (How
they once lived) have been studied and performed. Together
with the Lendava branch of the Public Fund for Cultural
Activity, they have started to help with the organisation of the
meeting of folk singers and folk musicians called
’Pozdravljam te, cveto~i maj’ (’I Welcome You, oh, May in
Bloom,’). They also organize meetings of folklore, theatre and
puppet theatre groups. The Jenamena Fest is a festival
celebrating handicraft, local trades and culinary art. It began
as a wish to create a municipal cultural event that would also
attract visitors from the wider area. The festival is not only a
meeting place of a relatively large number of people, but also
an opportunity to revive and awaken the local culinary tradi65
za~el pripravljati Kleklov odbor. Prireditev poteka vsak
prvi teden v septembru. V tem ~asu se zvrsti niz verskih in kulturnih dogodkov, v katere se vklju~ujejo kulturna dru{tva in obe {oli v ob~ini. Vsako leto organizatorji izberejo vodilno temo, ki jo udele`enci, med katerimi so tudi strokovnjaki z razli~nih podro~ij, podrobneje osvetlijo. Teden duhovnosti in kulture se zaklju~i s
farnim pro{~enjem, ki postaja ne samo verski, ampak
vse bolj kulturni in etnografski dogodek.
Kulturno dru{tvo Ferdo Godina Bistrica od za~etka leta
1982 zdru`uje pevski zbor, dramsko sekcijo in folklorno
sekcijo. [e posebej aktivni so ljudski pevci in pevke, ki
nastopajo na sre~anjih doma in v okolici ter se udele`ujejo obmo~nih in medob~inskih sre~anj ljudskih pevcev
in pripravljajo samostojne koncerte in nastope v sosednjih dru{tvih. Dru{tvo vsako leto organizira praznovanje
1. maja in postavitev mlaja ter je bilo pobudnik tradicionalnega pohoda po Godinovi poti. V dru{tvu deluje tudi
me{ani pevski zbor, ki s svojimi nastopi bogati {tevilne
prireditve v kraju in ob~ini. Opravlja tudi dragoceno poslanstvo pri ohranjanju ljudskega izro~ila, saj organizira
posebne ve~ere za obujanje nekdanjih dejavnosti, kot
so npr. izdelava vezenin, cvetja iz krep papirja, velikono~nih aran`majev. Svoje znanje v delavnicah in na prireditvah prena{ajo na mlade. Pomembno mesto v dru{tvu pripada dramski sekciji, ki pripravlja gledali{ke predstave, sodeluje pri miklav`evanju, na Mlinarskih dnevih
in ~ren{ovskih Dnevih duhovnosti in kulture. Folklorna
sekcija je bila do izstopa iz dru{tva zelo aktivna, razpolagala je z bogato opremo in je s plesom in pesmijo
ohranjala tukaj{nje folklorno izro~ilo.
Folklorno dru{tvo »Pozva~in« Bistrica se je pred leti izlo~ilo iz Kulturnega dru{tva Ferda Godine in odtlej skrbi
predvsem za ohranjanje ljudskega izro~ila. ^lani sodelujejo na raznih prireditvah in organizirajo etnografske delavnice, v katerih obujajo ljudske dejavnosti in like, kakr{en je npr. pozva~in, po katerem tudi nosijo ime.
Kulturno dru{tvo Fran Sale{ki Fin`gar @i`ki je bilo ustanovljeno leta 1971. Ob 25-letnici delovanja je prejelo
Linhartovo zna~ko ter {est Gallusovih zna~k. Najdalj{o
tradicijo ima dramska sekcija. Predstave njenih ~lanov
so vedno polnile doma~o in druge dvorane, stalnica njihovega repertoarja so ljudske igre in t.i. veseli ve~eri,
sodelujejo pa tudi na proslavah ob dnevu `ena in materinskem dnevu ter slovenskem kulturnem prazniku. V
dru{tvu delujejo {e ljudske pevke, ki ohranjajo stare
ljudske pesmi, tambura{ka sekcija, v zadnjih letih pa
{e skupina [ranga{i. Poseben pe~at daje dru{tvu folklorna sekcija, ki je bila ustanovljena pred ve~ kot dvanajstimi leti. V njej ob~asno deluje ve~ skupin, vse pa
odlikuje skrbno pripravljena koreografija. Sodelujejo na
folklornih revijah, razli~nih prireditvah, tudi v tujini. Svoje plesne sposobnosti so pokazali na RTV Slovenija v
oddajah Petka in Brez zapor.
Kulturno dru{tvo Trnje, ustanovljeno leta 1998, je organizator kulturnih prireditev, ob katerih se zdru`ujejo,
sre~ujejo in kulturno bogatijo tako va{~ani Trnja kakor
tudi ostali prebivalci Ob~ine ^ren{ovci. Posamezne
sekcije dru{tva - ljudski pevci, recitacijska sekcija,
glasbena skupina - sodelujejo na razli~nih krajevnih in
ob~inskih proslavah ter prireditvah. Pomemben dose`ek dru{tva je izdaja zbirke receptov za pripravo peciva in poga~ ter zlo`enke Doma~i krüj v Trnju. Precej
bogato tradicijo ima likovna dejavnost mladih pod men-
tion and the old customs (like apple pressing). The festival
features different workshops, at which the visitors can
observe or try out different crafts, e.g. making crepe paper
flowers, whittling, making wooden tools and birch brooms,
making ornaments out of beeswax, spinning, embroidering,
sewing trims, crafting with corn leaves, and so on.
The Week of Spirituality and Culture is a traditional event,
organized by the Institute of the Holy family. It developed from
the Klekl Festival, which the Klekl committee had organized
since 1991, when Slovenia declared its independence. The
event takes place every first week of September. This is a time
of numerous religious and cultural events, in which the different cultural associations as well as the two local schools take
part. Every year, the organizers choose a main theme, which
the participants, among them also experts from different
fields, talk about and shed more light on. The week of spirituality and culture is concluded with a celebration dedicated to
the patron saint of the parish church, which is not only a religious event, but a cultural and ethnographic event as well.
The Cultural Association of Ferdo Godina in Bistrica
has been uniting the choir, the drama section and the folklore section since 1982. The association’s folk singers have been especially active. In addition to performing at different meetings of folk
singers, they also hold independent concerts and performances in
the neighbouring associations. Every year, the association holds a
1st of May celebration and organizes the raising of the maypole. It
also started the now traditional hike on the Godinova trail. The
association includes a mixed choir, whose performances enrich
numerous local or municipal events. It plays a vital role in the
preservation of folk tradition, as it organizes special evenings dedicated to the revival of some of the old skills, like making embroidery, crepe paper flowers and Easter arrangements. Their knowledge is passed on to the young in the workshops and events they
take part in. The drama section represents an important part of
the association’s activity. In addition to its theatre performances,
it also takes part in the ’miklav`evanje’, the ’Mlinarski dnevi’ (The
Milling Festival) and the Week of Spirituality and Culture in
^ren{ovci. The folklore section was very active until it withdrew
from the association. It incorporated many props and outfits into
their performances and worked to preserve the local folklore tradition with its song and dance.
The Folklore Association ’Pozva~in’ from Bistrica
has detached itself from the Cultural Association of Ferdo
Godina some years ago and since then, focuses on the preservation of folk tradition. The members participate in different
events and organize ethnographic workshops at which they
revive the folk activities and characters, like the ’pozva~in’,
after whom they also take their name.
The Cultural Association Fran Sale{ki Fin`gar
from @i`ki was founded in 1971. On its 25th anniversary,
it received the Linhart badge and six Gallus badges. The
drama section has been active the longest. The performances of its members have always filled the local performance hall as well as other performance halls. Its repertoire
usually includes folk games and so-called merry evenings,
and they also take part in the Mother’s Day and Women’s
Day celebrations as well as the Slovene cultural holiday.
The association also includes a group of women folk
singers, which work to preserve old folk songs, the tambourine section, and in recent years, the [ranga{i group.
The folklore section, which was founded more than twelve
years ago, gives the association a special quality. It occasionally includes several groups, which are known for their
carefully coordinated choreography. They take part in folk66
torstvom akademskega slikarja. Pogosto ustvarjajo na
lore meetings and different events at home and abroad.
neko temo in pripravijo razstavo. Med najaktivnej{imi
They have demonstrated their dancing abilities on RTV
sekcijami je vokalni kvintet Aeternum, ki nastopa po
Slovenia in the shows ’Petka’ and ’Brez zapor’.
Prekmurju in tudi izven pokrajine.
The Cultural Association of Trnje, founded in 1998,
Romsko dru{tvo »Romano pejtau{ago« Kamenci goji bogaorganizes cultural events, where all the inhabitants of the
to in razvejano dejavnost. V njem deluje ve~ glasbenih in plemunicipality of ^ren{ovci can meet and enrich their cultural
snih skupin, ki ohranjajo stare ciganske plese in glasbo. Za
life. The individual sections of the association – the folk singers,
organizirane skupine turistov (naselje letno obi{~e do 4.000
the recitation section, the musical group – participate in differturistov) pripravljajo ~lani dru{tva program, v katerem poleg
ent local and municipal celebrations and events. The associaglasbe in plesa predstavijo naselje Kamenci, zgodovino Rotion has also published a collection of cake and ’poga~a’
mov z ogledom romskega muzeja, tradicionalne romske obrrecipes and the brochure Doma~i krüj v Trnju (Homemade
ti in zdravilnega gaja. Vsako leto ob mednarodnem dnevu RoBread in Trnje), which represents an important achievement for
mov organizirajo posebno prireditev oz. proslavo. @e vrsto let
the association. There is quite a rich tradition of painting in the
v naselju Kamenci dru{tvo v sodelovanju z Razvojnim cenassociation. It is conducted under the supervision of a Bachelor
trom Lendava pripravlja poletne tabore in kreativne delavniof Fine Arts. The painters often create paintings that revolve
ce. Njihovi tradicionalni prireditvi sta Romsko pro{~enje in
around a central theme and then organize an exhibition of these
Romska no~ na zadnjo avgustovsko nedeljo. Dru{tvo prebiworks. One of the most active sections of the association is the
valce naselja tudi obve{~a o izobra`evalnih dejavnostih in soAeternum vocal quintet, which performs all over Prekmurje as
deluje pri izvajanju informacijsko-motivacijskih delavnic.
well as elsewhere.
Glasbeno dru{tvo Art music ima tri sekcije, plesno, liThe Roma Association ’Romano pejtau{ago’ from
terarno in glasbeno. Njihovi ~lani se udele`ujejo glasbeKamenci is involved in a rich and diverse activity. It includes
nih festivalov in prirejajo koncerte, mdr. so sodelovali na
several musical and dance groups, which work to preserve the
festivalu Melodije morja in sonca, gostujejo tudi v tujini
old Roma dances and music. The association organizes a spena mednarodnih glasbenih tekmovanjih.
cial event for organized tourist groups (4,000 tourists visit the
Cerkveni me{ani pevski zbor »Franceta Cigana« ^renvillage every year). At this event, the visitors are treated to a
{ovci deluje od leta 1995. Njegov osnovni cilj je sicer
musical and dance performance and a presentation of the vilglasbeno sodelovanje pri nedeljskih bogoslu`jih, vendar
lage of Kamenci, then they get to know the history of the
pa se udele`uje tudi drugih glasbenih prireditev, festivaRoma by observing some traditional Roma crafts and visiting
lov, revij cerkvenih pevskih zborov in glasbenih revij v ora healing garden as well as the Roma museum. Every year, on
ganizaciji JSKD. S svojimi koncerti so raz{irili glas domathe International Roma Day, they hold a special celebration.
~e `upnije in ob~ine po Sloveniji in tudi preko njenih
With the help of the Lendava Development Centre, the assomeja. Ob 10-letnici delovanja je zbor pripravil slavnostni
ciation has been organising summer camps and creative
koncert in ob tej prilo`nosti prejel 14 bronastih, 7 srebrworkshops for many years. The two traditional Roma events
nih in eno zlato Gallusovo plaketo.
are ’Romsko pro{~enje’ (A Roma Celebration) and the
V kulturno `ivljenje ~ren{ovske ob~ine se opazno vklju~uje
’Romska no~’ (The Roma Night), which are held on the last
tudi Dru{tvo upokojencev ^ren{ovci. To naj{tevilnej{e
Sunday in August. The association also informs the locals of
dru{tvo v ob~ini je bilo ustanovljeno z `eljo, da bi starej{im
the current educational activities and takes part in the inforob~anom in ob~ankam omogo~ilo izbolj{anje kakovosti `ivmational/motivational workshops.
ljenja in pre`ivljanje aktivnega tretjega `ivljenjskega obdobThe ’France Cigan’ Church Choir from ^ren{ovci has
ja. Vanj so sedaj vklju~eni ~lani iz ^ren{ovcev, vseh treh Bibeen active since 1995. Although its main purpose is singing at
stric, Trnja in @i`kov. V dru{tvu delujeta dve pevski skupini,
Sunday masses, it also takes part in other musical events, festiljudske pevke iz ^ren{ovcev in ljudske pevke iz Bistric, obe
vals, church choirs meetings and musical meetings, organized
pa nastopata na prireditvah v bli`nji in daljni okolici. Tudi
by The Republic of Slovenia Public Fund for Cultural Activities.
dru`abna sre~anja in izleti z ogledi kulturnih ter krajevnih
With its concerts, is has succeeded in making its local parish
znamenitosti so stalnica dru{tvenega delovanja.
and municipality known all over Slovenia, as well as beyond its
{f
borders. On its 10th anniversary, the choir
arranged a special concert and received 14
Ljudska glasba in stari obi~aji • Folk music and old customs
bronze, 7 silver and one gold Gallus plaque.
The Pensioners’ Organisation of ^ren{ovci
also plays a vital role in the cultural life of
the village. This organisation, which has the
highest number of members of all the local
associations, was founded with a vision to
enable a better quality of life and a more
active existence for people in their third
age. It includes members from ^ren{ovci,
all the three Bistricas, Trnje and @i`ki. It
also includes two singing groups – the
women folk singers from ^ren{ovci and the
women folk singers from the Bistricas. Both
of them perform at many different events,
be it at home or elsewhere. The association
regularly organizes social gatherings and
trips with sightseeing.
{f
Turizem
Tourism
Turisti~na ponudba ob~ine se osredoto~a na naravne danosti reke Mure, ki je tod {e ohranila veliko svoje naravnosti in biotske raznovrstnosti, ter na bogato folklorno in
etnografsko izro~ilo, ki ga danes o`ivljajo {tevilna kulturna dru{tva v ob~ini.
Turisti~no dru{tvo Bistrica se ukvarja z organizacijo turisti~ne ponudbe in razli~nih prireditev. Delovati je za~elo
leta 1997. Organizira rekreacijske pohode, ekolo{ke in
etnografske delavnice, prireditve, pustovanja, martinovanja in sodeluje na prireditvah v okolici ter festivalih. Ohranjanje ljudskega izro~ila in kopanje korit spada med njegove prvenstvene naloge. Na vpadnicah je postavilo panoje s silhueto mlinov na Muri ter pripravlja razstave izdelkov, ki nastajajo v etnografskih delavnicah. Uredilo je tudi
gozdno u~no pot ter izdalo zlo`enko s karto o zgodovinskih in kulturnih ter drugih objektih v treh Bistricah. Na~rtuje izgradnjo bre`ne hi{e in mlina na Muri. Njegova najzahtevnej{a naloga pa je organizacija Mlinarskih dnevov.
Mlinarski dnevi so tradicionalna prireditev, katere namen je obujanje starih ljudskih opravil in obi~ajev, vezanih na nekdaj bogato mlinarsko izro~ilo ob Muri in ^rncu.
Vsak tretji vikend v juliju jo v sodelovanju z drugimi dru{tvi in organizacijami pripravi Turisti~no dru{tvo. Prireditev
se je uveljavila tako v doma~em kot {ir{em slovenskem
okolju in privablja {tevilne obiskovalce - ljubitelje spro{~enega dru`enja in slovenskega etnografskega izro~ila.
Dru{tvo »Etno« - dru{tvo za edukacijo, turizem, nove medije in organizacijo se prav tako vklju~uje v oblikovanje turisti~ne ponudbe v ob~ini. Poleg razvijanja ustvarjalno-kreativnega mi{ljenja, promoviranja formalnega in neformalnega izobra`evanja se namre~ ukvarja tudi z ustvarjanjem razmer za pre`ivljanje prostega ~asa ter skrbi za popularizacijo turisti~ne dejavnosti in turisti~ne ponudbe med krajani.
Dru{tvo vsako leto organizira »Mura kros«.
The tourist offer of the municipality focuses on the natural
features of river Mura, which has managed to stay relatively unchanged and has preserved much of its biotic diversity in the area, as well as the rich folklore an ethnographic
tradition, which is being revived by numerous cultural associations in the municipality.
The Bistrica Tourist Association organizes activities for
tourists as well as other events. It has been active since 1997.
It organizes recreational hikes, ecological and ethnographic
workshops, different events, e.g. the Carnival celebration, St.
Martin’s Day celebration, and also takes part in other events
and festivals in the area. The preservation of folk tradition and
trench digging are its main activities. Beside the main roads
entering the village, it had mill silhouette boards set up and it
also regularly prepares an exhibition of works made in the
ethnographic workshops. The association also set up an educational path in the forest and published a brochure with a
map of all the historical, cultural, and other sites in the three
Bistricas. It is now planning to build a riverside cottage and a
mill on river Mura. However, its most difficult task is organizing ’Mlinarski dnevi’.
’Mlinarski dnevi’ (The Milling festival) is a traditional
event, the purpose of which is to revive old folk activities and
customs, connected with the once thriving milling tradition on
river Mura and on the ^rnec brook. It is held on the third weekend in July and is organized by the local tourist association in
cooperation with other associations and organisations. It has
become a popular local event and it is also becoming popular in
the wider Slovene area. It attracts many visitors – those who
share the love for relaxed socialising and for the Slovene ethnographic tradition.
The ’Etno’ Association – the association that focuses on
education and tourism, as well as on new media and organisation, also helps with the development of the tourist offer
{f
Romske plesalke iz Kamencev • The Roma dancers from Kamenci
68
in the municipality. In addition to the creative thinking and
the promotion of formal and informal education, it also
employs itself in creating the conditions for leisure time
activities and also works to popularize the tourist activity
and the tourist offer among the locals. Every year, the association organizes a ’Mura kros’. (The Mura Run)
[port
Prebivalci ob~ine svoje {portno-rekreativne potrebe in dejavnosti uresni~ujejo v {tevilnih {portnih dru{tvih in klubih.
[portno dru{tvo ^ren{ovci je bilo ustanovljeno leta
1981. V preteklosti je bilo najuspe{nej{e v rokometu.
@enski rokometni klub je v letu 1996 pod imenom »@RK
Mobix« tekmoval v drugi dr`avni ligi, leta 1997 pa je v kategoriji starej{ih deklic osvojil 4. mesto v finalu dr`avnega tekmovanja. Zaradi neustrezne {portne dvorane je
prenehal delovati. [e pred `enskim rokometnim klubom
je nekaj let deloval mo{ki rokometni klub, ki je zaradi
neustrezne {portne infrastrukture prav tako prenehal delovati. Po izstopu nogometnega kluba v [D ^ren{ovci deluje le {e strelska sekcija. Z izgradnjo osemsteznega
streli{~a za zra~no pu{ko so bili izpolnjeni pogoji za ponovni razvoj strelskega {porta v ob~ini, ki je bil `e prej
razvit v @i`kih. Strelci so od za~etnih tekmovanj v pomurski ligi s serijsko pu{ko, kjer so dosegali lepe rezultate
in doslej osvojili tudi nekaj naslovov pomurskih prvakov,
prerasli v stabilnega drugoliga{a v dr`avni strelski ligi, v
katero so se uvrstili leta 2004. Trenutno deluje {est
strelskih selekcij, mdr. je aktivno udejstvovanje v strelskem {portu omogo~eno tudi dekletom. [portno dru{tvo
^ren{ovci organizira tudi rekreativne dejavnosti, v zimske ~asu npr. rekreativno vadbo v telovadnici, poleti pa
pohode in kolesarjenja.
[portno dru{tvo Dolnja Bistrica deluje na rekreativni
ravni, zlasti v malem nogometu. Za vklju~itev v liga{ko
tekmovanje mu manjka primerna infrastruktura.
[portno dru{tvo Trnje je bilo registrirano leta 1999.
Skrbi za razvoj {porta, predvsem malega nogometa v Trnju in ob~ini. V dru{tvu so bile ob ustanovitvi poleg nogometne sekcije registrirane {e namiznoteni{ka, odbojkarska in {ahovska. Po uspehu v ob~inski ligi Moravske
Toplice se je ekipa uvrstila v pomursko ligo, kjer `e drugo leto uspe{no tekmuje.
Brodarsko dru{tvo Bistrica zdru`uje ljubitelje slovenskih rek in {e posebej reke Mure. Njegovi kajaka{i se
udele`ujejo spustov po reki Muri in sodelujejo pri izvedbi
ekolo{kega spusta »Murske ladje«. Ta prireditev privabi
na reko veliko ljubiteljev Mure, starih ladij in lepe narave.
^lani dru{tva se udele`ujejo tudi tekmovanj v spustih, ki
jih organizirajo druga slovenska in hrva{ka dru{tva ter na
njih kljub skromni opremi dosegajo lepe rezultate in se
vra~ajo z njih s {tevilnimi medaljami. Veliko pozornosti
~lani dru{tva namenjajo urejanju ~olnarne, kantine ter
njune okolice, za lep{e po~utje obiskovalcev Mure in v
skrbi za naravo pa vsako leto organizirajo ~istilno akcijo
in postavijo klopi za sprehajalce. Za mlade ~lane je dru{tvo pripravilo te~aj veslanja in nabavilo nekaj za{~itne
opreme.
Nogometni klub ^ren{ovci deluje od leta 1974. Tekmovati je za~el v takratni ob~inski ligi ob~ine Lendava, kasneje
se je uvrstil v pomursko nogometno ligo in leta 1986 postal
njen prvak. Po reorganizaciji tekmovanja je klub za~el nastopati v 3. slovenski nogometni ligi - vzhod, v kateri je leta
1999 postal prvak in se je uvrstil v 2. SNL, kar predstavlja
najve~ji uspeh ob~inskega {porta. Danes je klub stabilni
tretjeliga{, mladinci in kadeti pa nastopajo v 2. SNL. Ob 20letnici delovanja kluba je bilo zgrajeno novo nogometno
igri{~e z nekaj nepokritimi sede`i. S tem so bile ustvarjene
razmere za kakovostno delo, ki se ka`e tudi v tem, da klub
na~rtno skrbi za razvoj nogometa in vklju~evanje ~im {ir{e-
{f
Sports
The inhabitants of the municipality satisfy their recreational
needs and activities in the numerous local sports associations
and clubs.
The ^ren{ovci Sports Association was founded in
1981. Its handball team used to be very successful. In
1996, the Women’s Handball Club competed in the Second
National League under the name ’@RK Mobix’ and in 1997,
it reached 4th place in the senior girls’ category in the
national finals. Due to inadequate sports facilities, it had to
cease its activity. Before the Women’s Handball Club, there
was also a Men’s Handball Club, which also ceased its
activity due to an inadequate sports infrastructure. It was
active under the name ’The Veterans’ for some time after
that and participated in the International Worker’s
Olympics in Spain, which is the highest sporting success in
the history of ^ren{ovci. After the football club ceased its
activities, the only remaining club was the Shooting Club.
With the construction of the eight-station shooting range
for air gun practice, the development of shooting sports in
the municipality was possible once again, although it was
already partly developed in @i`ki. At first, they competed in
Pomurian League competitions with a standard rifle where
they reached good results and also became the champions
of Pomurje several times. In 2004, they entered the second
league of the National Shooting League and became strong
competitors. At the moment, it includes six teams and
active participation in is also enabled for girls. The
^ren{ovci Sports Association also organizes recreational
activities, e.g. recreational exercises in the gym in winter,
and hikes and bicycle trips in the summer.
The Dolnja Bistrica Sports Association operates on a
recreational level, especially by playing futsal. It cannot play in
league competitions as it lacks the proper sports infrastructure.
The Trnje Sports Association was registered in 1999. It
focuses on the development of sports, especially futsal, in
Trnje and the rest of the municipality. When it was founded, it also registered a football section, table tennis section
and chess section. Following a successful performance at
the Municipal League Moravske Toplice, the team joined
the Pomurian League, where it has been competing successfully for the last two years.
The Bistrica Ferrying Association is a union of people who share the love for Slovene rivers, especially river
Mura. Its kayakers participate in the kayaking events on
river Mura and the release of the nature-friendly ’Murske
ladje’ (Mura boats). This event attracts many lovers of river
Mura, old ships and beautiful nature. The members of the
association also participate in kayaking competitions,
organized by other Slovene and Croatian associations and,
despite the humble equipment, attained considerable
results and return from them laden with medals. A lot of
thought is being put into the appearance of the boathouse,
the canteen and their surrounding area. Every year, the
association organizes a cleaning campaign and installs
benches, to make the visit more pleasurable and comfort69
able. It also organizes rowing classes and has purchased
some protective equipment for the young members.
^ren{ovci Football Club has been active since 1974. It initially competed in the then Lendava Municipal League, then it
joined the Pomurian Football League, and in 1986, it became
its champion. After the reorganization of the leagues, the club
began to play in the 3rd Slovene Football League – East, of
which it became champion in 1999 and reached the 2nd
Slovene Football League (SFL), which is the greatest sporting
achievement of any sport in the municipality. Currently, the club
is a strong contender of the 3rd league, whereas the U18s and
the U16s play in the 2nd SFL. On the club’s 20th anniversary, a
new football field with some uncovered seats was built. This
paved the way for quality training, which can be seen in the
club’s efforts to include in their training as many young people
as possible as well as in its diligent work for the development
of this sport. The football school Panorama, which was attended by boys from the wider area, also contributed greatly to the
realization of these goals.
After the reorganisation, the Bistrica Football Club started playing in the Intermunicipal Football League. The club is
divided into several sections, with the smaller sections achieving good results. With its modest means, the club also maintains the football field and the club’s premises.
The Trnje Association of Off-road Vehicle Enthusiasts A.R.O.
is an association where off-road vehicle enthusiasts can
meet and interact. After it was founded in 1996, it made its
own race track. Its members participate in many different
meetings and competitions and every year, they organize at
least one local soft trail race or a meeting, which is attended by fellow off-road vehicle enthusiasts from all over the
world. The association also organizes presentations of new
vehicles, but the traditional meetings of fellow enthusiasts
are still their most popular activity.
The Black Wings Moto Club from @i`ki is the youngest
association in the municipality. It has been active for two years
and organizes group fieldtrips around Prekmurje and also elsewhere in Slovenia. The members take part in motorcycle meetings and competitions all around Slovenia. We can see from
the traffic safety lectures they organize, that traffic safety
presents an important part of their philosophy and their activity. They have been organizing an annual motorcycle meeting
at the Kantina centre in Gornja Bistrica since 2006, which is
on its way to becoming a traditional event.
Nogometno igri{~e v ^ren{ovcih
The football field in ^ren{ovci
ga kroga mladih v organizirano vadbo nogometne igre. Za
uresni~itev teh ciljev je delovala tudi nogometna {ola Panorama, ki so jo obiskovali de~ki iz {ir{e okolice.
Nogometni klub Bistrica je po reorganizaciji nogometnih tekmovanj zaigral v medob~inski nogometni ligi. V klubu deluje ve~ sekcij, dokaj dobre rezultate dosegajo mlaj{e selekcije. Hkrati klub s skromnimi sredstvi skrbi za
urejanje igri{~a in klubske prostore, ki jih je s pomo~jo
ob~ine na novo zgradil v letu 2007.
Dru{tvo ljubiteljev terenskih vozil A.R.O. Trnje zdru`uje ljubitelje terenskih vozil. Po ustanovitvi leta 1996 si je
uredilo lasten tekmovalni poligon. Njegovi ~lani se
udele`ujejo razli~nih sre~anj in tekmovanj, vsako leto pa
tudi sami pripravijo vsaj eno tekmovanje vrste »soft trail«
ali pa sre~anje z mednarodno udele`bo. Dru{tvo organizira predstavitve novih vozil, med njegovimi najodmevnej{imi dejavnostmi pa so tradicionalna sre~anja ljubiteljev
terenskih vozil, ki privabijo v Trnje {tevilne obiskovalce in
posadke iz domovine in tujine.
Moto klub black wings @i`ki je najmlaj{e dru{tvo v ob~ini.
Deluje dve leti in za svoje ~lane organizira skupinske vo`nje
po Prekmurju ter {ir{i domovini. ^lani se udele`ujejo sre~anj motoristov in tekmovanj po razli~nih slovenskih krajih,
z organizacijo predavanj o varni vo`nji pa dokazujejo, da sta
varnost ~lanov in splo{na cestno-prometna varnost pomemben del njihovega mi{ljenja in delovanja. Od leta 2006
organizirajo pri Kantini na Gornji Bistrici sre~anje motoristov, ki obeta, da bo postalo tradicionalna prireditev.
{f
Firefighting
Conflagrations and other accidents used to be quite common
in the area of the municipality of ^ren{ovci. To prevent them
from happening and to reduce the material damage, the
inhabitants began forming firefighters’ associations in the
1920s. When their firefighting activity was in full swing, they
gradually began to engage in other activities as well, becoming an important generator of social and cultural life.
The ^ren{ovci Firefighters’ Association was founded in
1923 and became a member of the Firefighters’ Association of
Yugoslavia through the Beltinci Firefighters’ zhupa (a small
administrative division of a principality). When it was founded,
the municipality presented it with a four wheel fire engine, which
was then kept in a simple wooden tool shed. In the early 1930s,
it experienced a technological improvement – with the money it
earned from lotteries in 1930 and 1931, the association bought
a portable motor fire engine and built a fire station. This was a
very active time for the association. Under the Kingdom of
{f
Gasilstvo
Po`ari in druge nesre~e so bile na obmo~ju ~ren{ovske
ob~ine v preteklosti zelo pogoste. Da bi prepre~ili najhuj{e in zmanj{ali materialno {kodo, so se prebivalci orga70
nizirali tudi tako, da so od prvih desetletij 20. stoletja
naprej ustanavljali gasilska dru{tva. Le-ta so svojo dejavnost postopoma raz{irila tudi na druga podro~ja, tako
da so pogosto bila pomemben generator dru`abnega in
kulturnega `ivljenja.
Gasilsko dru{tvo ^ren{ovci je bilo ustanovljeno 1923.
leta in se je preko beltinske gasilske `upe v~lanilo v Gasilsko zvezo Jugoslavije. Ob ustanovitvi je od ob~ine prejelo
{tirikolesno brizgalno, ki jo je hranilo v leseni orodjarni. Na
za~etku 30. let se je tehnolo{ko okrepilo, saj je z izkupi~kom od tombol v letih 1930 in 1931 nabavilo prenosno
motorno brizgalno in zgradilo gasilski dom. V tem ~asu se
je na podlagi Zakona o gasilstvu Kraljevine Jugoslavije
preimenovalo v Prostovoljno gasilsko ~eto ^ren{ovci in se
vklju~ilo v gasilsko `upo Lendava ter postalo ~lan Gasilske zajednice Dravske banovine. Med 2. svetovno vojno
je dru{tvo organiziralo t.i. vojno gasilstvo, ki je bilo nadomestilo za ~lane, vpoklicane v vojsko. V tem ~asu je bilo
preko okrajnega poveljstva v Lendavi vklju~eno v gasilsko
zvezo v Zalaegersegu, mad`arske okupacijske oblasti so
mu nadele mad`arsko ime in uvedle mad`ar{~ino kot poveljevalni jezik. Po medvojni stagnaciji je dru{tveno delo
ponovno za`ivelo po letu 1945. Leta 1948 je bilo ponovno organizirano kot dru{tvo in leta 1958 razvilo prapor.
^ez pet let je bil zgrajen nov gasilski dom, nakar so ~ren{ovski gasilci leta 1969 dobili {e novo motorno brizgalno
in kombi za prevoz gasilcev, kmalu zatem pa {e novo gasilsko vozilo. Leta 1977 so izvedli izkop in ureditev po`arnih vodnjakov, leta 1984 pa dobili novo kombinirano motorno vozilo. V 90. letih so obnovili fasado gasilskega
doma in ga dogradili, s ~imer so dobili prostore za gasilski muzej. V sodelovanju s Slovensko vojsko je dru{tvo izvedlo vajo »Pripravljenost 2001«, na kateri so prikazali vlogo helikopterja in druge opreme pri ga{enju in re{evanju
ponesre~encev. Izkazalo se je tudi pri organizaciji dr`avnega tekmovanja za nastop na olimpijadi, ob 80-letnici delovanja pa je pripravilo jubilejno slavje in izdalo bilten.
Dru{tvo je sodelovalo tudi v dru`abnem in kulturnem
`ivljenju kraja in okolice. Dve leti po ustanovitvi je v njegovem okviru za~el delovati pevski zbor, na~rtovali so
tudi godbo na pihala, vendar zaradi pomanjkanja denarja do ustanovitve ni pri{lo. Tudi v letih po 2. svetovni vojni je dru{tvo prirejalo {tevilne kulturne prireditve.
Gasilsko dru{tvo Dolnja Bistrica je bilo ustanovljeno
1933. leta. Dve knjigi zapisnikov in dve mati~ni knjigi, ki jih
dru{tvo hrani, so zanimiva kronika {ir{ega dru`benega dogajanja v kraju, saj so v njih tudi podatki o izseljevanju tukaj{njih ljudi, o zdomcih in pobeglih v letih 1945-1972. Iz
teh knjig je tudi razvidno, da so prvi dolnjebistri{ki gasilci
morali prise~i, da je dru{tvo leta 1934 nabavilo rog in uniforme ter sprejelo sklep o izgradnji gasilskega doma.
Dru{tvo je skrbelo tudi za kulturni in dru`abni utrip v kraju: prirejalo je gasilske veselice, izvajalo gledali{ke igre
in ustanovilo gasilski pevski zbor. Zanimiv je bil sklep,
da bo vsak gasilec, ki bo v uniformi pijan, kaznovan.
@enske so se za~ele vklju~evati v dru{tvo 1952. leta. V
spomin na Danijela Kreslina in njegov pomemben prispevek h gasilstvu v {ir{em prostoru dru{tvo vsako leto
priredi memorial Danijela Kreslina. Ob 70. obletnici je
dru{tvo pripravilo veliko proslavo z gasilsko veselico.
Gasilsko dru{tvo Gornja Bistrica naj bi se formiralo leta
1923 iz po`arnih stra`, ki so delovale `e pred tem in imele
od leta 1917 na voljo brizgalno. Ta je postala tudi prva oprema dru{tva, ki je uniforme za svoje ~lane nabavilo 1927.
Yugoslavia Firefigting Act, it changed its name to ’The ^ren{ovci
Voluntary Firefighters’ Squad’, joined the Lendava Firefighters’
zhupa and became a member of the Firefighters’ Community of
Drava Banovina. During the 2nd World War, the association
organized the so-called ’firefighting troops’, which served as a
substitute for the members who were called up to serve in the
army. Around that time, the association was assigned by the
Lendava district command unit as belonging to the Firefighters’
Association in Zalaegerseg. The Hungarian occupation authorities also gave it a Hungarian name and introduced Hungarian as
the formal language of command. Following the period of stagnation between the two world wars, the association resumed its
activities in 1945. In 1948, it was established as an association
once again, and in 1958, it unfolded its banner. Five years later,
a new fire station was built and in 1969, the ^ren{ovci firemen
received a new motor fire engine and a van. Soon after that, they
also received a new fire truck. In 1977, they carried out the
maintenance and repairs on the fire wells and in 1984, they
received a new multi-purpose motor vehicle. In the 1990s, they
renovated the fire station facade and added an extension, creating a place for a firefighters’ museum. In collaboration with
the Slovene Army, the association carried out an exercise called
’Pripravljenost 2001’ (The Being Prepared 2001), which featured a presentation of the role of a helicopter and other equipment in firefighting activities and in rescue missions. The association also came through when it organized the national qualifying competition for the Olympics. On its 80th anniversary, the
association held a special celebration and published a bulletin.
The association also took part in the social and cultural life of
the village and its surrounding area. Two years after it was
founded, a choir was formed under it and a woodwind band
was in preparation, but was never founded due to lack of
funds. After the 2nd World War, the association continued
organizing numerous cultural events.
The Dolnja Bistrica Firefighters’ Association was
founded in 1933. The association keeps two collections of minutes and two central registers, which represent an interesting
chronicle of the social activity in the area, as it also includes
information about the migration of the local people, the migrant
workers and the fugitives in the years between 1945 and 1972.
It is evident from these records that the first Dolnjebistican
firemen had to vow that the association purchased a horn and
uniforms in 1934 and adopted a decision to build a fire station.
The association also took care of the cultural and social life in
the area: it organized firefighters’ festivities, theatrical performances and founded the firemen’s choir. They adopted an interesting decision, that every fireman, who is drunk while in uniform, will be punished. Women started to join the association in
1952. In memory of Danijel Kreslin and his important contribution to firefighting in the wider area, the association holds a
memorial day in his honour every year. On its 70th anniversary,
the association had a big celebration and a firefighters’ festivity.
The Gornja Bistrica Firefighters’ Association is said to have been
formed in 1923 out of the ’fire watch squads’, which were active
already prior to that and had had a fire engine at their disposal
since 1917. This also represented the association’s first piece of
equipment. The uniforms for the members were acquired in
1927. The number of members reduced during the Second
World War, but after 1948, the association’s activities were
revived. In 1957, the building of the fire station commenced and
was completed in 1963, when the association joined with the
Firefighters’ Association of Lendava. A year after that, it
obtained the first motor driven fire engine and five years later, a
second one as well. Due to the lack of water to extinguish the
71
leta. Druga svetovna vojna je dru{tvene vrste razred~ila, po
letu 1948 pa je delovanje dru{tva ponovno o`ivelo. Leta
1957 so za~eli graditi gasilski dom in ga dokon~ali 1963.
leta, ko so se tudi vklju~ili v Gasilsko zvezo Lendava. Naslednje leto so nabavili prvo motorno brizgalno in ~ez pet let {e
drugo. Zaradi pomanjkanja po`arne vode so leta 1981 zgradili trinajst po`arnih vodnjakov in nabavili {e gasilski kombi.
1994. leta so kon~ali obnovo gasilskega doma in nanj naslednje leto namestili {e sireno, nakar so se leta 1996 opremili z novim kombijem in ob 80-letnici dru{tva {e z nadgrajeno prikolico in gasilskim re{evalnim ~olnom. Prvi prapor je
dru{tvo razvilo 1963. leta, novega pa v letu 1974.
Gasilsko dru{tvo Srednja Bistrica je bilo ustanovljeno
leta 1923, `e leto prej pa je vas imela ro~no brizgalno, ki
jo je dobila od Dravske banovine. Prvi objekt, namenjen
gasilcem, je bila kapura in je postala sredi{~e va{kega
dru`benega `ivljenja. Podatek iz kronike pravi, da so za
izbolj{anje finan~nega polo`aja leta 1927 organizirali
tombolo, na kateri je bil glavni dobitek kolo. Leta 1948
so ~lani dobili nove uniforme in 1973 sve~ane uniforme.
Leta 1952 se je za~ela gradnja gasilskega doma, ki je
bil dokon~no obnovljen in opremljen s sireno leta 1980.
Ves ta ~as so v okviru finan~nih mo`nosti nabavljali potrebno opremo: leta 1974 novo brizgalno in leta 1984
motorno vozilo. Ko je bila ustanovljena vodna re{evalna
ekipa, so leta 1998 nabavili {e prikolico za ~oln in 1992
dokon~ali gara`o, leta 1999 pa dobili tudi dva dihalna
aparata. Od srede 80. let naprej je dru{tvo okrepilo strokovno delo, kar se je kazalo v uspehih na tekmovanjih.
Odtlej se {tevilo desetin, med katerimi so tudi pionirske
in `enske desetine, pove~uje. 1994. leta se je gasilcem
pridru`ila {e ekipa Civilne za{~ite, dru{tvo pa je tudi prireditelj in udele`enec {tevilnih tekmovanj.
Gasilsko dru{tvo Trnje je bilo ustanovljeno 1935. leta.
Takrat je bilo opremljeno z ro~no brizgalno, ki so jo vlekli
konji. Leta 1965 je bila nabavljena motorna brizgalna,
leta 1977 motorno vozilo za prevoz brizgalne, 1996 nova
motorna brizgalna in leta 2000 novo vozilo, ki so ga dali
predelati v orodno gasilsko vozilo, vanj pa so pozneje
vgradili {e visokotla~no ~rpalko. V dru{tvu deluje ve~ desetin, ki so uspe{ne tudi na gasilskih tekmovanjih.
Gasilsko dru{tvo @i`ki ima ~astitljivo tradicijo. Prve zamisli o njegovi ustanovitvi segajo v zadnja leta 19.
stoletja, ko je vas dobila ro~no brizgalno (1891), ki jo
dru{tvo {e danes hrani. Formalno pa je bilo dru{tvo ustanovljeno 1924. leta. Leta 1933 se je za~ela gradnja
gasilskega doma in bila kon~ana ~ez tri leta. Dom je dale~ naokrog znan po svojem edinstvenem stolpu. 1991
je bil obnovljen in odtlej je na pro~elju znova podoba sv.
Florijana, ki so jo obnovili ob 80-letnici dru{tva.
Va{ko-gasilski dom, ki so ga za~eli graditi leta 1973, so
pozneje predali podjetju TOKO, na kupljeni praceli pa so
leta 1984 zgradili nov dom. V tem letu so kupili tudi novo
orodno vozilo, ki so mu leta 1991 pridru`ili {e novo brizgalno in leta 2002 vozilo za prevoz opreme in mo{tva.
Dru{tvo ima ve~ uniformiranih in aktivnih operativnih
enot ter organizira {tevilna tekmovanja, tudi na dr`avni
ravni. Na njih so gasilci iz @i`kov zelo uspe{ni.
Poleg skrbi za varnost ljudi in premo`enja pa se je dru{tvo ves ~as svojega delovanja tudi kulturno udejstvovalo. ^lani in ~lanice so uprizorili ve~ gledali{kih iger, prav
v dru{tvu pa je nastala tudi pobuda za ustanovitev Kulturnega dru{tva Fran Sale{ki Fin`gar @i`ki.
fires with, they built thirteen fire wells and purchased another
fire truck. In 1994, the renovation of the fire station was finished
and a year later, a siren was installed. In 1996, a new vehicle
was introduced and on the 80th anniversary of the association’s
activities, a trailer and a lifeboat were added. The association
unfolded its first banner in 1963, and a new one in 1974.
The Sredna Bistrica Firefighters’ Association was
founded in 1923. The village already possessed a manual fire
engine, which it had received from the Drava banovina a year
before that. The first edifice for firefigters was a ’kapura’ (a
type of a wooden house) and became the centre of the social
life of the village. According to the chronicles, a lottery was
held in 1927 to aid the financial situation of the association.
The main prize was a bicycle. In 1948, the members received
new uniforms and in 1973, they received ceremonial uniforms.
The construction of the fire station began in 1952. By 1980, the
fire station had received its last renovations and had a siren
installed. All through the years, the association used its limited
financial resources to purchase necessary equipment: in 1974,
a new water hose, and in 1984, a new motor vehicle. After the
lifeguard service was established, a trailer for a lifeboat was purchased in 1998 and two breathing apparatuses were acquired.
The garage was finished 1992. From the middle of the 1980s
onwards, the association showed improvement in terms of
expertise, which could also be seen in their successful performances at competitions. Since then, the number of the member
groups (of ten), among which there are also pioneer groups and
women groups, has been rising. In 1994, the firemen were
joined by the Civil Protection Team. The association is the main
organizer and participant of numerous competitions.
The Trnje Firefighters’ Association was founded in 1935.
At the time, it had a manual fire engine, which was drawn by
horses. In 1965, a motor driven fire engine was purchased, in
1977, a motor vehicle to carry the fire engine was bought, in
1996, a new motor driven engine was acquired and in 2000, a
new vehicle was attained, and then made into a proper fire
truck with all the standard equipment. A high-pressure pump
was added to it later. The association includes several groups
(of ten), which also do well at firefighting competitions.
The @i`ki Firefighters’ Association has a venerable tradition. Its beginnings date back to 1891, when the village
received its first manual fire engine, which the association
still keeps. the association was formally founded in 1924. In
1933, the construction of the fire station began and was finished three years later. The fire station was known far and
wide for its unique tower. In 1991, it was renovated and a
statue of St. Florian, restored on the 80th anniversary of the
association, is now adorning the facade once again.
The village hall and fire station, the construction of which
began in 1973, was later sold to the TOKO company and on
the land which was purchased, a new hall was built in 1984.
In the same year, a new fire truck with all the standard equipment was bought. In 1991, a new fire engine was bought and
in 2002, a truck for transporting the equipment and the firemen was bought. The association includes several uniformed
and active operative units and organizes numerous competitions, also on a national level. The firefighters from @i`ki prove
very successful at these competitions.
In addition to its function as a protector of the people and their
possessions, the association has always taken part in the cultural life. The members have performed several theatre plays
and it was this association that gave the initiative to start the
Cultural Association Fran Sale{ki Fin`gar in @i`ki.
{f
{f
72
V objemu narave – pot ob Muri • In nature’s embrace – Mura way
Dolnja Bistrica
Dolnja Bistrica
Je gru~asta vas ob Bereku, ki jo sestavljajo zaselki
Fundu{i, Bednje in Laze. Svet je aluvialna naplavina,
na eni strani obdelana, na drugi stani pa so kisli travniki, ob Muri in rokavih pa bujni gozdovi. Svet nudi dobre razmere za ~ebelarstvo in nizko in visoko divjad.
Rib je vse manj. V kraju sta trgovina in gostinski lokal. V vasi je zadru`ni dom, na katerem je vzidana
spominska plo{~a `rtvam iz druge svetovne vojne, in
gasilski dom. Iz leta 1881 je kapelica sv. Nikolaja. Na
redko floro in favno mrtvega rokava Mure, Velike Kocije, opozarjajo table, s katerimi je obele`ena zanimiva u~na pot, ki je `al premalo vzdr`evana. Prvi prebivalci na Bistrici se omenjajo v 14. stoletju. Laze so
bile med vojno skrivno zato~i{~e prekmurskih borcev
in aktivistov.
Od tod izvirata avtor romanov, novel, mladinskih ~rtic
in publicist, urednik ter borec za priklju~itev Prekmurja
k Jugoslaviji Ferdo Godina in Jo`e Godina, ki si je z voja{kimi aktivnostmi prizadeval za priklju~itev Prekmurja k Jugoslaviji ob koncu prve svetovne vojne (gl. str.
45-46, 48-49).
Dolnja Bistrica is a lumpy village next to Berek, which consists of
the settlements of Fundu{i, Bednje and Laze. Geologically, it is an
alluvium, cultivated on one side and covered with acidic grasslands on the other, with lush forests along river Mura and its tributaries. The land offers good conditions for beekeeping and small
game as well as big game. However, the fish population is declining. There is a shop and a catering establishment in the village.
There is also a cooperative extension with a memorial plaque,
commemorating the victims of the Second World War, and a fire
station. The Chapel of St. Nicholas was built in 1881. Along Velika
Kocija, a dry tributary of river Mura, there are information boards
about the rare flora and fauna of the area, but unfortunately, the
educational path is not properly maintained. Bistrica was first
inhabited in the 14th century. Laze served as a secret shelter for
Prekmurian soldiers and activists during the war. Dolnja Bistrica
is also the native village of the author of many novels, novellas and
short stories for the young, and a journalist, editor and fighter for
the annexation of Prekmurje to Yugoslavia, Ferdo Godina and Jo`e
Godina, who participated in military operations to annex
Prekmurje to Yugoslavia at the end of the First World War (see
page 45-46, 48-49).
Sredi{~e Dolnje Bistrice
The centre of Dolnja Bistrica
74
Gornja Bistrica
Gornja Bistrica
Gornja Bistrica
Gornja Bistrica is a dispersed settlement which lies on the left bank
of the old river Mura. It consists of small villages of Fundu{e,
Dunkovce, Osredek, Jo{je and Trate. The village is surrounded by
fields and grasslands and forests with lush vegetation along river
Mura. It is inhabited by small game as well as big game. The conditions are suitable for beekeeping. The cooperative extension building from 1952 includes a local shop, bar and a hall for cultural
events. On the front wall, there is a memorial plaque, dedicated to
the soldiers and the victims of the Second World War. In addition to
this, there are also two bars and a restaurant in the village. On the
cemetery, there is a memorial commemorating the national hero
Jakob Molk-Mohor. In 1965, the local fire station was constructed
and in 1972, the Church of St. Anthony was built. The more prevalent businesses are the oil factory and the eco centre Svit with a
mill. Other activities also include masonry, sheet metal working,
roofing, transport services, floriculture and the butcher’s trade.
Razlo`eno naselje le`i na levem bregu stare Mure. Naselje obsega zaselke Fundu{e, Dunkovce, Osredek,
Jo{je in Trate. Vas obdajajo njive, travniki in ob Muri
gozdovi z bujno vegetacijo. Prisotna je visoka in nizka
divjad. Dane so razmere za ~ebelarjenje. V zadru`nem
domu iz leta 1952 so trgovina, bife in kulturna dvorana. Na pro~elju je vzidana plo{~a borcem in `rtvam
druge svetovne vojne. Ob tem vas premore {e dva bifeja in eno gostilno. Na pokopali{~u je spomenik narodnemu heroju Jakobu Molku-Mohorju. Leta 1965 je
bil zgrajen gasilski dom, 1972 pa cerkev sv. Antona
Padovanskega. Med gospodarskimi dru`bami sta pomembna oljarna in eko center Svit z mlinom, od drugih
dejavnosti so {e zidarstvo, kleparstvo in krovstvo ter
prevozni{tvo in cvetli~arstvo.
75
Srednja Bistrica
Srednja Bistrica
Srednja Bistrica je gru~asto obcestno naselje. Ob
Muri in njenih rokavih so bujni gozdovi. Na predelih, ki jih ve~ ne dosegajo pogoste poplave, so travniki in njive. Bujno in raznovrstno rastlinstvo ob
Muri ter akacija pospe{ujeta ~ebelarstvo. V rokavih Mure je precej rib. V zadru`nem domu sta trgovina in kmetijska zadruga. Na spominski plo{~i
najdemo imena `rtev druge svetovne vojne. Gasilski dom je bil zgrajen leta 1966. V bli`ini je nedokon~ana dvorana za kulturne prireditve. Prvi u~itelj
se omenja leta 1829. Leta 1966 je bila zgrajena
skupna {ola za vse tri Bistrice, danes pa je to Osnovna {ola Pre`ihovega Voranca Bistrica. Poseljenost obmo~ja Bistrice se omenja `e v 13. in 14.
stoletju. V srednjem veku se vse tri Bistrice omenjajo pod skupnim imenom. Burna je bila zgodovina Bistric v ~asu, ko je ozemlje pripadalo lendavski, nato pa beltinski fevdalni gospodi. [tajerski
fevdalci, Kruci in Turki so jo ve~krat pusto{ili. Med
obrtnimi dejavnostmi so pomembne prevozni{tvo,
`agarstvo, avtomehanika in kamnose{tvo.
Srednja Bistrica is a lumpy roadside village. Along river Mura and
its tributaries, there are lush forests. In the areas that are out of
reach of the frequent inundations, there are fields and grasslands. Lush and manifold vegetation along river Mura and the
acacia trees help sustain beekeeping. There is quite an abundance of fish in the tributaries of river Mura. The cooperative
extension includes a shop and an agricultural cooperative shop.
On the memorial plaque, we can observe the names of the victims of the Second World War. The local fire station was built in
1966. There is an unfinished performance hall nearby. There is a
mention of a teacher being active in the village already in 1829.
In 1966, a joint school for all three Bistricas was built. This is
now the Pre`ihov Voranc Primary School. The area of Bistrica has
been settled since the 13th and 14th century. In the middle ages,
one name was used for the area of the three Bistricas. The area
has quite a turbulent history. At first, it belonged to the feudal
lords of Lendava and then the feudal lords of Beltinci. In addition
to this, the Stirian feudal lords, the curucs and the Turks each
ravaged the area several times. The prevalent businesses are the
transport service, the sawing industry, car mechanics and stonecutting.
Osnovna {ola Pre`ihovega Voranca v Srednji Bistrici
The Pre`ihov Voranc Primary School in Srednja Bistrica
76
Osnovna {ola Franceta Pre{erna v ^ren{ovcih
The France Pre{eren Primary School in ^ren{ovci
^ren{ovci
^ren{ovci
The village of ^ren{ovci is one of the oldest lumpy villages in the
Dólinsko part of Prekmurje. It lies along the regional road Murska
Sobota-Lendava, which, as it reaches the settlement, diverges towards
the north, towards Turni{~e, where there is a highway junction. There
is also a road leading south, over river Mura and to Croatia or towards
Ormo` and Ptuj, and another road that leads to Velika Polana.
Between the village and the settlement of Jula Marof, which lies southeast of ^ren{ovci, we can see the swamp forests Virica and
^ren{ovsko jou{je on both sides of the road. This dense complex of
alder trees is designated as a valuable natural feature with local significance. Forest Orlov{~ak and the Orlov{~ak oxbow are on the list as
well. It consists of variegated groups of oak, ash, hornbeam and beech
trees, and the soil is kept humid by the Hoti{ko Lake, which used to
be a meander of river Mura. The deer population has been increasing
recently, whereas the fowl population has had a slight decline. Along
the forest complex, we can see the wet grasslands of Trebe`.
In the past, it was not uncommon for the local people (mostly men) to
be employed as migrant workers in Austria and Germany. After the
municipality was established, the village received a charming central
part with shops, a bank, a cooperative extension building, a hall for
cultural events, a municipal building, a post office, and a rectory with
a church and a memorial to the emigrants. The Institute of the Holy
Family has its seat in the new building of the parish seat. At the intersection of the main roads, there stands a monument, dedicated to the
Prekmurian mother, and in the memorial park, one will find busts of
prominent inhabitants of the village. In front of the Klekl house, which
holds the seat of the Municipality of ^ren{ovci as well as the local
library, there is a monument, dedicated to the parish priest Jo`ef Klekl
Sr., a religious writer and politician (see page 65). Along the road
which leads to Polana, there is a primary health care centre and the
France Pre{eren Primary School. The school is also attended by Roma
children from the nearby Roma settlements. As ^ren{ovci is the
municipal centre, numerous companies and craftsmen as well as
numerous cultural and sports associations and different organisations
have established their headquarters here.
In addition to Franc Markoja, Ph. D., Daniel Halas and Ivan Zelko, Ph.
D., which were all born in ^ren{ovci, and Jo`ef Klekl Sr., who conducted his important religious and cultural work in ^ren{ovci in the
years 1910-1947, we should also mention the theologian Karl
Bedernjak, Ph. D., who also comes from ^ren{ovci (born 28th May
1942). He received his Master’s degree and his Ph. D. in moral theology and held lectures on this subject and on casuistry on the theological faculty. He also wrote several workbooks and disquisitions on
the subject. He is a judge at the diocesan consistory court and a delegate of the bishop, that is, the investigating judge in the process of
the beatification of Daniel Halas. He is also the director of the pastoral
service in the diocese of Murska Sobota.
Naselje spada med starej{a gru~asta naselja v dólinskem delu Prekmurja. Vas le`i ob regionalni cesti Murska Sobota-Lendava, ki se v naselju odcepi severno
proti Turni{~u, kjer je priklju~ek na avtocesto. Proti
jugu gre cesta ~ez Muro na Hrva{ko oz. proti Ormo`u
in Ptuju, iz vasi pa vodi tudi cesta do Velike Polane.
Med vasjo in naseljem Jula Marof, ki je jugovzhodno
od ^ren{ovcev, so na obeh straneh ceste mo~virni
gozdovi Virica in ^ren{ovsko jou{je, ki je kot strnjen
kompleks ~rne jel{e vpisan v seznam naravnih vrednot lokalnega pomena. Na tem seznamu je tudi gozd
Orlov{~ak z istoimensko mrtvico. Tvorijo ga pestri sestoji hrasta, jesena, gabra in bukve, tla pa mu namaka Hoti{ko jezero, ki je ostanek nekdanjega okljuka
Mure. V zadnjem ~asu se je tod namno`ila srnjad, {tevilo pernate divjadi pa je nekoliko upadlo. Ob gozdnem
kompleksu so {e mo~virni travniki Trebe`.
V preteklosti so predvsem mo{ki bili zaposleni kot
zdomci v Avstriji in Nem~iji. Kraj je po ustanovitvi ob~ine
dobil lep osrednji del s trgovinami, banko, zadru`no poslovno zgradbo, s kulturno dvorano, ob~ino, po{to, `upni{~em s cerkvijo in s spomenikom izseljencem. V novem `upnijskem domu je sede` Zavoda Sv. dru`ine. Na
osrednjem kri`i{~u v naselju stoji spomenik prekmurski
materi, v spominskem parku ob cerkvi pa so postavljeni doprsni kipi zaslu`nim ob~anom. Pred Kleklovim domom, v katerem je sede` Ob~ine ^ren{ovci in krajevne
knji`nice, stoji spomenik, posve~en `upniku Jo`efu Kleklu st., nabo`nemu pisatelju in politiku (glej str. 40-45).
Ob cesti, ki pelje v Polano, stojita zdravstveni dom in Osnovna {ola Franceta Pre{erna. [olo obiskujejo tudi romski u~enci iz bli`njih romskih naselij.
V ^ren{ovcih, ki so ob~insko sredi{~e, imajo sede` gospodarske dru`be in obrtniki ter seveda {tevilna kulturna
in {portna dru{tva ter razli~ne organizacije.
Ob dr. Francu Markoji, Danielu Halasu in dr. Ivanu Zelku, ki so bili rojeni v ^ren{ovcih, ter Jo`efu Kleklu st.,
ki je v ^ren{ovcih pomembno versko in kulturno deloval v letih 1910-1947, velja omeniti {e teologa dr. Karla Bedernjaka, ki prav tako izhaja iz ^ren{ovcev (roj.
28. 5. 1942). Magistriral in doktoriral je iz moralne teologije ter to teolo{ko podro~je in kazuistiko predava na
teolo{ki fakulteti. O tem je napisal ve~ u~benikov in
strokovnih razprav. Je tudi sodnik {kofijskega cerkvenega sodi{~a in {kofov delegat oz. preiskovalni sodnik v
postopku beatifikacije Danijela Halasa ter vodja pastoralne slu`be v murskosobo{ki {kofiji.
77
Trnje
Trnje
Naselje le`i na obeh straneh potoka ^rnec ob cesti @i`ki–Gomilice. Tvorita ga dve skupini hi{, prvo in drugo
Trnje. Dostop v vas omogo~ata cesti iz ^ren{ovcev in
Odrancev. Svet okrog vasi prekrivajo njive, na vzhodu
gozd, vmes so travniki. Na ^rncu je opu{~en mlin, ob
katerem je bila leta 1976 zgrajena kapelica sv. Janeza
Krstnika. V zadru`nem domu, na katerem je vzidana
spominska plo{~a `rtvam druge svetovne vojne, sta
kulturna dvorana in trgovina. Med gospodarskimi dejavnostmi izstopajo prevozni{ka, mizarska, frizerska in
cvetli~arska dejavnost. Narodopisne znamenitosti in
posebnosti kraja je `e dodobra preglasil sodobni `ivljenjski utrip, kot folklorno in etnografsko izro~ilo jih
sku{a ohraniti tukaj{nje kulturno dru{tvo.
The village lies on both sides of the ^rnec brook and along the @i`kiGomilice road. It consists of two groups of houses, the first and second Trnje. There are two roads leading to the village, one from
^ren{ovci and one from Odranci. The village is surrounded by fields
and there is a forest on the east, with grasslands in between. There
is an abandoned mill on the ^rnec brook, next to which a chapel of
St. John was built in 1976. On the building of the cooperative extension, there is a memorial plaque to the victims of the Second World
War, and in it, there is a hall for cultural events and a shop. The more
prevalent businesses are the transport service, carpentry, hairdressing and floriculture. The interesting ethnological characteristics of
the area are clearly demonstrated in the overall atmosphere, but
nevertheless, the local cultural association is also working to preserve them in the form of folklore and ethnographic tradition.
Kapelica Janeza Krstnika v Trnju
The Chapel of St. John the Baptist in Trnje
78
@i`ki
Vas je razlo`eno naselje in le`i vzhodno od ^ren{ovcev ob cesti, ki pelje v
Veliko Polano. Potok Jarek, ki izvira v
^ren{ovcih, deli vas na Dolnji in Gornji
kraj. Na vzhodu in severu vas obdajajo njive, na jugu gozdovi. V vasi je kapelica sv. Florijana, v zgradbi gasilskega doma, ki so jo postavili leta 1936,
pa je od 2005 naprej urejen gasilski
muzej. Pomembnej{e obrtne dejavnosti v kraju so kovinskopredelovalna,
steklarska, zidarska, elektroin{talaterska, kova{ka in spominkarska.
Med obema svetovnima vojnama so
izobra`evalno in kulturno podobo kraja
sooblikovale {olske sestre fran~i{kanke, ki so tu pou~evale, njihovo kulturno delo pa v sodobnem ~asu nadaljuje Kulturno dru{tvo Fran Sale{ki Fin`gar. Dr. Franc Cigan, glasbeni pedagog
in skladatelj, pa je s svojimi priredbami slovenskih ljudskih pesmi in s svojimi skladbami ime kraja pozitivno utrdil v {ir{em slovenskem kulturnem
prostoru (glej str. 47-48).
@i`ki
The village is a dispersed settlement
east of ^ren{ovci beside the road to
Velika Polana. The Jarek brook, which
rises in ^ren{ovci, divides the village,
forming a Gornji and Doljni kraj (the
Upper and Lower part). Towards the
east and north of the village, there are
fields, and towards the south, there are
forests. There is a chapel of St. Florian
in the village and in the fire station
building, which was built in 1936, a firefigher’s museum was established in
2005 (see page 65). The prevalent
handicraft businesses are metalworking, glasswork, masonry, electrical
installation, the blacksmith’s trade, and
souvenir making.
Between the two world wars, Franciscan
nuns helped form the educational and
cultural image of the area. Today, their
cultural work is being continued by the
Fran Sale{ki Fin`gar Cultural Association. Through the adaptations of Slovene folk songs and musical compositions of Franc Cigan, Ph. D., the musical
pedagogue and composer, the village
acquired an importance, acknowledged
in the wider Slovene cultural area (see
page 50).
Kapelica sv. Florijana v @i`kih
The Chapel of St. Florian in @i`ki
KAZALO
CONTENTS
3
5
9
12
3
7
11
12
14
39
53
57
74
74
75
76
77
78
79
Ob~ina ^ren{ovci
Anton Törnar • Predgovor
Ljudske pesmi iz ~ren{ovske ob~ine
Sa{a [traus • Raznovrstnost
`ivljenjskih prostorov in biotska pestrost
Dr. Andrej Hozjan • Ob~ina ^ren{ovci
v valovih zgodovine
Dr. Karel Bedernjak • Nad~asna vrednost
stvaritev duha
Jelka P{ajd • »Ana, Ana, An~ika,
na tebi lejpo gvant stojij …«
[tefan Fti~ar ({f), Jelka P{ajd (jp), Anton Törnar
(at), Sa{a [traus (s{) • ^ren{ovske slike
57 Kulturna dedi{~ina • Cerkve •
Kleklov dom • Spomenik prekmurski
materi • Spomenski park v ^ren{ovcih •
Gasilski dom v @i`kih
57 Naravna dedi{~ina • Reka Mura •
Poplavni gozdovi • Mrtvice • Prodi{~a •
Stoletna drevesa
61 Tehni~na dedi{~ina • Mlini • Brodi
61 Gospodarstvo
62 Kmetijstvo
62 ^ebelarstvo
63 Ribi{tvo
63 Vinogradni{tvo
64 Nosilci gospodarskega razvoja
64 Kulturno `ivljenje
68 Turizem
69 [port
70 Gasilstvo
[tefan Fti~ar • Naselja v Ob~ini ^ren{ovci
Dolnja Bistrica
Gornja Bistrica
Srednja Bistrica
^ren{ovci
Trnje
@i`ki
Na poti v Gornjo Bistrico • On the way to Gornja Bistrica
14
39
53
57
74
75
76
77
78
79
The Municipality of ^ren{ovci
Anton Törnar • Preface
Folksongs of the Municipality of ^ren{ovci
Sa{a [traus • Variety of the Habitats
and Biotic Variegation
Andrej Hozjan, Ph. D. • The Municipality of
^ren{ovci and its HistoricDevelopment
Karel Bedernjak, Ph. D. • The Timeless Value
of the Creation of the Human Spirit
Jelka P{ajd • “Annie, Annie, little Annie
How that Garb Becomes you…”
[tefan Fti~ar ({f), Jelka P{ajd (jp), Anton Törnar (at),
Sa{a [traus (s{) • The Tableaux of ^ren{ovci
57 Cultural heritage • Churches •
The Klekl House • A Monument to the
Prekmurian Mother • The Memorial Park •
The Firefighters’ Museum in @i`ki
57 Natural Heritage • River Mura •
Inundated Forests • Oxbows Sandbanks •
Hundred-year-old Trees
61 The Technical Heritage • Mills and Ferries
61 Economy
62 Agriculture
62 Beekeeping
63 Fishing
63 Viticulture
64 The Pillars of Economic Development
64 Cultural Life
68 Tourism
69 Sports
70 Firefighting
[tefan Fti~ar • The Villages of the Municipality
of ^ren{ovci • Dolnja Bistrica
Gornja Bistrica
Srednja Bistrica
^ren{ovci
Trnje
@i`ki